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 » ir,< vuiTi :
 
 A VIEW 
 
 tstorp, iltterature, anti ^^elisuin, 
 
 or 
 
 irmii ]iiiiEriD®®^8 
 
 Including a minute Description of their Manners and Customs, 
 
 TRANSLATIONS FROM THEIR PRINCIPAL WORKS. 
 
 By the Rev. W. WARD, 
 
 One of the Baptist jNIissionaries at Serampore. 
 
 CAREFULLY ABRIDGED, AND GREATLY IMPROVED. 
 SERAMPORE: 
 
 FKINTBD AT THE MISSION FKBSS, 
 
 1815.
 
 
 PRONUNCIATION OF HINDOO NAMES. 
 
 In endeavouring to give the sounds of Sungskritu words, the author has adopted a method, 
 which he hopes unites correctness with, simplicity, and avoids much of that confusion, which 
 has been so much complained of on this subject. If the reader will only retain in his me- 
 mory, that the sliort u is to be sounded as the short o in son, or the u in Burton; the French 
 e, as a in plate, and the ee as in sweet, he may go through the whole work with a pronuncia- 
 tion so correct, that a Hindoo would understand him. At the beginning and end of a word, 
 (he inherent vowel (u) has the soft sound of au. 
 
 ERRATA. 
 
 Introduction, page xxiv. line 2, for northern, read southern. In page xxv. line 7, for, the 
 Hindoo philos iphers, read, some Hindoo philosophers. In page li. line 1, for, new, read, 
 clean. In page Ivi. line li>, for, deceased, read diseased. 
 
 In page IJ, line 4, for, in the second volume, read, in page 167. In page 100, line 28, 
 for, soon destroyed them, read, soon destroyed the giants. In page 1(56, line 14, for, among 
 the dead bodies, read, among the bodies. In page lu7, line 7, for, when Raniu called, read, 
 when Rami was called. In page 170, line 27, for, friend Ravunas body, read, piercing 
 
 Ravnnn's body. In page 204, line 23, for, actions are declared, read, which actions are de- 
 clared. In page 212, line 7, for, to whom one bramliun, read, for whom one branihijn. In 
 page 231, line 16, for, been endowed with lands, read, has been endowed with lands. In 
 page 279, line 4, for gods, read, god. In page 330, line 20, read, which has made Kooroo- 
 kshutriyu. 
 
 357303
 
 CONTENTS. 
 
 — »©■ 
 
 INTRODUCTION.— The Hindoo theology founded on llie same pliilosopliical notion as tliat of 
 the Greeks, that the Divine Spirit is the soul of riie world — proved from the Greek writers, i. — 
 from the VedantuSarn, ii.— A system of austerity founded on this system, iii. — Extract from 
 the Shree-Bhaguvuta on this subject, iv, v. — Account of the ceremony called yogii, by which 
 the Divine Spirit, dwelling in matter, becomes purified, extracted from (he PatiiniiihiDurshnnii 
 and the Gornksha-sanghita, vi, vii. — No real yogees to be found at present — Absurdity of these 
 
 opinions and practises, vii. — Another class of Hindoos place their hopes on devotion viii. ^Tlie 
 
 great mass of the population adhere to religious ceremonies ix, x. — Conjectures on the Origin 
 of the Hindoo Mythology — on images, as originating in moral darkness, and the depravitvof men 
 — those of the Hindoos not representations of the one God — nor of his perfections — norof hu. 
 man virtues — nor of the objects of natural science, but in general the invention of kings, to please 
 the multitude, xi, xii. — The doctrine of all the East, that God in his abstract state is unknown, 
 and unconnected with the universe — the object of worship, the divine energy, subject to pas- 
 sions, in consequence of its union to matter — the creation, of the gods first, xiii. — Proofs that 
 the divine energy is the object of adoration, from the forms of the gods — the modes of worship 
 — the common observations of the Hindoos on the phenomena of nature, xiv, xv. — The divine 
 energy, the object of worship among the Egyptians, Greeks, Persians, &c. proved by quota- 
 tions from various authors, ibid. — The subjects embraced by the Hindoo mythology, xvi. — The 
 ancient idolatry of this people confined to the primary elements, the heavenly bodies, and aerial 
 beings — the succeeding objects of worship, Brumha, Vishnoo, and Shivfi, the creator, the pre- 
 server, and destroyer, ihid. — next the female deities, as tiie representatives of nature — then 
 sundry deities connected with corrupt notions of Divine Providence, and afterwards deified 
 heroes, xviii. — The number of the Hindoo gods, ibid. — Benefits sought from different gods by 
 their worshippers — Brumha — his form — allusions of these attributes — conjecture of Mr. Pa- 
 terson's examined, xx. — Vishnoo— -the attributes of his image explained — conjecture of Mr. 
 Paterson's noticed — Shivij, and tlie attributes of his image — remarks on the worship of the 
 Lingn — resemblance between Bacchus and Sliivu — two other forms of Shivii noticed, Kalo- 
 Bboiravfl,andMtiha-Kairi,xxii,xxiii. — Tndrit — Yumu— -Giin^sha — Kartik6yft,xxiv. — Si)oryfi 
 
 A
 
 2 CONTfiNTS. 
 
 — Ugnee — Puvanu, xtt.— Viiroonn, Siiuioodru, Prifiiivee, the heavenly bodies, xxvi.-Doorgff, 
 xxvii. — Kalee --Lftkshmee, xxviii. — Sfiniswatee -Sheetula --Munfisa-— Shiishfhee, xxix. Krisb- 
 nu — jHgiiiiiiat'hu, XXX.— Raiuu---Choiliinju----Vish\vii-kurma, xxxi. — Kamu-devii — Sutyu Nh- 
 rayuiiu----l'unchaiiuiiu—Dhrirrau-t'hakoora-—Kalooiayn— deified beings in strange shapes- 
 worship of human beings, xxxii. — Worship of beasts— birds— -trees, xxxiii.— Worship of rivers 
 —-fish— -books — stones-—alogof wood, XXXV.* Remarks on this system of mythology — on the 
 use of idols iu worship, xx\v.--Indeliciicy of many of tlie Hindoo images, xxxvi— Corrupt ef- 
 fects of idol worsliip in this country— especially after the festivals, xxxvii.— Tiie liistory of the 
 gods, and religious pantomimes, exceedingly increase these effects, xxxviii.— Practises of the 
 vamacharees add to the general corruption, xxxix, x1, xli.— Reflections on this state of things- 
 causes of the popularity of the festivals-— remarks, witii a view of correcting the false estimate 
 made of the Hindoo character by the Rev. Mr. Maurice and others, xlii, xliii, xliv. — Idolatry 
 
 exciting (o frauds,— setting up of god?, a trade, ibid. Hindoo Temples— tlieir use-dedication 
 
 of them, xlv.— Images, of what materials made, xlvi. —Priests— Ccrcraoniesattemples, xlvii. — • 
 Periodical ceremonies— daily duties of a bramhizn— form of initiation into the Hindoo rites— 
 the spiritual guide, xlix.—Bitliing— -forms of worship before the idol, 1-— Extract from the 
 Ain Akbiiree— forms of praise and prayer— meditation— repeating the names of the gods, li.— 
 Vows-— fasting— -gifts to branihiins — hospitality — -digging pools— planting trees — rehearsing 
 and hearing tlii; pooranus. Sic. liii. -Burning widows, and burning thcra alive — an affecting 
 relation by Captain Kemp— number of these victims, lv.--Visiting sacred places— atonements, 
 
 Ivi.— Offerings to the manes— heavens and hells, Ivii Confession of faith made by a bramhiin, 
 
 Jviii.— Remarks on it, lix.— Sum of the Hindoo system — view of its effects— Remarks of the 
 same bramhun on the present state of religion among his countrymen, Ix, Ixi. — Appearances 
 in the streets, reminding the passenger of the different Hindoo ceremonies, lxii.--'t'his system 
 incapable of producing moral effects, notwithstanding the doctrine of future rewards and pu- 
 nishments, Ixiii.— Errors inculcated in the Hindoo writings respecting God,lxv,lxvi.— Impure 
 actions ofthe gods— the gods counteracting each other in the government of the world, Ixvii.— 
 Irreverence of tiie people towards the gods, i&irf.— Contrast betwixt Hindsoism and Chrislia- 
 nity, Ixviii.— Hindoo system ascribes all sin to God— teaches the bramiifin to despise the sLoo- 
 dru— exhorts to tlie extinction of every virtuous passion— declares that sin is removed by the 
 most trifling ceremony— supplies prayers for the destruction of enemies, Ixix. -Permits false. 
 
 • In this Intrnduction, «lie author lias gone over tlie nliolc of ilic Hindoo r.inllienn, llial he might supply 
 fiDml)er of omissions ia the body of lUe work, and hence it forms an epilome of the whole.
 
 <;ONTENTS. » 
 
 hood, and theft even from a slave, Ixx Works, said to raise nitn lo heaven, not beneficial to 
 
 others—remarks on the impurities and cruelties connec ted with this sjsteni, Ixxi. — Impossi- 
 ble to know the Hindoo idolatry, as it is, without initiation. The dispensations of Providence 
 towards the Hindoos unfolded by this state of things -Happiness under the British government, 
 
 Ixxii Misrepresentations of European writers noticed and reprehended, Ixxiii, Ixxiv, Ixxv.— 
 
 Scripture Testimony against idolatry, lxx\i, Ixxvii.— Of the seceders, or heterodox Hindoos, 
 the Joinns, Bouddhus, Shikhs, and follower", of Choilunvu-the founders of all Uiese sects, religi- 
 ous mendicants, Ixxviii.— Observations on the tenets of these seceders, Ixxx. 
 
 Pagt, 
 
 CHAP. I. Of God,— The one God an object of speculation only ; not a single temple erect- 
 ed to his honour throughout the whole of Hindoost'hauu, • •"» 
 
 Of the gods— their number, Three Hundred and Thirty Millions, <J 
 
 Vis/moo, the source of all the Hindoo nvutains, 6.— Accounts of the ten nvntariis, 7 — 
 Other uvntariis, 1 1— -Meaning of these fables. 12— Images of Vishnoo— mark of his fol- 
 lowers — his names, 13— His wives — his heaven, — • I** 
 
 ShivU. Forms of this god, 15— The lingu — resembles the phalli of the Greeks, 16 — Form 
 of this god as Mnha-Kalti — names and mark of the sect, 17— -Festivals — also the sfinya- 
 se5 and swingin;;, ditto— Stories, 18 -Origin of these horrid rites, 23— Marriage of Shivd 
 
 —fables respecting Siiivu — names, 25---Description of Shivii's heaven, 2G 
 
 Brfimha. Account of the Creation — form of this god, 2y — Worship paid to him — he at- 
 tempts to commit incest, 30— Heaven of Briimha— his names, 31 
 
 Indrii. His image — festivals, 32 — account of a criminal intrigue, 33---Other fables, 35 — 
 
 Heaven of Indrii- — scenes in this heaven, in several stories — names of thi't god, • • 36 — 40, 41 
 Sooryii. His descent— -his festivals, 42 — anecdotes of this god, 44 — 45— his Names, • • • • 46 
 
 Gfineshn. His image — descent, 47 — Birth— worship— names, 49 
 
 Karlikiytl. ^His image— descent, 50 — Festivals— names, 51, 52 
 
 Ugnee. His Form — descent — festival — wives — names, 53, 54 
 
 PitvUnil His birth — a story — his impure character — names, 55, 50 
 
 Viiroontt. His image — worship — fables— his heaven^his names, 57 — 59 
 
 Fitmft. His image— festivals— his court as judge of the dead— his palace— fables respecting 
 
 him, 00— 60 --His heaven — marriage — names, C7 
 
 « Host of heaven." Remarks, 68, 60 
 
 A 2
 
 4 COMTRNT*. 
 
 Planets. Worshipped in a body, 70 — RUvee. His form — worsliip— commits a rape, 71 — 
 Some. His image — worsliip — names, 72 — lUiingUlft. His image — an evil plauet, 74 — 
 Boodhii. His form — account olhis birth, 73 — yrihiispUtce. An auspicious plauet— his 
 image— names, 76 — Shookrii. His form — a fable — his blindness — a propitious planet — a 
 fable — names, 77, 7JJ — Shunee. His image — an evil and much dreaded planet, 79 — Rahoo. 
 His image — received this'furm at the churning of the sea — names — unaccountable coin- 
 cidence iu the customs of diftereut nations respecting an eclipse — Kiloo. His image, 80, 81, 83 
 Doorga. Her descent — reason of her name, a fable, 83 — 86 — Festivab — image — ceremonies 
 at her festival minutely described — bloody sacrifices— offerings — dances — a scene at 
 Raja Raj-krishnii's at Calcutta— drowning the image, 87, 96 — fables — the cow a form of 
 Doorga — names, 97 — Ten forms of Doorga. Story from the Markiindeju pooranfi, and 
 another from the Chnndce, rtlative to the wars of Doorga — names of the ten forms, 
 98 — 101 — Descriptions of each of these goddesses, their images, festivals, &c. 102 — 
 
 112— Other forms of Doorgn, 113, 115 
 
 Kalee. Her image — anecdotes connected with it, 117 — Human sacrifices, 118 — Other hor- 
 ridrites, 120 — Thieves worshipher— a singular fact. Ibid. — Festivals— a scene at Kalee- 
 Shunkurii-Ghosha's, at Calcutta, 122, 123 — The degree of honour formeiiy paid to this 
 goddess by the Hindoo rajas, 124 — Image and temple at Kalee-gliat described, 123 — . 
 This image mucli honoured, presents made to it by kings, merchants, and even by chris- 
 tians, 127, 128 — Statement of the value of the monthly offerings, 131— Other forms of 
 
 Kalee. 132—134 
 
 Liikshmee. Her descent — festivals, 135 — Another form of this gnddtss, 13<J 
 
 SUnlswiltie. — Her descent- -festival — indecencies practised at this time--nanies,». 137 
 
 Shcitula. Her image — worshipped during the small pox, 13!> 
 
 A/ijnfisc' Form and descent — festival, 140 
 
 Shiishtei: Her six festivals described, 142 — 145 
 
 Inferior Celestial Brings worshipped. — Usoorfts. Their conduct at the churning of the sea, 
 a story, 146 — Rakshiisiis. Story of Koombhn karnfi, MG—GiindhiirBiis, Kinniirus, 
 yidi/ad/iuriii, Nai/ikas, Yi'tks.'iiis, PisftacAits, Goohi/akHs, Siddhtis, BhootUs, C/tarAnfis, 
 
 *<^- : •' 152 
 
 • TIlis goddess H lionoured OS tlie wtio prolecis from serpents : but the author is assured, thai, in (he upper pro- 
 tinces, the serpent itself is worshipped, and that the image is formed into a circle, thehead ami tail of the serpent 
 beloi; joined. The legend respecting this serpeut-gnd i«, that the earth rests oa his thousinJ heads.
 
 CONTENTS. »' 
 
 Page. 
 
 Krishnfi. His birth— juvenile actions— image— festivals, 153— 157— Image of Radha— 
 
 number of liis followers, 158— Stories of KrishnO, 1 59 
 
 Gopala. His image — a story of this image fouud iu a fiekf, — . . . . J 60 
 
 Gojiienat'hn. A celebrated image of him at Ugrn-dHeepiJ, ....." ICl 
 
 jegiinnat'hU. Form of his image — origin of it — temples, 1G3 — Festivals, 165 
 
 JialtiramH. Description of his image- — worship, 166 
 
 RamH. His history — war with Ravunu, 1C7 — 170 — His image — festival, 171 
 
 Choilunyi. History of this mendicaut-god — festival, 172—174 — Acolher mendicant-god, . 175 
 
 f'ishwftkfonin. Form of his image — festival, 176 
 
 Kamii-devU. Image — festival — a story — names, 178 
 
 Siitii&-NaraijfinH. Form of the image, 179 
 
 Seeta, Radha, Rookminee and SAlyUhhamo, and Soobhitdra, 180, 181 
 
 PUnchanilnti. Form of (he image — times of worship — a story, 182, 183 
 
 Dhnrmh-Thakoora. A form of Sliivii, 184 
 
 Kaloo-rayft, Kald-bhciruvH, &c. 185 — 188 
 
 Beings, in strange shapes, worshipped, 187 — 191 
 
 Deijiedmen and women, — unutterable abominations practised, 192 — 194 
 
 Worship of b.'asls. The cow, 19-3 — The monkey (Hflnooman) — marriage of two given by 
 the raja of Nadeeya, who spent 100,000 roopees on the ceremouy — anecdotes of this god, 
 
 197 — the dog — the jackall — and other animals, 199 
 
 IVcrskip pf birds. Gnroora — a fable— names, 201 — Other birds worshipped, >..... 202, 203 
 
 Worship of trees. The Toolusee, &c. &c 204 
 
 Worship of rivers, Gunga — her image — descent — worship — festivals— strong attachment 
 of the natives to this river — its saving virtues held up by the shastrus — stories relative 
 to this superstition — children and grown up persons drowned in the Ganges — many 
 dying on its banks — extracts from the Skandu pooranii and the Gunga-Vakya-Vulee — • 
 
 other deitied rivers, 200 — 217 
 
 Worship offish, 219 — Worship of books, 220 
 
 (Vorship of stones. The shalgramu* — diflferent kinds — reason of its deification — constant 
 
 representative of the gods in worship — other stones worshipped, 221—223 
 
 • One of these Blones, by a fall, being split asunder, was lately shewn to the amhor. The internal .ippeaiw 
 ance of this slroogl j indicates, that these stones are not, as has been snppot^d (see Asiatic Researches, toI. Tii. p. 
 210) perforated stones, but petrified shells: the shell in llie inside of this was the Argonauta Argo.— ^l/oj 8, 1815.
 
 6 CONTENTS. 
 
 A log of tvoed worshipped, 22 1 
 
 CHAP. II. Of the Temples. Nine different kinds described, 226 — Temples of many deities 
 in a square, 227 — Dedication of temples — ceremonies, 229 — Endowment of temples, . 231 
 
 Of (he Images. — Of wljat made, 232 — Consecration of an image,— 234 — 23* 
 
 Of the Priests. DitVercnt orders — aud tbcir employments, 230 — 238 
 
 0/ the worship in the Temples. In Sliivu's temples — in those dedicated to Vishnoo, 239, 240 
 
 CHAP. HI. Oj' the times of Worship. On Lunar days — weekly ceremonies — monthly and 
 annual ditto — the festivals in each month — an extract from the Tit'hee-Tuttwu, 241 — 
 243— Daily duties of a bramhun, from the Anhiko-tuttwa, 244— 250— Present practice 
 among bramhuus, shoodriis and women, as it resjiects the daily duties of religion, . • 251, 252 
 
 \'CHAP. IV. Duties and Ceremonies. Form of initiation into the Hindoo religion, 253 — 
 Qualifications of a gooroo, or spiritual guide, 254— Duties of a disciple to his gooroo, 
 
 255— -Anecdote of a dying gooroo, '-"'° 
 
 •.... ^58 
 
 Religious austerities,* 
 
 ^ Sacrifices— rules for them— prayers, 259--Humaii sacrifices— proofs from the shastius of 
 their having been otfered— facts relative to present times, 2G0, 2G2— Sacrifice of a bull 
 —a horse— an ass— at the birth of a sou— after death— to the nine planets— other sa- 
 crifices, 2G3, 267— Burnt-offerings, 268- Bloody sacrifices, 269, 270 
 
 Batliing— ceremonies at, 271— Drink-oflerings to the gods, and ancestors, 272 
 
 Ceremonies of worship (pooja,) '*'</- 
 
 Forms of Meditation, -'^"' 
 
 Repeating the names of the gods, Ibid. 
 
 Forms of Prayer and Praise to the gods, 276, 277 
 
 ' Petitions and Vows — Vows, 278 — 281 
 
 Fasting — Gifts — Entertaiuing bramhuus, 282 — 285 
 
 Hospitality to travellers— digging pools— planting trees, itc. (anecdotes) 285-288 
 
 Readin; an! Hearing the Pooranus, 288 
 
 Sacred Rehearsals 290 
 
 Suspemling of Lamps iu the air, " 2W 
 
 « These are uot penaoces for ein ; the yo^ii is not a penitent, bui a proud ascetic.
 
 CONTENTS. 7 
 
 Page, 
 
 Method of preventing Family Misfortunes, • • • . • g92 
 
 Ceremonies to remove tlie evils following Bad Omens, Ibid. 
 
 Ceremonies while sitting on a dead body, 293 
 
 Ceremonies for injuring or destroying enemies, Ibid. 
 
 Impure orgies with flesh, spirituous liquors, &c 295 — 297 
 
 Burning of widows alive. Passages from the shastru on this subject, 298, 299 — Ceremonies 
 preceding the immolation, 300, 301— Many affecting relations of the burning of widows 
 alive, 302 — 308- — Widows of weavers buried alive, 309— Reflections on the state of 
 mind of the widow, and on the conduct of the bramhons — calculation of the numbers 
 
 burnt, 310 — 312 
 
 Voluntary Suicide— -drowning in the Ganges — several shocking instances, 313 — 316 
 
 Persons casting themselves from precipices, 317 
 
 Dying under the wheels of Jiigiinnat'hu's car, Ibid. 
 
 Infanticide, still very prevalent, 318— -320 
 
 Ascetics devoured in forests, 321 
 
 Pilgrims perishing in cold regions, Ibid. 
 
 Calculation relative to the number of Hindoos who annually perish, the victims of supersti- 
 tion, 322, 323 
 
 Ceremonies performed on visiting holy places, • 324, 325 
 
 Holy Places, the resort of pilgrims—- anecdotes relating to pilgrims, 32G— -330 
 
 Ceremonies at death, 331 
 
 Rites for the repose of the soul, 332 336 
 
 Purifications, 337 
 
 Atonements for offences, 338 — 346 
 
 CHAP. V. Of a future state. Of the transmigration of souls-extracts from the Kiirmii vipakii, 
 and the Ugnee pooranu— conversations on the subject of transmigration amongst the 
 
 Hindoos, 347- - 353 
 
 Judgments passed on the dead by Yfimii, 353 354 
 
 Of future happiness— different kinds — the heavens described — works of merit raisin" to 
 heaven — conversations respecting the state of the dead— absorption — method of ob- 
 <a'n'DS 'f> 355— 362
 
 S CONTENTS. 
 
 _ Page 
 
 Of future punishments— extract from the Shreebhagavutii— names and nature of the Hin- 
 doo hells— -a story, 3C2-— 366 
 
 CHAP. VI, Hindoos saints, or mendicants — extract from Miinoo — remarks on the present 
 state of mendicity, 367 — 370— -Description of twenty kinds of mendicants, 371-'-375- — 
 A scene at Guuga-sagiirii,- — a remarkable account- — number of Hindoos living in a state 
 of mendicity — reflections, • 376-380 
 
 CHAP. VH. Hindoo Sects — Those among the orthodox Hindoos, 381, 302 
 
 £oudd/His. The same with the followers of Fo, 383— Rise of Bouddhism— aera of it rise, 
 384 — Persecution of the Bouddliiij, 385-— Shastriis and doctrines of this sect, 387 — 
 Temples — worship— -colleges— festivals, 389— -393 — Translation of the Substance of the 
 
 Temee Jatu, aBurman work on the incarnation of Booddhii, 394 — 410 
 
 TheJoiniis. Rise of this sect--account of Muha-veern-— doctrines of the sect- — duties- — 
 sects, 411,421 — Bramhinical account of this sect — extract from the Booddhii poo- 
 
 ranu, 421 -427 
 
 The Shikhs. Account of Naniiku and other leaders- — their sbastrns — sects— -form of ini- 
 tiation— festivals — other fact?, 431 — 439 — Translations from the Adce-Grunt'hii, elu- 
 cidating the opinions ofNanukii, 440-— 445 
 
 Choit&nytt, and the sect founded by him, • 446—448 
 
 An analysis of all the Hindoo Sects, from the VidwiJnmodii-Turnnginee, 449 — 457 
 
 Concluding Remarks: — The object of worship the same throughout India, Tarlary, Chi- 
 na, Japan, the Burman empire, Siam, and the Indian isles, proved from the preceding 
 accounts, and from different works, 458-— 462 
 
 Scrijiture Illustrations, from Hindoo manners and customs, « »• 463'"48C
 
 INTKODUCTORY RCMAUKS 
 
 imtioa iRfligion. 
 
 THE whole system of Hindoo theology is founded upon the doctrine that the Divine Spirit, 
 as the soul of the universe, becomes, in all animate beings, united to matter; that spirit is in- 
 sulated or individuated by particular portions of matter, which it is continually quitting, and 
 joining itself to new portions of matter;' that (he human soul is, in other words, God him- 
 self; that the knowledge of this, leading men to seek complete deliverance from the degrading 
 and polluting influence of material objects, is the only means of being reunited to tbe divine 
 nature; that this deliverance from matter may be obtained in the present state by separation 
 from human intercourse, the practise of bodily austerities, and entire abstraction of mind; 
 and that if not obtained in one birth, is to be sought through every future transmigration 
 till obtained. 
 
 * T.'iere are two opinions among fliR Hindoos on this subject, some philosophers mainfainin;, that it is one 
 gout which is uniird to sentient creatures, while others support a contrary opinion, and affirm, that human souls 
 must be emanations from the Great Spirit, otherwise, when one person obtained absorption into the divine na- 
 ture, all would obtain it at the same moment. The vedan:a philosophers teach, ' that God exists in millions of 
 forms, from the ant to Brumha, the grand-falher of the gods, as one moon is seen at once in twenty different pans 
 of water.' 
 
 The agreement beiwivt these opinions and those of the Greek philosophers is very remarkable : ' Almost all 
 ancient philosophers agreed in admitting two principles in nature, one active and the other passive, hut thev dif- 
 fered in the manner in which they conceived these principles to subsist. Some held God and JIatterto be two 
 principles, which are eternally opposite, not only dilTerin^ in their essence, but having no common principle by 
 which they ean be united. This was the doctrine taught by Aii.i\a?oras,and after him by Plato, and the whole Old 
 Academy. Thissystem, for the sake of pcr-picuity, we will call the Dualistic system. Other, were convinced, 
 that nature consists of these two principles; but finding themselves per,.le ted by the dirticully with w hich they 
 saw the Dualistic system to be encumbered, that of ^npp'Hing two independent and opposite principles, they 
 supposed both Ihe-e to be comprehended in one universe, r.nJ conceived them to be united by a necessary and 
 essential bond. To effect this, two different hypotheses were pr";iosed : some thouj;ht God to have been eternal- 
 ly united to matter in one whole, which (hei called Chaos, whence it was sent for;h, and at a certain time brought 
 into form, by the energy of the divine in'iabiting mind. Thi'; was the System of Emanation, commonly em- 
 
 braced by the ancient barbaric philosophers, and afterwards admitted into the early theogonies of the Greeks. 
 
 Others
 
 II 1NTR0DUCT0RV11EMARK8 
 
 This dclriue is taught in many parts of the Hindoo writings, especially in the Dnrshiinus ; 
 which works, though ahnost wholly speculative, make known a method of abstraction, to as- 
 sist ascetics in obtaining deliverance fioni mortal birth. 
 
 Udwuyanfindu, asnnyasee, and the compiler of 'the Essence of the Vedantii,'y<iys, 'Biiimhu 
 and life are one: that which pervading all the members of the body, gives to them life and mo- 
 tion, is called jeevii, life : thatwhich pervading the whole universe, gives life and motion to all, 
 is Brnmhii ; therefore these two are one. Every kind of matter is without life ; that which 
 
 ii created cannot possess life : therefore all life is the creator, or Briimliu : God is the soul of the 
 world. This is the subbtauce of the Vcilantu philosophy.' 
 
 Not only is God thus declared to be the soul of the world, but the writer of the above work 
 affirms, that the world itself is God— God expanding himself in an intiuite variety of forms: 
 ' All things past, present, and to come ; all that is in the earth, sky, Ac. of every class and de- 
 scription, all this is Brumhij, who is the cause of all things, and the things themselves.' Yet 
 this writer, in another part of this work, seems to aifirm, that the universe is the work of God : 
 • The priuciple of life is Briimha ; that which is animated is the work of Brunihu,* who directs 
 every thing, as the charioteer directs the chariot. Briimhu is everlasting and unchangeable; 
 the world, which is his work, is changeable.' 
 
 This work represents Brnmli'.i, in his state of repose, as destitute of ideas or intelligence, and 
 entirely separated from all intelligences. It describes this repose by comparing it to what- 
 
 OlhersaUemiited to explain the sulijecl iiiDie pliilosophicall j, and , to .avoid ilie absurililj which Ihoj conceived 
 to attend holli the former s^sicms, asserted, that God, the rational and efficient principle, is as intimately con- 
 nected with the universe, as the human mind w itii the body, and is a forming power, so originally and necessa- 
 rily Inherent in matter, that it is to be conceired as a natural part of the original chaos. This system seems not 
 only to have been received by the Ionic pliilosopliers, Thales and Anaxiinander, but by the I'ythagoreans, 
 the follow ers of Ileraclitns, and others. Zeno, determining to innovate upon the doctrine of (he Academy, 
 and neither chusing to adop; the IJualistic, nor the Emanative System, embraced the tliird h^poIhe^is, v\hich 
 ihougli not originally his own, we shall distinguish by the name of the Stoical System. Unwilling lo admit, on 
 the one hand, two opposite principles, both primary and independent, and both absolute and infiaite, or on the 
 other, to suppose matter, which is in its nature diametrically opposite to that of God, the active efficient cau>e, 
 to have been derived by emanation from him ; yet IJndinghimself v; holly unable lo derive these two principles 
 from any common source, he coiifonnded their essence, and maintaini:d that they were so essentially United, that 
 their nature was one and the same.' Enfuld, page 32J, yjO. 
 
 * Or, as some writers ezplain it, exists as an efferl, as lieat is an effect of fire.
 
 ONTHEHINDOOtlELIGIOK. iii 
 
 ever may communicate the idea of undisturbed tranquillity ; to the bosom of the unruffled 
 ocean; or to the rest enjoyed in a deep sleep, in which there is an entire cessation even of 
 the faculties of the mind. 
 
 The Vedanln writers add, that at certain revolutions of time, 'Biiinihu, awaking from this 
 rejjose, unites to himself his own energy, and creates the universe;* that as soon as souls are 
 united to matter, they become impressed, according to their destiny, with more or less of three 
 qualilie's.t as 1st, with that which gives rise to excellence of character; 2dly, with that which 
 excites to anger, restlessness, wordly desire, &c. and 3dly, that which leads to inactivity, ig- 
 norance, and such like errors. The character is formed, and the future destiny regulated, by 
 the preponderance of any one of these qualities. Krishuii is represented in the Siiree Bhagu- 
 vut-Geeln as teaching Urjoonn, that, 'the man who is born with divine destiny is endued with 
 certain qualities, [here follow a number of excellent qualities;] that those who come into 
 life under the influence of the evil destiny, are distinguished by hypocrisy, pride, presump- 
 tion, harshness of speech, and ignorance; that divine destiny is for eternal absorption into 
 the divine nature ; and that the evil destiny confineth the soul to mortal birth. 'J; 
 
 The soul then, by these writers, is considered as separated from the source of happiness 
 whfn it takes mortal birth, and as remaining a miserable wanderer in various births and 
 states, till it regain its place in lie divine essence. A devotee, sighing for absorption, is de- 
 scribed as uttering his feelings in words to this purport, ' When shall I be delivered from this 
 world, and cbtniu God !' 
 
 In consonance with these ideas, a system of devotion has been formed, to enable men to eman- 
 cipate themselves from the influence of material objects, and thus to prepare them for absorp- 
 tion. In the first place, the devotee is to acquire the right knowledge of Briimlm, namely, that 
 
 • ' When Bruiiihii willidraws his energy, the dcstriiclion of the world succeeds ; when he employs it, creation 
 springs to birlh.' The l-'idaittfi-san'i. 
 
 + The possession of more or less of any one of these qualities is oning to the balance of merit or demerit in 
 the preceding birth, fliany Hindoo [iliilo'iophcrs, however, have no idea of accouniabilily as the cause of reward 
 or suliering: tliey suppose that all actions, good and bad, produce certain natural effects, nhlcU ripen in a future 
 irth, as poverty, disease, and wickedness, or riches, health, and norks of merit. 
 
 i See Wilkioi's Iraiislation of this work, 
 
 A 3
 
 IV 1 N T U O D U C T O 11 Y K i; M A U K 8 
 
 God and matter are tlie same; that Biumliii is llie soul of tlie world. ' TLal ciioi* «lilcb 
 txcites earllily desires, and impels to workilv exertions, is destrojeii,' sajs tlie writer of the 
 work already (juoted, ' by the knowledge of Bnimhn.' The person possessed of these ideas of 
 God is called ' the wise man,' BiHmhu gnante, and he vho is destitute of this knu\\lfdj;e is 
 considered as in a state of pitiable ignorance, hkc an insect iucrustcd with matter. 
 
 Further, to enable him to subdue his passions, and renounce all natural desires, he is direct- 
 ed to retiie from the world ; to counteract all his natural propensities, and to conllne him- 
 self to intense meditation on Brumhfi, till he has thoroughly establisiied in his mind this prin- 
 ciple, that, 'seeing every tiling proceeded from Biuuihii.and that, at the end of thefouryoogus, 
 when the universe shall be dissolved, every thing \^ill be absorbed into him again, therefore 
 Brumhu is every thing.' 
 
 The Vedantu-sarii bays, ' There are four ways by which the knowledge of Euiiahu ii perfect- 
 ed: Istj By that reflection, in which the person decides upon what is changeable and what i> 
 unchangeable in the world; — 2dly, By cultivating adistasteof all sensual jileasures, and even 
 ofthe happiness enjoyed by the gods; 3dly, By the following qualities, an unruffled mind, the 
 subjugation ofthe passions, uureptuting generosity, contemjtt oi the world, thertjection of 
 whatever obstructs the acquisition ofthe knowledge of Brumhu, and -Ithly, By unwavering faith 
 in the shaslriis, added to the desire of absorption.' 
 
 Krishnii, in his conversation with Uijoonfi, makes the perfection of religion to consist in 
 subduing the passions, in perfect abstraction from all objects of the senses, and in fixing the 
 whole mind on Brumhii : 1 exiracta few paragraphs from Wilkins: 'A man is said to becon- 
 lirmed in wisdom, when he forsaketh every desire w hich entereth into his heart, and of himself 
 is happy, and contented in himself. His mind is undisturbed in adversity, he is happy and 
 contented in prosperity, and he is a stranger to anxiety, fear, and anger. Such a wise man is 
 called a sage. The wisdom of that man is established, who, in all things, is without affecti- 
 on, and having received good or evil, neither rejoiceth at the one, nor is cast down by the other. 
 His wisdom is conlirmed, when, like the tortoise, lie can draw in all his members, and restrain 
 them from their wonted purpose.' ' The wise neither grieve for the dead, nor for the living.' 
 
 « Error liere refer? (o tlie false idcii, that a man's self and spirit are different, as that I is any tiling dif- 
 ferent from siiiriU Tliisidcaof theseiiarate ciiilcuce of I, leado tu ihc idea of mine, and lliUbW every worldly 
 deoire.
 
 ON 111 E HINDOO RELlCi ION. V 
 
 •The uibC man, to whom pam and pleasure are the same, is formed for immortality.' ' The 
 heart, which foUoweth the dictates of tlie moving passions, carrielh auay the reason, as the 
 storm the bark in the raging ocean.* ' The man whose passions enter his heart as waters run 
 into the uuswelliiig placid ocean, obtaiiieth happiness.'* ' Even at the hour of death, should 
 he attain it, he shall mix with the incorporeal nature of Bniniliu.' 'The man who may be 
 self delighted aud self-satisfied, and who may be happy in his own soul, hath no interest either 
 in that which is done, or that which is not done.' ' The learned beiiold Briimliii alike in the 
 reverend bramhiin perfected in knowledge, in the ox, and in the elephant ; in the dog, and iu 
 hira who eateth of the flesh of dogs.' ' Those whose minds are fixed on this equality, gain 
 eternity even in this world. They put their trust in Briuiihii, the eternal, because he is every 
 where alike free from fault.' ' The enjoyments which proceed from the feelings, are as the 
 wombs of future pain.' ' To the jogee, gold, iron, and stones, are the same.' * The yogee 
 constantly exerciselh the spirit iu private. lie is recluse, of a subdued mind and spirit; 
 
 free from hope, aud free from perception. He plauteth his own seat firmly on a spot that 
 is undefiled, neither too high nor too low, and sittelh upou the sacred grass which is call- 
 ed koobhi), covered with a skin and a cloth. There he, whose business is the restraining of 
 his passions, should sit, with his mind fixed on one object aloue, in the exercise of his de- 
 votion for the purification of his soul, keeping his head, neck, and body steady without 
 motion, his eyes fixed on the point of his nose, looking at no other place around.' ' Tlie 
 man whose mind is endued with this devotion, and looketh on all things alike, beholdeth the 
 supreme soul in all things, and all things in the supreme soul.' ' He who having closed up 
 all the doors of his faculties, locked up his mind in his own breast, and fixed his spirit in his 
 head, standing firm in the exercise of devotion, repeating in silence, Om ! the mystic sign ot 
 Brumhii, shall, on his quitting this mortal frame, calling upon me, w ithout doubt, go thejour- 
 iiey of supreme happiness.' ' He my servant is dear unto me who is unexpccting, just, and 
 pure, impartial, free from distraction of mind, and who hath forsaken every euterprize. He is 
 •worthy of my lo\e, who neither requireth, nor findeth fault, who neither lamenteth, nor co- 
 veteth, and being my servant, hath forsaken both good and evil fortune ; who is the same in 
 friendship and iu hatred, in honour and in diblionour, in cold and in hial, in pain and in plea- 
 sure ; who is unsolicitous about the events of things ; to whom praise and blame aieasonej 
 who is of little spirit, and pleased w ith whatever cometh to pass ; who owueth no particular 
 
 * Tliisis strange doctrine in themoiilli of Kristinii, «lio spent liisjontli in licentious amours, and aflciHiirils 
 cohabited witliRadba, the tvifeof A^anu-glioshu, «liilche rctuined 1600 miilrotsc?.
 
 Vi ^NTUODUCTORVRE^rARKS 
 
 home, and who is of a steady mind.' ' Wisdom is exemption from altacbmenfs and affection 
 for ciiildren, «ife, and liome ; a constant evenness of temper upon the arrival of every event 
 whether longed for or not ; a constant and invariable worship paid to me alone ; worshipping 
 in a private place, and a dislike to the society of man.' 
 
 A most singular ceremony, called yogu, is said to have been formerly practised by ascetics 
 to prepare them for absorption. I give an account of this ceremony from the first part 
 of the Palunjfllu Durshunn, and the Gorukshfl-sungliita: 
 
 The yogee must in the first place, by medicines (here described) reduce the appetites of the 
 body, and increase its strength; he must then learn the proper posture for the ceremony : this 
 .posture may be various, but a particular one is here enjoined: the yogee is to put his legs across 
 in a sitting posture, and to hold his feet with his hands crossed behind him. The next 
 
 act of austerity is that of learning to inhale and discharge his breath, in doing which he is to 
 take apiece of cloth fifteen cubits long and four fingers in breadth, and swallow it repeatedly, 
 drawing it up and taking it down his throat, drinking water at intervals. He must next choose 
 a seat on some sacred spot, at the bottom of a viilu tree, at some place frequented by pilgrims, 
 near an image of an uncreated lingu, or in ^ny place peculiarly pleasant to a yogee ; but it 
 must be a secret one. That on which he must sit may be either kooshu grass, or the skin 
 
 of a tyger or a deer, or a blanket; he must not sit on wood, nor on the earth, nor on cloth* 
 Lis back, neck and head must be exactly erect, and he must remain motionless, keeping his 
 eyes fixed on his nose. The actof yogii consists of several parts: the devotee must fir^t with 
 his thumbs and fingers prevent the air from issuing through his eyes, ears, nostrils and mouth, 
 and with his feet bind up the two other avenues of respiration. This he is to practise by de- 
 grees till he is able to exist without inspiration and respiration. He who is thus far perfected 
 will be able to subdue his passions, and to disrelish all the pleasures of the senses. Should 
 the mind, at any time, be again entangled in worldly attachments, the devotee must study the 
 essential vii tue of things, as, that the world is a dream ; that God is the all in all, and thus bring 
 back the mind to abstraction. He is next to meditate on his guardian deity according to the 
 rules of the shastru. After thus annihilating, as it were, the body and the world, lie is then to 
 fix in his mind that he and Briimhii are one, and so to settle this point as never to lose sisht of 
 it, nor return to earthly attachments. From this state ofmini! arises complete pleasure ; hp 
 becomes dead to food and to every other bodily want.
 
 ON 1 H E HINDOO R ELI G 10 i\. VU 
 
 The yogee who has attained this state of perfection becomes emancipated in the following 
 manner : while he sits confining the air within his body, and closing his ejes, by the power of 
 wisdom all his members become dead to action; he unites the energy vhich is lodged in the 
 body to the soul, and they both ascend by means of the veins and arteiies to the skull, from 
 which the soul escapes, by the basilar suture, and, the body being thus shaken off, he is reunit- 
 ed to the supreme soul.* 
 
 The Veidatusarii also pronounces in favour of an opinion of the philosopher Sliuukiiru, that 
 the practice of ceremonies is to be renounced by the peisoa seeking absorption, in whom all 
 desires respecting himself are to be annihilated. 
 
 From the preceding sketch, the reader will be able to form some idea of this svstem of Hin- 
 doo theology, which is doubtless very ancient. No yogees, however, now exist, who perform these 
 bodily austerities to the extent laid down in the shastriis. A number of mendicants may be 
 seen, who profess to aim at abstraction of mind, and conlenip! of the world; but they are in ge- 
 neral the greatest sensualists in the country. 
 
 Amongst the learned, a few are to be found, who consider the attainment of divine wisdom, 
 as the only means of securing future beatitude: these persons either renounce all worldly con- 
 nections and become pilgrims, or they remain in a secular stale, and ground their expectations 
 (if they have any) of future happiness, on their speculative opinions being less gross than those 
 of the vulgar. As an apology lor not practising severe austerities, and for continuing in a se- 
 cular state, they quote a sentence of Janiikii, ' A man does not become a hermit by residing in 
 a forest; but he is a hermit, who, even in his own house, subdues his passions.' Some of these 
 persons despise the popular superstition. 
 
 The absurdity and impiety of the opinions upon which the practices of these yogees are found- 
 ed, need not be exposed: the doctrine which destroys all accountabihty to the Creator, and re- 
 moves all that is criminal in immorality, must be condemned by every good man ; and the ab- 
 surdity of rejecting those rational enjoyments which at once prove the beneficence of the Crea- 
 tor, and contribute to the refinement of our nature, is so flagrant, that the slightest notice of 
 
 * For further remarks on absorplion.and on those mendicants who practice austerities leading to it,lhe reader 
 is referred to pages 361, 376, 377, and J78.
 
 vi i i 1 S T R O D C C r R y R E M A U K S 
 
 it ma\ surely be considered as more than necessary to tlie discharge of our duty to the inte- 
 rests of christian morals. 
 
 The author may however remark, that he has had many opportunities of witnessing the per- 
 nicious eftecis of the belief, that it is God in man who is the author of every volition, and that 
 evil and good actions are both to be referred to him. A Hindoo, perverted by these ideas, 
 does not perceive the evil of ascribing every villainous action to God; though when the dread- 
 ful and unavoidable result of this doctrine has been pointed out, many revolt from the conclu- 
 sion. Under the influence of lliis doctrine, that the human soul is God, the crimes of a male- 
 factor lose their turpitude, and he is bewailed as a person who lias acted under unfortunate influ- 
 ence, or as one born with evil destiny. It is also easy to perceive, that where such a belief 
 prevails, all efforts to fly from evil, and to attain moral perfection, are out of the question : ' God 
 does every thing;' ' My evil destiny follows me every where, as a shadow the body,' is the me- 
 thod by which the Hindoo accounts for all bis evil propensities atd unjust actions. 
 
 Another class of Hindoos place a greater reliance on devotion than on divine knowledge. 
 They derive their opinions from difterent parts of the Hindoo writings, and from favourite books 
 of their own, as the Madhyii-bhashyu, Bhiiktee-rusamritii'Siodhoo, &c. One of the sentiments 
 of this sect is thus given in the Shree-Bhaguviitn : 'He who, renouncing the service of God, 
 enters the path of wisdom, (practises religious austerities) works hard at bruising the straw, 
 but obtains only cliaff".' Another of their poets has a verse to this purport: ' He who dies 
 
 at Kashee obtains absorption: true; but the cause of his emancipation is his devotion.' — 
 Viirahu, a poet belonging to the court of Vikriim-adityii, says, personifying a person of this 
 sect, ' Oh God ! I ask not for the merit of works ; nor for riches ; nor for fame ; I leave all this 
 to fate ; nor do I refuse to endure the fruit of my actions ; but this I ask, that, through every 
 triinsraigration, I may be thy devoted servant.' Vjlwii-mnngfilu, anotlier poet of this sect, says, 
 addressing himself to Vishnoo, 'O god! I desire not absorption. I ask for a distinct existence, 
 and to be always near thee, as my lord, and master.' Some of these persons express attach- 
 ment to their guardian deify in the most familiar acts of devotion — as his friends, or servants; 
 in songs or prayers ; by bowing or making off"erings to his im.ige, bv washing its feet, by re- 
 peating his mine, or listening to his praise, or meditating on his qualities. These persons 
 are mostly found among the followers of Krishnii and Choitunyu. 
 
 Such a worshipper presents himself before the imageof Krishna, and says, 'Ob, fhakoorii!
 
 OS THE HINDOO JRELIGIf/V. IS 
 
 thou art God, the maker of the world, the saviour, the friend of the friendless: I am destitute: 
 I am thy servant ; save me !' Others, more fervent in their attachment, omitting the usual puri- 
 fications and ablutions before morning worship, hasten, as soon as they rise, to pay all those 
 marks of respect and attention to the image which belong to the character under which tliey 
 worship it. For instance, one man's image is that of the infant Krishna : he imagines it neces- 
 sary, that the god should be honoured as a child, and he therefore makes an offering of sweet- 
 meats to him early in the morning ; he is very careful too that the image should be laid down to 
 rest, and raised up again, only at the appointed hours; he bathes, anoints it, and adorns it with 
 the utmost fondness. Songs in praise of Krishna are very common amongst this sect; and 
 
 sometimes an enthusiast falls to the ground while singing, and exhibits all the symptoms of super- 
 stitious frenzy. These persons reject many of the Hindoo ceremonies ; but they repeat the 
 name of Krishnii, worship the common images of this god, and observe the national festivals to 
 bis honour. Some individuals are directed in their religious duties by the Hindoo writings: 
 but the great body are enthusiasts, following the impulse of feelings enkindled by their own im- 
 pure imaginations. Some of tlicra wander from village to village, proclaiming the name and 
 reciting the praises of Krishnii. 
 
 Those who reverence the philosophical doctrine, and those who thus adhere to devotion, form 
 however but a very small part of the Hindoo population. The great majority of the commu- 
 nity are attached to the popular ceremonies, considering them as at least leading to the know- 
 ledge of God, or as laying in a stock of merit Mhich will influence their condition in this or a 
 future birth. 
 
 The other branch of Hindoo theology enjoins religious DUTii;,s, as preparing a person 
 for that state which leads to absorption. Krishnii, in his address to Urjoonu, thus holds up the 
 value of religions practice: ' Perform thy duty, and make the event equal whether it terminate 
 in good or evil. The miserable are so on account of the event of things. Wise men, who 
 have abandoned all thought of the fruit of their actions, are freed from the chains of birth, 
 and go to the regions of eternal happiness.* Junukii and others have attained perfection 
 
 • Mr. Wilkinshns Ihus (ranilated ihis part oflhe Bhaguvntu.but the fact is, (hat there is no diVinrf happiness 
 in the Hindoo absorption, h.'ciuie tliere is no remainint; individuality. The spirit heinf liberated from e>ery 
 thinj which is not spirit, and absorbed in the ocean of universal spirit, or deity, there ran be do such thing as 
 individual enjoyment. The Hindoos illustrate their idea on this subject, by comparing the soni to air confioca 
 in a vessel, which, n heu the vessel breaks, is imnnedialely lost in the va*-: body of ain^hich composes the atmos- 
 phere. 
 
 B
 
 S iNTnODUCTORrRE MARKS 
 
 even by works. Wise men call him a piiiidit, whose every undertaking is free from the idea 
 
 of desire. He abandonetli the desire of a reward of his actions ; he is always coutented and 
 independent, and although lie may be engaged in a work, he, as it were, doth nothing. God 
 is to be obtained by him who maketh God alone t'le object of iiis works. The speculative 
 and the practical doctrines arc but one, for both obtain the self-same end, and the place which 
 is gained by the followers of tlieone, is gained by the followers of the other. The man, who, 
 performing the duties of life, and quitting all interest in them, placeth them upon Briimhi'i, 
 the supreme, is not tainted by sin ; but remaineth, like the leaf of the lotus, unafrected by the 
 waters." ' If thou shouldest be unable, at once, stedfastly to fix thy mind on me, cnideavour 
 to find me by means of constant practice. If after practice thou art still unable, follow me 
 in my works supreme, for by performing works for nie thou shall obtain perfection.' 
 
 This brings us to the popular superstition of the Hindoos, of which I shall now endeavour 
 to give a summary accouiU, beginning with their mythology. 
 
 It is very dLficult, perhaps, to speak decisively 0:1 t!ie precise origin of any of the Ancient 
 St/slems of Idolatry ; but not so difficult to trace idolatry itself to certain natural causes, and 
 to prove, that the heathen deities owe their origin to the common darkness and depravity of 
 men; who, rejecting the doctrine of the divine unity, and considering God as too great or too 
 spiritual to be the object of human worship, chose such images as their darkness or their pas- 
 sions suggested. Hence idolatry has arisen out of circumstances common to all heathen nati- 
 ons; which fact, and another hereafter mentioned, will account for many coincidences in the 
 mythology of nations the most remote, while differences in manners and customs, and in the de- 
 grees of civilization, may account for most of the diversities found in the images and worship of 
 different idolatrous nations. 
 
 It is not to be supposed, that any of tlie images invented by the heathen were intended to 
 be representations of the One God, according to the ideas given of tliis adorable Being in the 
 sacred scriptures ; they are images of beings formed by the fancies of men who " by wisdoia 
 knew not God." It is probable, indeed, that no heathen nation ever made a single idol in ho- 
 nour of "the one living and true God," and that direct wor^ship to him was never offered by 
 any heathens. 
 
 Nor does it appear, from the various systems of idolatry, that the heathen regarded tne jods 
 as intercessors with the Supreme Being. It is certain that no such idea exibls among the Ilin-
 
 ONTHEUINDOORELIGIOM, ±\ 
 
 doos, who never worship the One God, either directly or through the intercessions of others. 
 The gods are regarded as the only divine beings from whom evil is to be dreaded, or good to 
 be expected. It is true, I have heard the bramhiins often speak of the worship of the gods 
 as introducing the worshipper to a greater approximation to final beatitude, but this has no- 
 thing to do with the Christian doctrine of mediation. 
 
 Writers on heathen mythology have frequently supposed, that the extraordinary bodily or- 
 gans of the gods were intended to represent the perfections of Deity. Such writers, in elu- 
 cidating the Hindoo system, would have said, Indru is represented as full of eyes,* to exhibit 
 the divine omniscience'; Briiinha with four faces, to display the perfect wisdom of God ; and 
 Doorga with ten hands, to teach that God is almighty. It is a fact, however, that the Hin- 
 doos are never thus instructed by the forms of their idols. When the authoronce interrogat- 
 ed a learned bramhun on this subject, he rejected this christian explanation of the forms of 
 his idols, and referred him to the image of Raviinu, the cannibal, who is painted wiih a hun- 
 dred arms, and ten heads. f 
 
 It has been common too to represent the idols as personifications of the virtues, and as teach- 
 ing, by hieroglypiiics, a theory of morals. As it respects the Hindoos, however, the fact is, 
 that they have still, for popular use, a system of morals to seek; some of tlieir idols are ac- 
 tually personifications of vice, and the formularies used before the images, so far from convey- 
 ing any moral sentiment, have the greatest possible tendency to corruj)t the mind with the 
 love of riches and pleasure .J 
 
 To the author it seems equally improbable, that the original framers of idols designed to 
 teach by them a system of natural science. The distance of time betwixt the formation of dif- 
 ferent images, militates strongly against such an idea ; men of science, also, have generally 
 held idolatrous rites in contempt : but before a man would sit down to frame an image, to teach 
 the sciences, his mind must have been enthusiastically attached to idolatry. Nor does it 
 
 appear probable, that the Hindoo poets were the first who set up idol worship; though we 
 * The Hindoo fable on this subject is so insufier.ibly gross, that i( cannot be prinleil. 
 
 + Thus, Briareus, one of Ihe monsters brought forth by the earth, is said to have had a hundred arms, with 
 nhichhe threw up to lieavea the rocks from the sea-shore against Jupiter. 
 
 t Sec Mr. Colebrooke's translation of many of these forraiilarics, in his exceltenl Essays on the Religions Cere- 
 monies of the Hindoos, ia the vth aod viith vuls. of the Asiatic Kesearchcs, 
 
 B 2
 
 Xii INTnODCCTORTIlEMARKS. 
 
 admit, that many ideas on this subject were borrowed from their extravagant descriptions, and 
 ethereal visions. The introduction of new idols seems, in most instances, lo have been the 
 work of kings, who sought the gratification of the populace, rather than tlieir instruction, 
 and the exiiibition of popular sentiments, rather than the teaching of profound mysteries, or 
 the principles of science. It appears from the Briimhu-voivi'irttH pooranii, that king Soo- 
 xot'hii first set up the image of Doorga ; king Mungulu that of Lukshmee ; Ushwu-j)utee, that 
 of Savitree, tlie wife of Brumha ; king Sooj ngnu, that of Radha, the mistress of Krishnfl ; Riim- 
 yn riit'hn, king of Oojjoyinee, that of Kartik6yfl; king Shivu that of Sooryii, and the sage 
 Boudhayunii that of Gundshu. 
 
 The author imagines, that the disclosure of real facts respecting the Mythology of the Hin- 
 doos, would greatly tend to elucidate the origin of that of all the Eastern nations ; 
 and he here offers to the consideration of his readers a conjecture or two, the fruit of his own en- 
 quiries. Tiie philosophers of all these nations conceived, that the Great Spirit remains for 
 ever unknown, tliat he neither comes within the thoughts nor the speech of men. In the chan- 
 dogyil oopiinishiid of the Rig vedii, we have a discourse on this subject, in wiiich Siiwetfi- 
 h^too enquired of Boudiiayiinu, respecting Brumhn: the sage answered him by an impressive si- 
 lence : on being called upon for the reason of this silence, he answered, " Brftmhti is undescri- 
 hahle: he who says, ' I know Bramlifi,' knows him not; he who says, ' I know him not,' has ob- 
 tained tliis knowledge. The vedu declares, that " he is that wliich has never been seen nor 
 known." In other words, he is the Athenian " unknown God." The one God is never wor- 
 shipped by the Hindoos as a mere spiritual being, but always as united to mattei-, and before 
 some image. 
 
 When Brumhii resolved to create, according to the pooranus,* he looked upont that which 
 is denominated by the Hindoo philosophers delusion, or inanimate energy,| and became subject 
 
 • The Shree-BliaKSvntS, &c, Tlie Noiyayik'is declare, tliat the imivcrse was created from atDins, while the 
 Meeinangsukiis, equ:illy wise, a(Brm, that the consequences of aclions were the only things united to birlh. 
 
 + "Or," as the word is explained by same Hindoo scholars, "the Srst inclination of the Godhead lo diversify 
 liimself, by creating worlds " Sir W. Jones. 
 
 } It is called delir.ion, or appearance, to shew, (hat it is somr^thin!; assumed for an occasion, and nhich, 
 when th It occi^ion is served, w'l! Ii" destroyed : hence Ih'y say, that milter is from everlr.slinj, but is subject 
 to deiiruclion. It is called inmimite eaer^jv, as it 3u;)plies (he fjrnn of thioji, thouj'i the vivifying principla 
 is God.
 
 ON THE HINDOO IIELIGION. Xlil 
 
 to the three qualities (goonus) of which it is composed, that which leads to truth, and is called 
 sutfu, that which excites desires, (riiju) and that which leads to sensuality (tumti). He now 
 
 created time, nature, and future consequences; the primary elemenls, the organs of sense, of 
 action, and of intellect ; he next became the first form, or pattern, or tlie aggregate, of life, and 
 individuated himself into separate portions of animal life; and then, under the name of Vish- 
 noo, he created the universe from the waters, und entered it as the soul of the world. 
 
 While Vishnoo lay asleep on the waters, a lotus ascended from his navel, from which sprung 
 Brumlia, the creator. ShivQ, Vishnoo, and Bruniha, are considered as the representations 
 of the three goonus: Vishnoo of the siittu goonu, Driimha of the riijii, and Sliivii of the tumti. 
 We have no regular account of the creation of Vishnoo and Shivu. Almost all the other 
 
 Hindoo deities are found to be derived from the three principal gods : Indni, Kamii-devfl, 
 Doorga, Sooryu, Ugnee, Puviinu, Vnroonu, Giiroorii, Vishwu-kurma, Siiruswi'itee, Yiimu, &c. 
 are the descendants of Br&mha ; — Giineshii, Jugiinnat'hn, Biiliiramii, Ramii, Kriahiiu, Gopalii, 
 Gopce-uat'hii, Valu-Gopalu, Clioitunyu, Sutyii Narayiinii, Lukslimee, &c. arc forms of Vish- 
 noo; — Kartikeyii, Piinclianiinii, Roodrii, Kalft-Bhoiriivu, &c. are forms of Shivii. " Thus," 
 as SirW. Jones has observed, "We must not be surprized at finding, on a close examination, 
 that the characters of all the Pagan deities, male and female, melt into each other, and at last 
 into one or two." 
 
 But the enquiry returns, "What is the object of Avorship among the Hindoos ?" It is not the 
 One God, but this compound being, the soul of the world inclosed in matter, the primeval 
 energy, the prolific and vivifying principle d welling in all animated existences,* or in other words 
 the personification of whatever the disordered imaginations of the Hindoos have attributed to 
 this God encompassing himself "i\ith delusion.! This energy is said to have created the uni- 
 verse, and tliertfore this, as displayed in the grandest of the forms it assumes,* is the object 
 
 • Wlien ihc folloH ing lines of Pope were read to Gopalii-lurkalunkirri, a le.inicd I)ramlum, lie started from 
 Ills seal, begged for u cop^ of ibi-m, aiii declared that the author must have been a Iliudoo : 
 
 " All are bnl parts of one stupendous nholo, 
 M'hov Ijoiiv Nature is, and CJod the soul ;-— 
 AVarEtis in Itie sun, refrt'shes in the breczi^, 
 (ilo^^b in the stars, and blossoms in the trees; 
 Lives through all life, extends through alt extent, 
 Spreads undivided, operates unspent." 
 
 + The Tf nlr"* Icaih, that r.fter ErCmhii had entered the world, be divided himself into male and fomalc. 
 t " It seems a ivell founded npinicii, that tile whole cro\id ofgodsaud goddesses in Ancient n<inie, and ftio- 
 deru Vdnires, mean only the f oners of ml lire, and principally those of the Sun, expressed iu a v.irictj of nays, 
 
 aud
 
 XIV INTRODUCrOUY REMARKS 
 
 of wonli'p. Hence the gods, the heavens collectively, the sun and moon, as well as the stars, 
 the sea, mighty rivers, and extraordinary appearances in nature, receive the adorations of tiie 
 Hindoos.* This energy itself has been personified and worsliijiped, not only in (he form of 
 Bhilguviiice, ^ but, as it is manifested equally in creation, iu the government of the world, and 
 in the work of destruction, in Brumha, Vislmoo Shivu. Tlie universe being full of the divine 
 
 majesty, a deity has been consecrated as the regentof every element : and, to complete this mass 
 of folly, the bramhan and the devout mendiciiit, as sharing more larijely of the indwelling dei- 
 ty, have received the adoration of the multitude. 
 
 If wc recur to the bodily powers of tiie different im:iges worshipped by tiie Hindoos, we 
 seethe same principle exhibited : hmce Ununlii has a thousand heads; Brumha has four faces; 
 Indru is full of eyes ; Doorga has ten, and even Ravunfi, the giant, has an hundred arms; — the 
 formidable weapon$^ of the gods too, have evidently the same allusion, as well as their sym- 
 hols and vehicles, among which we find the eagle,§ the scrp'>nt, the lion, the tyger, the ele- 
 phant, ihe bull, the buffaloe, A-c. The abominable lingii worsliij* too (the last state of degra- 
 dation to which human nature can be driven) no doubt look its rise from the same doctriue. 
 
 tinder the influence of this doctrine, the philosophic mind, chose, as the objects of its adora- 
 tion, the forms in \vliich this energy displays itself with the greatest magnificence, and almost 
 
 and l)y a maltinr'.c of fanciful names."— *■(> IK Jones. " Nitiirp herself, and ils plastic powers, originating 
 solely in the sovereis;n energies of the supreme cre.itive source of all being, they (the Asiatics) absurdly dignifi- 
 ed hy the laajefitic denomination of God. This supreme creative energy, dilTiised through nature, they diiiia- 
 giiished by various n.imes; sometimes it was Osiris, the founMin of Ltciiit, the Suv, Ihe prolific jirinciple by nhicli 
 that was invigorated ; sometimes is was the life generating Fire, tlie divine olTspring of tfie solar deity ; and ; 
 was somelimes called by an appellation consonant lo the Soul of The World. The First Vivific Principle, 
 emaning from the primeval source of being, is visibly of Childaic origin, and tlienee, through the medium "f the 
 Egyptians, Ihe Stoic philosophers doubtless had their doctrine of " Ihe fiery soul of tiie world," by which Ihey 
 supposed all things to be created, auimatcd, and governed." Maurice. 
 
 * " They (the pngans) called the elementary Sre Pitha, Vulcan, Ugnee ; the solar light they denominated 
 Ojirii, Mithra, Sooryu, Apollo, and Ihe pervading air, or spirit, Cneph, ^arayunu, Zeus, or Jupiter." Maurice, 
 
 + JIany Hindoos are denominated shalct'is, as devoted lo the worskip of thissliukteenr energy. It is remark- 
 able, aliu, that all the goddesses are called the energies of tlicir lords, as well as Matrees, or mothers. 
 
 X Inilrii's tliunder-bolt ; the Eiiimhaslri'i, a weapon wielded by the gods, which inf.illibly destroys an ene« 
 my. '■ Vishnoos chiikra, a weapon in the form of acircle, con.inually vomiting flames." — Maurice. 
 
 \ Vishnoo riding upon his CiirnorS, or eagle, says Maurice, puts us in miod of the thiinder-bearlD; eigleof 
 the Grecian Jupiter.
 
 ON THE HINDOO RELIGIOtr. ]Cv 
 
 confined its worship to the primary elements the heavenly bodies, and aerial beings; the 
 
 great body of the community became attached to this energy in its forms of preservation ; per- 
 sons of gloomy liabits, as ascetics and yogees, adored it in the work of destruction, as connect- 
 ed with emancipation and with return to ineffable repose in the divine essence. The first class 
 chose the retirement of forests as the scene of their contemplations; the second, the public 
 Streets, to adore the prolific power; and the last retired to gloomy caverns,* for the ctlebration 
 of those Iiorrid rites, which took their rise in the common error, that the energelic principle 
 is the chief object of worship. 
 
 Tims the indwelling principle is adored in whatever form it is supposed to display itself, in 
 the cow as a form of Chugiivutee, in the boar as an incarnation of Vishnoo, and in an asce- 
 tic, who has passed through religious austerities supposed to be too dreadful to be borne with- 
 out support from the divine inhabiting energy. Exactly conformable to the Hindoo idea was 
 the declaration respecting Simon Magus, " this man Is the great power of God.'' 
 
 The object of adoration being thus simple power, or energy, wherever this is supposed to 
 reside, the impiety of the possessor forms no obslaole to his becoming an object of worship: 
 it is sufficient that he be a god or a branihun. ' The learned, says Krishnu, behold Bn'imhu alike 
 in the reverend bramhun, perfected in knowledge, in the ox and the elephant ; in the dog, and 
 in him who eateth of the flesh of dogs.' Upon the same principle, the Hindoo, when he sees 
 the force with which the flood-tide comes into the Ganges, or any other similar phenomena of 
 nature, recognizes it as God, or the energy of Ciod. The blessing which he supposes a yooee 
 obtains, as the fiuit of his religious austerities, he confinei to power — power to heal or to kill 
 olhers, to ride iu the air on the back of a tiger, to foretel future events, &c. Beuevoltnt disposi- 
 tions and actions procure for a man praise, but not re\€reuce. Hcu-ard would have obtained 
 the encomiums of this people, and would have been coraplimenteil on the exaltation he was 
 likely to have inthe next Lirlli, but no body would have v.crshipped him; this honour is always 
 reserved for men of pretended supernatural powers. 
 
 If these conjectures be just, they may perhaps afford a solution of the ditF.cultics attending the 
 
 • The Scytliians, the DniiJs, and olher .incie nl nations, it is well kron n, norsliippcd this cnerfy in i(s de- 
 strnctite forms in gloom) recesses, and llicre oRered human nnd other virlims In the cayerns of iialseue aod 
 Elr^ifaautatoo the iame hjrrid riles were iiractised hj glooaj ascetics.
 
 4KI INTUODffCTOnT nEMARK* 
 
 worship of tlie Egyptians/ the Scythians, the Greeks, the Persians, and other idolaters ; some 
 of them adoring, by sanguinary rites, this principle in its destructive forms, and others in its 
 prolific forms, tire, and the solar orb.t It is the same energetic principle that is also ivor- 
 
 siiippcd in the wonderful motions of the heavenly bodies, and in the conflicting gods and the 
 giants, shakiag to its centre the solid world ; in the warring elements ;{ and even in all the forms 
 of brute matter in which it appears. 
 
 These ideas the author offers to the examination of men of greater leisure and erudition, 
 not without the hope, that they may tend to elucidate a subject exceedingly complicated, and 
 upon which a great variety of opinions have been held. As the same ideas respecting (he 
 
 divine energy were held in common by almost all the ancient philosophers, it is not wonderful 
 that the same objects of worship should be seen among all nations, subject to those variations 
 and additions which might be expected when man had abandoned the doctrine of the divine 
 unity, and had resolved to worship every form and appearance of this energy. 
 
 The Hindoo mythology, in its present mixed state, presents us with gods of every possible 
 shape, and for every possible purpose (even to cure the itch ! ) but most of ihem appear to refer 
 to the doctrine of the periodical creation and destruction of the world ;§ — the appearances of 
 nature, II — the heavenly bodies,* — the history of deified heroes,t — the poetical wars of the gi- 
 ants with the gods,;— or to the real or imagined wants of mankind. § 
 
 • "Taut or Tliolli, was llie (rue Aiiubisof llie Egyptians, one oftlieireiglil greater gods. Tliolh considers llie 
 cosmogony of Plioenicia.as founded on ttie doctrine wliicti maintains two princiiiles in nature, Mailer or Darli- 
 nes«, and Spirit or Inli-jligcnce. By llio former, tie nould understand llic chaos, obscure and turbid ; by llie 
 
 latter, tbe agitalive wind, or spiiil, ivliicli put tliat cliaos in motion, and ranged in order tlie various parls of the 
 universe." — Maurice. 
 
 + In this i'.I.niul of Albion, tlie image of the sun was placed upon an liigli pillar, as lialf a man, willi a face 
 full of r.iys of light, and a flaming wheel on his breast. He was worshipped in Ihc same manner .is IMilhra in 
 
 Persia, and Ihc divinities of ibc Fast. Tlie PcrsianMagi preserved a continual (ire upon an altar in honour of 
 llie sun and the lights in Ihc firmament, as the Romans did their holy fire dedicated to Vesta. The Jewish wri- 
 ters aflinn, that this was the god Abraham refused to worship in Ur of the Chaldces," GaUruc/iius. " The sun 
 became the deity adored by the Sabian idolators."' — 3Iaurice. 
 
 t " Sees God in clouds, and hears hiin in the wind." 
 
 <l As Biumha and 8hi\u. || The deified elements, as Puvunu, Vflroonfi, Sic ■» SuT<ryo, Cliindi '', &i-. 
 
 H Ramij, «ho, in reference to his forest residence, is painted green, and carries a bow and arrows. J Door- 
 ga, who has a giant at her feet, and the head of another in her hand. The author will not presume to decide, 
 whether ttcse wars of the gods have reference to human contests, and as such arc to be regarded as real history 
 disguised in fable, or whether iui.-iges of this class have been liorrowed merely from the reveries of llie poets. 
 ^ Sftrnswulce, the goddess of learning, Unim-poornu, the goddes,<i of plenty, &c.
 
 ON THE IIINBOO RELIGION. \\i\ 
 
 It cannot be doubted) from what has been published of the vediis, said to be the most an- 
 cientof the Hindoo writings, that the PRIMARY elements, fire.air, water, earth and space, 
 with the HEAVENLY BODIES, and aerial beings, were the first objects of worship among 
 this people. 
 
 The worship of the primarif elements possibly originated in the doctrine of the vediis res- 
 pecting the eternity of matter, for we find in these writings the elements deified, and called by 
 appropriate names, as in the modern mythology of the Hindoos. 
 
 The worship of the heavenly bodies may probably be attributed to the astronomical notion"; 
 of the Hindoos : and, as the worship of lieathens has always been dictated by their fears and 
 hopes rather than by their reason, it is not a matter of surprize, that they should have wor- 
 shipped the host of heaven, while they believed the stars to have such a mighty and immedi- 
 ate influence on their destiny here and hereafter. In the prayers of the vediis, the name of 
 Indrfl is found, who was probably considered as a personification of the heavens : his name, 
 Indrii, signifies the glorious ; and his body, covered with stars, might easily be supposed to 
 resemble ' the spangled heavens.' 
 
 The worship of arial beings, under the general name of spirits, is easily accounted for from 
 the proneness of mankind to superstitious fears respecting invisible existences, and from tlie 
 notion found in the Hindoo writings, that every form of animated existence has its tutelar di- 
 vinity presiding over it.'- 
 
 These appear to have been the first gods worshipped in India, though such a system of my- 
 thology could in no way account for the existence and government of the universe; which ex- 
 hibited a process for which this system made no provision. This might therefore induce 
 later Hindoo theologians to add three new gods, under the characters of the Creator, the 
 Preserver, and the Destroyer, Brumha, Vishnoo, and Shivii, and the pooranus exhibit 
 each of these gods at his post, committing faults and absurdities that would disgrace beings des- 
 titute of every spark of divinity, and even of reason. 
 
 • Diseases also.and divisions of (ime, as well as places, have their tutelar deities. Tlie god Bhugij, « ho ii 
 blind of both eyes, presides over the members of ihe bodj. 
 
 c
 
 XVlll 1 N T U O D U C T 1 n Y B I", 11 A Ui; j 
 
 A ])liilo3op1iiciil doctrine found in the Tuntius, having reference to tht' supposed union cf 
 spirit and maMcrin the formation of the world :■' has iiilrodiiced an order of female deities 
 ainonp; this pcoi)ie, at the liead of whicli stands Bhu«uvutee, or Doorga. Of tliis goddess, 
 many forms are \vorsiiip))od anioii^ tlie Ilimloos; iind indeed idiiiost all llie goddesses are only 
 different forms of Bhugtivuiee, as the image of I'riikiitee, or nature. 
 
 Jiiguiinat'hu, the lord of t!ie world, Kooverii, the god of richos, Kaniu-devii, the god oflove, 
 Karlikeyii, the god of war, Yiimii, the reijent of death, and Vishwu-kilrmn, the architect of 
 the gods, seem to have originated in the fables of the Hindoos, and in tlie imagined necessities 
 ofapeojile destitute of just ideas respecting Di\ino Providence. 
 
 Krishnu, Ramfi, and other terrestrial gods, are evidently deified HEROES. 
 
 Tliese general remarks may prob.ib]y account for the whole system of Hindoo idolatry, with- 
 out the absolute necessity of admitting that this people borrowed their gods from their neigli- 
 bours. That tliey borrowed some, or the features of some, many striking coincidences here- 
 after mentioned seem to indicate; but, these coincidences evcepted, we have found no furllicr 
 evidence of this fact.t 
 
 I shall now give some account of the gods found in the Hindoo Pantheon, { as a very 
 
 brief notice of what the reader has to exjiect in this volume. 
 
 « 
 
 It may be necessary, however, to premise, that tiie Hindoos profess to Iiave 330,000,000 of 
 gods; not that they have even the names of such a number, but Ihey say, that God performs 
 all his works by the instrumentality of the gods, and that all human actions, as well as all the 
 elements, have their tutelar deities. 
 
 Images having been chosen to fix the mind of the worshipper, and attributes of power and 
 
 • Mr. Palerso.T thinks, iliat the mixed image of HiiriS-GoureT-, in whicli Shivu and Doorga are united in one 
 image, is intended to represent this union. 
 
 + Should the render, ho\\ever, be inclined to pursue this subject, he uillfind much ingenious conjecture, and 
 many apparent resemblances betwixt the Egyptian, Greek and Roman mythology and that of the Hindoos, io 
 Sir. Patcrson's essay already alluded to. 
 
 + The Hindoos have no temple like the Pantheon at Rome, but the p.ilaces of some Hindoo rajas contain courts 
 filled with idols, each of « hich has an establishment of priests, who daily perform Iht cereuioniei of worship.
 
 ox THE HINDOO ueligiok. xix 
 
 spleii'Iour, and various fables, having been added, in (he forms of dcvoiion and the addresses 
 to the gods, all these attributes are recognized, and the contents of these fables rehearsed, to 
 raise in the mind of the worshipper the highest thoughts of the po\\cr of the idol. 
 
 He who approaches an ido], seeking the happiness of a future state, is rcquirrd to fix in his 
 mind only one idea, that the god can save hira: and in this respect all the gods, however vari- 
 ous their images, are equal; but when a Hindoo is anxious to obtain any peculiar favour, he ap- 
 pl'cs to ihe god whose province it is to bestow it: thus, he who prays to Bruniha, entreats that 
 he may be like liini, in orderto absorption ; but he who is anxious that his members may continue 
 peifect, and that he may enjoy the pleasures of the senses, worships Imlrii ; he who desires chil- 
 dren, prays to the progenitors of mankind ; he who seeks worldly prosperity, worsliii>s Liiks- 
 mee ; he who prays for a shining body, sujjplicates Ugnee ; the person who is anxious for strength, 
 applies to Roodiu ; the glutton prays to Uditee; he who pants for a crow n, applits to Vishwu- 
 devil or Swayiimbhoovii; aking intreats Sadhjii, that his kingdom may be free irom sedition; 
 he who prays for long life, addresses himself to Ushwinee kooniaru ; he who desires corpulence, 
 addresses Pril'hivee; he who prays that he may preserve his homestedd, petitions Prit'hivee 
 and the regents of sjiace; he who seeks beauty, prays to the Giiudhiirvus; he who prays for a 
 good wil'e, calls on Oorviisee, a celestial courtezan ; he who seeks honour, prays to Yiignu ; he 
 who is anxious for store-houses full of wealth, calls on Prucheta ; the seeker of wisdom, soli- 
 cits the favour of Shivii; he or she who seeks union and happiness in the marriage state, ad- 
 dresses Doorga; he who wishes to destroy his enemy, supplicates Noiiitii ; he who is anxious 
 for strength of body, prays to Vayoo; he who prays to be preserved from obstruction in his af- 
 fairs, calls on Kooveru ; he who prays for the merit of works, applies to the regent of verse; 
 he who prays for plcas\ire in«the enjoyment of earthly things, addresses Chiindrri; he who de- 
 sires freedom from worldly passions, he w ho asks for the completion of all his desires, he who 
 prays for absorption, and the person free from all desire, worship Bruniha. Hence it ai)pfars, 
 that all the Hindoo gods, except Briiniha, are considered as bestowing only temporal fa\onrs; 
 and it has been already observed, that this god has been abandoned, and left without either 
 temples or images. Thus the whole system excites in the mind of the worshipper only cupi- 
 dity, and the love of pleasure ; and to this agrees what I have repeatedly heard from sensible 
 braniliuns, that few if any persons now attend the public festivals with a direct view to a fu- 
 ture state. 
 
 It h common for the Hindoos to speak of some of their gods as benevolent, and to treat 
 
 C2
 
 XX I N T 11 D i; C T U V R E M A a K S 
 
 Others as malignant beings:* Sbivu, as well as other gods, unite both these qualities: in one 
 hand Shivu holds a dreadful weapon, and with two others he blesses the worsliij)])er, and in- 
 vites him to approach. Not one of these images, however, conveys the least idea of the mo- 
 ral attributes of Got). 
 
 1. Briimha. This god may be properly noticed first, as he is called the creator, and the 
 grand-father of gods and men; in the latter designation he resembles Jupiter, as well as in the 
 lasciviousness of his conduct, having betrayed a criminal passion towards his own daughter. 
 Brumha's image is never worshipped nor even made; but the Chfindec describes it as that of 
 a red man wilii four faces.t He is red, as a marli of his being full of the luju goonu; he lias 
 four faces, to remind the worshipjier that the vcdus proceeded from his four mouths. In 
 one hand he has a string of beads, to shew that his power as creator was derived from his de- 
 votion. The ^)an of water in his left hand points out, that all things sprang from water. It 
 has excited much surprize, that this deity, so preeminent, should be entirely destitute of a 
 temple and of worshij)i)crs. Mr. Paterson sii|)poscs, that, in some remote age, the worship. 
 pers of Shivn carried on a contest wilh the followers of Briimha, and wholly suppressed the 
 worship of this god. This conjecture opens a wide fichl of enquiry ; but this gentleman does 
 not adduce any historical evidence of the fact. The story of Shivn's cutting off one of the 
 heads of Briimha, and the existence of violent contentionsbetwixt different sects of Hindoos at 
 the preitnt day, can scarcely be considered as establishing it, though the conjecture appears 
 not altogether improbable. These contenlion'5 for superiority are annually renewed at Hiiree- 
 dwaiii, Uyodhya, &c. betwixt the Voishntivus (,llamatiib) and the followers of Shivii, in which 
 quarrels manyperish.J 
 
 * 
 
 2. Vishneo. This is the image of a black man, with four arms, sitting on Guroorii, a crea- 
 tuie half bJid huif man, and holding in his hands the sacred shell, the chukrfi, the lotus, and a 
 
 • Hindoo nonier, and ihc lower orders, reg.ird PCncli.inma, Dulisliinu-rayn, MKniisa, ShfT^lula, Sliuslil'l.?;. 
 &c. as malignant demons, ani woi»l.ip (hem tlirou^^li foar, siill i)ra>ing lo li.em f,.r proirciion. The superior dci- 
 lirs, lUougli urra^d h \Ai aKributes of ler.or, are considered as UM»g their power only in favour of Ibe worsltiii- 
 per. 
 
 + BrRmha had five heads, but Shivij deprived liim of one, .is a punishment for his lust. 
 
 t Raja-Rainu, a learned Shikli, employed .is a Iran-Iaior in the Serampore priniing-oflire, says, that about 
 forty years ,igo, not less than 10,(WO persons, and, alout twenty yean iigo -1 or 5030 perished in these eontesis at 
 Iluree-dnar,-.. An,.ih,-r proof, addeJ lo (hat reipectlns llie Bjuddhus. that the Hindoo is not free fro.n the fior- 
 cest spirit of persecution.
 
 ON THE HINDOO RELIGION. XXI 
 
 club. His colour (black) is thai of the destroyer, xshich is intended to show, tiiat Sbivn and he are 
 one : he has four hands, as the represenlative of the male and female powers ; the shell (blown 
 on days of rejoicing) implies ih^t Vishnoo is a friendly deity ; the ihukiii is to teach that he 
 is wise to protect; the lotus is lo remind the worsbipjier of the nature of final emancipation, 
 that, as this flower is raised from the muddy soil, and after rising by degrees from immersion 
 in the waters, expands itself above ihe surface lo the admiration of all, so man is emancipated 
 from the chains of human birth; Ihe club shews that he chastises the wicked. Gnroorn is a 
 portion of Shivu ; his body represents the v6du. Vishnoo is distinguished as being the source 
 of most of the Hindoo incarnations; inwhich forms he commands the worship of the greatest 
 division of the Hindoo population. I know of ro temples nor festivals in honour of Vishnoo. 
 He is called the Preserver, but the actions ascribed to him under this character are referred 
 to other forms and names. The shalgramij, a stone, is a form of Vishnoo. During four 
 months of the year, all the forms of this god are laid to sleep. From the agreement of this 
 fact with what is said of Horus, Mr. Palerson gathers a resemblance betw ixt Vishnoo and Ho- 
 rns, and supposes that the Hindoos derived their system from the Egyptian : he conjectures 
 also that the fable of Vishnoo's lying down to sleep, turning to one side, and rising, refer to the 
 increase, the greatest rise, and the retiring of the waters of the Ganges, the Indian Nile. The 
 state of the river iu these four months agrees wilh this supposition, though the bramhiins I con- 
 Kulted were not aware that this ceremony had any connection with the Ganges. Vishnoo is 
 sometimes called the household god. 
 
 3. Shivti is a while man with five faces and four arms, riding on a bull. In one hand he 
 holds an axe, as the destroyer of the wicked; in another a deer, alluding to a sacrifice, whea 
 the deer, fleeing from the sacrificial knife, took refuge wilh Shivu; with another hand he is be- 
 stowing a blessing, and with the last forbidding fear. Four of his faces are designed to point 
 out the sixty-four tflntriis, and the other a different tiintiu. The hull is a form of Vishnoo as 
 the personification of religion ; its four feet are, religious austerities, purity, compassion, and 
 truth. In some particulars, this god strongly reminds us of Vulcan and Bacchus. The few Hin- 
 doos in Bengal who adopt Shivu as tneir guardian deity are called soivyus. Ex-cept those of 
 the linga and of PQiiclianiimi, very few temples exist in honour of any other form of Shivu : 
 and none of his form riding on a bull. Before the lingu, Shivu is however daily worshipped 
 
 under eight separate names, answering to the sun, moon, wind, fire, water, earth, air, and an 
 otBciating priest at a sacrifice. Mr. Paterspn thinks, that there w ere once fierce contentious 
 amongst the four principal sects, and that as the soivy vis first prevailed against the worshippers
 
 XXII INTnODUCTOHY REMARKS 
 
 of Brijmlia, so, in its turn, this sect was subdued by tlie followers of Vislinoo and of flie fcraale 
 deities. Tlie filthy appearance of Shivu as a mendicant covered with ashes, and his quar- 
 rels with Doorga, his wife, have given rise to several ludicrous stories found in the pooraniis. 
 This marriage excited the same surprise as that betwixt Venus and Vulcan, and. seems an un- 
 accountable event, unless it was intended to illustrate the gross idea oftheTiintru writers res- 
 jiccting the origin of the universe. Shivu has three eyes like Jupiter, wears a tyger's skin 
 
 like Bacchus, and like him \^andered about when on earth as a bloated mendicant, accompani- 
 ed by satyrs. Bacchus wore a deer's skin ; and Shivu is represented as holding a deer in his 
 hand. The worship of the lingu also, strongly resembles the worship of the phallus in honour 
 of Bacchus. The siinyasee festival in honour of Shivu (see page 18) appears to resemble much 
 the orgies of Bacchus, especially in the behaviour of the devotees,* who are said to have run up 
 and down the streets w ith their hair disheveled, and with lighted torches in their hands. In the 
 months Vcishakhfi and Kartikii, the lingfi is worshipped daily in the numerous temples dedicat- 
 ed to this abomination throughout Bensal. It is diflicult to restrain one's indignation at the 
 shocking violation of every thing decent in this image; nor can it be ground of wonder, that a 
 chaste woman, faithful to her husband, is scarcely to be found among all the millions of Hindoos, 
 when their very temples are polluted with filthy images, and their acts of worship lend to in- 
 flame the mind with licentious ideas.t Another form of Shivu is that o( h'alii-B/wir6i(i, in 
 which form he cut off Bifimha's head, which is seen in one of his hands. A sect of mendi- 
 cants, called yogu-bliogu vadees, who wear a large stone inserted through an incission in each 
 ear, live at the temples of this god, and are sometimes seen, with a prostitute in one hand, and 
 a pan of hot coals in the other, with each of which (the representatives of pleasure and pain) 
 thev profess to be equally pleased. Another form of this god is that of Mnha kalii, in which 
 he appears as the destrcytr. ' Miiha-kalii, as represented in the caverns of Elephauta,' says 
 I\Ir. Palerson, ' has eight arms ; in one hand he holds a human figure ; in another, a sword or sa- 
 
 » A most fin''iilar roincidonco appears lo e.Tist licre Iielnixl llic Hindoo and Roman ceremonifs: There s-an- 
 j-asecs, fliougti (alien from tlie lowest order, wear the poita as liranihims during this festival. Kenncll, in his 
 Roman Aniiquilies, i'ook v. p. S05, says, respecting the shens aflera funeral, ' Though the e\bibilors of these 
 shews were private pfrsons, yet daring the lime of (he celeliralion, tliey were considered as of the highest rank 
 and quality, having Ihi- honour to wear the Prastexia.' 
 
 + 1 am credibly informed , that a Hindoo, once on a visit at a (emple near Serampore, asked ihe ofBciating 
 bramlian to give bim a proof that the idol was able to converse with him. The bramhiiii entered the temple, ^hut- 
 ting the door after him, and the visitor, astonished at immedialely hearing voices, interrogated the priest respect- 
 ing it, mho solemnly aflSrmed from within, that it wasJugBnnal'ha who was speaking;— but the visitor, determin- 
 ed to ascertain so iiilereslinja f.ict, forced open the temple door, and— -whom should he see, inquisitive reader, 
 but ibc mistress of the officiating bramhiia.
 
 OK T 11 F HI:. DOO RELIGION. XXlll 
 
 crificial axe ; in a third, a basin of blood, and wilL a fourth he rings over it t!ie sacrificial bell: 
 two other arms are brukcii oft", but willi tlie two remaiiiiiig he is drawing behind him a veil, 
 Mhich extinguishes the sun, and involves the whole universe in one uudistinguished ruin. In 
 the hiercgiyjjhic of the Miiha PruiiiNH, (or granJ coniuiiimation of all ti.ings), Shivn is repre- 
 sented as trodden under foot bj Mulia Kalee,* or Eternity. He is, there, deprived of his crescent, 
 trident, and necklaces, to show that his dominion and powers are no more, and is blowing the 
 tremendous horn, uhich announces the annihilation of all created things.' 
 
 4. Indn't. This is the king of heaven, and the infjmous violator of the wife of his religious 
 guile; he is painted as a yellow man, silting on an elephant, with a ihunder bolt in one hand, 
 and a club in the other; and like Argus is full of eyes. All the attributes of his image are only 
 the signs of his office as a king. He has one annual festival, and is very famous in the pooranas 
 for the number of wars and intrigues in which he Las been engaged. His throne changes 
 masters at the end ofseventy-oneyoogiis of thegods. Jupiter was called the king of heaven, 
 and tlie Fulminator; Indru's names Diviis-pntee and Vojree, are significant of similar offices. 
 
 5. Yilin&, the Indian Pluto, is a dark green man, clothed in red, with inflamed eyes ; he sits 
 on a buffaloe, has a crown on his head, and holds in his right hand a club with which he drives 
 out the soul from the body, and punishes the wicked. This is his form of terror, as kin-^ 
 of Ike soals of the dead, but he is also worshipped in a form less terrific, which he is said to 
 assume when he passes a sentence of happiness on the meritori-ius. Beside his annual festi- 
 val, he IS worshipped on otlier occasions; and receives the homage of the Hindoos in their dai- 
 ly ablutions. There are several remarkable coincidences behveen Yiirafi and Pluto, as v>ill 
 be seen by comparing the fablei resptcting the latter and those in page 60 of this work : the 
 images of both 'grin honibly a ghastly smile.' Pluto had a rod in hii hand ; Yumu is called . 
 Duudndhuru. because he holds in his hand the rod of punishment. Yiimii is the shraddha 
 devu, or the regent of funeral rites ; and the institution of funeral obsequies is ascribed to Pluto. 
 The dead, iu going to Yiimu-s judgment hall, cross Voitfiriinee, the Indian styx,+ the waters of 
 which, like those of Phlegcthon. the fourth river of hell which the dead were obliged to cross, 
 are said to be boiling hot. Yumij has several assistants like Minos, who keep a ro'gisler of hu- 
 man actions. There is something in the story inserted in p. G7, which seems to coincide with 
 Pluto's being obliged to steal his wife Proserpine because he could obtain no other goddess, 
 
 • This is the famous image worshipped at KaleS GhatS, near CalcuUa. 
 
 + This river encircled (be infernal regions nine times : YoiturSnci encircles this hall six limes.
 
 XXIV INTRODUCTORY REMAHKS 
 
 his visage being so horrible, and his iiabitation so gloomy. The Hindoos consider hell as si- 
 tuated at the northern extremity of the earth ; the Greeks and Romans thought it was a large 
 subterraneous spot in the earth. 
 
 fl. G&nhhO. A fat short red man, with four arms and an elephant's head, sitting on a rat. 
 His corpulency is a type of Briimha, as the aggregate of all things. Fn one hand he holds a 
 bell, wliicli is the pattern of a temple, and also points out that this god banishes fear ; in ano- 
 ther lie iiolds a .ser|iei)t-«eapon, to show that he throws impediments in the way of the wicked; 
 another grasps the hook by which elephants are guided, which point? out tiiat he guides the 
 mind; and with the other he forbids fear. Hii elepiianfs head is a sign of liie mystical 
 
 sound Om, (^), and the trunk is a t_\pe of the instrument with wiiicli clarified butter is pour- 
 ed on the fire at a sacrifice. The author of the Roodrn-yamulii, from whom this is extract- 
 ed« assigns no reason for GiineshiVs riding on a rat. Though he has been compared to Janus, 
 I find but two instances of coincidence betwixt them : every act of worship (pooja) is preced- 
 ed by an invocation to Gnneshii;* and men in business paint his image over the doors of their 
 shops, or suspend it amongst their mercliaiidize, to insure prosperity. Gflneshii has been 
 
 complimented as the god of wisdom, but the Hindoo deity presiding over knowledge, or wis- 
 dom, is Siiriiswutee, a goddess. Giinlshu receives many honours fiom the Hindoos, and is 
 considered as bountiful in bestowing wisdom and other favours, though there are no temples 
 erected to his honour in Bengal. Those who adopt him as their guardian deity are called 
 
 Ganupiityiis. 
 
 7. KartikiyH is the Indian.Mars, or commander in chief to the gods. He has in some 
 images one, and in others six faces, is of a yellow colour, and rides on the peacock, an incar- 
 nation of Indru. In one hand he holds a bow, and in the other an arrow. He is worshipped 
 as the giver of bodily strength. 
 
 8. Sooryii, (the sun). I do not find the least resemblance betwixt this Hindoo deity and Sol, 
 either in their images or history. The Hindoos, in a most indelicate fable respecting this god, 
 have described the twelve signs of the zodiac. Yiimii, the regent of death, is his son, and 
 Chaya, a shadow, the name of one of his wives.f The image of Sooryn is that of a dark red 
 
 ♦ In the Roman sacrifices, the priest aln-ays mentioned first the name of Janus. Kennett, p. 85. 
 
 + The pooranus contain a fable respectinsf Sooryn and his wife, which almost literally corresponds with the 
 filthy story of Nepiuneand Ceres when the laller turned herself into a mare.
 
 ON THE KINDOn nCLIGloN. \XV 
 
 mail, from whose bod}- issue a tliousand streams of light; he has three ejcs, and four arms: 
 in each of two of his hands he holds a water-lily, with another he is bestowing a blessing, and 
 with the last forbidding fear. He sits on a red lotus in a chariot drawn by seven horses. He is 
 painted red, to show that hisglory is like flame ; his three eyes represent the day, evening, and 
 night; and his four arras indicate, that in him are united priikritee and poorooshii, or matter 
 and spirit. One lotus explains the nature of emancipation (see ris/moo ),a.nd the other, upon 
 which the rays of Sooryii are reflected, is a type of sound, which the Hindoo philosophers be- 
 lieve to be eternal. Tiie re;! lotus represents the earth; his chariot, the measure of time, 
 and the seven horses the seven poetical measures of the vedus. The image of this ^od is never 
 made, but the sun itself is worshipped daily ; the shalgramu is also iiis constant representative 
 in the bramhinical worship. The disciples of this god are called Sourfls. 
 
 9. Ugnee, the regent cf fire, is represented as a corpulent man, riding on a goat, with cop- 
 por-coloured eye-brows, beard, hair, and eyes; his belly is the colour of the dawn ; he holds 
 a spear in his right liLind, and a bead-roll in his left: from his body issue a thousand streams 
 of gh>ry, and he has seven fi.iming tongues. His corpulency points out, that he grants the 
 desires of his worshippers; the colour of his eye brows, &c. represents the flame of the burnt- 
 offering when it ascends of a copper-colour, at which lime, he who desires secular blessingsoffers 
 his clarified butler: but he who desires emancipation, pours his ofiering on the fire when its 
 colour is like that of the dawn. The goat leaches, that l^gnee devours all things ; his spear, 
 that he is almighty, and his bead-roll, that he is propitious. The rays of glory are to encou- 
 rage the worshipper to expect that he shall obtain the greatest blessings from this god. Ugncc 
 has neither temples nor images consecrated to him, but has a service in the daily ceremonies of 
 the bramhuns, and one class of his worshippers, called sagnikti bramhiins, preserve a perpetual 
 fire like the vestal virgins.* He presides over sacrifices, and is called the mouth of the gods. 
 
 10. PHviinii, the god of the winds, and the messenger of the gods, is represented as a while 
 Dian, sitting on a deer, holding in his right hand the hook used by the driver of an elephant. 
 He is painted while, to shew that he preserves life. The deer represents the swiftness of his 
 flight; the elephant driver's hook explains his power over the body. He is worshipped daily, 
 
 * There seems (o be no order of females among (he IMndoos rcsemblins lliese virgins, l)«l m:iny Hindoo wo- 
 men, atihc total wane of the moon, to fulfil avow, watch for twenty-four hours over a lamp made with clarified 
 Ijulter, and prevent its being ejtinguishcd till the time for the appearance of the new moon. 
 
 D
 
 Xxvi INTRODUCTORY UEMAnKS 
 
 but has neitlici separate ftstival, image nor temple. I can fiiul little or no rest rablance be- 
 twixt liiii god ;iiicl MerciHy. 
 
 11. J'iiroonii, tlie Iiuliuii Ni'ptunc, is a white man sitting on a sea animal, having a seri)ent- 
 we.mon in his right hand. He is painted white, to shew that he satisfies the living; and he 
 wields a terrific weapon, to point out, that he is approached with fear by the worshipper. liis 
 name is repeated in the daily worship of the branihuus, but he has neither public festival nor 
 temple. 
 
 12. i^ftmooilrii, the sea, is worshipped by the Hindoos when they visit the sea, as well iia at 
 tiie diflercnt festivals, and on the sixth day after the birth of a child. 
 
 13. Pril'hhee, the earth, is worshipped daily by the Hindoos. She is a form of Bhuguvnieo, 
 and may be called the Indian Ceres. The Hindoos have divided the earth into ten parts, and 
 assigned adtity to each ; these are, Indrii, Ugnee, Yiimfi, Noiiitii, Vuroonii, Vayoo, Kooveru, 
 Eeshu, Bruiftha, and Ununlii. 
 
 II. Jhe heavenly bodies. It is a remarkable fact, that almost all heathen nations have fallen 
 into the worship of the heavenly bodies. Perhaps the evident influence which the sun and moon 
 have over the seasons and the vegetable kingdom, might, in the j)rlmeval ages, lead men to 
 make them objects of worship; after the introduction of judicial astrology, this species of idola- 
 try becomes less surprising. Whatever may be the antiijuity of the vedus, itis very plain, that 
 the worship of the sun, moon, and other planets, is there inculcated ; many of the forms of 
 praise and petition in those book?, are addressed to the heavenly bodies; and to this day the 
 worship of all the planets in onoservice, and of different planets on sep.uate occasions, has place 
 among the Hindoos. 
 
 Rfme,' the sun. Sec the article Sooryfi. Somii,j the moon. Wo do not pr rceive the lca«t 
 agreement betwixt this god and Diana. The Hindoo feasts are regulated by the revolutions of 
 the Dwon, but Sonuz is not greatly honoured in the Hindoo mvthology, being esteemed a mali;r- 
 nant jjlanet, as is also niaiigiilii,i or 3Iars. Booddku,S or Ahrciiri/, is a fortunate planet, 
 
 • From tliis god tlie first day of (lie wecii h named IJavee-varr., as Sunday derives its name from tfie Sun: day 
 and varu arc synonymous. t llAce Somu-varu, .Monday. J Manguli;-varu, Tuesday. !, Booddii-> arc , 
 W. duesday.
 
 O N T H F, n I N D O O R E L I G I O N . XX Vil 
 
 ■md so is Vrihtspniee," or Jupiter, who is the preceptor of the gods. SliookriiA or Venus, 
 preceptor to the giants, is also a fortunate planet. This god is represeuted as blind of one 
 
 eye. Shtinee,* or Saturn, the son of SoZiryii, an evil planet. Rahoo and Ktloo, the ascend- 
 ing and descending nodes. The planets are not honoured with (emplcs, imager or feitivals, 
 in Bengal. When hope or fear, respecting their benign or malignant influence, isextitea in' 
 the mind of aHiadoo, he is drawn or driven to worship them. 
 
 15. Doorga. The image of this goddess and that of Minerva, in one or two instances, ex- 
 hibit a pretty strong resemblance: both are described as fond of arms; and it is reniariiable, 
 that Doorga derives her name from thegiaut Doorgii, whom s'.ie slew, as Pallas (Jliuerva) ob- 
 tained hers from the giant Pallas, whom she destroyed. She resembles Minerva also as a god- 
 dess diOicult of access, which is onesiguiiication of the name Doorga. Sir W. Jones savs, 
 " As the mountain-born goddess, or Paniitee, she has many properties of the Ohnipiun Ju- 
 no: her majestic deportment, high spirit, and genera! attributes, are the same ; and we tind 
 her botii on J.Icunt Koilasu, and at the banquets of the deities, uniformly the com])ani(;n of 
 her husband. Cue ciiciin;stance in the parallel is extremely singular: she is usually attend- 
 ed by her sen Kartiktyu, who rides on a peacock ; and in some drawings, his oun robe seems 
 to be spangled with eyes; to which must be added that, in somp of her temples, a peacock, 
 without a rider, stands near her image." The image of Doorga is that of a yellow female with 
 ten arms, sitting on a lion. The weapons she wield?, the trident, the scimitar, the discus, the 
 arrow, the spear, the club, the bow, the serpent weapon, the hook for guiding an elephant, 
 and the axe, are to point out, that with these ten arms and weapons she protects the ten points. 
 She has one foot on Miihcshn, a giant, to shew that she subdues the enemies of lier worshippers; 
 and she sits on a lion, a form of Vishnoo, as the giver of success to her worshippers, and as ex- 
 citing fear in their enemies. The quarrels of this goddess with Shivii, her husband, strongly 
 remind us of those betwixt Jupiter and Juno, arising from the jealousy of the latter. The 
 festivalsinhonour of Doorga and of Krishnii draw the v\hole Hindoo pojudation to the temjjles, 
 while those in honour of other gods are comparatively neglected. Before the temples of this 
 goddess, thousands of victims are annually slaughtered, and oflcred to her image. She is 
 not merely honoured as Doorga, but, under other names, distinct temples, images, festivals, 
 and ceremonies, have been instituted. Doorga, as has been already observed, is also the repre- 
 sentative of matter in the creation of the universe, and in this character she is called Priikri- 
 
 ♦ Vrihijspulee vaiii, Tiiursday. + Sliooki 'i-var"', Friday. J Shnnee-vai-a, Satuiday. 
 
 D 2
 
 XXilll INTRODUCTORY REMARKS 
 
 lee.* Her wars with the giants also add to her fame, and make her extremely popular among 
 the Hindoos: she is adoi)ted by many, who take the name oi shaktus,^ a* llieir sunrdiuii deity. 
 In Bengal, the greater niiraher of bramhuus are shaktns. In the western and saulhcrn pro- 
 vinces tills sect is less numerous. 
 
 IG. KaUi; the Indian Diana Taurica. Though this is another form of Doorga, her fame is 
 so great, that it seems necessary to devote a few lines exclusively to her. The dark imajjc of 
 this goddess is a truly horrid tigure: her air is disheveled; her tongue hangs out; she holds in 
 one hand a scimitar, in another a giant's scull; with another, she forbids tear, and with the 
 last is bestowing a blessing. Her colour is that by which time is designated, and she stands 
 upon her husband, the destroyer, to keep him in subjection till the time of the universal con- 
 fiasration, wiieii, witli the eye in the centre of his forehead, he will burn the universe. Her 
 four arms represent the four vediis, the two inspiring terror point out those portions of the 
 vedii which relate to the destruction of enemies and the government of the world, and the otiier 
 two allude to those parts of tlie vedu which belong to devotion. Her disheveled hair re- 
 
 presents the clouds, and intimates too that time has neither beginning nor end. Her tongue is 
 the representative of liglitning. She exhibits altogether tlie appearance of a drunken fran- 
 tic fury. Yet this is the goddess whom thousands adore, on whose altars tiiousands of vic- 
 tims annually bleed, and whose temple at Kalee-ghatii, near Calcutta, is the resort of Hindoos 
 from all parts of India. This temple, it is said, frequently receives presents from persons of 
 the highest rank, and not unfrequently from persons called christians. There are two things 
 respecting Kalee which remind us of Laverna: she is the protectress of thieves, and her image 
 at Kalee-ghatii is a head without a body. Another form of this goddess, under the name 
 
 of Siddheshwiiree, is to be seen in clay temples all over Bengal. Human victims, it is said, 
 have often been immolated on the altars of Kalee and Siddheshwiiree. 
 
 17. Lilkshmii, the goddess of Fortune, is the wife of Vishnoo; she is said to have been pro- 
 duced at the churning of the sea, as Venus was said to be born of the froth of the sea. At 
 her birth, all the gods were enamoured of her. She is painted yellow, with a water-lily in her 
 right hand ; in which form she is worshipped frequently by Hindoo women ; but no bloody 
 sacrifices are offered to her. The Hindoos avoid all payments of money on the Thursday 
 (Liikshmee-vara) from the fear of offending this goddess. 
 
 • Literally, Clie chief; or nature. + Sbaklij means energy.
 
 OS THE HINDOO RELIGION. XXK 
 
 4 
 
 18. SiirHswfilee, the goddess of learning, anollier wife of Vishiino. She is painted white, 
 and stands on the water-lily. In some images she is seen holding a lute ; and in others as pos- 
 sessed of three eyes, with a fan in one hand and a book in the other. Her colour is to point 
 out, that she is the source of wisdom ; the lute reminds the worshipper that she is the author 
 
 of melody; her three eyes represent the three vedus; the book and pen obviously belong to 
 her character as the goddess of learning. I find no goddess in the Roman or Grecian pantheon 
 who resembles her. She has an annual festival, when clay images are set up, and worshipped 
 all over Bengal. Some of her worshippers, on the last day of the festival, dance naked before 
 the procession of the image through the streets. Even prostitutes, at this festival, make an 
 image of this goddess, and set it up near their houses, to draw the spectators to their brothels. 
 On this day, students, merchants, and others, refuse to touch a pen ; for the Hindoos ascribe 
 their ability to read, write, and even to speak, to the favour of Siiriiswiitee. 
 
 19. Sheetnla, the goddess who cools the body when afflicted with the small pox, receives 
 many honours from the lower orders of Hindoos, among whom the ravages of the small pox 
 are often dreadful. Tiiis goddess is also worshipped to procure the removal of cutaneous dis- 
 eases. 
 
 20. IMiiniisa, the queen of the snakes, or she who protects men from their fatal bite. The 
 lower orders crowd to the three annual festivals held in honour of this goddess. 
 
 21. Shiisht'hee, the goddess of fecundity. She is honoured with six annual festivals, celebrat- 
 ed chiefly by females. Her image is that of a yellow woman, sitting on a cat, and nursing a 
 child ; though, in general, a rough stone, painted on the top, and placed under a tree, is the 
 
 object worshipped. 
 
 These may be considered as the celestial deities worshij)ped by the Hindoos. The ter- 
 restrial goddesses are, Seeta, the wife of Rama ; ' Radha, the mistress of Krishnii ; Rookminee 
 and Siityubhama, the wives of Krishnii, and Soobhudra, the sister of Jugunnafhii.t The ter- 
 restrial gods are the following : — 
 
 * This goddess, it is said, wasdnj oul of tlie ground by king Jnniiku, when he was ploiighiDg tiisGeld. A 
 boy mlio was ploughed up out of ihegiound .-imong the Tuscans, gave rise to the order of Roman priests, nhoie 
 busiiicis it was to divine from appearances, in the annual sacrifice. 
 
 + It does not r.ppear that JrgQnnat'ho wiu CTer married.
 
 XXX I N TiioD u crou Y U E :.i A U K s 
 
 1. Krishna resembles Apollo in his licentious intrigues; in his beiug a herdsman, -.ind an 
 archer; in his destrojing a dreadful serpent; in hi» love of music, and in the celtbritv to 
 wiiich he attained. Krishna's image is that of a black man, uith a flute in his hand. His 
 colour points out, tliat he fills the mind with sensual desires, and the flute designates him as 
 llie author of musical sounds. Apollo had in one hand a harp, and in the other a shield of 
 arrows. The history ofKrishnii is chiefly found in the Shree Bliagnvulu ; the outlines of 
 v.iiich will be seen i;i page 153, &c. of this volume. Several festivals in honour of this god 
 are held aniiuallv, at which times the greatest licentiousness prevails among all ranks. \ 
 great proportion of the Hindoo population in Bengal are devoted to Krislmii.l- His in- 
 trigues witli tiie milkmaids, and especially with Radha, his favourite mistress, are famili;ir to 
 every Hindoo, being uicorporated into their popular songs, and the image of Radha being 
 placed by that of Krishnu in many of the temples. Under several other names Krishnu is 
 worshipped, to which forms separate temples have been erected ; among the rest to Gopalii, 
 the herdsman ; to Vaiii-gopHlii, the infant Gopali'i ; to Gopeenat'hu, the lord of the milk- 
 uiaids. Krishuii is one of the ten incarnations of Vishuoo, The Rev. Mr. Maui ice calls him 
 ' the amiable Krishuii !' 
 
 2. JiigHnnariiii.anoiUcr deilitd hero, complimented with the title of lord of the world, a form 
 of Vislinoo. He is honoured with several annual festivals, but the car festival is (he most })■>- 
 pular: imitations of his ponderous car abound in many of the large towns in Bengal :* that 
 in Orissa, connected with the ancient temple erected in honour of this god, has crushed to 
 
 • Tlio poorinSs contain a story of tliisgod much rrscmbling that of Mcrcnry's -tfaling a cow from .Apollo, 
 la the Hrndoo fable, Brtiinlia is the Ihii'f. 
 
 + Soineliiiies Hindoos are seen licking op the very HnsI of the place where the crowd are celeliralin? the 
 praiscj of Krislinii ; and others are ^aid to faint \\ ilh joy on iheie occasions. In memory of KrishmV' Ich d con- 
 duci iviih ihe milk-maids in the forest of Vrlndaviina, persons of properly sometimes spend a day in ihe fields, 
 and entertain their friends. 
 
 J KrijhnS-vSiOO gave to the temple of Jijg'innat'hu near Ferampore, an immense car, nhich could not cost 
 less ilian four or five thousand roopees. He also added an allowance of six roopcesa day for the expcncc^ of ihe 
 worship of this idol. GouriSmiilliliri, a goldsmith cf Calcutta, who gave Ihe interest of his mother's weight in 
 gold to dilfcrenl temples, added six roopees more to the daily oflerings at this temple; but these two lienefaclors, 
 perceiving that the branihjns of the temple, instead of expending these sums inofferings to the god, and in alms 
 toslrangers,applied the greater part to iheir private use, reduced the six roopees to one roopee four anas a day. 
 To extort mure money from ihe donors, the bramhuns of this temple, at two succeeding festivals, prevented the 
 car from proceeding to an adjoining temple in which the donors were interested, pretending that the god was 
 ansiy with iheu, for their parsimony, and would not jo.
 
 or T U E HINDOO n E L T G 1 O \. X\xi 
 
 death Lundieils of vicliins, perhaps thousands, and iramohtes a number evciv vcar. Tiiis 
 god receives the homage of pilgrims from all parts of India, fur\\liosf accommodation roads 
 have been cut, and lodging-houses erected. Such, however, is the great inoilalitj araon" the 
 pilgrims, that a Hindoo of properly always makes his will before lie sets out on this 'ourncv 
 and takes a most affecting farev.el of liii discousoiate relations. Southey's deicri}>i!cn, in 
 his curse of Kehama, though not literally correct, conveys to the mind much of the horror 
 which a christian spectator of the procession of the car cannot but fefl. Mr. Palerson finds 
 in the images of this god, and his brother and sister, which are worshipped together, an hicro- 
 glyphic of the mystical word Om, ( j). 
 
 3. Rffsii/, a deified monarch, and tlic hero of the Ramayiinii, conies in for a considerable 
 share of the wretched devotion of the Hindoos, especially in the western provinces. His his- 
 tory, found in Vahneekee's epic poem, is partly before the public. He is adored as the seventh 
 Hindoo incarnation; has an annual festival, and is daily worshipped in the temples dedicat- 
 ed to him, his brother, and his friend Hiinoomanu ; ia which temples he appears as a green 
 man, with a bow and arrows in his Iiands, sitting on a throne, having Seeta on his left : his bro- 
 ther Ltikshmunii holds a while umbrella over his head, and Huuoomanu stands lefore him as 
 his servant with joined hands. He is considered as a beneficent deity. Some think that Ramti 
 was deified on account of a successful attack on Ceylon, when he was king of Miit'hoora. 
 
 4. Choitunyu, i.e. the wise, a form of Krislinii; the god of a sect of voiragi^s, whose lead- 
 er was a religious mendicant. His most famous temple in Bengal is at Ugrii-dweepii, where 
 an annual festival is held, and to which crowds resort from all parts of Bengal. The branihuus 
 despise this sect. 
 
 5. Fishii-u-kiirmti, the son of Briimha, as architect of the gods, may be regarded as the Hin- 
 
 * "A tlionsand pilgrims strain, 
 Arm, sliouMcr, breast and tltigli, wiiU niiglit ami mail), 
 
 To drag Hint sacred wain, 
 And scaree eau draw along ilic enormoiis load. 
 
 Prone fall the frantic votaries in its road, 
 And, ealtins on the god, 
 
 Their sell-devoted bodies there they lay 
 To pave his ehaiiot way ; 
 
 On jfiqijnnat'li they call, 
 The pondcrons car rolls on, and crnslies all. 
 
 Tlirongh blood and bones it ploii;;hs its dreadful path; 
 Groans rise unheard j the d%ing cry. 
 
 And death and agony 
 Are trodden under foot by yon mad throng, 
 Who fcUuw close, and thrust the deadly wheels alocg."
 
 XXxii INXnODUCTORY REMARKS 
 
 (loo Vulcan. He is worshipped at an annual festival, the implements of each artificer being 
 the representative of the god. He employs no cyclops with one eye, but has a workman 
 
 named Mayn, a giant, who is capable of exhibiting all manner of illuiivc edifices. 
 
 6. Kcmti-diru, the Indian ciipid. This god is also said to be the son of Brumha: he is 
 jainted as a beautiful youth, currying a bow and arrow of flowers. He has an annual festival, 
 but his iniane is not made; nor does this festival command much celebrity. Petitions are 
 addressed to him by the bride and bridegroom anxious for offspring. 
 
 7. Siilyii Narayunu. I have not discovered ilie origin of this idol : the name implies that 
 he is the true A'ishnoo. He is worshipped frequently in the houses of t'.ie rich, from the desire 
 of injuring prosperity. 
 
 8. Ptinchantnni, a form of Shivu, worshipped by the lower orders, who consider him as the 
 destroyer of children. The image used as his representative is a misshapen stone, anointed, 
 painted, and placed under the viiiu and other trees. 
 
 0. DhUrmii-t' kakoorH, another form of Shivu, held in much the same estimation as Punclia- 
 uiinii. 
 
 10. Kaloo-rayii, the god of forests, another form of Shivii. He is painted as sitting on a 
 tyger, and carrrying a bow and arrows: is worshipped by the wood cutters in the forests, to 
 insure protection from wild beasts. 
 
 1 1. Deified Beings in strange shapes. Urdhii-narecshwtirfi. This compound deity is Shivii 
 and Doorga iniited in one body. The fable respecting this singular transformation will be 
 found in p. 187. Religious worship is paid to this idol. — KrishnU-Kalte. In this image, of 
 Kriihnu and Kalee united in one body, vice itself is personified and worshipped. Sec page 181). 
 — IJufcc-HiirH. Another compound deity, Vishiioo and Shivii. The worship paid to these 
 idols appears to owe its origin to sloiies in the poorauiis; but the original idea, meant to be 
 conveyed bv two of them, no doubt, was, that the Great Spirit and matter are one. 
 
 12. The worship of human beings. The Hindoos worship their spiritual guides: also bram-
 
 ON THE rilNDOO ttEllGION. XXXill 
 
 hiins, and (heir wives and daughters ; and, among the vamacharees, women of the lowest cast, 
 and even prostitutes, are worshipped with rites too abominable to be recorded, see p. 193. 
 
 1 3. The worship of heasts. The cow, as a form of Bhngiivutee, is an object of worship, and 
 receives the homage of the Hindoos at an annual festival.* (p. 195.) Hiinoomana, the monkey, 
 has also been placed among the gods, as a form of Shivu. Temples to this god are to be seen, 
 and in some places his image is worshipped daily ; he is even chosen by many as their guardi- 
 an deity. Hnnoomanii bears some resemblance to Pan, and like him owes his birth to the god 
 of the winds. The dog, the jackal, and a number of other animals, have also places among 
 the Hindoo deities, though they are not greatly honoured. 
 
 1 4. Worship of birds. G firooru, the carrier of Vishnoo, half a bird and half a man, has re- 
 ceived deification, as well as his brother Uroonn, the charioteer of Vishnoo. Jutayoo, another 
 bird, the friend of Raran, receives divine honours, as do the eagle of Coromandel, (said to be 
 an incarnation of Doorga), the wagtail, the peacock, the goose, and the owl ; but the honours 
 they receive are not of the highest kind. 
 
 15. Worship of trees. The Hindoos do not seem ever to have consecrated groves, but seve- 
 ral trees they esteem sacred. Toolosee, a female raised to deity by Vishnoo, was cursed by 
 Lokshmee, his wife, in a fit of jealousy, and turned into the tree of this name, which the Hin- 
 doos preserve with great care near their houses, erect pillars to its honour.t esteem its leaves 
 and wood sacred, and with the latter make the bea(?s with which they repeat the names of their 
 guardian deities. Several other trees receive almost au equal homage, see page '205. It is con- 
 sidered as a great sin among the Hindoos for any member of a family to cut down trees plant- 
 ed by an ancestor, and the misfortunes of many a family have been ascribed to such an act of 
 indiscretion. 
 
 • Tbe verydnngofthecow is eaten as an alonement forsin,and, with its urine, is used in worship. A Hindco 
 does not carry any thing out of his house in the morning till he has rubbed his door-way with cow-duiig. .Not- 
 withstanding this reverence, the bullocks employed in carrying burdens and at the plough, are used more cruelly 
 by the Hindoos than anv other animals. •' The Athenians and almost all other nations thought it a very great 
 crime to kill the ox, insomuch that the offender was thought to deserve death." Poller's Anti^uUiea of Giecce, 
 vol.i,p. in. 
 
 + The heads of these pillars, which commonly open like a cup, are filled with earth, and the plant is placed 
 io them. " Tbe Romans and Grecians, says Potter, consecrated certain trees to Iheir gods." 
 
 E
 
 XXXIV I N T 11 U U C 1 O U Y REMARKS 
 
 ] 0. Rivtf worship. The Iliiiduob not only reverence their rivers, but actually worihip them, 
 dividing theiu into male and female deities. But Guuga (the Ganges,) both iu their poems, 
 their pooranus, and iu the superslicious customs of the natives, a|>peiirs to rank highest among 
 the river deities. She is declared to have descended from Vishnoo's heaven, the anniversary 
 of which event is celebrated by particular festivities. Tiie most extravagant tilings arc re- 
 lated in the j)Ooranui respecting the purifying nature of these waters; and several works have 
 been written to exlol the saving properties of the Ganges. Its waters are carried to ini- 
 
 meose distances; every thing they touch becomes purified ; crowds of Hindoos perform their 
 worship on the banks of the river daily, after purifying themselves in its stream ; the sick are 
 laid on its banks expecting recovery from tlie mere sight of this goddess; and it is reckoned 
 a great calamity not to die within view of Giiaga. Jlauy other rivers receive the honours of 
 divine worship, as will be seen iu page 217. 
 
 17. Worship of Fish. Even the finny tribes are honoured by the Hindoos, tliough the wor. 
 ship paid to them is of an inferior nature. 
 
 18. The ivorship of Books is very common among this people. The lower orders have such 
 a profound respect for a book, that they thiuk every thing in sueli a form must be divine. On 
 several occasions a book is converted into an image, and worsliipped wilh all the forms used 
 before the most popular idol. 
 
 19. Worship of Stones. The shaliigramu, as a form of Vishnoo, is more frequently worship- 
 ped thau any other idol in India, t not excepting the lingii itself, which perhaps ought to be 
 placed next, and which is also a stone. The representatives of Pirnchauiinu and other gods 
 are shapeless stones. Many images of idols sold in the markets are made of stone, and wor- 
 shipped. 
 
 * The Gtlnga-vakya-viSlce, &c. 
 
 + "Tlieslialngramusare btackslones,foiind inaparl of (lie Gund'ikee river, within the limits of Nepal. They 
 are mostly round, and are commonly perforated in one or more places by worms, or, .x<the Iliiuloos believe, by 
 Vishnoo in the shape of a reptile. According to the number of perforation?, and of spiral curves in each, the 
 stone is supposed to contain Vishnoo in various characters. For example, such a stone perlorated in one place 
 only, with four spir.il curves in the perforation, and wilh marks resembling a cow's foot, and a. long wreath of 
 Uowers, contains Ltikshniec-Narayiinri. In like manner stones are found in the Nfirmuda, w hich are considered 
 as types of Shivii, and are called Vanu-Lingli. The shalugramii is found, upon trial, not to be calcareous : it 
 tuikes fire witU steel, and scarcely at all effervesces n ith acids." — AsialiQ Hescanhcs, vol, vii. p. 2t0. 
 
 «
 
 ONTiinniNboonr. LiGioN. xxxv 
 
 20. A log of wood. The pedal wilh which rice is cleansed from the husk has also been rais- 
 ed to godship by the Hindoos. See page 224. 
 
 Such are the objects adored by the Hindoos. Such h the deplorable state into which llir 
 mind continues to sink after it has once renounced the doctrine of the unity of God. Di- 
 vine Worship is confessedly the highest act of reverence and homage of which man is capable. 
 How shocking tiien, how afflicting to a philanthropic mind, to see man prostrated before a beast, 
 or, a log of wood. How greatly is the horror increased when this prostration of intellect 
 
 respects many millions. 
 
 I have repeatedly conversed with learned Hindoos on the use of idols in worship. The 
 best account 1 have ever received may amount to this : God is every where; this is allowed, 
 but his spirituality perplexes the mind. To collect and fix the ideas on the object ofadora- 
 tioD, therefore, an image is chosen, into wliich image, by the power of incantations, the <leity 
 is imagined to be drawn. Hence, in dedicating an image, they call upon the god to come and 
 dwell in it. I have urged in reply, that if this were the whole end (o be answered, any image 
 might do,* but that I saw amongst them many sorts of idols. To this the bramhun says, 
 
 God has made himself known in these forms, and directed these various images to be made, 
 that men may be fascinated and drawn to the love of worship ; that none of these images are 
 intended to exhibit the natural perfections of God, but his actions when incarnate ; and that 
 images are only necessary while men continue in a rude state, and may be laid aside by those 
 who can attain to devotion by means of rational speculation. This is the best apology I 
 
 have obtained for the worship of idols. Yet, surely, instead of elevating the mind, and car- 
 rying it to a Being so glorious as God, images debase a subject so sublime, and destroy all 
 reverence for Him, who is "glorious in holiness, fearful in praises, doing wonders." Images 
 of God are therefore highly offensive, and their makers and worshippers justly expose them- 
 selves to the cutting reproof of Isaiah : " To whom then will ye liken God ? or what likeness 
 "will ye compare to him ? Behold, the nations are as a drop of a bucket, and are counted as 
 "the small dust of the balance : all nations before him are as nothing, and are counted lo him 
 "less than nothing, and vanity." But that idols are not necessary, even to the rude and ignorant, 
 let the experience of every protestant country bearwitness. Where shall we find piety more 
 elevated, or morals more correct, even among individuals in the low'Cst orders of society, than 
 in our own land ? 
 
 ♦ They admit this : a pan of water is indeed often substituted for an idol. 
 
 E 2
 
 XXXVl INTRODUCTOnV HE MARKS 
 
 But what shall we say, when many of these idols are monstrous persotiificalions of vice, and 
 when it is a fact, that not a single virtuous idea is ever communicated by any of them. The 
 image of Kalee exhibits a female with ioflanied eyes, standing on the body of her husband, her 
 hair disheveitd, slavering the blood of her enemies down her bosom, her tongue hanging from 
 her mouth, wearing a necklace of skulls, and holding a skull in the left hand, and a sword in 
 the right. Another image, that of Krislinu Kalee, exhibits Krishnu and Radha, his mistress, 
 united in one body, to conceal Radha's intidelity from her husband. Another image is the lingii ! 
 Another that of a nioukey, an incarnation of" the great god".Shivu; the offspring of the god 
 of the winds by a female monkey !* The imageof Doorga is that of a female warriour; and one 
 form of this goddess is that of a female so athirst for blood, that she is represented as cutting off 
 her own head, and the severed head, with the mouth distended, is seen devouring the blood 
 streaming from the tiunk. This goddess stands upon two other deities in an attitude so abo- 
 minably indecent that it cannot be described : the common form of Kalee, standing on her hus- 
 band, Shivu, has a secret meaning, well known to a Hindoo, but which b so indelicate that 
 even they, licentious as they are, dare not ni:ike it according to the genuine meaning of the 
 fable to which it belongs.! Some of the formulas used at the festival in honour of this god- 
 dess, called the Shyama-pooja, relate to things which can never become the subject of descrip- 
 liou ; but perhaps in this concealed state they are more pernicious than if painted, and exhibit- 
 ed to the open gaze of the mob. To this it maybe added, that, amidst all the numerous idols 
 worshipped by the Hindoos, there is not one to represent any of the Virtues. In this respect, 
 the Hindoo mythology sinks far below the European, for the Greeks and Romans adored Vir- 
 tue, Truth, Piety, Chastity, Clemency, Mercy, Justice, Faith, Hope, and Liberty, and conse- 
 crated images and temples io these deities. Among the Hindoos, the most innocent part 
 of the system, and that which existed in the purest ages, was the worship of the primary ele- 
 ments, the adoration of inanimate matter ! 
 
 The manifest eflect of idolatry in this country, as held up to thousands of Christian spec- 
 tators, is an immersion into the grossest moral darkness, and a universal corruption of manners. 
 The Hmdoo is taught, that the image is really God, and the heaviest judgments are denounc- 
 ed against him, if he dare to suspect that the image is nothing more than the elements of which 
 it is composed. The Tnntru-saru declares, that such an unbeliever will sink into the regions 
 
 * Pan is said to have been llie son of Mercury. 
 
 •t Hindoos of the baser sort may be seen whispering fo each Other before (his im.nge, and dilaliDg on that 
 which is too filih; for Ihem to utter ia an audible Toice,
 
 OS THE HINDOO KELIGION. X.\X\Ji 
 
 of torment. In the apprehensions of the people in general, therefore, the idols are real deities; 
 they occupy the place of God, and receive all the homage, all the fear, all the service, and all 
 the honours which HE so justly claims. The government of God is subverted, and all the moral 
 eflFects arising from the knowledge of his perfections, and his claims upon his rational crea- 
 tures, are completely lost. • 
 
 It is a fact too, that the festivals in honour of the gods have the most pernicious effects on 
 the minds of the people. During llie ceremonies of worship before the image, the spectators 
 are very few, and these feel no interest whatever in the mummery going forward ; and were it 
 not for those who come to pay a \isit of ceremony to the image, and to bring their offerings, 
 the temple would be as little crowded on festival, as on common days ; but as soon as the well- 
 known sound of the drum is heard, calling the people to tiie midnight orgies, the dance and 
 the song, whole multitudes assemble, and almost tread one upon another; and their joy keeps 
 pace with the number of loose women present, and the broad obscenity of the songs. Gopalii- 
 Turkkalankarii, a piindit employed in the Serampore priutmg-office, and a ^ cry respectable 
 man among the Hindoos, avowed to a friend of mine, that the only attractives on these occasi- 
 ons were the women of ill-fame, and the filthy songs and dances ; tiiat these songs were so abo- 
 minable, that a man of character, even amongst them, was ashamed of being present ; that if 
 ever he (Gopalo) remained, he concealed himself in a corner of the temple. He added, that 
 a song was scarcely tolerated wiiich did not contain the most marked allusions to unchastity, 
 while those which were so abominable that no person could repeat them out of the tem]ile, re- 
 ceived the loudest plaudits.* All this is done in the very face of the idol; nor does the thought, 
 "Thou God seest me," ever produce the slighest pause in these midnight revels. In open 
 day, and in the most public streets of a large town, I have seen men entirely naked, dancing 
 with unblushing effrontery before the idol, as it was carried in triumphant procession, en- 
 couraged by the smiles and eager gaze of the bramhdns. Yet, sights even worse than these, 
 and such as can never be described by the pen of a christian writer, are exhibited on the rivers 
 and in the public roads, to thousands of spectators, at the Doorga festival,t the most popular 
 and most crowded of all the Hindoo festivals in Bengal, and which closes with libations to the 
 
 • Somelim-s the Hindoos open a subscription to defray the expense of a grand net of «o^^hip in honour of 
 some idol. If 400 roopees be subscribed on sucli an occasion, lam assured, thai 300 will be spent on the songs 
 and dancing-;;irls. 
 
 + The author has more than once been filled with alarm as this idolatrous procession has passed bis house, test 
 his children should go to the windows, and see the gross obscenity exhibited by the dancers.
 
 XXXVm INTUODOCTOnV rE MARKS 
 
 gotls, so powerful, as to produce general intoxication. What must be the state of morals in 
 a country, when its religious institutions and public shows, at which the whole population is 
 present, thus sanctify vice, and carry the multitude into the very guljih of depravity and 
 
 There is another feature in this system of irlolatr.-, which increases its pernicious ofTccts on 
 the public manners : The history of these gods is a highly coloured representation of their 
 wars, quarrels, and licentious intrigues ; which are held up in the images, recitations, songs, 
 and dances at the public festivals. At the separate recitations, which are accompanied with 
 something of our pantomime, these incredible and most indecent fables are made still more 
 familiar to Ihe people, so familiar indeed, that allusions to them are to be perceived in the 
 most common forms of speech. JIany works of a pernicious tendency in the European 
 
 languages are not very hurtful, because tiiey are loo scarce and expensive to be read by the 
 poor ; but the authors of the Hindoo mythology have taken care, that Ihe qu.irrels and revels 
 of the gods and goddesses shall be held up to the imitation of the whole community. 
 
 In some of these histories and pantomimes .Shivii is represented as declaring to Liikshmee, 
 that he would part with all the merit of his works for the gratification of a criminal passion ; 
 Briimha as burning with lust towards his own daughter; Krishna as living with the wife of an- 
 other, murdering a washerman and stealing his clothes, and sending his friend Yoodhist'hirii 
 to the regions of torment by causing him to utter a falsehood ; Indi u and Chnndra are seen as 
 the paramours of the w ives of their spiritual guides. — But these stories are so numerous in the 
 pooranfls, that it seems unnecessary to drag more of them to light. The thing to be deplor- 
 ed is, that the Hindoo objecls of worship were themselves monsters of vice. 
 
 Painful as this is, it is not all : there is a numerous and growing sect among the Hindoos in 
 Bengal, and perhaps in other provinces, who, in conformity with the rules prescribed in the 
 ■works called Tontru, practise the most abominable rites. The proselytes to this sect are 
 chiefly bramhiins, and are called vamacharees. I have given some account of them in pages 
 J93, and 295; and should have declined blotting these pages with any further allusion to 
 these unutterable abominations, had I not omitted in those accounts an article which I had 
 prepared, and which throws much additional light on the practises of a sect so singularly cor- 
 rupt.
 
 ON THE HINDOO RELIGION. XXXIX 
 
 The rules of this sect are to be fouad more or leas in most of the Tantrus, but particularly 
 in the Neeln, Roodrn yamiilu, Yonee, and UaHuda kfilpii. In these works the writers have ar- 
 ranged a number of Hindoo sects as follows : Vedacharees, Voishnuvacliarees, Shoivacharees, 
 Dukshinacharees, Vaniacharees, Siddhantacharees, and Koulachaiees ; each rising in succes- 
 sion, till the most perfect sect is the Koulacliaru. When a Hindoo wishes to enter into this 
 sect, he sends for a person who has been already initiated, and who is well acquainted with the 
 forms of initiation, and presenting to him garments, ornaments, &c. begs him to become his 
 religious guide. The teacher then places this disciple near him for three days, and instructs 
 him in I'ae ceremonies of the sect ; at the close of which period, thedisciple spreads some loose 
 soil on the fluor of the house iu which the ceremonies of initiation are to bu performed, and 
 sows a small quantity of barley, and two kinds of pease, in this soil, sprinkling water upon it. 
 He next proceeds to perform some parts of the ten ceremonies practised by the regular Hin- 
 doos from ihe time of birth to that of marriage; after which he makes a declaration, that he 
 has from that period renounced all the ceremonies of the old religion, and is delivered from 
 their yoke ; and as a token of joy celebrates what is called the Vriddhee shraddhii. AH these 
 ceremonies are to be performed in the day: what follows is to be done in darkness ; and there- 
 fore, choosing the darkest part of the night, the seed sown in the house having sprung up, 
 Ihe disciple and his spiritual (it would not be too harsh to say infernal) guide enter the house, 
 with eight men, vamachaiees, and eight females, a dancing-girl, a weaver's daughter, a wo- 
 man of ill-fame, a washer-woman, a barber's wife or daughter, a bramhiin(5e, the daughter of a 
 land-owner, and a milk-maid. Each of the vamachaiees is to place bv his side one of the 
 
 females, and the teacher and his disciple are to sit close to each other. The teacher now in- 
 forms his disciple, that from henceforward he is not to indulge shame, nor dislike to any thing, 
 uor prefer one plan to another, nor regard ceremonial cleanness or uucleanness, nor cast; and 
 that though he may freely enjoy all the pleasures of sense, the mind must be fixed on his 
 guardian deity, that is, he is neither to be an epicure nor an ascetic, but to blen<l both in his 
 character, and to make the pleasures of sense, that is wine and women, the medium of ob- 
 taining absorption into Brunihu ; since women are the representatives of the wife of C upid, 
 and wine prevents the senses from going astray. A pan of spirits, or of w ater mixed with 
 spirits, is placed near each man and woman, and in the centre another pan of spirits, differ- 
 ent kinds of flesh, of which that of the cow makes a part, rice, fruits, tS:c. and upon each of 
 the eight pans different branches of trees, and garlands of red flowers, are placed : tha pans 
 also are to be marked with red ]>aint; all these are surrounded with eighty pounds of flour 
 formed into different colours. A pau of iutoxicatijig beverage called siddhee is next con-
 
 xl ! N T R O D U C T R Y R E M A il i; < 
 
 secrated, of wliicli eacli partakes, after which they chew the paml leaf. Next, before all the 
 things placed in the centre of the room, the spiritual guide rehearses the common ceremonies 
 of worship, addressing them to any one of the female deities who happens to be the guardian 
 deity of this disciple. The vessels from which the company are to drink, and the offerin''s are 
 next consecrated! these vessels may be formed of rartli, copper, brass, silver, gold, or stone, 
 the cocoa-nut, or a human skull: but the latter is to be prefered. The spiritual guide then 
 gives as much as a wine glass of spirits to each female, as the representative of the divine euer- 
 gy, and the men diiiik what they leave. At this time the spiritual guide declares, that in the 
 sutyQ yoogii the people were directed in their religious duties by the vedus, in the treta by the 
 writings of the learned, in the dwapuru by the different pooraniis, and, in the kiilee yoogfi, 
 the tuntrus are the only proper guides to duty. As if ■Hell pleased with this sentiment, each 
 one of the company now drinks two more glasses of the spirits. The disciple next worships 
 each male and female separately, applying to them the names of BhoirQvu and Bhoirnvee, ti- 
 tles given to Shivu and Doorga, and presents to each of them spirits, meat-offerings, garments, 
 or nanitnts, &c. ; after which the spiritual guide offers a burnt-sacrifice, with the flesh and 
 other meat offerings, pouring on them, as they burn, clarilied butter: the disciple also repeats 
 the same ceremony. The eight females now anoint the disciple by sprinkling upon him, with 
 the branches which were placed on the pan, spirits and water; and after mixing together the 
 whole of the spirits, or spirits and water, from all the pans, the spiritual guide, with all the 
 branches, again sprinkles the disciple, to whom he declares that he has now, for the good of 
 bis soul, instructed him, according to the commandment of the great god ShiMl, in all the ce- 
 remonies belonging to the profession of a vamacharce; urging him, in prat•ti^ing these cere- 
 monies, to keep his mind on Sliivii, and that he will be happy after death: at the close, he caus- 
 es him to drink the liquor thus mixed, repeating separate incantations. During his initiati- 
 on he is not to drink so as to appear intoxicated, or to cause his mind to wander, but having 
 habituated himself to a small quantity, he may take more, till he falls down in a state of in- 
 toxication ; still however so as to rise again after a short interval, afttr which be may continue 
 drinking the nectar, till he falls down completely overcome, and remains in this state of joy, 
 thinking upon his guardian deity. He is now known as an Uvfidhootii, that is, as one who has 
 renounced all secular affairs, and receives a new name (perhaps Anundu-nat'hii) or the joyous, 
 lie is to drink spirits with all of the same profession ; to sleep constantly in a house of ill-fame, 
 and to eat of every thing he pleases, and with all casts indiscriminately. T!:e nest thing, is to 
 offer a burnt sacrifice ; after which the spiritual guide and the guests are dismissed with pre- 
 sent?, and the new disciple speads the night with an infamous female. These vamachaiees
 
 ON THE HINDOO nELlG10». xli 
 
 adore the sex, and carefully avoid oflfending a woman. They also practise the most debasing 
 rites using the heads of persons vpho have been guilty of suicide, also when sitting on a dead 
 body, and while naked and in the presence of a naked female. — It might seem impossible to 
 trace ceremonies gross as these to any principle except that of moral depravity ; but the au- 
 thors of this system attempt to reconcile it with the pursuit of future happiness : the reader 
 is aware that the regular Hindoo theologians attribute all the vices to the passions, and con- 
 sider their subjugation, or annihilation, as essential to final beatitude; they therefore aim at 
 the accomplishment of this object by means of severe bodily austerities. The vamachaiees pro- 
 fess to seek the same object, not by avoiding temptation, and starving the body, but by blunt- 
 ing the edge of the passions with excessive indulgence. They profess to triumph over the 
 regular Hindoos, reminding them that t/uir ascetici are safe only in forests, and while keep- 
 ing a perpetual fast, but that Ihei/ subdue their passions in the very presence of temptation. 
 
 Thus, that which to the Hindoo should be divine worship, is the great source of impiety and 
 corruption of manners; and, instead of returning from his temple, or from religious services, 
 improved in knowledge ; grieved for his moral detieiencies, and anxious to cultivate a greater 
 regard to the iutercits of morality and religion, his passions are inflamed, and his mind polluted 
 to such a degree that he carries the pernicious lessons of the temple,.or the festival, into all the 
 walks of private life. His very religion becomes his greatest bane, and where he should have 
 drank of the water of life, he swallows the poison that infallibly destroys him. 
 
 In conversation with a learned bramhiin, in the year 1813, he acknowledged to the author, 
 that, at present, reverence for the gods made no part of the attractions to the public festivals. 
 One man celebrates a festival to preserve himself from disgrace, another to procure the applaus- 
 es of his countrymen, and a third for the sake of the songs, dances, &c. This bramhnn in- 
 stanced cases of images being made without any reference to the rules of the shastrii. Atone 
 place, a Hindoo, having prepared au image, at an expense which he could not meet, permitted 
 it to be broken, and its head, arms, and legs, to be trodden upon in the streets : — another, who 
 had been thus disappointed, threw the image into the water; and a third, having made an enor- 
 mous image, had fastened it to a cart, but on the first motion of the vehicle, the head of the 
 idol had fallen off, and the rest of the image was permitted to lie in the street as a dead car- 
 case. I give these instances, to confirm what I have already said, that it is not devotion that 
 leads the Hindoo to the temple, but a licentious appetite; and to aft'ord another proof, that 
 
 F
 
 xlil INTRODUCTORY REMARKS 
 
 idolatry always fends fo sink, but never to raise its votaries. In the account of Kalce (p. 121) 
 the reader will find a fact respecting the execution of two Hindoos, who, when under sentence 
 of death, became Roman catliolics, in pure revenge upon Kalec, who did not, as she was believ- 
 ed to have done in many other cases, protect tiiem in tlie act of robbery. One of the pundits 
 who assisted me in this work, begged, if [ mentioned this fact, tliat I would assure the English 
 reader, that altiiough this goddess assisted public robbers, she always informed them that they 
 must suffer hereafter for their crimes, though she did assist them in their perpetration. 
 
 The Reverend Mr. Maurice seems astonished that a people so mild, so benevolent, so benig- 
 nant as the Hindoos, ' who (quoting Mr. Ornie) shudder at the rtrij sight of blood,' should have 
 adopted so many bloody rites. But are these Hindoos indeed so humane? — these men, and 
 
 women too, who drag their dying relations to the banks of tiie river at all seasons, day and 
 night, and expose them to the heat and cold in the last agonies of death, without remorse ; — 
 who assist men to commit self murder, encouraging them to swing with hooks in their backs, to 
 pierce their tongues and sides, to cast themselves on naked knives, to bury themselves alive,* 
 tlirow themselves into rivers.t from precipices,; and under the cars of their idols; — who mur- 
 der their own children, by burying liiem alive, throwing them to the alligators, or hanging them 
 up alive in trees for the ants and crows before their own doors.j or by sacrificing them to theGau- 
 
 • Inst.inccs are not iiiifiTqiient, where persons afflicted wi(h loatlisnme anJ incuialilediieases, liave caused 
 themselves to lie linried alive." — Jsiatic Researches, vol. vii. p. 257. 
 
 + Mr. W. Carcv, of Tiitwa, in a teller to the antlior, dated the llli Nnvemlier, 1814, say, " Two or three 
 days ago I witnessed a scene more s!mcliing than any I ever saw in this place : A poor weaver was brought here, 
 and cast into the river, willi a pan of water lied round his waist to make him sinii j but pravi<lentially the riyer 
 was shallow, and he «as taken out, after being in llie water a day and a night. Hearing of the circumstance, I 
 went to sec liiui, anil found the poor u-.an only afTecled with rheumatic pains. I had him brouglit to my house, 
 but could not prevail on the unfeeling natives (o carry him up till I procured an order from an officer of the po- 
 lice. I Hope he will be restored lohcalth in a fortnight, when he will return home, witli some knowledge of the 
 gospel. AVhal adds to the horror of this narration, is, that the perpetrators of this intended murder were the mo- 
 ther and brother of this unfortunate Hindoo." 
 
 J " A very singular practice prevails aiiong the lowest tribes of the inhabil.ants of Berar and Gondwunii. " 
 Suicide 's not unrVequontly vowed by such per-insin r?iurn for boons solicited from idols, and to fulfil his vow, 
 the successful votary throws himself from a precipice named KaluBhoiriSvu, situated in the monntains between 
 the Taplce and Nurmada rivers. The annual fair held near that spot at the beginnin; of spring, nsually wit- 
 nesses eight or ten victims of this superstition." — Asialic R:scarchas vol. vii. p. 257. 
 
 4 I fancy this is done when lie child ii born with bad omens, or is sappased to be aHicicJ by sotne evil 
 spirit.
 
 OK THE HINDOO R E M G I O K. xliii 
 
 ges;— who burn alive, amidst savage shouts, the heart-broken widow, by the hands of her own 
 son, and with the corpse of a deceased father;'— who every year butcher thousands of animals, 
 at the call of superstition, covering themselves with their blood, consigning their carcases to 
 the dogs, and carrying their heads in triumph through the streets?— Are these the 'benignant 
 Hindoos ! —a people who have never erected a charity-school, an alms'-house, nor an hospital ; 
 who suffer their follow creatures to perish for want before their very doors, refusing to adminis- 
 ter to their wants while living, or to inter their bodies, to prevent their being devoured by vultures 
 and jackals, when dead ;— who, when the power of the sword was in their hands, impaled alive, 
 cut oft' the noses, the legs, and arms, of culprits; and inflicted punishments exceeded only by 
 those of the followers of the mild, amiable, and benevolent Booddhu in the Burman empire !t 
 
 » At Benares and near Eiixar nnn-.eroiis brick monuirciils have been erected to perpetuate the memorj' of 
 women who have been burnt alive with llie boilies of their deceased husbands. 
 
 + Itisivell knoiTn,that the Burmansarethe followers of Booddha, vrhose principal aim wastoexcile in man- 
 kind a horror of sheddin; blood, and of destroying animal life. The following facts will show how much huma- 
 nity there is among a people far exceeding the Hindoos in their care not to injure whatever contains life. Mr. 
 F. Carey thus writes to bis friends in Bengal : " I will now relate what has taken place in this single town of 
 Rangoon since my residence in this couniry ; which does not exceed four years. Some of the criminals I saw 
 executed with my own eyes; the rest I saw immediately after execution. One man had melted lead poured 
 down his throat, which imaiediately burst out from the neck, and various parts of the body. Four or five per- 
 sons, after being nailed through their hands and feet to a scaffold, had first their tongues cut out, then their mouths 
 ^lit open from ear to ear, then their ears cut off, and finally their bellies ripped open. Six people were cru- 
 cified in the following manner : their hands and feet were nailed lo a scaffold ; their eyes were then extracted 
 with a blunt hook ; and in this condition they were left to expire ; two died in the course of four days ; the rest 
 were liberated, butdied of mortification on the sixth orseventh day. Four persons were crucified, viz. 
 not nailed but lied with their hands and feet stretched out at fnll length, in an erect posture, in which they were 
 to remain till death ; every thing they wished lo eal was ordered them, with a view to prolong their lives and mi- 
 sery. In cases like this, the legs and feet of the criminals begin to swell and mortify at the expiration of three 
 or four days ; some are said to live in this state for a fortnight, and expire at last from fatigue and mortification. 
 Those which I saw were liberated at the end of three or four days. Another man had a large bamboo r«n 
 through his belly, which put an immediate end to his existence. Two persons had their bellies ripped up, just 
 lafBcient (o admit of the protrusion of a small part of the intestines, and after being secured by the hands and 
 feet at full stretch with cords, were placed in an erect posture upon bamboo rafters, and set adrift in the river, to 
 float up and down with the tide for public view. The number of those who have been beheaded I do not ex- 
 actly recollect ; but they must be somewhere between twenty and thirty. One man was saw n to death, by ap- 
 plying the saw to the shoulder bone, and sawing right down until the bowels gushed out. One woman was beat 
 to death with a large cudgel. — These are most of the paaishmenis I have seen and heard of during my slay in 
 this place, but many other instances happened during my absence, which I have not related. As for the crimes 
 for which these punishments were infiicted, I shall only add, the crimes of some deserved death : some were of a 
 trivial nature, and some of the victims were quite innocent." 
 
 F 2
 
 xliv 1 N T ItOD UCTOn Y R EM A nivS * 
 
 and who very often, in tlieir acts of pillage, murder tlie plundered, culling off iheir limbs with 
 tbe most coldblooded apathy, turning the house of the murdered into a disgusting shambles !^ 
 Some of these cruelties, uo doubt, arise out of the religion of the Hindoos, and are the poison- 
 ed fruits of superstition, rather than the effects of natural disposition; but this is equally true 
 respecting the virtues mIiIcIi have been so lavishly bestowed on this people. At the call of 
 the shastrii, the Hindoo gives water to the weary traveller during the month Voishakhri, but 
 he may periih at his door without pity or relief from the first of the following mouth, no re- 
 ward being attached to such an act after these thirty days have expired. He will make roads, 
 pools of water, and build lodging-houses, for pilgrims, and travellers, but he considers himself 
 as making a good bargain with the gods in all these transactions. It is a fact, that tlicre is 
 not a road in tlie country made by Hindoos except a few which lead to holy places, and had 
 there been no future rewards held out for such acts of merit, even these would not have ex- 
 isted. Before the kiilee-yoogu it was lawful to sacrifice cows, but the man who does it now, 
 is guilty of a crime as heinous as that of killing a bramhiin : he may kill a buffaloe, however, 
 and Doorga will reward him with heaven for it. A Hindoo, by any direct act, should not 
 ileslroy an insect, for he is lauglil that God inhabits even a fly, but it is no great crime if he 
 should permit even his cow to perish with hunger; and he beats it without mercy, Ihough it 
 be an incarnation of Bhiigiivutec — it is enough, that he does not really deprive it of life, for 
 the indwelling Brflrahii feels no stroke but that of death. The Hindoo will utter false- 
 
 hoods that would knock down an ox, and will commit perjuries so atrocious and disgusting, 
 as to fill with horror those who visit the courts of justice ; but he will not violate his shastru 
 by swearing on the waters of the Ganges. 
 
 Idolatry is often also the exciting cause of the most abominable frauds : Several instances 
 are given in this volume: one will be found in p. 97, and another respecting an image found 
 under ground by the raja of Niideeya, in p. IGO.* 
 
 Indeed keeping gods is even a trade among the Hindoos : the only difficulty to be overcome, 
 is that of exciting attention to the image. To do this, the owner of the image frequently goes 
 from village to village, to call the attention of the neighbourhood; he also persuades someone 
 to proclaim, that he has been warned in a dream to perform vows to this image, or, he repeats to 
 • Plularcli sa)s,'tli.it Romulus, when he instituted the Ludi Consuales, to surprize the Sabine virgins, gave 
 out, lh.it he had discovered Iheallar oflhcgod Consus hid underground, which discovcryatlracted great tnulli- 
 tudes to the sacrilice.
 
 ON THE HINDOO RELIGION. xlv 
 
 all he sees, that such and such cures have been perfoinied by it. In the years 1807 and 1808, 
 almost all the sick and imaginary sick Hindoos in the south of Bengal presented their oflferings 
 to an image called Tariik-^shwiuti, at a place bearing this name. The bramhuns owning this 
 image became rich. This excited the attention of some bramhuns near Nudeeya, who pro- 
 claimed another image of Shivn, in their possession, to be 'the brother of Taruk-eshwiiro,' and 
 the people of those parts flocked to this image as others had done to the original one. 
 
 The author has devoted 224 pages of this work to the gods. The next article relates 
 
 to the Hindoo temples, none of which appear to be distinguished for the elegance of their ar- 
 chitecture ; they are not the work of a people sunk in barbarism; neither will they bear any 
 comparison with the temples of the Greeks or Romans.* They are not constructed so as to 
 hold a crowd of worshippers, who are always accommodated in an area opposite the temple. 
 The room in which the idol is placed is considered sufficiently spacious if it hold the officiating 
 priest, the utensils for worship, and the offerings. 
 
 These temples answer none of the ends of a lecture room, nor of a Christian temple. Here 
 the passions are never raised to heaven by sacred music, nor by the voices of a large and de- 
 vout congregation celebrating the praises of the Deity in the strains of sacred poetry ; here no 
 devout feelings are awakened by the voice of prayer and confession, nor are the great truths 
 of religion explained, or enforced upon the mind of an attentive crowd by the eloquence of 
 a public speaker: the daily worship at the temple is performed by the solitary priest with all 
 the dulness, carelessness, and insipidity necessarily connected with a service always the same, 
 repeated before an idol made of a cold stone, and in w hich the priest has no interest whatever : 
 when the crowd do assemble before the temple, it is to enter upon orgies which destroy every 
 vestige of moral feeling, and excite to every outrage upon virtue. 
 
 The dedication of a temple is a work of great ceremony,t if the building belong to a man 
 
 * We leafji from ihe Ain Akbiiree, howercr, that the enlire revenues of Orissa, for twelve years, wereex- 
 pended on erecting a temple to the sun. — Maurice's Indian Antiquilies. 
 
 + Circumambulating a temple is an act of merit, raising the person to a place in Ihe heaven of the god or god- 
 dess whose temple he thus walks round. At B?nares the devout do it daily. If the circumambulator be a 
 learned man, he repeats the praise of the god as he is walking, aud bons to the image every time he arrive at 
 the door of the temple. The ignorant merely walk round, and make the bow. The right hand is always kept 
 towards the object cireumambul.ited.
 
 xlvi INTRODUCTORY REMARKS 
 
 of wealth ; the cxpence incurred in presents to the bramhuns and others is also very great. 
 The person who cniplojs his wealth in this manner is considerably raised in the estimation of 
 his countrymen: he frequently also endows the temple, as well as raises it, which is generally 
 done by grants of land. The annual produce of the land thus bestowed, is expended in wages 
 to the otHciating priest, in the daily offerings to the idol, and in lighting and repairing the 
 temple. Many temples, however, do not depend entirely on their endowments: they receive 
 considerable sums from occasional offerings, and from what is presented at festivals.* Some 
 temples are supported at an expence so trifling as to astonish a reader not acquainted with the 
 forms of idolatry: many individuals who ofhciate at temples obtain only the offerings, the va- 
 lue of which docs not amount, in many instances, to more than twenty shillings a year. Some 
 few temples are, however, splendidly endowed, and many families receive their maintenance 
 from them. Where an idol has become very famous, and the offerings have amounted to a 
 large sum, e\ cu kings have been anxious to lay hold of such a source of revenue. 
 
 The images of the gods may be made of almost all the metals, as well as of wood, stone, 
 clay, &c. Most of the permanent images are made of wood or stone ; those which are destroy- 
 ed at the close of a festival, are made of clay. Small images of brass, silver, and gold, arc not 
 uncommon. The sculpture of the stone images resembles that of the Popish images of the 12th 
 century ; those cast in brass, &c. exhibit a similar progress of the arts. The consecration of 
 an image is accompanied with a number of ceremonies, the most singular of which is that of 
 conveying sight and life to the image, for which there are appropriate formulas, with prayers, 
 inviting the deity to come and dwell in it. After this ceremony, the image becomes sacred, 
 and is carefully guarded from every ofl^ensive approach. The shastriis contain directions 
 
 for making idols, and the forms of meditation used in worship contain a description of each 
 idol: but in many instances these forms are disregarded, and the proprietor, though compell- 
 ed to preserve the identity of the image, indulges his own fancy. Some images are very dimi- 
 nutive, especially those made of the precious metals, but others, if for temporary use, are very 
 large : a stone image of the lingu is to be seen at Benares, which six men with joined hands 
 can hardly giasp. At the festival of Karlikeyii, the god of war, an image is sometimes made 
 thirty cubits high. Whatever may have been the case in other countries, idolatry in this 
 has certainly not contributed to carry the arts of painting or sculpture to any perfection. 
 
 • In the year lf.09, at tlielcinple of Jogonniit'hu, near Serarapore,at the car festival, about 570 roopees were 
 fTeseoitd to the idol, in vegetables, fruits, sweetmeats, garments, and money. About 150 bramhuns, 50 females, 
 ajid 150 shoodriis, were entertained daily ; and, at the close of the festival, the priests of the temple received 420 
 ronpees.
 
 ON THE HINDOO RELIGION. xKii 
 
 Any bramhun, properly qualified by rank and knowledge, may ofliciate in a temple, and 
 perform the general work of a priest. There is no order of bramhuns to whom the priesthood 
 is confined ;* many bramhiins employ others as priests ; a shoodru must employ a bramhun, 
 but he has his own choice of the individual; he cannot repeat a single formula of the vedus 
 himself without being guilty of the highest offence. There are different offices in which priests 
 are employed, but any bramhun, properly qualified, may perform the ceremonies attached to 
 them all, p. 237. In general, a family, able to bear the expence, employs a priest on a regular 
 allowance: some priests are retained by many families of the same cast: such a person is call- 
 ed the joiners' priest, or the weavers' priest, &c. The bramhuns employed as priests to the 
 shoodriis are not in high estimation among their brethren, who never fail to degrade the shoo- 
 drii in every stage and state of life. The fees of the priest are in general very small: on some 
 occassions, at the dedication of a temple, at the ceremonies for the dead when performed 
 for a rich man, at the great festivals, &c. the priest receives very liberal presents. Female ^ 
 
 priests are almost unknown to the Hindoos : one or two instances are recorded in p. 182, 184. 
 
 The ceremonies at the temples are in most cases performed daily, morning, noon, and even- 
 ing, at which times food is presented to the idol : the services are short, consisting of a few 
 forms of petition and praise, during the presentation of flowers, leaves, and (except to Shivii,) 
 a few articles of food : the priest is commonly the only person present. The doors of the lin- 
 gii temples are generally open all day; multitudes of these temples are never honoured with 
 worship, though they contain an idol : this is accounted for by there being several of these tem- 
 ples erected in one spot belonging to the same individual. Hindoos in general bow to the 
 image as they pass the temple, whether the doors be open or shut. Where the deity is honour- 
 ed by bloody sacrifices, a post is erected in front of the temple, for the slaughter of animals. 
 No assemblies can be formed in these edifices; but on particular occasions the people are 
 collected before the door, and sit or stand under an awning. The idols in honour of Vishnoo 
 are laid down to sleep in the day, if the image be not too large, — a poor compliment to a god, 
 that he wants rest. The utensils employed in the ceremonies at the temples are, several dish- 
 es to hold the offerings, a hand bell, a lamji, jugs for holding water, an incense dish, a copper 
 
 • I insert a short extract from Brj ce's " Sketch of thftstate of British India," in order to assure (he author, 
 tjiat.as it respects Bengal, it is wholly nithout foundation. " The laws have always conBncd a c»rtain propor- 
 tion of bramhuns, to the service of (he pagodas, to the education of youth, and to study." p. 57. '" ^o painj 
 are spared in rendering accoaiplished those females, whO; as the fasciaa'.ing instrumeoti of superstitioD, are em- 
 ployed in the service of theirjcmplcs," p. oi.
 
 Xlviii INTRODUCTOHY REM AUKS 
 
 cup to receive diiiik-ofteriiigs for deceased ancestors and the gods, another smaller one to pour 
 fiom, a seat of kooshu grass for the priest, a large metal plate used as a bell, and a conch or 
 shell. All these articles do not cost more than twenty shillings, unless the owner wish them 
 to be costly. 
 
 Daily, weekly, monthly, and annual ceremonies abound among this people, to whom may tru- 
 ly be applied the remark of I'iuil to the Athenians (Acts xvii. 22) ; the festivals are noted in 
 llii; Hindoo almanacks, and are generally held at the full or total wane of the moon. In the 
 month of February, they have one festival in honour of the goddess of learning, Siiriiswulee, 
 which continues one day. In March, three, in honour of Sliivu, Krishnti, and Giinga. In 
 April, two, one the anniversary of thebirlh of Ramii, and the other the horrid swinging festi- 
 val. Ill June, two, one in honour of Gunga, and the other Jugiinnat'hu's car festival ; the lat- 
 ter is again revived in July, vvhen the car returns to the temple. In August, the cow is vvorship- 
 pcil, and the birth of Krisluiu celebrated. In September, the memory of deceased ancestors is 
 commemorated, and the Doorga festival held. In October, one, in honour of the goddess Uii- 
 tuntee, and in November another in honour of Kartikeyn, the god of war. On all these occa- 
 sions the public offices are closed ; but many other holidays are kept by the Hindoos, which 
 are not honoured as public festivals. 
 
 The reader will find, in page 244, an account of the daily duties of a bramhnn, by which it 
 appears, that if he strictly conform to the rules of his religion, he must spend almost his whole 
 time in religious ceremonies. The present race of bramhilns, curtail these ceremonies, espe- 
 cially those engaged in secular aft'airs, who spend perhaps ten or twenty minutes in the morn- 
 ing, after their ablutions, in repeating the usual formulas before the lingi'i, or the stone called 
 the shaliigramu, or a pan of water. Many, however, content themselves with bathing, and 
 repeating the name of their guardian deity. 
 
 The form of initiation into the service of a person's guardian deity consists in giving him 
 the name of this deity, and exhorting him to repeat it continually. The ceremony of initia- 
 tion is given in p. 253. From this time, the.initiated becomes intitled to all the privileges of 
 the Hindoo religion, is placed under the protection of the gods, and receives the benediction 
 of his spiritual guide. The Hindoos are careful to conceal the words of initiation, and do 
 not wish to declare to strangers what god they have chosen for their guardian deity.
 
 OV THE HINDOO UELIGIO>r. xil'x 
 
 The spiritual guide, wlio is chosen by the person himself, receives tiie highest reverence from 
 tiie disciple, anil is sometimes worshipped by him as a god. Disobedience to this guide is one 
 of the highest ofieiices a Hindoo can commit, and his anger is dreaded more than that of the 
 gods. Wiien the disciple approaches liiai, he prostrates himself at his feet, and the priest 
 
 places his foot on his head. To such a state of degradation does the Hindoo superstition 
 
 reduce the people! These priests are notorious for covetousness and impurity : some of them 
 plunder the disciples of their all, and others violate the chastity of their wives. They are not 
 distinguished by any particular dress, uor do they perform any ofKces of worship for their dis- 
 ciples. 
 
 Bathing in tlie Ganges, or in some other sacred river, or pool, is one of the most constant 
 and necessary duties enjoined upon th? Hindoos ; the bramhuus, after bathing, frequently com- 
 plete their devotions on the banks of the river : others go home, and repeat the requisite forms 
 before the shalfigramfi, or a pan of water. The people are taught that bathing is a religious 
 ceremony, by which they become puritiedfrom sin!* They are never directed to bathe to pro- 
 mote bodily health. In the act of bathing, they pour out drink-oflFerings to deceased ancestors. 
 — To be convinced how entirely the present race of Hindoos are influenced by the promises 
 of salvation held out in their sacred books on this subject, it is only necessary for a person to 
 attend to what is jj^ssing around him, viz. to the crowds bathing at landing-places of the Gan- 
 ges; to the persons beaiing the sacred water into distant countries, in vessels suspended from 
 their shoulders; to the shraddhiis and other religious ceremonies performed on its bauks; to 
 the numbers of temples on both sides of the river ; to so great a part of the Bengal population 
 having erected their habitations near the river; to the number of brick landing-places, built 
 as acts of holiness, to assist the people in obtaining the favours of Gnnga; to the houses erect- 
 ed for the sick by the sides of the river; to the people bringing their sick relations, and lay- 
 ing them on bedsteads, or on the ground, by the side of the Ganges, waiting to burn them 
 
 • And jet so far are tlie Hindoos from liavingany morat feelings eveninllieiraclsof puri/ica</on, lliatfeivmen 
 battle in a retired silu:ition : llie majcirily clioose tliose'plares to which the female bathers resort, and on their ac- 
 count remain in (he water Ion',' l)cjund the time necessary for their ablutions. Many an iiifamius assignment is 
 made hy looks, &c. nhlle they are thus Hashing away their sins. A number of bramhjns engage as cooks lo 
 ^opulent families, to f.icililate licentious iatrignes: this is become so common, that the bramlinns, [iroverbially 
 known by the name of cooking bramhiins, are treated n ith the greatest suspicion by those w ho care for the chas- 
 tity of their wives. Multitudes ofbi-amhnns llketohe are empttiy^d as yriests to prosiituteSf and actually peiform 
 the offices of religion in bouses of ill-tame; — so completely absent is the mural principle from the religioo of 
 Ike lliuduus. 
 
 G
 
 I 1 N T n O D U C r O R Y R C M A 11 K S 
 
 there, anJ to throw tlicir ashes into llie livcr; to llic immense crowds on the b3i,lis, Wiiliiig 
 lor a juiiclicn of the planets, at which moment lliev plunge into the stic;im with the g.catest 
 eagerness; to the people committing the images of their gods to the sacro.l stream, at the close 
 of their festivals; and. finally, to the l,o:Us crowded with passengers going to Sa-ur island 
 (Giinga sagfrni) every year.* 
 
 The forai, of worship (p5qia)f before the idol are particularly laid dona in p. 27-2. The 
 
 • Till lalely, poiilc u-od to ihnni: lliemsehei, or (heir children, iodic allis.iiors,:it this place, uiidirlhe idea 
 that dyin? at Gunga-sa-urii, in Ihc jawiof an alllg it<>r. was the liappieM of deaths. This is now prevented l>v a 
 guard of >ept>yiscnt by government. 
 
 + TIa- Aiii Akhuree says, (he Hindo.is " divide poj.ja Inio sixteen ceremonies. Aficr the devote.' ha> per- 
 Tarincd his usnal and indispensable ahliilions, nilli the sUndliya and hom'i, he sits down, Inolcin; towards ihe 
 cast or the norlh, «ilh his Ieg?draivn up in frnril. Then, ta'cin;; in his hand a little nater and rice, he sprinkles 
 the idiil, and conceives this act to bea proper preface to the commence iicnt of his adoration. Next foilotts 
 (he worship of the idol's fl.iggon. T.'ien sacceedi the worship of Ihe conch-ilicll. I>ast in order, a ceremony 
 iihich consist? in plastering (he bell wilh ashes of sandal-wooJ. When he his finished, he Ihrons down a little 
 rice, and wishes that his god may be manifested. These various duties are all conprized in (he firjt of Ihe six- 
 teen ceremonies. In the second, he prepares and places a (able nf nie(al , eiihergold.jilver, or copper, as a 
 seat or throne for adeity. In the third, he ihrons water in(o a vessel to wash liis feet; for, in Hindaosl'hanii it 
 is the custom, that, « hen a superior enters the house of an inferior, he washfs his feet. In the fourth, he 
 
 f^prinklcs water thrice, to represent the idol rincin^ his moulb, since it is alsn the cnstom for an inferior (o bring 
 10 a superior water (o rince his mouth with before meals. In the fifth, sandal, flowers, belel, and rice, are of- 
 fered (o the idol. In (he sixth, the idol and histhroncarc carried to another spot : then the worshipper takes in 
 his right band a while conch-shcll full of water, which he Ihrons over the idol, and with his left hand rings the 
 bell. In the seventh, he wipes Ihe idol dry w iili a cloth, replaces it upon ils throne, and adorns it with vest- 
 ments of silk or gold slufl". in tiie eigh;h, lie puts the zennar upon tlir idol. In the ninlih, he makes Ihe tiliik 
 upon the idol in twelve places. In the tenth, he throws over the idol flowers or green leaves. In the ele- 
 venth, he fumigates it with perfumes. In the twelfth, he lights a lamp with ghee. In (he (hirtecBth, he places 
 before the idol trays of food, according to liis ability, which are distributed amongst (he by-s(andcrs, as (he ho- 
 ly relics of Ihe idol's banquet. In the fourteenth, he stretches himself at full Icnglh with his face lonards Ihe 
 ground, and di-poses his body in such a manner, as that bis eight members touch the ground, nnuiely , tite two 
 knees, two hands, forehead, nose, and cheeks. Tiiese kinds of prostration are also perfurmrd lo great men in 
 Ilindoosl'hanti. In Ihe (iftecnih, he make- a circuit around the idol teveral limes. In the sixteenth, be stands 
 in the posture of a ^lave, with his hands ujilified, and aski permission lo depart." At some of the great fes- 
 tivals, boys in pi ly make an image, paint it, and beg from house lo house for the offerings, as rice, fruits, &c. 
 When all things are ready, some one becomes Ihe priest, and lerfornis the ceremonies. Thus e-rly are the 
 
 Hindoo children initialed into their idolatrous rites. If, however, the parents of these children discover whit 
 is going on, they forbid it, and warn Ihe children, that the god will he disple.-ued. If it be an image uf Ka'ee, 
 in any fencious deity, they emleavour lo terrify the children, by telling them thai the goddess i'- a fuiy, and 
 will ccriainly devour them. If any elderly hoy be concerned, and ihc image made bea good one, (he ■■.armis 
 e ill sometii!ics,r.tther than dc:lroy ii, call a brauiliun, aud ba\c the ceremonies performed in a regular way.
 
 ON TH E HI N DOO nELIGIOy, |i 
 
 priest wlio officiates liRs the common dress of abramliun; it must, liowever, be new: lie has 
 occasionally one or l«o briimliuns to assist bim in presenting the offerings. 
 
 Short forms of praise and prayer to the gods.* are continually used, ?ind are supposed to pro- 
 ir.ote very lii^lily a person's spiritual interests. The following is an example of praise ad- 
 dressed to Gnnga : " O goddess, the owl that lodges in the hollow of a tree on thy banks, is 
 exalted beyond measure, while the emperor, whose palace is far from thee, though he may pos- 
 sess a inillionof stately elephants, and may have the wives of a million of conquered enemies 
 to serve him, is nothing." E.xample of prayer: "Ogotl! I am the greatest sinner in the world; 
 but ihou, among the gods, art the greatest saviour; I leave my cause in thy hands." Praise 
 is considered as more prevalent with the gods than prayer, as the gods are mightily pleased 
 with flattery. Some unite vows to their supplication?, and promise to present to the god a 
 handsome offering if he be propitious. 
 
 Another act of Hindoo devotion is mcdilalion on the form of an idol. Mr. Hastings, in his 
 prefatory letter to the Geela, says the Rev. Mr. Maurice, describes the brauihuns as devoting 
 a certain period of time to the contemplation of the deity, his attributes, and the moral duties 
 of life. The truth is, that in this Hindoo act of devotion there is not a vestige of reference 
 to the divine attributes nor to moral <luty. The Hindoo rehearses in his mind the form of the 
 god, his colour, the number of his heads, eyes, hands, <S.c. and nothing more. 
 
 Repeating the names of the gods, particularly of a person's guardian deity, is one of tlie most 
 
 * liislf.id of hymns in hmoiir of the gods, (he Hindoos, at present, as has been already noticed, jDlroduce be- 
 fore the idol little beside filthy sonjs. Some bramhiin? arknon ledge, that not a single Hindoo seeks in bis 
 religion any thing of a moral natnre. A real christian, when he approaches God, prays, "-Create in me a clean 
 heart, and renew a right spirit within me." " Lead me not into temptation, but deliver me from evil." " Give 
 me neither poverty nor riches." " Guide me with thy counsel, and afterwards receive me to glory." A Hindoo, 
 when he supplicates bis god, prays for riches, or for recovery from sickness, or for a son, or for revenge upon 
 his enemy. SometimeF, the worshipper places himself before the image in a sitting posture, and, closing bis 
 eyes, prays, " Oh, god I give me beauty, let me be praised, give me prosperity , give me a son, give mc riches, 
 give me long life, or, give in« health," &c. The eldest female of the house, throwing her garment over her shout, 
 der, and sitting on her hams, Joining her hands, in the same manner, prays, "Oh ! god 1 preserve these my chil- 
 dren, and my son's wife ; do not suffer us to have sorrow again in our family (referring to some death in the pr«- . 
 ceding year), and then 1 will present offerings to thee every year :" saying Ibis, she prostrates herself before the 
 image. Sometimes a woman, after bathing, stretches her arras towards the sun, and says, " Oh, god of day ! sucli 
 a one has ill-treated me ; do thou afflict her. See ! I supplicate thee without having touched or lasted food." A 
 foor man, in tiic presence of an image, sometimes prays, " Oh, god ! fill meeytry day with food. I ask no more." 
 
 G 2
 
 lii INTROUUCTORYnEMAUKS 
 
 common, and is considcrecJ as one of the most efficacious, acts of devotion )>; escribed in Hit- 
 sliastrus. The ofteuer the name is repeated, the greater the merit. Persons niay be seen in 
 tlie streets repeating these names either alone, or at work, or to a parrot ; others, as thev walk 
 along, count the repetitions by the beads of iheir necklace, which they then hold in the hand. 
 
 A great number of prescribed ccrcnionits called vrijlus exist among the Hindoo?, which arc 
 practised with the hope of obtaining some blessing : females chiefly attend to these ceremo- 
 nies. 
 
 Fasting is another act of religious merit among the Hindoos. Some fasts are extremely se- 
 vere, and a Hindoo who is very religious must often abstain from food. It is commended, not 
 as an act of preparation for some duty calling for great attention of mind, but as an instance 
 of self-denial in honour of the gods, which is very pleasing to them. One man may fast for 
 another, and the merit of the action is then transferred to the person paying and employing 
 another in this work. 
 
 Gifts to bramhuns are highly meritorious, as might be exjjccted in a system exclusively form- 
 ed for their exaltation : the more costlj' the gift, the more valuable the promissory note, drawn 
 on heaven, and presented to the giver. Giving entertainments to bramhuns is also another 
 action which procures heaven. 
 
 Hospitality to travellers is placed among the duties of the Hindoos, and is practised to a con- 
 siderable extent, though the distinctions of cast destroy the feelings w hich should givt efficacy 
 to this excellent law. So completely do these distinctions destroy every generous and bene- 
 volent feeling, that many unfortunate creatures perish in the sight of those who are well able 
 to relieve them, but who exonerate themselves fiora this duty, by urging, thai they are of anotlier 
 cast: a bramhiin finds friends every where, but the cast has sunk the afliicted slocdrii to the 
 level of the beasts: when a bramhun is relieved, however, he is not indebted to the benevolence 
 of his countrymen, so much as to the dread which they feel lest neglect of a bramhuu should 
 bring upon them the wrath of the gods. 
 
 Digging pools, planting trees for fruit or shade, making roads for pilgrims, Ac. are other du- 
 ties commanded by the shastrn, and practised by the modern Hindoos.
 
 ON THE HINDOO RELIGIOV. liii 
 
 Ke;uliiig and lehearsiiig tiic pooranus are prescribed to tiie Hindoos as religious duties, and 
 niKny ;ifU'nd to them at times in a very expensive manner. 
 
 Other ceremonies conlraiy to evt-rv [irinciple of tenevolence exist amonglliis people, one 
 of wliicii is to repeat cerlain formulas for tlie sake of injuring, removing, ordestroying enemies. 
 Ilrre siipersli'Lioii is made an -.luxiliaiy to the most diabolical passions. 
 
 But what shall we say of the murder of widows on the funeral pile: this too is an act of 
 great pielj. The priest assisti the ]:oor wietcii, in her last moments, before she falls on the pile, 
 with the formulas given by the Hindoo legislators, and, to complete this most horrible of all 
 religious ci.stoiiis, the son of this wretched victim kindles the fire in the veiy face of the mo- 
 ther who gave him birth. Can there possibly be a greater outrage on human nature ? Is there 
 any thing like it in all the records of the nijost wild and savage nations ? The North Ameri- 
 can Indian pioceeds with the utmost coolness, it is true, in the work of scalping and murder, 
 but the victim is his enemy, taken in battle; here the victim is an innocent woman — a mother 
 — a w idow, her heart fresh bleeding under the loss of the companion of her youth— the mur- 
 derer, her ow n child — draeged to the work by the mild bramhiin, who dances, and shouts, and 
 <]rowns the ciies of the family and the victim in the horrid sounds of the drum. Such is the 
 balm which is here poured into the broken heart of the widow. Nor aie these unheard of, 
 tinparaileled murders, perpetrated in the night, in some impenetrable forest, but in the pre- 
 sence of the whole population of India, in open day; — and oh ! horrible, most horrible! not 
 less than_/£i>e thousand of these unfortunate women, it is supposed, are immolated every twelve 
 months. I have heard that the son sometimes manifests a great reluctance to the deed,* and 
 that some of these human sacrifices are almost dead before they are touched by the flames. t 
 It is certain, that in many cases the family do much to prevent the female from being thus 
 drawn into the flaming gulph ; but such are the eff'ects of superstition, and the influence of 
 long- established customs, joined to the disgrace and terrors of a state of widowhood, that, 
 in the first moments of grief and distraction for the loss of her husband, reason is overpowered, 
 
 * The shaslrii prescribes, tlial he shnuUl do it nilli liisliead turned fiom the pile. Kennctt, describing tlic 
 Roman funerals, says, " The next of l>lu()d performed the ceremonj of liglilin^ ihe pile, which tliey did h itil .1 
 (urch, turning their face all the while the other way, as if it was done out of necessity and not willingly."' 
 
 + These barbarous murderers say, that when a woman is tlins frii^htencd to dealh, the gods, charmed n iih 
 licr devotion, have taken her before she entered upon this holy act.
 
 liv I N T nOD r C TO U Y 11 EM A R K S 
 
 and the widow perishes on the funeral pile, the \ictiin ol' j^rief, siipcrstKion, and drcnd. Wa- 
 n\ Willows arc buried alive uilli the corpses of their husbands.* 
 
 V'oluniary suicide is n<it c nly practised to a dreiidfiil tx'nit among the Hindoos, but the 
 
 » Tlif ro!!n^^ ing cirriimsl.Tnre I'lnl; place nt Gordiil-i'ar.i, alioiil 20 miles S. of Calcutta, on ihc ISth of March, 
 1S13, and «as coiiiniirnicJitcil to i|:c aullior hy Caplaiii Kcin|i, an rjc-nilncss. The dcscrijilicn is nearly in his 
 o«n words: " On ■|hiir>J:iy l;iit, n: nhic in llic niornir.^, \ i^hH u-iial'lm, one of ourhest «oiko)cn, uhoiiud l)ecn 
 sidihalashorl lime, nas hroUKht down (oihe river side (o expire: he was placed, as is cusloirary, on the hank, 
 and a rniisnilalinn held respecling !hc lime he would die: the astrologer predicled, thai his dissntulionwas near 
 al hand. The sick man was Ihon inmierscd up lo (he middle in ihe river, and there kepi for some time, bnt death 
 nol beii);; so near as w as predicted, he was again placed on the beach, extended at full lennlh, and ejpoted to 
 a hot sail, where he continued the whole of the day, evcepling al those intervals when il w.^s iuppo-cd he wan 
 ilyin;, when he was again immersed in the sacred stream. I visited him in Ihe evening; he was sensible, but had 
 not Ihe power of utterance; he however was able lo make srpns with his hand, thai he did not wis!) lo drink Ihc 
 river walir, which Ihcy kept almn.-t continually pouiirg into his mouth by means cfa small shell, lie remained 
 in ihi^bitualion during; ihc ni^'i: : in the mornin^lhe immersions ajain commenced, and were continued al inter- 
 vals fill about five in the cvciiin!j, when he expired, or was literally murdered. His wife, a yonngwomnn about 
 sixteen years of aje, liearini; of his death, came lolhedespecite resolution of being buried alive with Ihe corpse. 
 She was accompanied by her friends down lo the beach where Ihe body lay, where a small branch of Ihe Man- 
 ^o tree nas prc'cnted lo her, which (as I understood) was setting a seal lo her detenninalion; from which, after 
 linving accepted Ilie branch, she could not retreat. I went lo her, and (|uostionpd her w ilh re>pect lo the hor- 
 rid act she was about to perform, whether it was volunlary orfrom persuasion: nolhii? of the latter appeared : 
 it was enliicly lur ow n desire. I sjioke lo her relations on Ihe hiiiiousness of the crime they were siiil'} "^ '» 
 allow iiig the young cre.ilure thus to precipiUitc herself into the presence of her Creator uncalled fur. I\lrs K. 
 ^loke both lo Ihe mother and the daughter a good deal, but all lo no purpose. The mother declared, that it was 
 her daughter's choice, who added, that she was determined to "go the road her husband had gone." There was 
 not the le.ist ajipearancc of regret observable in the mother's countenance, or conduct. A woman, then, cm 
 "forget hcrsuckingchild, and forsake the child of her womb:" the projihet seemed to think it only jjossible that 
 there might exist such a monster, but here it was realized : here « as a monster of a mother, that could resign her 
 child, Ihe gift ofa gracious Providence, and designed lo he the comfort and support of her old age. could, willi- 
 ont Ihe lenst appaj-eni emotion, consign this child alive to the tomb, and herself conlinuean unmoved spectator of 
 Ihe horrid deed. At eight, P. M. the corpse, accompanied by this self-devoted victim, was conveyed to a place a 
 little below onr grounds, where I repaired, to behold the perpetration of a crime which I could sc-ircely believe 
 possible to be committed by riny human being: ilie corpse was laid on Ihe earth by Ihe river till a circular grave 
 of about fifteen feet in circninfercncc and five feet orsix in depth was prepared. The corpse (after someformulas 
 had been read) was placed at Ihe bottom of Ihc grave in a sitting posture, wi'.h the face to the N. the nearest re- 
 lation applying a lighted whispofslrawtothe top of the head. The young widow now came forward, and having 
 circuniambulaled Ihe grave seven times, calling out lluree I5"il I lluree Biil ! in which she was joined by the 
 surrounding croud, dcscenJcd into it. 1 then tipproaclicd williin a foot of Ihc grave, to observe if any re- 
 
 luctngcc ajipcarcd in Iter countenance, or sorrow in that of her relations: in hers no alteration was percepti- 
 ble:
 
 O K T 11 li H 1 N D O O K l: I, 1 G I O N . 1 V 
 
 sliastrus positively recommend the crime, and promise licaveu lo tlic seirniiirdciei-, provided 
 lie die in tlie Causes! Nay, the bramhuiis, as well as persons of other casts, assist tiiose who 
 <lesign thus to end life, of wliicli the reader will find iastauces recorded in pages 313, 814, 
 and 315. In some places of tiie Ganges, deemed peculiarly sacred and eflicacious, infatuated 
 devotees very frequently drown themselves. A rcsjieclablc bramhuu assured the author, that 
 ill a stav of only t«o months at Allahabad, he saw about //5iV?y persons diown themselves! Le- 
 pers are sometimes burnt alive with their own conseul, to purify themselves fioia disease in the 
 ne.xt birth, Others throw themselves under the wheels of Jfigunnat'hu's ponderous car, and 
 jierisli instantly. Thousands perish annually by disease and want on idolatrous jjilgrimages ; 
 and notuithstanding the benevolent cfFurls of Mr. Duncan, it is pretty certain, that infanti- 
 cide is still practised to a great extent in various parts of Hindojst'hauu: seep. 318. I have, in 
 page 322, ventuied to oft'er a calculation respecting the probably number of persons «ho pc- 
 lish annually, the victims of the bramhiuical superstition, and (ind, that it caiiuo: be less ibaa 
 Tin Thousand Five Hundred! 
 
 Another very jiopular act of Hindoo devotion is that of \ isiting sacred places.* There are 
 few Hindoos grown up to mature age, who h.ive not visited one or more of these places, the 
 
 Me: in theirs, tlierc was the .nppcarancc of exultation. She placcil herself ina silling pnstnre, with her f;ice lo 
 the b.icli f)f her husbanJ, embracing tlie corpse «lth her left arm, and reclining her he.adon his sho'ilders ; the 
 other hand she placed over her own head, with her fore-finger erecl, which she moved iu a circular direction, 
 'fhee.irlh was tiien deliberately put round t!ieni,tuo men beingin llie grave for the purpose of stamping it round 
 the living and the dead, which they did as a gardener dues around ii plaiil r<« ly Iransjilanled, till the cartb 
 rose to a level with the surface, or two or throe feet above the heads of the entombed. As her head was co- 
 
 vered Eome time before the finger of her right hand, 1 had an opportunity of observing wheliier any regret «as 
 manifested ; but the finger moved round in the same manner as at first, (ill th« earth closed the scene. Not .-» 
 parting tear Has ob served to be shed by any of her relations, till the crowd began lo disperse, when the H^ual 
 lamentations and hovfling commenced, without sorrow." 
 
 * A journey to Benares, &c. and the performance of religi.ius cerimonici there, are actions la the highcil re- 
 pule for religious merit amnngit the Hindoos. Blany sirkars in Calcutta indulge the hnpe,tlial they shall re- 
 riovcall the sins they commit in (he service of Kuropeans (which every one knows are neither few nor small) by .i 
 journey to Benares, before they die. The Hindoo pundits declare, that even Europeans, dying at Benares, 
 (hough they may have lived alllheir days upon cow's flesh, will certainly obtain absorption into Urtnihu. Ou this 
 subject, thej qunie a couplet, in which Benares is compared lo a loose I'em.ile, v\ ho receives all, and destrovs 
 (heir desire of sill, by quenching their appetites. The Hindoo learned men also admit that Englishmen may 
 jiarlake of the blescings of their religion, iu Hvo other instances, viz. if they become firm believeis in GOnga, or 
 die at JugSnnal'hii-ksheaa. In all other respects, the Hindoo heavens are all shut against eaiers tf co-,\'iflt^di.
 
 Ivi INTRODUCTORY REM AUKS 
 
 resort of pilgiinu; many spend their whole lives in passing repeatedly from one end of Hin- 
 (loost'hanu to ihe other as pilgrims ; nor are these pilgrimages confined to the lower orders, 
 householders and learned bramimas are equally infatuated, and think it necessary lo visit one 
 or more of these spolsfor liie purification of the soul before death. In some instances, a river ; in 
 others, a phenomenon in nature, and in others a famous idol, attracts the Hindoos. Large- 
 sums are expended by the rich, and by the poor their little all, in these journies, in the fees to 
 thebramhtins, and in cxpences at the sacred place. I have given an account of the ceremonies 
 j)reparatory to the pilgrimage, as well as of those which are performed when the pilgrims ar- 
 rive at the consecTdttd place; to which are also added particulars of the most frequented of 
 these hjuiits of superstition. 
 
 For the ex]>ialion of sin, many different methods of atonement are prescribed in the Hin- 
 doo writings, many of which, however, have fallen info disuse. 
 
 Lest the observance of all these acts of religious homage should fail to secure happiness 
 in a future state, the Hindoos are taught to repeat Ihe names of the gods in their last hours; 
 and are also enjoined to make presents to the bramhuns, especially to their spiritual guides; 
 their relations also immerse the body of a deceased person up to the middle iu tiie Ganges, 
 and pour copiously of this sacred water into the dying man. 
 
 To procure relief for the wandering spirit after death, they make to it offerings of rice, &c. 
 in a religious ceremony, almost universally attended lo, called the shraddiiu, and on which 
 very frequently a rich man expends not les» than 3 or 400,000 roopces. To make this offer- 
 ing at Guya, is supposed to be attended with the certain deliverance of the deceased from all 
 sorrow.* 
 
 The pooranus teach, that after death the soul becomes united to an aerial body, and pass- 
 es to the seat of judgment, where it is tried by Yumii, the Indian Pluto, who decides upon 
 its future destiny. It, however, remuias in this aerial vehicle, till the last shraddba is per- 
 
 • "All! "said a Hindoo, one day, inihe hearing of (lieauthur, lameniing tlie catastrophe, " I( is not every one, 
 even of those who set out for Goya, who reaches the place." Another Hindoo, in the pr>?sence of the aurhor, re- 
 provinjre }oiing l)ramhun, nho rerased toalTord pecnniary help lo hisagcd infirm parent, asked him, if this was 
 not the grand reaMin why a person entered into Ihe mnrriagcslale, thathemighthavea son, who, by offerings at 
 Giiya, might procure for him bappinesi after death ?
 
 ox T II i: HINDOO ni;i. loioN. Ivii 
 
 formed twelve nionlli; after death, when it passes into happiness or misery according to liie 
 seulence of Yfimu. 
 
 The same works teach, that there are many places of iiappincss for the devout, as well as of 
 misery for the wicked ; that God begins to reward in this life those wiiohave performed works 
 of merit, and punishes the wicked here by various afflictions : that indeed all present events, 
 prosperous or adverse, are the rewards or punishments inevitably connected with merit or de- 
 merit, either in a preceding birth, or in the present life; that where merit preponderates, the 
 person, after expiating sin by death and by sufferings i;i hell, rises to a hii;her birth, or ascends 
 to ihe heaven of his guardian deity. 
 
 The joys of the Hindoo heavens are represented as wholly sensual, and the miseries of the 
 wicked as consisting in corporal punishment: the descriptions of the former disgust a chaste 
 mind by their grossness, and those given of the latter oflend the feelings by their brutal litera- 
 lity. 
 
 Anxious to obtain the Confession of Faith of a Bramhuk, from his own pen, I soli- 
 cited this of a man of superior understanding, and 1 here give :i translation of this article : 
 
 " God is invisible, independent, ever-living, glorious, uncorrupt, all-wise, the ever-blessed, 
 the almighty ; his perfections are indescribable, and past finding out ; he rules over all, sup- 
 ports all, destroys all, and remains after the destruction of all ; there is none like him ; he is si- 
 lence ; he is free from passion, from birth, &c. from increase and decrease, from fatigue, the need 
 of refreshment, &c. He possesses the power of infinite diminution, and lightness, and is the 
 soul of all. 
 
 " He created, and then entered into, all things, in which he exists in two ways, untouched 
 by matter, and receiving the fruits of practice." He now assumes visible forms, for the sake 
 of engaging the minds of mankind. The different gods are parts of God, though his essence 
 remains uadininished, as rays of light leave the suu his undiminished splendour. He created 
 the gods to perform those things in the government of the world of\^hich man was incapable. 
 
 • Here an ol>jection pres-i.-sliurd on tlie liramliun, dial it is God, or Spirit, then, in matter, tliat sulTerj, since 
 mailer cannot suffer. To this lie aniiiers, tliat tlic lieart, Ibougli it be inanimate, and, in consequence, uucOBSci- 
 eus miner, by its nearness to spirit, becomes capable of joy and sorrow, and thai this is the sufferer. 
 
 H
 
 !viii iNTnoDUCTORV remauss 
 
 Some gods are parts of other gods, and there are deities of still inferior powers. I f it be asked, 
 why God himself does iiDt govern tlie world, tlie answer is, that it might subject him to ex- 
 posure, and he chooses to be concealed : he therefore governs by the gods, who are emanati- 
 ons from the one Go I, pf)S5essin; a portion of his power: he who worsliips the gods as the 
 one God, substdutiaily worships GoJ. The gods are helpful to men in all human aflairs, but 
 they are not friendly to those who seek final absorption, being jealous lest, instead of attaining 
 absorption, they should become gods, and rival them. 
 
 "Religious ceremonies procure a fund of msril to the performer, which raises him in every 
 future birth, and at length advances him to heaven, where he enjoys happiness for a limited 
 period, or carries him towards final absorption. 
 
 " Happiness in actual enjoyment is the fruit of the meritorious works of preceding births ; 
 but very splendid acts of merit procure exaltation even in the birth in which thev are j)trlorni- 
 ed. So, the misery which a person is now enduring, is the fruit of cri mes in a former bijlh: 
 enormous crimes however meet with punishment in the life in which they are committed. The 
 miseries of a future state arise out of sins uuremoved by former sutterings: an inanimate state, 
 and that of reptiles, are also called states of suffering. Absorption can be obtained only by 
 qualifications acquired on earth ; and to obtain this, even an inhabitant ofhcaveu must be born 
 on earth. A person may sink to earth again by crimes committed in heaven. The joys of 
 heaven arise only from the gratification of the senses. A peison raised to heaven is consider- 
 ed as a god. 
 
 " Every ceremony of the Hindoo religion is either accompanied by a general prayer for some 
 good, or is done from pure devotion, without hope of reward ; or from a principle of oljedi- 
 ence to the shastrii, which has promised certain blessings on the performance of such aad such 
 religious actions. 
 
 "Various sacrifices are commanded, but the most commou one at present is the burnt-ofter- 
 ing with clarified butter, &c. It is performed to procure heaven. — The worship of the gods 
 is, speaking generally, followed by benefits in a future state, as the (irayers, praise, and ofier- 
 ings, please the gods.— Repeating the names of the gods, procures heaven, for the name of god 
 is like fire, which devours every combustible. — Bathing is the means of purification before re- 
 ligious services, and when attended to in sacred places, merits heaven. — Gifts to the poor, and
 
 ON THE HINDOO RELIGION. 
 
 Jix 
 
 to persons of merif, and losing life to save another, are actions higlily meritorious, and procure 
 for the person future happiness. — Fasting isanactofmerit, as (he person refuses food in devotion 
 to the gods. — Vows to the gods, procure heaven. — Praise oflcreJ to the gods in songs, is clhca- 
 cious in procuring future happiness. — Visiting holy places, a spiritual guide, a father or a mo- 
 ther, destroys all sin.— Compassion, forbearance, tenderness (regarding the shedding of blood) 
 speaking truth, entertaining strangers, becoming the refuge of the oppressed, planting trees, cut- 
 ting pools of water, making flights of steps to holy rivers, and roads to holy places, giving wa- 
 ter to the thirsty, building temples, and lodging houses for travellers; hearing the praise of the 
 cods, or a sacred book. Sec. are actions which merit heaven. — Religious austerities are useful 
 to subdue the passions, and raise the mind to a pure state. These austerities are rewarded ei- 
 ther by heaven or absorption." 
 
 Thus far this biamhinical Confession of Faith. lis author has scarcely noticed the amazing 
 efficacy ascribed to religious abstraction, and the austerities practised by anchorites, though the 
 doctrine of the vedus evidently favours an ascetic life. Indeed, retirement from the world 
 
 and abstraction of mind, assisted by bodily austeiities, is considered as the direct way to final 
 bea'itude ; yet it is not denied, but that a person \vho continues iu a secular state, may, by per- 
 forming the duties of his religion, accelerate his approach, either in this or some future birth, 
 to divine destiny. The yogee being thus exalted in the Hin'loo system of theology, and in 
 
 consequence honoured by his countrymen, it has become very common to embrace the life of 
 a religious mendicant ; to do which, indeed, among an idle, efTeminate, and dissolute people, 
 there are many inducements very different from those of a religious nature : disappointments 
 in life, disagreeable domestic occurrences, wandering propensities, illicit connexions, and ve- 
 ry often a wish to procure impunity iu the commission of flagrant crimes,' induce many to 
 embrace such a life. Perhaps there is not a single instance at present known, of a person's 
 
 becoming an ascetic from the pure desire of absorption. In cases where there is the great- 
 
 est appearance of such a desire, the hermit possesses a motive no higher than that of exemp- 
 tion from the troubles of mortal existence. I have given in this work an account of near- 
 ly twenty orders of mendicants, (p 371, &c.) the followers of difleuut dcilics: these arc the 
 scourge of the country, though the legitimate ofispring of this baneful superstition ; nor need 
 we now expect to see realized the description of a yogee as laid down iu the shastni : this de- 
 
 • I have noticed in p. 370 the fact, thai m.inv hordes of mendicants are armed, and live by public plunder; 
 but pcrliaps there are quite as many secret robbers to be foiiud in the garb of religious mendicants. Since this 
 fact has become more generally known, many have sullered the punishment of their crimes. 
 
 li 2
 
 1 X I M r It U U C T O U V 11 E M A U K S 
 
 sciiption ucver was realized : tliose who have received llie higliest fame as yogees, were as cor- 
 rupt, perhai)s, as the preseiil wretched imitators of these austerities. Many actions are attri- 
 buted to them which put liuinau nature to the blush. 
 
 The sum of the Hindoo doctrine, then, is this:— spirit dwelling in bodies, and partaking of 
 tiie passions incident to residence in matter, is purilied by austerities and numerous transmi- 
 grations, and at length re-obtains absorption into the divine nature, lleligious practice leads to 
 better destiny, and divine destiny draws the person to abstraction and religious austeiities. 
 
 Such is the Hindoo religion ; let us examine how far it is practised at present. The ceremo- 
 nies most popular are— the daily ablutions, repealing tlie names of the gods, the daily worship 
 of some idol, and visiting holy places. The works of merit in greatest estimation are, entertain- 
 ing bramhiins, building temples, cutting pools, erecting landing-places to the Ganges, and ex- 
 pensive offerings to deceased ancestors. 
 
 The strict bramliiins arc distinguished by a scrupulous regard to bathing, the daily wor- 
 ship of their guard ian deily, and a proud contempt of the lower orders. The voishnuviis are 
 more sociable, and converse n.uch among each other on their favourite Krishnii, and the acci- 
 dents connected with religious pilgrimages. 
 
 At present, says the braudiun whose confession of failh has been given in the preceding 
 pages, " iiiiit parts in ttn of (lie whole Ilinduo population have ahanduned all conscienlivus 
 rfard to IheJ'crms of their rtligion. They rise in (he morning without repeating the name of 
 god, and (jerforni no religious ceremony whatever till the time of bathing at noon, when, for 
 fear of being reproached by their neighbours, they go and bathe; a few labour through the 
 usual ceremonies, ^^hich occupy about fifteen minutes ; the rest either merely bathe, or hypo- 
 crilieally make a few of the signs used in woisliip, and then return home, and eat. This con- 
 stitutes the whole of their daily practise. Among these nine parts, moreover, there are many 
 who spend the time of bathing in conversation with others, or in gazing at the women; and some 
 are to be found who ridicule those who employ a greater portion of time in religious ceremo- 
 nies : " What ! you have taken an ass's load of religion." " Faith ! you are become very reli- 
 gious — a very holy man. Rise, and go to your proper work." Three fourths of the single 
 tenth part attend to the daily duties of their religion in the following manner: when they rise.
 
 ON THE HINDOO IJELIGIOV. Ixi 
 
 they repeat the uame of their guardian deity, makea reverential motion with the head and hamU. 
 in remembrance of thtir absent spiritual guide, then wash themselves in the house, and pursue 
 their business till noon. Should tie wife or child have neglected to piepare the flowers, 
 
 A-c, for worship, the master of the family scolds his wife ii: some such words as ihese : " Why 
 do I labour to niaintain you? It i> not because you can answer for me, or preserve me from 
 punishment at dta'.h, but that you may assist me in these tilings, that 1 may repeat the namo 
 of god, and prepare for a future staie." If the son is to be repro\cd for such a neglect, the 
 father asks him, if he is not ashamed to spend so much time in play, careltss how much fatigue 
 Jie undergoes to please iiimself, wl.iie he is unwilling to do, the smallest trifle to please the gods. 
 He declares hiuiself ashaiutd of such a family, and desires to see thtir facts no more. He 
 then gathers llie flowers himself, and goiug to the river side, takes some clay, examines whe- 
 ther it be free from every impurity, lays it down, laking a morsel with him into the water, im- 
 merses himself once, aad then rubs himself with the clay, repeating this prayer, " Oh! earth, 
 thou bearcst the weight of the sius of all: take my sins upon thee, and grant me deliverance." 
 Hethtu invites to him the rivtr goddesses Viimoona, Godavuree, Siiriiswiilee, Xiirmuda, Sin- 
 dhoo, and Kaveiee, that he may, in Cunga, have the merit of bathing in them all at once, and 
 again immerses himself, after repeating, " On such a day of the month, on such a day of the 
 moon, &c. I (such a one; bathe in the southwards-flowing Gunga.'' He then offers up a pray- 
 er for himself in some such words as these, " Ubbuja-churiina, praying for tinal haj)piness for 
 ten millions of his family, bathes in Giiuga,"and then iiimerses again. Next, he repeats the day 
 of the month, of the moon, &c. and immerses himself, while he utters, " Let my guardian deity 
 be propitious," and then ascends the bank, wiping his hair, and repeating the praises of Gun- 
 ga, as, " O Gnnga, thou art the door of heaven, thou art the watery image of religion, thou art 
 the garland round the head of Siiivu ; the very crawfish in thee are happy ; while a king at a 
 distance from thee is miserable." He then sits do«n, and repeats certain pravcrs to the sun, 
 for the removal of his sins, among which is the celebrated gayiiliee, "Let us meditate on the 
 advrable light of the divine Ruler (Savitree): mat/ it guide our intellects." He next pours 
 out drink-offerings to Yumu, to Brumba, Vishnoo, lloodru, the eight progenitors of mankind, 
 to all the gods, and all living things in the three worlds, to certain sages, and at length to his 
 forefiUhers, praying that they may hereby be satisfied. Now he forms, v\ith the clay he had 
 prepared, an image of the lingii, and worships it, which act includes praise to one of thegodi, 
 prayers for preservation, meditation on the form of the idol, hymnson the virtues of some dei- 
 ty, and repetitionsof the names of the gods. He then returns home, and repeats, if he has lei- 
 sure, certain portions of one of the shastriis. Before he begins to eat, he offers up Lis food
 
 Jxii INTRODUCTOnY REMARKS 
 
 to his guardian deity, saying, I offer this food to such a god, and after silting, with his eyes clos- 
 ed, as long as would be requisite to milk a cow, he takes the food and eats it. In the even- 
 ing. Just before sun-set, if lie have a temple belonging to hiir, he presents some fruits, &c, to 
 theiuia2:e, repeats part of the ceremonies of the forenoon, and tliename of some deilv at con- 
 siderable length. When he retires to rest, he repeats the word Pfidmu nabiiii, a name of Vish- 
 iioo. Perhaps one person in fen thousand carries these ceremonies a little farther tiian this." 
 
 As a person passes along the streets and roads he is continually reminded of one or other 
 of these ceremonies: Here sits a man in his shop, repeatingthe name of his guardian deity, 
 or teaching it to his parrot* — there go half a dozen voiragees, or other persons, making their 
 journey to some holy place — here passes a person, carrying a basket on his head, containing 
 rice, sweetmeats, fruits, flowers, &c. an offering to his guardian deity — here comes a man 
 with a cliaplet of rod flowers round iiis head, and the head of a goat in his hand, having left the 
 blood and carcase before Ibc image of Kaiee,— there sits a group of Hindoos, listening to three 
 or four persons rehearsing and chanting poetical versions of the pool anus — here sits a man 
 in the front of his house reading one of the pooranns,t moving his body like thetrunk of a tree 
 in a lii2:li wind— and, (early in the morning) here conies a group of jaded wretches, who have 
 spent the night in boisterously singing (iithy songs, and dancing in an indecent manner, before 
 the image of Doorga. Add tothis, thevillagers, men and women, coming drippling from the 
 banks of tile Ganges — and the reader has a tolerable view of the Hindoo iJolatrv, as il stalks, 
 every day, along the streets and roads, and as it may be recognized by any careless observer. 
 
 The reader will perceive, that in all these religious ceremonies not a particle is found to in- 
 terest or amend the heart; no family bible, "profitable for doctrine, for reproof, for instruc- 
 
 * Tliis ceremony is supposed to bring great l)Icssings holli on tlie teaclier .ind llie sclioLir: (he parrot obtains 
 heaven, .niid so docs ils master. Niimt)ers of Hindoos, parlicniarly In a morning and e»cnin», may be seen in ihe 
 streets walkins about witli parrots in tlieir hands, and repeating aloud to tliem " Radia-Krishnii, Radha-Krish- 
 nu, Kriilin"], Krisbnn, R.adha, Radha," or " Shivri-Doorga," or " Kalee-tura"." Some are thus employed 
 fix months, oihers inche nr eighteen, before the parrot has le:.rn( his lesson. The merit consists io having re- 
 pealed the name of a god so great a number of times. 
 
 + Read in" a book, or having it read at a person's house, even though the person himself should not understand 
 it Is a most meritorious action. The love of le.irning for its o« n sake Is unknnn n In Bengal : a Hindoo, If he 
 applies to icaining, .always does it to obtains roopee-— -or heaven. When he opens one of the shastrtis, or even 
 an account book, he makes a bow to Ihe book. A shop-keeper, when he is about to balance his books, uncer- 
 lain how the balance will fall, makes a vow to some god, thai if by his favour he should not Bnd himself in debt, 
 he nill present to him some ofiorings.
 
 ON T U E HINDOO U E H G 1 O N . Ixiii 
 
 tion in righteousness, tbal men may be tliorouglilv furuijlied unto al! good works,"' no do- 
 mestio \vorslii(i;* uo pious assembly Mhere tbe village preaclier "attempts each art, reproves 
 "each (lull delay, allures to brigbler woilds, and leads the way." No standard of morals to 
 repiess ihe vicious ; uo moral education in which the principles of virtue and religion may be 
 implanted in the youthful mind. Here every thing that assumes the appearance of religion, 
 ends (if you could forget its impurity) in an unmeaning ceremony, and leaves the heart cold as 
 death to every moral principle. Hence the great bulk of the people have abandoned eve- 
 
 ry form and vestige of religious ceremony. The brauihuu who communicated this informati- 
 on, attributed this general disregard of their religion to the kniee-yoogii, and consoled himself 
 with the idea, that this deplorable state of things was an exact fulfilmeut of certain prophecies 
 in the poorauiis. 
 
 Some persons mav plead, The doctrine of a state of futuie rewards and punishmeuts has 
 always beeu supposed to have a strong iuDuence on public morals: the Hindoos not only 
 have this doctrine in their writings, but are taught to consider every disease and misfortune of 
 life us an undoubted symptom of moral disease, and the terrific appearances of its close-pur- 
 suing punishment— can this fail to produce a dread of vice, and a desire to merit the favour 
 of the deity? I will still further assist the objector, and inform him, that the Hindoo writings 
 declare, that till every immoral taint is removed, everj sin atoned for, and the mind has obtain- 
 ed perfect abstraction from material objects, it is impoiible to be reunited to the Great Spi- 
 rit, and that, to obtain this perfection, the sinner must linger in many hells, and transmigrate 
 through almost every form of matter. Great as these terrors are, there is nothing more 
 
 palpable, than thai, with most of the Hindoos, they do not weigh the weight of a feather, 
 compared wiih the loss of a roopee: the reason is obvious : every Hindoo considers all his ac- 
 tions as the I fleet of his destiny ; he laments perhaps his miserable fate, but he resigns himself to 
 it wilhout a sti u-le, like the malefactor in a condemned cell. To this may be added, what 
 must have forced itseif on the observation of every thoughtful observer, that in the absence 
 of the religious principl.-, no outward terrors, especially those which are invisible and future, 
 not even bodily sufferiugs. are suliicient to make men virtuous.-Paintul experience proves. 
 that even in a christian country, if the reUgious principle does not exist, the excellency and 
 the rewards of virtue, and the liishonour aud misery attending vice, may be held up to men 
 for ever, without making a single convert. 
 
 . Tl.e wome:. and children lake no share in the worship performed b) the matter of tbe fumilv. U is not 
 supposed 10 belong lo itiem. S>:c page 251.
 
 1 xlv I N T i: O D V C TOP. Y H E M A tl K « 
 
 Hill let us now ai\\ii\l to the- inriiicious errors inculcated in (lie Hindoo Mrilings, and to 
 the vices and miseries engendered by the popular superstition : — 
 
 Tile BhugiivHt-Geeta contains the foUouing most extraordinary description of God: " .S'tin- 
 jUi/ii. The mighty compound and divine being Harce, having, O raja, thus spoken, made evi- 
 dent unto Urjoonu liis supreme and heavenly form ; of many a mouth and eye ; many a heavenly 
 ornament ; many an up-raised weapon ; adorned with celestial robes and chaplets ; anointed 
 with heavenly essence ; covered with every marvellous thing ; the eternal God, whose counte- 
 nance is turned on every side! The glory and amazing splendour of this mighty Being maybe 
 likened to the sun rising at once into the heavens, with a thousand times more than usual bright- 
 ness. The son of Pandoo then beheld within the body of the god of gods, standing together, the 
 whole universe divided into its vast variety. He was overwhelmed with wonder, and every hair 
 was raised an end. He bowed down his head before the god, and thus addressed him with join- 
 ed hands : " Urjoontl. I behold, O god ! within thy breast, the deviis assembled, and every spe- 
 cific tiibe of beings. I sec BrQmha, that deity sitting on his lotus-throne ; all the rishees and 
 heavenly ooriigvis. I see thyself, on all sides, of infinite shape, formed with abundant arms, 
 and bellies, and mouths, and eyes ; but I can neither discover thy beginning, thy middle, nor 
 again thy end. O universal lord, form of the universe! I see thee with a crown, and armed 
 with club and chiikrii, a mass of glory, darting refulgent beams aro\ind. I see thee, difficult to 
 be seen, shining on all sides with light immeasurable, like the ardent fire, or glorious sun. I sen 
 thee of valour infinite; the sun and moon thy eyes ; thy mouth a flaming fire ; and the whole 
 world shining with reflected glory! The space between the heavens and the earth is possessed 
 by thee alone, and every point around ; the three regions of the universe, O mighty spirit ! be. 
 hold the wonders of thy awful countenance with troubled minds. Of the celestial bands, some 
 I see fly to thee for refuge ; whilst some, afraid, with joined hands sing forth thy praise. The 
 miihiirshees, holy bands, hail thee, and glorify thy name with adorating praises. Tiie roodriis, 
 the adityiis, the viisoos, and all those beings the world esteemeth good ; flshwinu, and koomaru, 
 the m6roots and the ooshmfipas; the giindhfirvns and yiikshus, with the holy tribes of nsoorus, 
 all stand gazing on thee, and all alike amazed ! The worhls, alike with me, are terrified to 
 behold thy wondrous form gigantic: with many mouths and eyes; with many arms, and legs, 
 and breasts ; with many bellies, and with rows of dreadful teeth ! Thus as I see thee, touching 
 the heavens, and shining with such glory ; of such various hues, with widely-opened mouths, 
 and bright expanded eyes, I am disturbed within me; my resolution faileth me, O Vislmoo! 
 and 1 find no rest ! Having beholden tby dreadful teeth, and gazed on thy countenance, em-
 
 ON t II E HINDOO 1'. LLIGIO:*. i^* 
 
 Jjlem of time's Ikj:1 fiic, I liiicv uot which way I turn ! I find no peace ! Have iccrcy Iheii, 
 () god of gods! thou mansion of the universe! The sons of Dhrilurashtru, now, witli all those 
 rulers of the land, Hiiteshmii, Drouii, llic son of Sootu, and even the fronts of our army, seem to 
 be precipilaliiig themselves hastily into thy mouths, discovering such frightful rows of teeth ! 
 V'hilbt some appear to stick between thy teeth with their bodies sorely mangled."*— It sliould 
 be observed, that this frightful description of the Hindoo Supreme Deing docs not relate to li;e 
 ferocious Kalee, driuking the blood of the giants, but it is the playfid Krishnii who thus shewi 
 iis dreadful teeth, with the mangled bodies of the family of Dhriturashtru sticking between 
 them. 
 
 No question occur; so ficqueiiliy in llic Hindoo sl'.astriii as this — What is God I To know 
 uhelhcr he exists or not, page upon page has been written, and tliis question lias been agitated 
 in every jieriod of Hindoo liistory, v.herevcr two or three piindits happened to nicer, with a 
 solicilU'lc, but, at the same time, ^vilh an uncerlainty, which carries us at once to tiie apost^)- 
 lie declaration, " Tlic world by wiadoni knew not God." Some pundits call him tiie invi- 
 
 sible and ever-blessed ; others conceive of him as possessing form; others have the idea tiiat 
 be exists like an i:i-_;onceivably small atom ; sometimes he is male ; at other times female ; sonie- 
 linies both male and female, producing a world by conjugal union; sometimes the elements 
 iissume his jjlace, and at other times he is a deified hero. Thus in 300,000,000 of forms, or 
 names, this nation, in the enijihatical language of St. I'aul, has been, from age to age, "feel- 
 iug after ' the Supreme Being, like men groping " in the region and shadow of death," and, 
 •after so many centuries, the question is as much undetermined as ever — What is God? 
 
 One day, in conversation with the Sungskritii head-pnndit of the College of Fort William, 
 on the subject of God, this man, who is truly learned in this own shastriis, gave the author, 
 from one of their books, the following parable : In a certain country there existed a village 
 of blind nu n, who had heard of an amazing animal called the elephant, of the shape of which, 
 however, they could procure no idea. One day an elephant passed through the place: the vil- 
 lagers crowded to the spot where the animal was standing; and one of them seized his trunk, 
 another his ear, another his tail, another one of his legs. After thus endeavouring to gratify 
 tlieir curiosity, they returned into the village, and sitting down together, began to communicate 
 their ideas on the shape of the elephant to the villagers : the man who had seized his trunk said, 
 
 • AVilkinb's translation of the EliPgilvrnu-Geela. 
 I
 
 X\ i I N T R O 1} f C T R T R C M A K K s 
 
 he thougln tliis aninuil must be like the body of the plantain tree; lie who hiul touched Ills car, 
 Mils of opinion, tiiat lie was like the winnowing fan ; the man who had laid hold of his tall, said, 
 he lhou!,ht he must resemble a snake, and he who had caught his leg, declared, he niust be like 
 a pillar. An old blind man of some judgment was present, who, though greatly perplexed in 
 attenipling to reconcile these jarring notions, at length said — " You have all been to examine 
 this animal, and what voa report, therefore, cannot be false: I suppose, then, that the ))ait re- 
 sembling the plantain tree, must be his trunk ; what jnu thought similar to a fan, must be his 
 ear ; llie part like a snake, must be the tail ; and that like a pillar must be his leg." In this 
 wav, the old man, unilin; all their conjectures, made out something of the form of the ele- 
 jihant. — Respecting God, added the piindit, we are all blind ; none of ushavesten him; those 
 who wrote the shastrns, like the old blind man, have collected all the reasonings and conjec- 
 tures of mankind together, and have endeavoured to form some idea of the nature of the divine 
 Being.* It is an irresistible argument in favour of the majesty, simplicity, and truth of the 
 Holy Scriptures, that notliiiig of this uncertainty has been left on the niiud of the most illite- 
 rate christian. Howevc-r mysterious the subject, we never hear such a question started in 
 christian countries — What is God? 
 
 The doctrine of a plurality of gods, with their consequent intrigues, criminal amours, quar- 
 rels, and stratagems to counteract each other, has produced the most fatal eflects on the minds 
 of men. Can we expect a people to be better than their gods? Brumha was inflamed with e\il 
 desires towards his own daughter.!— Vishnoo, when incarnate as Bamfinii, deceived kingBfi- 
 lee, and deprived him of his kingdom. J — Shiva's wife was constantly jealous on account of his 
 amours, and charged him with associating with the women of a low cast at Coocli-Behar: the 
 story of Sliivu and Mohinee, a female form of Vishnoo, is shockingly indelicate. § — Vrihuspu- 
 fee, the spiritual guide of the gods, committed a rape on his eldest brother's wife.|| — Indrii was 
 guilly of dishonouring the wife of his spiritual guide.* — Sooryu ravished a virgin named Kodn- 
 tee.t — Yilmfi, in a passion, kicked his own mother, who cursed him, and afflicted him with a 
 swelled leg, wliith to this d.iy the worms are constantly devouring.]: — Ugnee was inflamed with 
 evil desires towards six virgins, the daughters of as many sages, but was overawed by the presence 
 of his wife.§ — Bidnramu was a great drunkard. H—A'ayoo was cursed by Diikshu, for making 
 his dau'diters crooked when they refused his embraces. He is also charged with a scandalous 
 
 » Act« XVII 27. + Sec K^ililva piior.in'i. J Sec M liililnrniu. t IbiJ. U H)iJ. « lliiJ.
 
 ON THE HINDOO REMGION. ixvil 
 
 comicctioii wilii a funale nioiiktj.* — Wlieu Vuioouii was walking; in liis own lieavei), he was 
 s« smilten with the i-harnis of Ooiviisliee, acounlczan, thai, after a ioiigcontect, she was scarce- 
 ly able lo extricate lierself from hini.t — Krishiiu's thefts, war?, and ailiiiteries are so numer- 
 ous, liiat his whole history seems to be one uninterrupted series of crimes! — In the images 
 of Kalee, slie is rcpresenlcd us treading on tlie breast of her husband. § — Lukshmee and Sfiriis- 
 
 vvutee, the wives of V'isliiioo, were continually quarrelling.Ji It is worthy of enquiry, how the 
 
 woiid is governed by these gods more wicked than men, that we may be able to judge how far 
 they can be the objects of faith, hope and aftection. Let us open the Hindoo sacred writ- 
 ings: here we see the Crealorand the Preserver perpetually counteracting each other. Some- 
 times the Preserver is destroying, and at other lime* the Destroyer is preserving. On a cer- 
 tain occasion,* Shivii granted lo iha great enemy of the gods, Ravuuii, a blessing which set all 
 their heavens in an uproar, and drove the 330,000,000 of gods into a state of desparation. 
 Briimha created Koomblmkurnii, a monster larger than the whole island of Liinka, but was 
 obliged to doom him to an almost perpetual sleep, to prevent his jjroducing an universal fa- 
 mine. This god is often represented as bestowing a blessing, to remove the effects of which 
 Vishuoo is obliged to become incarnate, nay, these effects have not in some cases been remov- 
 ed till all the gods have been dispossessed of their thrones, and obliged to go a begging; till all 
 human affairs have been thrown into confusion, and all the elements seized and turned against 
 the Creator, the Preserver, and the Reproducer. When some giant, blessed by Brumha, has 
 destroyed the creation, VMshnoo and Shivii have been applied to, but they Jiave confessed that 
 tliey could do noiliing for the tottering universe, 
 
 Pieverenec for the gods, especially among the poor, as miglit Le expected, does not exceed 
 llieir merits; yet it is a shocking fact, that language lik-e the following should be used respect- 
 ing what the Hindoos suppose to be the Providence which governs the world: When it thun- 
 ders awfully, respectable Hindoos say, " Oh ! the gods are giving us a bad day ;" the lowes 
 orders say, " The rascally gods are dying." During a heavy rain, a woman of respectable 
 cast frequently says, "Let the gods perish! my clothes are all wet." A man of low cast says, 
 " Tliese rascally gods are sending more rain." 
 
 In wilnesssing such a state of gross ignorance, on a subject of inlinite moment to men, how 
 
 * See R^mayiinn. t Ibid. t See t!ie SliicT-bhaguvutfi. ^ Sec (lie Markfndi'vfi pooranfr. 
 
 II See theVrihaildliuraia pooraim. • See the Ramayiiii5. 
 
 I 2
 
 Iwiii INTnODUCTORY il EM Allies 
 
 forcibly do v.c feel tlie Initli and tlie wisdom of tlie declaration of the Divine Author cf ll.c 
 Christian religion, " This is life eternal, to know thee the only true God!" A correct know- 
 ledge of tlie Divine Perfections, in the mind of a sincere christian, is a treasure which transcends 
 in value all the riches of the earth: tor instance, how much does the doctrine of the Divine Uni- 
 ty tend to fix the liope and joy of the christian, but the poor Hindoo knows not, amongst so 
 many gods, upon whom to call, or in whom to trust. In the Spirituality of the Divine Nature, 
 united to omniscience and omnipresence, the Christian finds a large field for the purest and most 
 sublime contemplations ; but the degraded idolator, walking round his pantheon, sees beings 
 that fill him only with shame or terror: he retires from the image of Kalee overwhelmed with 
 horror, and from those of Radha-Krishnu with confusion and contempt— or else inflamed with 
 concupiscence. How eflectual to awaken the fears and excite the salutary apprehensions of 
 those who neglect their best interests, is the scripture doctrine of the Divine Purity and Justice j 
 but the wretched Hindoo has the examples of the most corrupt beings, even in his gods, to lead 
 liim to perdition, Hoiv necessary to the happiness of a good man, are just ideas of the wisdom,, 
 and equity, and beneficence, of providential dispensations ; the reader has seen how impossible 
 it is for a Hindoo to derive the smallest consolation in adversity from the doctrine of the shas- 
 trus respecting the government of the world. How consoling to a person, sensible of many fail- 
 ings, is the doctrine of the Divine Mercy ; but these heathens have nothing held out to encour- 
 age the liopes of the penitent ; nothing short of perfect abstraction, and the extinction of every 
 desire, qualify for deliverance from matter. — The sincere Christian, witli his knowlec'ge of God, 
 "casteth all his care on his Father, who is in heaven;" and the language of his mind, invigo- 
 rated by the living waters flowing from the fountain of eternal truth, i', " thou shall guide me 
 " with thy counsel ;" " though I walk through the valley and even the siiadow of death,. I will 
 "fear no evil, for Thou art with me ; thy rod and thy staff, they comfort me." 
 
 The Hindoo writings fartherteach, thatitisthe Great Spirit which is diffused through eve- 
 ry form of animated matter; that actions of ever;; kind are his; that he is the charioteer, antl 
 the body the chariot ;- that it is the highest attainment of human wisdom to realize the fact, 
 that the human soul and Brinnhii are one and the same. By this doctrine, all accountability is 
 destroyed, and iiiibility to punishment rendered preposterous. How often has the author heard 
 it urged by the most sensible Hindoos, that the moving cause of every action, however flagitious, 
 is God; that reau is .ui instrument upon whicliGodplayswhaltuue lie pleases, .\uother modifi- 
 
 • See ilie Vcilanlu saiu.
 
 ON THE H I -V D O O II E L I C I O N. ixi.T 
 
 cation of this doctrine is that of fa!e, or uncliangeablc destiny, embraced, without a dissentient 
 voice, by all the Hindoos. Thus the Deity on his throne is insulted as the author of ail crimes, 
 and men are emboldened to rush forward in the swifest career of iniquity. 
 
 The sacred writings of the Hindoos encourage the bramhiins to despise the great body of 
 the people, and teach them, that the very sight and touch of a shoodru renders them unclean. 
 To be contented in ignorance, is the duly of a shoodrii, as well as to driuU wit!) reverence and 
 hope the water in which the bramhun has dipped his foot. The services too and the hopes 
 held forth by this religion, are almost exclusively confined to the braniLuns. The shoodrfi 
 is supposed to be born to evil destiny ; and the only hope he can indulge is, that after a long 
 succession of transmigrations he may probably be born a bramhuc. 
 
 *rhe subjugation of the passions, so much insisted upon in the Hindoo shastius, applies to 
 all virtuous as well as vicious desires. The person who is divested of all desire, even that 
 
 of obtaining God, is described as having arrived at the summit of perfection. The love of 
 parents, of children, &c. is an imperfection, according to the Hindoo code : hence says Krish- 
 nfi, "Wisdom is exemption from attachment and affection for children, wife and home."* 
 
 These shastnls also teach, that sin may bs removed by the slightest ceremony ; and thus, in- 
 stead of reforming, they promise impunity in transgression. See different stories in p. G5, 
 2G», and 215. 
 
 The ut'hurvu vedu contains many prayers for the destruction of enemies ; and gives a list 
 of offerings proper to be presented to Bhiiguvfiiec, that she may be induced to assist in the 
 gratification of revengeful passions: among tlie rest, the worshipper is to mal<e a paste image 
 of a man, cut ofi its head, and offer this head to the goddess, wiih a burnt-sacrifice, <S:c. Is 
 
 • At the line a learned iialive wasassislinjilie Rev. Mr. Carey in tlie (ransLilionof llic NenTestamenl into llie 
 Siingsliriia, ulieii such pii.=s:iges as these v.ere tiaiislatiiig, '• Henceforth lii:ow 1 know no inr.n .ifter the flesh, 
 " We are dead, and our life u hid," &c. " I am criicilied to Ilic world," " We are fi>nl> fur Christ," '• ^^ e are 
 inadcaspectaclc,"&c. hee.telaiined, ' This is pure voiragrfism, I'.ial ntisa trneP0riiin-hdn3»re.' 'iel iherii- 
 viiie principles upon which I'.iul tiainpled ii;)on the world, and devoted himself supremely to God, have no ex- 
 istence in (he sfi.-islin;. The Uintloo piinciplc is mere stoicism; its origin is either scifuhness, or, infatuated ain- 
 »)ilion; bat the principle of the ni>o>;Ie, wr.s t!:e love of Christ v, ho died on a cross for his enemies— .is he him- 
 self says, '• The love o.'Cl-.rist, lite an irresislilila torrcn;, Icp.ri u; awr.y ;" " if wc atc Uiide owiclves, i! is 
 for your ;alics."
 
 IXX tNTnODUCTOnV REMARKS 
 
 it iiol leasoiia'ok to suppose, that liuuiiiii sacrifices preceded Ihc culling oft'llic lioad of tliii 
 iniiii of p;istc; and that one man was sacrificed and ofl'ercd to the gods to induce thcin to de- 
 sfroj aiiollicr ? 
 
 Ii! llic Institutes of Munoo a man is allowed to commit adtiltciy, if Ihc female consent; to 
 steal, for liic sake of performing a religious ceremony ; and to perjure himself, from benevo- 
 lent motives ; liny ulfo allow of lying, to preserve the life of a bramlinn, to appease an angry 
 wife, or to please a mistress/ Vt'hat is still worse, in this code, a bramhiin, in case of want, 
 is permiiicd to steal, not from the rich merely, but — from his slave! It is a common sentiment 
 among thispeoplc, that in secular transactions lying is absolutely necessary, and perjuiy is so 
 common, that it is iin|iossible to rely upon the testimony of Hindoo witnesses. The natives 
 lidicule the idea of administering justice by oral testimony. 
 
 I have given in p. 357 a few examples of persons raised to heaven by their own works, to 
 shew that these works have nothing to do with real morality. But how shall we describe the 
 unutterable abominations connected with the popular" superstition? The author has witness- 
 ed scenes which can be cloathed in no language, and has heard of other abominations prac- 
 tised in Ilic midst of religious rites, and in the presence of the gods, which, if they could be 
 described, would fdl the whole christian world with disgust and horror. Let iuiiM?netrabIe 
 darkness cover them till " the judgment of the great day." 
 
 Men are sullicienlly corrupt by nature, without any outward excitements to evil in the pub- 
 lic festivals ; nor have civil nor spiritual terrors, the frowns of God and governors united, 
 been found sutheient to ktep within restraint the overflowings of iniquity; but what must be 
 the moral state of that country, where the sacred festivals, and the very forms of religion, lead 
 men to every species of vice ! These festivals and public exhibitions excite universal atten- 
 tion, and absorb, for weeks together, almost the vhole of the public conversation ; and such 
 
 • " If a man, Uy (he impulse of lust, (ell lies (o a womnn, or if his on n life would odiernise be los(, or all 
 •he goods of his house spoiled, or, if i( is for (he heiiefuof a branihiiii, in such .TlTairs, falsehood is !illnnal)le." 
 Halh.d's Ciiiteo/Genloo Lmis. How can «e wonder (lia( (he Hindoos should heso addicted (o falsehood, when 
 rvcii in (he lig-vt'dfi, .npproached with profound revcreiiee by so many Chris(ian infidels, we find mons(rous ex- 
 ng'gcralions like the fallowing : ' BhCrti(u distributed in Jliishnaru a hundred and seven (housand millions of 
 I'lack clephanls with «hi(e (usks, nai decked wilh gold.' 'A sacred fire was lighted for EliiirDtij, son of 
 
 I)oj.sh-:iiir., in Sat hijoonu, at n hich a Ihousatid branihiins shared a thousand millions of cows a piece.' See 
 SIi\ Culehroohc^s Jissay,
 
 ON THE HINDOO RELIGIOV, Ixxi 
 
 is the enthusiasm with v.hich tliey are hailed, tliat tiic whole country seems U> be ll:rcfla iiilo 
 a ferment: health, property, lime, business, every thing U saciiticed to ihcni. In this 
 
 manner are the people prepared to receive impressions from tiieir naticnal institutions. If 
 
 these institutions were favouiaijle to virtue, the effects would be most iiappy ; but as, in adiii- 
 tion to their fascination, they are exceedingly calculated to corrup» the mind, the most dread 
 ful consequences follow, and vice, like a mighty torrent, flows throtgli the plains of Etn-jiil, 
 with the force of the flood tide of the Gang^es, carrying along with it young and old, tlie karn- 
 ed and the ignorant, rich and poor, all casts and (lescrij)tious of people — i::to an awfu! et;r- 
 uity! 
 
 In short, the characters of the gods, and the licentiousness which pitvails at their festivals, 
 and abounds In their popular works, with the enervating nature of the climate, have made the 
 Hindoos the most tffeuiiuate and corrupt p'jo;)la on earth. I have, in the course of this work, 
 exhibited so many proofs of this fact, that 1 will not again disgust the reader by going into the 
 subject. Suffice it to saj-, that fidelity to marriage vows is almost unknown amoi;g tic iiir.- 
 doos; the intercourse of the sexes approaches very near to that of the irrational animals. Tin; 
 husband almost invariably lives in ciiminal iuterconrse during the pupilage of his infant wife, 
 and she, if she becomes a widow, cannot marry, and in consequence, being destitute of a pro- 
 tector and of every moral piinciplc, becomes a willing prey to the lascivious. 
 
 Add to all this, the almost incredible number of human victims which annually fall iu this 
 Aceldama. I have ventured on an estimate of the number of Hindoos who annually perish, 
 the victims of the bramhinical religion (p. 322), and have sujqiosed, that they cannot amount 
 to less thLU 10,300! Every additional information I obtain, and the opinions of the best inform- 
 ed persons with whom I am acquainted, confirm me in the opinion, that this estimate is too 
 low, that the havock is far greater, however difficult it may be to bring the mind to contem- 
 plate a scene of horror which outdoes all that has ever been perpetrated in the name of reli- 
 gion by all the savage nations put together. These cruelties, together with the contempt 
 which the Hindoos feel for the body as a mere temporary shell, cast ofi' at pleasure, aud the 
 disorganizing effects of the cast, render them exceedingly unfeeling and cruel; of which their 
 want of every national provision for the destitute, their leaving multitudes to perish before their 
 ow'U doors, unpitied and even unnoticed; the inhuman manner iu which they burn the bodies 
 of their deceased relations, and their savage triumph w hen sj'cch'.tois of a widow burning in the 
 fiames of the funeral pile, arc awful examples.
 
 '•>:'^ii J NTnoDucTon V ntMAnK? 
 
 But to know the Hiudoo idolatn-, as it is, a person must wade Hirough the Clfli of the 
 thirty-six pooranfis and other popular books — he must read and hear the modern popular po- 
 (-•nis and songs — he must follow the bramhao through his midnight orgies, before the image 
 of Kale?, and other goddtsses, or he must accompany him to the nightly revels, the jatras, 
 and listen to the filthy dialogues which are rehearsed respecting Krishna and the daughters 
 of liie milkmen; or, he must watch him, at midnight, choakiug, with the mud and waters of (he 
 Gauges, a wealthy rich relation, while in the delirium of a fever ; or, at the same hour, while 
 murdering an inifaithful wife, or a supposed domestic enemy ; burning the body before it is 
 told, and washing the blood from bis bands in the sacred stream of the Ganges; or he must 
 look at (he branihtin, hurrying the trembling half dead widow round the funeral pile, and 
 throwing her, like a log of wood, by the side of tiie dead body of her husband, tying her, and 
 then holding her down with banibuo levers till the fire has deprived her of the power of rising 
 iind running away. — After he has followed the branihiiu through all these horrors, he w ill only 
 b;ive approached the threshold of this temple of Moloch, and he will begin to be convinced, 
 that to know the Hindoo idolatry, as it is, a man must become a Hindoo — rather, he must 
 become a brandiuu, for a poor sliooJrii, by the very circumstances of his degradation, is res- 
 trained from many abominations which bramhijus alone are privileged to commit. And when 
 he has done this, let him meditate on this system in its effects on the mind of the afllicted or 
 dying Hindoo, as described in p. 319, 3&0, and 000, on reading which description he will per- 
 ceive, ll.at in distress the Hindoo utters the loudest murmurs against the gods, and dies in tiit 
 greatest perplexity and agitation of mind. 
 
 This slate of things serves to explain the mysterious dispensations of Providence, in permit- 
 ting the Hindoos to remain so long in darkness, and in causing them to suffer so much former- 
 ly under their Mahometan oppressors. The murder of so many mjriads of victims has arm- 
 ed liMvon against them. Let us hope that now, in the midst of judgment, a gracious Provi- 
 dence has remembered mercy, and placed them under the fostering tare of the British goveru- 
 Hicnt, that they may enjoy a happiness to which they have been hitherto strangers. 
 
 If then this system of heathenism communicates no purifying knowledge of the divin?; per- 
 fections, supplies no one motive to holiness while living, no comfort to the atflicted, no hope to 
 the dying, but on the contrary excites to every vice, and hardens its followers in the most fla- 
 grant cri-Jies, how are we to account for the conduct of its apologists, except in the recollec-
 
 ON THE HINDOO R E t 1 G 1 O K. Iwill 
 
 lion, that the sceptical part of mankind have alwajs been partial to heathenism. Voltaire, Gib- 
 bon, Hume, &c. have been often cliarged with a strong pailialitv for llie Grecian and Roman 
 idolatries; and many Europeans in India arc suspected of having made large strides towards 
 heathenism. Even Sir Wni. Jones, whose recommendation of the Holy Scriptures (found in 
 his Bible after his death,) has been so often and so deservedly quoted, it is said, to please his 
 pundit, was accustomed to study the sbastriis with the image of a Hindoo god placed on his ta- 
 ble; his fine metrical translations of idolatrous hymns are known to every lover of verse." In 
 tlie same spirit, we observe, that figures and allusions to the ancient idolatries are retained in al- 
 most all modern poetical compositions ; and even in some christian writings. 
 
 However wonderful this partiality of professed christians to heathenism may be, it is not 
 more extraordinary than the extravagant lengths into which some learned men have gone iu 
 tlieir expectations from the antiquity of the Hindoo writings. Mr. Halhcd seems to ])nfer Hin- 
 dooism to Christianity purely on account of its boasted antiquity. t Dr. Stiles, president of 
 Yale College in North America, formed such an enthusiastic expectation from the amazing an- 
 tiquity of the Hindoo writings, that he actually wrote to Sir William Jones, to request him to 
 
 *" I could not hell) feeling a degree of regret, id reading lately the Memoirs of llie admirable and csliinal)lc Sir 
 William Jones. Some of his researches in Asia have no doubt inclJentall) served the caus3 of religion ; but did he 
 think the last possible direct service had been rendered to Christianity, that his accomplished mind was left at lei- 
 sure for hymns to the Hindoo gods? Was not this a violation even of i!ie neutrality, and ano!rc-nce,not only against 
 the gospel, but against theism itself ? I know what may be said about ;)er3,inification, license of poetry, and so 
 on; but should not a worshipper of God hold himself under a solemn obiig.ation to abjure all lulerauceof even 
 poetical figures that can seriously seem, in any way whatever, to recognize the pagan divinities, or abominations, 
 as the ..rophets of Jehovah would have called them? What would Elijah have said to such an employmeat of ta- 
 lents ? It would have availed little to have told him, that these divinities were only personifications (with their ap- 
 propriate representative idols) of objects in nature, of elements, or of abstractions. He would have sternly re- 
 plied — Xnd was not Baal, whose prophets 1 destroyed, the same:" See Fuslei'a incomparable Esiaijs. 
 
 T Is Mr. Halhed an example of the amazing credulity of unbelievers in every case wherein the HjIj Bib'f 
 i, not coucerned ? When he wrote bis " Code of Gentoo Laws,"' he hesitated to believe the Bible because it w.as 
 outdone in chronology by the histories of the Chinese and Hindoos. With sacred reverence he exclaims, at the 
 close of bis account of the four yoojas, "To such antiquity the Mosaic Creation is bu I :is yesterday ; and to such 
 ages the life of Methuselah is no more than a span !" He says, in another page, " The conscientious scruples of 
 Brydone will always be of some weight in the scale of philosophy." If the age or reign of Bm.aha, viz. 
 
 55,9S7,20tl,000,OOJ years, excited such sacred awe in the mind of this genUcraan, what would have been his sen- 
 sations, and how strong his faith in the " holy w ril" of the Hindoos, if he had happened to re.id in the Rama- 
 yilnii the account of Rami's army, which this " holy writ" says, amounted to 1 ,O0O,003,O0J,O0.),OOJ,Ot)3,OOO sol- 
 diers, or rather monkeys ! Again, two thousand times the fouryoogus, or8,G10,000,0!)0yejrs is the age of the sage 
 Markuudtyij. What, in the name of Mr. Halhed, is the life of Jleihusalcli to ihi- ! This unbeliever in Moses be- 
 came at last, It is said, a firm believer in lllchnd Brothers ! 
 
 J
 
 Ixxiv INTRODUCTORY REM AUKS 
 
 search among the Hiutloos for the Adamie books. Had not this gentleman been a zealous 
 
 christian, it is li'.icly his extravagant expectations might Iiavc led him to ask Sir William to trans- 
 late and send him a book two or three millions of jcars c>lJ, written in some kulpii aniidit the 
 endless succession of worlds. 
 
 For some time, a very unjust and unhappy impression appeared to have been made on the 
 public mind, by the encomiums past on the Hindoo writings. In the lirst place, they were 
 
 tlius elevated in their antiquily beyond the Christian scriptures, the writings of Moses having 
 been called the productions of yesterday, compared with those of the bramhflns. The con- 
 tents of these books also were treated with the greatest reverence; Ihe primitive religion of the 
 Hindoos, it was said, revealed the most sublime doctrines, and inculcated a pure morality. 
 We were taught to make the greatest distinction between the ancient and modern religion of tlic 
 Hindoos; fjr th<.- apologists for Hindooism did not approve of its being juilgcil of by present 
 appearances. Some persons endeavoure'. to persuade us, that the Hindoos were not idolatovs, 
 because they maintained the unity of God ; though they worshipped the works of their own 
 bauds as God, and though Ihenumberof their gods was 330,000,000. It is very probable, that 
 the unity of God has been a sentiment amongst the philosophers of every age, and that they 
 wished it to be understood, tlmt they worshijiped the one God, wlulhcr they bov\ed before Ihe 
 ima-e of Moloch, Ju[.iler or KalS ; yet mankind have generally concluded, that he who wor- 
 ships an image is an iciolator, and I snppose they will continue to think so, unless, in this .ige 
 of reason, common sense should be turned out of doors. 
 
 Now, however, the wcffld has had some opportunity of deciding upon the claims of the Hindoo 
 writings, both as it respects their antiquity, and the value of their contents. Mr. Colebrooke's 
 essay on the vedus, and his other important translations ; the Bliugi'iviit-Gceta, translated by Mr. 
 W'ilkins; the translation of the Karaayunfi, several volumes of wliitli have been printed ; some 
 valuable papers in the Asiatic Researches ; with other translalions by different Siingskriti'i scho- 
 lars, have thrown a gre-.:t body of light on this subject, and this light is daily increasing. 
 
 Many an object appears beautiful when seen at a distance, and through a mist, but when the 
 fog has dispersed, and the person has approached it, he smiles at the deception. Such is the 
 exact case w ith these books, and this system of idolatry. Because the public, for want of being 
 more familiar with the subject, could not ascertain the point of time when the Hindoo shastriis
 
 ON THE HINDOO RELIGIO.V. 
 
 Ixxv 
 
 \reie written, (bey therefore at once believed the assertions cf the bramhuns, and iLeir fiiends, 
 tliat liieir antiquity was unfathomable. 
 
 The Reverend Mr. Maurice has attcmjited to describe the Hindoo ttremonies, wliich he ne- 
 ver saw. in the most captivating terms, and has painted these "abominable idolatries'" in the 
 most florid colours. It might have been expected, (idolatry being in itself an act so degrading 
 to man, and so dishonourable to God,) that a christian divine would have been shocked while 
 writing in this manner. If Mr. Maurice think there is something in Hiuduoisra to excite the 
 most sublime ideas, let him come and join in the dance before the idol,— or aisist ihebramliuns 
 in crying Hurec bul ! llinte ltd .' ' w hile the fire is seizing the limbs of the young and unfor- 
 tunate Hindoo widow,— or, let him attend at the sacrilicing of animals iKtbre the images of 
 Kalee and Doorga— or, come and join in the dance, stark naked, in the public street, in cpea 
 day, before the image of Doorga, in the presence of thousands of spectators, young and oJd, male 
 and female. He will find, that the sight will never make these holy bramhuns, these mild and 
 innocent Hindoos, blush for a moment. Seriously, should sights like these raise the ardour of 
 enthusiasm, or chill the blood, of a christian minister ? Say, ye who blush for human nature 
 sunk in shame. As a clergyman, Mr. Maurice should have known, that antiquity sanctifies 
 
 nothing : " The sinner, being an hundred years old, shall be accursed." 
 
 What will a sober Christian say to the two follow ing paragraphs, inserted in the fifth volume 
 of the Indian Antiquities?! "^Ir. Forbes, of StanmoreHill, in his elegant museum of Indian 
 rarities, numbers two of tiie bells that have been used in devotion by the bramhuns. They 
 are great curiosities, and one of them in particular appears to be of very high antiquity, in 
 form very mujcb resembling the cup of the lotos, and the tune of it is uncommonly soft and me- 
 lodious. I could not avoid being deeply affected with the sound of an instrument wliich had 
 been actually employed to kindle the flame of that superstition, which I have attempted so ex- 
 tensively to unfold. My transported thoughts travelled back to the remote period, when the 
 brambdn religion blazed forth in all its splendour in the caverns of Elephauta: I was, for a 
 moment, entranced, and caught the ardor of enthusiasm. A tribe of veuerable priests, array- 
 
 * Sounds of triumph, nhich the bramhuns use nhen (he fire oflhe funeral pile begins to burn, and when (hey 
 are cboakingu djiog person with the \va(er of the Ganges. These nords literally mean, "call upon Hurec," or, 
 repeat the name of Muree, viz. Krishnu. In their i^opular use, (hey are like the £ngli^h phrase, huzza! huzza 1 
 
 f While the author cannot but nilhhuld his assen; from Mr. Maurice's application of the Hindoo triad, and 
 (he whole of his attempt to illustrate scripture doctrines from the ancient systems of idolatry, he embraces this 
 opporlnuity of expressing bisaduiiialion of the great merit of Ibis singular and masterly nork. 
 
 J 2
 
 IXXVI INTROnUCTOnY nEMAHKS 
 
 eel in flouinj sloks, and decorated with liigli tiaras, seemed assembled around roe, llie mystic 
 song of initiation vibrated in my car ; I breathed an air fragrant with the richest perfumes, aiul 
 contemplated the deity in the fire that symbolized him." In anotiier plate, " she [llic Hindoo 
 religion] " wears the siniiiiinde of a beautiful and radiant CHF.nun from Heaven, bearing 
 on his persuasive lips the aeecnls of pardon and peace, and on his silken wings benefaction and 
 blessing." 
 
 Tiie sacred scriptures, of which this writer professes to be a ttacher, in every part, mark ido- 
 latry as THE ABOM'.N ARLE THING WHICH GoD HATETH. Mr. Waurice calls it a" beautiful 
 and radiant clierub from heaven." How tliis christian minister will reconcile his ideas of ido- 
 latry wiih iho5c of his Great Master in the great day of final account, T must leave; but 
 I recommend to him, and to all Rnropeans who think there is not much harm in Hindooism, 
 the perusal of the foiiouing passages from the word of the TRUE and living God: 
 
 " If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bo- 
 som, or thy fricuil, wliicli is as thine own soul, entice thee secretly, saying. Let us go and serve 
 other gods, which ihou hast not known, thou, or thy fathers; namelv, of the gods of the peo- 
 ple which are round about yon, nigh unto thee, or far off from thee, from the one end of the 
 earth, even unto tlic other end of the earth, thou shalt not consent unto him, nor hearken unto 
 him ; neither shiiU lliius eye pity him, neither shalt thou spare, neither shalt thou conceal him, 
 but thou shalt surely kill him ; lliiue hand shall be first upon him to put him to death, and af- 
 terwards the ii:ind ofali t!ie people. And thou shalt slone him witli stones, that he die; be- 
 cause he hath sou;,lit to thrust thee away frem the Lord thy Ciod, which brought thee out of 
 •.ho land of Egypt, from the house of bondage. And all Israel shall hear and fear, and shall 
 
 do no more any such wickedness as this is among you." Dcuf. \i\j. G, 7, R, 9, 10, 11. I 
 
 ([uote this remarkable passage, not because I tlink the Christian dispensation allows of punish- 
 ing idolalors with dcaili, but to shtv/ how marked is the divine abhorrence of this sin. 
 
 " .\nd I will destroy your high places, and cut down your images, and cast your carcases 
 upont he carcases of your idols, and my soul shall abhor you." — Leviticus xxvi. 30. " Cursed 
 be the man that makf-th any graven image, any graven or mollen image, an abomination unto 
 the Lord, the work of the hands of the craftsman, and putteth it in a secret place. And all 
 the people shall answer and say, .Amen." — Deut. xxvii. 15. "Thus saith the Lord of Hosts, 
 Ike God of Israel, Ye have seen ail the evil that I have brought upon Jerusalem, and upon
 
 ON THE HINDOO RELIGION. 
 
 Ixxvi 
 
 allllic cities of Jiidali ; ami, behold, this day they are a desolation ; and no man dwelleth there- 
 in. Because of their wickedness which they have committed, to provoke me to anger, in that 
 they went to burn incense, and to serve other gods, v.hom they knew not, neither they, ye, nor 
 your fathers. Howbeit, 1 sent unto you iill my servants ihe prophets, rising early and send- 
 iug thera, saying, O do not this abominable thing that i hate. But they hearken- 
 ed not, ror inclined their ear to turn from their wickedness, to burn no incense unto other gods. 
 Wherefore my fury and mine anger was poured forth, and was kindled in the cities of Judah 
 and in the streets of Jerusalem ; and they are wasted and desolate, as at (his day."— Jeremiah 
 XLIV. 2, 3, 4, 5, 6. " And what agreement hath the temple of Cod with idols?"— ^ Cor. 
 
 VI. IG. " For Ihe time past of our life may suffice us to have wrought the will of the Gentiles, 
 when we walked in laciviousness, lusts, excess of wine, revellings, bauquetirgs, and abemi- 
 nahle idolatries."— \ Peter iv. 3. " But the fearful, and unbelieving, and the abominable, 
 and murderers, and whoremongers, and sorcerers, and idolalors, an-l all liars, shall have their 
 part in Ihe lake which burneth with lire and biinistone: which is the second death." — Rev. 
 XXI. 8. 
 
 Let every conscientious christian fairly weigh these portions of the divine word, and then 
 say, whether there be not, according lo the spiiii of these passages, a great degree of crimi- 
 nality attached to the person who in any way countenances idolatry. I am not ashamed to 
 confess, that I fear more for the continuance of the British power in India, from the encour- 
 agement which Englishmen have given to the idolatry of the Hindoos, than from any other 
 quarter whatever. The Governor of ihe world said to the Israelites, in particular reference 
 to idolatry, " If ye walk contrary to me, I will walk conJrary to you." iloses, in the name 
 of Jehovah, thus threalens the Jews, if they countenance idolatn' — "I call heaven and cailii 
 lo witness against yon this day, that ye shall soon utterly perish from oft" the land whereunio 
 je go over Jordan to possess it : ye shall not prolong your days upon it, but shall utterly ba 
 destroyed." It cannot be doubted, that in every case in which eitlier a person, or a nation, 
 begins to think favourably of idolatry, it is a mark of departure in heart and practice from 
 the living God: it was always so considered among the Jews. There is !-carcely any thing in 
 Hindooism, when truly known, in which a learned man can delight, or of which a benevolent 
 man can approve; and I am fully persuaded, that there will soon be but one opinion on the 
 subject, and that this opinion will be, that the Hindoo system is less anlient than the Egypti- 
 an, and that it is the most PUERILE, implre, and blood v, of any system of ido- 
 latry that was ever established on earth.
 
 Ixxviii introductohy rem auks 
 
 To this description of liie Hindoo mythology, the author has added accounts of the princi- 
 pal Hindoo Seceders, inckiding the sects founded by Booddhii, Rishubliii de.fi, Naiiiikii, and 
 Choitunju. 
 
 All the founders of these sects appear to have been religious mendicants, who, animated !)y 
 excessive enthusiasm, have -..ItiMiipted to carry certain points of the Hindoo system farther 
 than the regular Hindoos, particularly those which respect severe niorlificalions. Nanuku 
 and Ciioilunyu were less rigid, and do not seem to have pressed the importance of religious 
 austerities. Booddhii and liishnbhii-devu evidently adhered to the systems of those Hindoo 
 )>!iilosophers who were atlitists.* 
 
 Both these systems are comprised in two or three doctrines: the world is eternal, and pos- 
 sesses in itself the energy which gives rise to what we call creation, preservation, and resuscita- 
 tion ; religion (Dliiirmu) regulates all slate", and is in fact what christians call providence, con- 
 nected witii absolute predestination; the person who acquires the greatest portion of dhiir- 
 •mn becomes a personification of religion, procures happiness for himself, and deserves the wor- 
 ship of others. Amongst all excellent qualities, compassion is the cardinal virtue, especiall_y 
 as manifested in a rigid care not to hurt or destroy sentient beings. 
 
 Without abating an atom of our abhorrence and contempt of a scheme of religion which 
 excludes a God, it is a singular feature of this system of atheism, that it has placed the scep- 
 tre of universal government in an imagined being under the name of Religion, or, to speak 
 more correctly, in tiie hands of two Beings, Religion and Irreligion, who have the power of re- 
 warding and punishing the virtuous and ti'.e vicious. In. short, these lieresiarchs have not pro- 
 mulgated a system of atheism without making some provision for the interests of morality, in 
 their way; and if the idea of punishment alone would make men virtuous, a Bouddhu and a 
 Joiufi might attain a place in the niche of fame not much below thousands who believe in a 
 first cause. 
 
 As men are born under a certain destiny, and as every action produces its destined fruit, 
 little is left to human exertion, and in consequence religious ceremonies have little place in 
 these systems. The only object of worship is a deceased or living perfect ascetic : the former 
 
 * The Shrcebliagiivutii mentions Bnoddhuas the son of Unj'nri, of Keek6tu,nnd that Charvvaku (a celebrat- 
 ed atheist) embraced nod published the real opinions of Booddhii. See Shree-bhag>ivutu, chap. I, sect, in.
 
 ON' THE HINDOO RELIGION. Ixxix 
 
 iias temples erected to his memory, which contain his image, and before which a few ceie- 
 monies are performed similar to those before the Hindoo idols ; aud the living meudicant is 
 worshipped bv tiie devout wherever lie happens to rest from his peregrinations. 
 
 These men have almost entirely exchidcd from their system a scciul life, and at present 
 those Joinijs who find the rules of their guides too strict, are obliged to solicit the forms of mar- 
 riage at the hands of some Hindoo priest. In the translation of the Temee Julu, a Bondcihii 
 work, (iee p. 40.0; the reailer will perceive, that a monarch and all his subjects abaadoiitd a 
 civil life, at the call of the monarch's son, an ascetic, and sought in a forest that abstraction 
 from secular concerns, which they considered as an essential prepaiation for re union to the 
 divine essence. 
 
 The ceremonies of these two sects are all coaiprised in the worshipping of their saiuis, re- 
 hearsing their praises, listening to their sayings or written works, and a rigid care to avoid the 
 destruction of animal life, even in its most diminutive forms. The Bouddhfts aud Joiniis have 
 n(^t exchiJed, it is true, every thing pleasant from their religion, for a number of festivals are- 
 celebrated among them monthly or annually, but there is reason to suppose, that these are no 
 parts of the original system, but the atlditions of mendicants less rigid in their principles and 
 less austere In their manners. 
 
 The Joiuas speak of the Bouddhiis with a degree of coratempt, as being very loose in their 
 practice, particularly as it regards the destruction of animal life. From this circumstance, auvJ 
 from the Joiniis being still fouud in Hindoosfhaim, as well as from the fact that they trace 
 their religion up to a very early Hindoo monarch, it may be conjectured, that they are the old- 
 est of the two sects, andare the scattered rtmaants of those persecuted under the name of athe- 
 ists, after the destruction of the Goutiimu dynasty, or, as they were then called, Douddhus. 
 
 Naniikfl, the Shikh leader, does not appear to have had any connection with the atheists; 
 he disapproved of the excessive polytheism of the Hindoos, and wished to draw them to the 
 worship of the one God, whom, however, he called by the names usually adopted by the Hin- 
 doos: Brumhii, Punim eshwiirii, Unadec, Nirakarii, &c. He did not publicly reprobate 
 those parts of the Hindoo system to which he was most averse, hut contented himself with 
 observing, that while he left Ihcm indifferent, the practice of them would not be accompanied 
 with the benefits held out by the Hindoo writers. He formed, from the bramhiuical system, a
 
 IXXX INTHODUr TOR Y tlEM AUK* 
 
 new one, haviiiij little polytheism in it, but borrowing all its principal doctrines from the Hin- 
 doo writings; aud he and his successors incorporated the whole in two volumes. The princi- 
 pal tenets of this scccder are : There is one invisible God, who is to be worshipped or honour- 
 ed in holy men ; his name ij to be repeated; the spiritual guide is to be revcreuced ; all evil 
 avoided ; if images be adopted, they should be those of eminent ascetics. Future happi- 
 
 ness, consisting in union ttf the divine nature, is secured to those ShiUhs who observe the rules 
 laid down by their sacred books. 
 
 ChoitfiMvu, the last of these seceders, departed still less from regular Hindooisiii : his prin- 
 cipal opposition was aimed at the rising sect of the shaLtiis, or those who worship the female 
 deities with bloody sacrifices: he testified his abhorrence of the destruction of animal life iu 
 sacrifices, aud professed to be a rigid Voishnuvu, adopting Krishnu, or Ilfiree, as his favour- 
 ite deity. lie did not proscribe the other gods, but set up Visliiioo as uuiliiig all in him- 
 self; nor did he explode any tenet of Hindooism beside that relating to bloody sacrifices : a 
 devout attachment to Krishuu ; a strict union among all his followers ; reverence for religious 
 mendicants ; visiting holy places; repeating the name of Huree, and eutertaining mendicant 
 voishniivus, compose the prime articles in the creed of this sect 
 
 Such are the systems established by these Hindoo hercsiarehs, each of which, tlioujjh differ- 
 ent in many essential points, is distinguished by one remarkable feature, reverence for mendi- 
 cant saiuts, especially those who seem to have carried abstraction of mind, seclusion from the 
 world, and religious austerities, to the greatest lengths. Among the atheistical sects, these 
 mendicants are regarded as personifications of religion, aud among the two last, as partial in- 
 carnations, or persons approaching the state of re-union to the Great Spirit. 
 
 Respecting the priority of the atheistical or the bramhinical systems, the author has not 
 been able entirely to satisfy his own mind : some persons conjecture, that they see a coinci 
 dence betwixt the doctrines of the vediis, and of the atheistical sects, respecting the ongin of 
 things, and the worshij) of the elements. It may be safely added, that to these systems suc- 
 ceeded the pouianic mythology, and after that the worship of the female deities with bloody 
 sacrifices. The w hole of Uiese systems, however, w hen more generally known, will, no doubt, 
 exceedingly endear the 'Word of Tkuth' to every sincere christian, and more and more prove, 
 how deep aud important a slake he has iu the " glorious gospel of the BLESSED God."
 
 A VIEW 
 Of lifERlSTORYf LITERATURE, asd RELIGION of the HINDOOS. 
 
 PART III. OF THEIR RELIGION. 
 
 t 
 
 CHAPTER I. SECTION L 
 Of God-, 
 
 IT is a painful reflection (o every benevolent mind, tliat not a single Hindoo (empTe 
 dedicated to the one God, is to be found in all Hindoost'lian ; nor is any act of wor- 
 ship, in any form, addressed by this people to God. The doctrines respectino- the 
 Divine Nature are considered as mere philosopliical speculationsytotally unconnected 
 with religious services. 
 
 It is true, indeed, that the Hindoos believe in the unity of God. < One Briimhrr, 
 without a. second,' is a phrase very commonly used by them ^^hen conversing on sub- 
 jects whicli relate lo the nature of God. They believe also that God is almiglity, all- 
 wise, omnipresent, omniscient, &c. and they frequently speak of him as embracing 
 in his government the happiness of the good, and the suhji-ction or punishment of the 
 bad ; yet they liave no iJea of God's performing any act, either of creation or provi- 
 dence, except through the gods ; and thus are prevented all the beneficial effects which 
 might have arisen out of their notions of the divine perfections r for in the whole of 
 the reigning superstition the gods alone are seen ; and tliese gods bear no more re- 
 semblance to the one true God^ than darkness to light, than vice to virtue. 
 
 Perceiving,therefore, that the speculations of the Hindoo philosophers on the divine 
 rature, have noplace whatever in the religion of Ihc country, 1 have placed these 
 dogmas in the preceding volamc.
 
 HISTORY, LITERATURE, and RE1.ICI0N, [Part ni. C/UP.n 
 
 SECTION II, 
 
 Of the gods. 
 
 THE deities in the Hindoo pantheon amount to 330,000,000. Ve( all these gods and god. 
 Besses mai) be resolved into the three principal ones, Fishnoo, Shivu, and UrSmha ; the 
 elements ; and the tliree females Doorga, Lulcshmdc and StirtisKlitce. The following pages 
 Kill contain accounts of all those at present n-orshii^ped by the Hindoos, particularly in ike 
 Urovinces of India under the English government: 
 
 Vishnoo. 
 
 THIS god is icpvescn'cd -in the form of a black man, with four arms, in one of which 
 lie holds a.clul), in anollicr a shell, in the third a. chukn'i,* and in the fourth a water-lily^ 
 lie rides on Griroorf', an animal half-bird and half-man, and wears ;yeUow garments. 
 
 The Hindoo shastrns give accoimfs often appearances or incarnations of Yishnoo, 
 ia the character of the Prcscrverj nine of which arc said to be past. 
 
 The first is called (hcMutsyu incarnation. IJiamlu";,! the one God, when he resolves 
 lore-,create the universe after a periodical destruction, first givesbirth to Brumha, Vish- 
 noo, and Shivu, to preside over the work of creation, preservation, and destruction. 
 After a periodical dissolution of the universe, the four vediis remained in the waters, 
 in order to enter upon the work of creation, it was necessary to obtain these books, for 
 iiic instruction of Brumha. Vishnoo was tlierefore appointed to bring up the vudus 
 from the deep ; who, taking the form of a fish (some say one kind aud some another), 
 descended into the waters, and brought up these sacred books. 
 
 • An iron instrument ,of destrpction like a wliccl. 
 
 t The reader will please to keep in niiad that BrumltS means the ope God, and that Pruraba means (lie idol ci 
 tliat nanie.
 
 Qf TiTt Gom^rishnoo.] OF THE HINDOOS. 7 
 
 In the Kucliyupri incarnation Vi^lmoo assumed the form of a tortoise, and took the 
 newly created earth upon his back, to render it stable. The Hindoos believe that 
 (o this hour the earth is supported on the back of this tortoise. 
 
 The Vurahij incarnation happened at one of the periodical dcstnictions of the worldy 
 when the earth sunk into the waters. Vishnoo, the preserver, appearing in the form 
 ef a boar, (vurahfi) descended into the waters, and, with his tusks, drew up the earth. 
 What contemptible ideas on such a subject ! Tlie earth with all its mountains, &c. 
 &c. made fast on the back of a. turtle, or drawn up from the deep by the tusks of a. 
 Uog! 
 
 Tlie fourth incarnation is called Niiru-singliu.* Among otiier descendants of Duk-' 
 shu, (the iirst man that Briiiulia created,) was Kusliyapa, a moonee, and liis four wives, 
 Dilce, Uditee, Vinuta,and Kiidroo. From Ditce, sprang the giants ; from Uditec, the 
 g.ods; from Vinuta, Guroorii ; and from Kiidroo, the hydras. The giants possessed, 
 amazing strength, and amongst tlrem two arose of terrific powers, named Hirunyakshj 
 antl Hirunyu-kushipoo, botii of whom performed religious austerities many tliousand 
 years to obtain immortality. Brumha at length gave thcma blessing apparently equi- 
 valent to that which they desired. He promised, tiiat no common being.shoulJ destroy 
 them ; that they should not die either in the day or in the niglif , in earth or in heaven, by 
 fire, by water, or by the sword. After tliis these giants conquered all l!i3 kingdoms of 
 the earth,, and even dethroned Indru, the king of heaven. Indru, collecting all the 
 gods, went to Brtimha^ and intrealed him to provide some%vay of deliverance, as the 
 universe which he had created was destroyed. Brumhi asked the god , ho.v he could 
 destroy those who had obtained his blessing ? and advised them to go to Vishnoo. 
 They obeyed, and informed this god of (he miseries brouglit upon tlie universe by these 
 giants whom Brninha had blessed. Narayunn promised to destroy then, which he did 
 in the following manner : iririmyu-kushipoo's son Pril'iadu was constantly absent 
 from home performing religious austerities, at which h's father became angry, and, 
 lying a stone to his body, threw him into the water ; but Vishnoo descended, and li- 
 berated him. His father next threw hi'm under the feet of an elephant, but the ele- 
 phant took him up and put him on its back. He then built a house of sealing wax, put 
 
 * f loiu nurii, a man ; and »ingU3> a lion.-
 
 8 HISTORY, LITERATUllE, anu RELIGION, [Part m. CnAr. i. 
 
 Lis son into it, and set it on fire ; the wax raeKcd, and fell upon Pirilliadfi, but he receiv* 
 ed no injury. The father next gave hiin poison, but without effect. At length, 
 
 •wearied of trying to kill him, he said, 'Where does your preserver Vishnoo dwell?' 
 ' He is every where,' says Prulhadu. ' Is he then in this pillar ?' ' Yes,' said the son. 
 ' Then ' said H irunyu-kushipoo, ' I will kill him,' and gave the pillar a blow with his 
 stick — when Vishnoo, in llie form of lialf-liou h;ilf-man, burst from the pillar ; laid 
 hold of Ilirunyu-kushipoo by the thighs Mith his teeth, and tore him up the middle. 
 This was in the evening, so that it was neither in the day nor in the niglit. It was done 
 under the droppings of the thatch, about which the Hindoos have a proverb, that this 
 place is out of (ho eartli. He was not killed by a man, but by a being half-man 
 
 balf-lion. So that tlic promise of Brundia to him was not broken. Vishnoo next de- 
 stroyed Ilirunyakshu. After (he death of his father, Pxrdhadu began to worship Vish- 
 noo under the form which he had assumed, and with tears enquired into the future fate 
 of his fiifher. Vishnoo nssurcd him, (iiat as he had died by his hands, he would surely 
 ascend to heaven. Vishnoo was so pleased with tlic praises wliich Prulhadu bestowed on 
 him, tliat he began to dance, hanging the entrails of H iriJnyu-kushipoo round his neck. 
 By Vishnoo's dancing the earth began to move out of its place, so that Bnlmhaand 
 all the gods were frightened, but d;irst not go near him. However, at the entreaties 
 of Prulhadu, AHshnoo gave over dancing; the cartU became fixed, and Vishnoo gave 
 Pnillmdu this promise, that by his hands none of his race should die. 
 
 The fifth is t!ie Vamunu incarnation. Prulhadu's grandson Bulce followed tlie steps 
 of his great-grand-father, and committed every kind of violence. In contempt of the 
 gods, he made offerings in his own name. He performed the ushwumedhij sacrifice 
 •one hundred times, by which he was entitled to become the king of the gods : but as 
 the time of the then reigning Indru was not expired, (he latter applied for relief to 
 Vishnoo, who promised to destroy this giant : to accomplish which he caused himself 
 to be bornof Uditee, the wife of Kushyupn, (he moonee. Being exceedingly small 
 in his person., he obtained (he name of Vamumi, i. e. the dwarf. At a certain period 
 king Bulce was making a great sacrifice, and Vamunu's parents being very poor, 
 sent him to a^k a gift of the king. If is customary, at a festival, to present gifts to 
 bramhuns^ Yamrmii was so small, that in his journey to the place of sacrifice when 
 he got to the side of a hole made by a co^^'» foot, and which was filled with v/ater,
 
 ,0r THE GODS— /«''«oo.l OF THE IIIXDOOS. ^ 
 
 be thought it was a river, and cnfreatecl another bramhiin to help him over it. On his 
 arrival, he went to ask a gift of Bdlce. The king was so pleased with him, on account 
 of his diminutive form, that he promised to give him whatever he should ask. He peti- 
 tioned only for as much land as he could measure by three steps. Bulec pressed him 
 to ask for more, intimating that such a quantity was nothing ; but Vamimii persisted, 
 and the king ordered his priest to read the usual formulas in making such a present. 
 The priest warned the king, declaring he would repent of making this gift, for the 
 little bramhun was no other than Vishuoo himself, who would deprive him of all he 
 Iiad. The king, however, was determined to fulfil his promise, and the grant was 
 made, yamunn then placed one foot on Indru's heaven, and the other on the earth, 
 when, lo ! a third leg suddenly projected from his belly, and he asked for a place 
 upon which he might rest this third foot. Bulec having nothing left, and being 
 unable to fulfil his promise, was full of anxiety. His wife having heard what was 
 going forward, came to the spot, and, seeing the king's perplexity, advised him to 
 give his head for Vamunii to set his foot upon. He did so ; but Vamunu then asked for 
 what is called diikshinu, a small present which accompanies a gift, and without 
 which the gift itself produces no fruit to the giver. Bi'ilee knew not what to do for 
 dukshinu : his all was gone. His wife advised him to give his life to Vamunu as 
 dfikshinu. He did this also, but the latter told him, that as he had promised Prulhadu 
 not to destroy any of his race, he would not take his life. He therefore gave him his 
 choice, either of ascending to heaven, taking with him five ignorant persons, or of 
 descending to pataln, the world of the hydras, with five wise men.* Bulee chose the 
 latter, but said, that as he had done much mischief on earth, he was afraid of going to 
 patiilu, leslhe should there be punished for his crimes. Vamunu told him not to fear, 
 as he would, in the form of Vishnoo, become his protector. At the close, this god hav- 
 ing restored every thing on earth to a state of order and prosperity, returned to heaven. 
 
 The sixth is the Puriishoo-ramii incarnation. Piirushoo is the name of an instru- 
 ment of war. The occasion of this appearance of Vit^hnoo is thus related : The kshu- 
 trlyiis, from the king to the lowest person of this cast, were become very corrupt. 
 
 • It is a proverb among ihe Hindoo?, Ibat lljcre is no pleasure in tlie company of the ignorant in anjr place or 
 citcunisiances. and thai a bad place, in tlic compsnv of I Ijc wise, is better than a goodtne in thai of the igaotanC, 
 
 B
 
 50 HISTORY, LITERATURE, AND RELIGION, [Pakt m. Chap y^ 
 
 Every one did as he pleased ; the king was without authority ; all order was destroyed, 
 and the earth was in thegreatest confusion. In these circumstances the goddess Prit'hi- 
 •vee* went to Vishnoo, and prayed for relief. Her petition was heard, and one part of 
 Vishnoo was incarnate^ as the son of Jrimiidugnee, a descendant of Bhrigoo the sage. 
 After twenty-one different defeats the kshiitriyus were exterminated by Piarushoo-rarau ; 
 but after a lapse of years they again became numerous : Urjoonu, a kshiitriyii king 
 ■with a thousand arms, overcame the greatest monarchs, and made dreadful havock in 
 the world : he beat Kaviinii, and tied him to the heels of a horse ; but Brumha deliver- 
 ed him, and reconciled them again. One evening, in the rainy season, Urjoonu 
 being in the forest, took refuge in the hut of Jmnudugnee, the learned ascetic. He 
 Lad with him 900,000 people; yet Jumudugnee entertained them all. Urjoonu, as- 
 tonished, enquired of his people, how the sage, living in the forest, was able to 
 entertain so many people ? They could not tell ; they saw nothing except a cow 
 ■which Brumha had given him ; but it was by her means perhaps that be was able to 
 entertain so many guests : its name was Kamu-dhenoo.t In fact, when Urjoonu 
 
 ivas to be entertained at the sage's house, this cow in a miraculous manner gave him 
 all kinds of food, clothes, &c. The king on his departure asked for the co^«, 
 but the sage refused it to him, though he offered for it his whde kingdom. At 
 
 leng(h, Urjoonu made war on jrimudiignee; and though the cow gave an army to her 
 master, he was unable to cope with Urjoonu, who destroyed both him and his army. 
 After the victory, however, Urjoonu, could not find (he cow, but went home disappoint- 
 ed. Purushoo-rarau hearing of the defeat and death of his father Jumudugnee, went 
 ,lo complain to Siiivu, on (he mountain Koilast;, butcould not get access to him till Imj 
 Iiad knocked down the gods Guneshu and Karliku, Shivu's door-keepers. Shivu gave 
 Puruslioo-ramu the instrument purushoo, and promised liini tlie victory. On his re- 
 turn Purushoo-ramu met his mo(her, \vho was about to throw herself on the funeral pilx; 
 of her husband. After attending upon this ceremony, Pijiiibhoo-ramu went to the 
 
 residence of Urjoonu and killed him. J 
 
 • The earth perjonlfied; 
 
 t Tbat is, the con which jiclds ever; thing dcsireil^ 
 
 X This story is told variously ia the pooraims : according to the Ramajunii, Vajbis'thii « as tie owner ofthis cftw, 
 aad VisbwijiuiUu the f cisou '.vho fought nlth Uie moonce to oluin ic
 
 Oi' THE coos—nv/woa.] OF THE IirXDOOS, U 
 
 These six incarnations nic said (o have talten place in the su<j Ti yoogri.* There 
 Jire no images respecting tlicm made for worship. 
 
 ^he seventh incarnation is (hat of Rama to destroy (he giant Raviinu ; for the history 
 of which see the Translation of the Table of Contents of (he Kamayunu, in the second 
 volume. — The eighth incarnation is (hat of Buluramir, to destroy Prulumbu and otliec 
 giants. This latter incarnation is said to have taken place in the dwapurfi-yoogii.— The 
 ninth is the Booddiui incarnation, in which Vishnoo appeared as Booddhn, to de« 
 stroy the power of the giants. In order to effect this, Booddhu produced among man- 
 kind by his preaching, &c. a disposition to universal scepticism ; that having no longer 
 Any f:ii(h in the gods, the giants might cease to apply to them for those powers by 
 Tvhich they had become sucl\ dreadful scourges to mankind. In this appearance the 
 object of Vishnoo, the preserver, was accomplished by art, without the necessity of 
 War: though the dreadful alternative to which he was driven to accomplish his object, 
 that of plunging mankind into a state of universal scepticism, affords another proof 
 how wretchedly the world would be governed if every thing depended on the wisdom 
 of man. — The tenth incarnation is still expected, under the name of the Kiilkee Uvii* 
 tarn. See translation from the Kiilkee pooranu, in the second volume.' 
 
 The appearance of Vishnoo, when he took the name of Krishnu to destroy (he gi- 
 ant Kungsha, is called the descent of Vishnoo himself, and not an incarnation of this 
 god. There are, however, beside the preceding ten incarnations, and this of Krish- 
 nu, many others mentioned in the pooraniis, all having their source in Vishnoo. 
 —The Shree-bhaguvntu contains accounts of the following : Soo-yugnu created 
 certain gods, and removed distress from the three worlds ; — Kupilu taught his 
 metber the knowledge of Brumhu, by which she obtained absorption ;—Dut» 
 tatreyu delivered all his disciples, by means of the ceremony called yoga, from 
 future birth, and obtained for them absorption ; — Koormarii declared the events that 
 had happened in a former age; (hat is, previous to the dissolution of things which 
 preceded his incarnation; — Nurii-Narayiinii was such a perfect ascetic that the 
 
 • These raTage? of tjranny, and bloody contests, form a sad specimen <)f tie happiness of the Hindoo so<jiS 
 Jco^a, could we b«licTC that there ever had been such a period, 
 
 B2
 
 12 HISTORY, LITERATURE, and RELIGION, [Paht ni. Chap. i. 
 
 courtezans sent by the gods to allure him from his religious austerities were unsuccess- 
 ful ; Vishnoo himself created a female on purpose to divert him from his devotions., 
 but her attempts were equally abortive ; — Pril'hoo opened the bowels of the earthy 
 and brought forth its treasures ; — Rishuvii was an incomparable yogee, who was wor- 
 shipped by the purrim-hungsiis and other ascetics; — HnyMgreevii was so great a saint, 
 that the words of the vedii were uttered every time he breathed ; — Ilfiree delivered his 
 disciples from all their enemies whether among men or the inferior animals ; — Hringsu 
 taught his disciples the mysteries of yogfi, and obtained absorption himself while per- 
 forming the ceremonies of a yogee ; — Miinoo's fame filled the three worlds, and ascend- 
 ed even as far as Sntyu-lokfi ; — Dhunwuntiiree delivered all diseased persons from tlieir 
 disorders on their mere remembrance of his name, and gave the water of immortality to 
 the gods J — Vyasxi arranged the vedus, was the author of the pooranus^ &c. — Vibhoo 
 wastbe spiritualguide of 80,000 disciples, whom he taught the knowledge of Briimhr!, 
 and the ceremonies of yogfi; — Satyrh^nu cleared the earth of hypocrites and wicked 
 persons ; — Voikoont'iiu created the heaven of Visluioo known by this name, and 
 performed other wonders ; — Ujitu instructed the gods to churn the sea to obtain the 
 water of immortality, and did other things which distinguished him as an incarnation. 
 Mohunee was incarnate to prevent the giants from obtaining the water of immorlality 
 at the churning- of the sea; — NarMu revealed the work called Voishnuvri Tunlru. — 
 The following incarnations arc expected : Sarvubhourari to dethrone the present 
 Indrii, and instate Biilee in his stead ; — Vishwukscna as the friend of Shumblioo, whea 
 he becomes tlie king of heaven ; — Dhiirmu-setoo to nourish the three worlds ; — Soodha- 
 ma to assist Rood ru-savfirnee, the twelfth of the fourteen munoos; — Yogfchwiirri to 
 place Divus-piitee on the throne of Indrn; — Vrihudbhanoo to make known many 
 new religions ceremonies. — The reader, however, is not to suppose that there are no 
 other incarnations mentioned in these marvellous books. Every herOj and every saiat, 
 is complimented by these writers as an incarnate deity. 
 
 I have not discovered anj' proof in the Hindoo writing";, or in conversation with 
 learned natives, that these incarnate persons arc p?rsonifications of any of the divine 
 attributes: or that these stories have any other than a literal meaning. No doubt they 
 were written as fables, which the ignorance of modern Hindoos has converted into 
 facts ; or, many of them may relate to common events here magnified into miracles.
 
 Of THE GODS— n.-Artoo.] OF THE HINDOOS. 13 
 
 Stone images of Vishnoo are made for sale, and worshipped in the houses of those 
 who have chosen him for their guardian deity. There are no public festivals in honour 
 of this god, yet he is worshipped at the ofifering of a burnt sacrifice; in the form of me- 
 ditation used daily by the bramhiins ; at the times when ' the five gods' are worship, 
 ped, and also at the commencement of each shraddhu. No bloody sacrifices are offered 
 to Vishnoo. The offerings presented to him consist of fruit, flowers, water, clarified 
 butter, sweetmeats, cloth, ornaments, &c. 
 
 Many choose Vishnoo for their guardian deity. These persons are called Voishnuvus. 
 Xlw; distinctive mark of this sect of Hindoos, consists of two lines, rather oval, drawn 
 the whole length of the nose, and carried forward in two straight lines across liie fore- 
 head. This mark is common to the worshippers of all the different foims of Vishnoo. 
 It is generally made with the clay of the Ganges j sometimes with powder of sandel 
 wood. 
 
 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. — Narayunii, 
 or, he who dwelt in the waters, + and he who dwells in th3 minds of the devout. — 
 Voikooni'hu, or, the destroyer of sorrow. — Vishtura-shriiva, or, he who, in the- form of 
 ViratS, is all eye, all ear, &c. — Rhisheekeshu, viz. the god of all the members, 
 and of light. — Keshrivti, or, he who gave being to himself, to Brij.-nha and Shivu ; or, 
 Lc who has excellent hair. — Madhuvn, or, the husband of Liikshmee. — Madhoo-soS* 
 dhiint', the destroyer of Rludhoo, a giant. — Swi'imbhoo, or, the self-existent. — 
 Doilyaree, or, the enemy of the giants. — Poondureekakshu, or, he whose eyes are 
 like the white lotos. — Govindu, or, the raiser of the earth. — Pitamvuru, or, he who 
 wears yellow garments. — Uchyootri, or, the undecay.ible. — Sharriigoe, or, he who 
 possesses the horn bow. — Viihwukshenn, or, he whose soldiers fill all quarters of the 
 
 • The mpaning of Ihe'principaloamesof someof tb* gcdsis to be found in the comment upon ibf UinBr"-!>05!i^ 
 by Dh';r.iiiS.in"illi!iu. 
 
 Jupiltr had so rainy names, they ccutd scarcely be nunbered ; some of ili;in derircd (rora the pliices where !io 
 liVcd sDd was worshipped, and others from the actions Ue peifurmed. 
 
 t At the unw of a pr'ilay'i, when tverj ihiog >s rcdaced to the element of water, VIsliaco ills on '.he spait 
 l.':rj:i li tiI.kL has 1000 heads.
 
 U HISTORY, LITERATURE, A?--D RELIGION, [Part m. Chap. r. 
 
 world. — 'jrinardjrmu, or, lie wl»o afflicts the wicked, and, he of whom emancipation is 
 sought. — Pudmu-nabhri, or, he whose navel is like the water-lily. — Vishwumviirri, or, 
 the protector of (he world. — Koitubhiijit, or, he who overcame the giant Koitfabhii. 
 
 Vishnoo has two wives,* Lukshmee, the goddess of prosperity, and Sririiswufee, 
 (he goddess of learning. The former was produced at the churning of the sea. burus* 
 wiitee is the daughter of Btrimha. 
 
 The following description ofthclieavcn of Vishnoo is taken from the MrihabharrKu. 
 This heaven, called VoikOont'hujt is entirely of gold, and is eighty thousand miles in 
 circumference. All its edifices are composed of jewels. The pillars of this heaven, 
 and all the ornaments of the buildings, are of precious stones. The chrystal waters 
 of the Ganges fall from the higher heavens on the head ot Droovii, and from thence 
 into tlie bunches of hair on the heads of seven rishees in this heaven, and from thence 
 tbey fall and form a river in Voikoonl'iiu. Here are also — fine pools of water, con- 
 taining blue, red and white water-lilies, the flowers of some of which contain one 
 Imndred petals, and others a thousand $ gardens of nymphoeas, &c. On a seat as glo- 
 rious as the meridian sun, sitting on water-lilies, is Vishnoo, and on his right hand 
 fhe goddess Lukshmee. From the body of Lukshmee the fragrance of the lotus ex- 
 tends SOO miles. This go.ldess sliincs like a continued blaze of iishtnina:. The de- 
 viirshees, rajarshees, and suptarshees constantly celebrate the praises of Vishnoo and 
 Lukshmee, and meditate on their divine forms. The brumhilrshees chant (he vedns. 
 The glorified voishnuvus approach Vishnoo, and constantly serve him. The gods:|: 
 are also frequently employed in celebrating the praises of Vishnoo; and Gurooru, 
 the bird-god, is the door-keeper. 
 
 • Ont of the Hindoo poch, in answer tothe question, Whylias Vishnoo assumed a wooden shape? (alluding to the 
 iftiage of .IrigHimat'hri), snys.The trnublis in liii family have turned Vi»hnoo into wood : in the first place, he has two 
 wives, ime of whom (Ihe goddess of learning) is constantly talkinp, and the othcr(IIic coddess of prosperity) never 
 remains in one place : to increase li;s troubles, he sits on a snake; his dwelling is in the water, and he rides on a bird. 
 All Ihe Hindoos acknowledge that it is a great misfortune loc a mao to have two wives ; especially if both Jive io one 
 house. 
 
 t The worli called KarmS-Vipaku says, that the heavens oi Tishnoo, Brumha, and Shivo arc upon three peaks of thf 
 mountain Soomiroo ; and tli.it at the bottom of these peali: are ibehtaveos of twcDly-one other gods. 
 
 .} These gods ar^ supposed to be visitors at Vishnoo's,
 
 Ofthecods— 5/«va.] OFTHE HINDOOS. 15 
 
 SECTION ni. 
 
 Shivii. 
 
 SniVU, the destroyer, has the second place among the Hindoo deities, though in 
 general, in allusion to their offices, these three gods are classed thus : BrCimha, Vish« 
 noo, Shivu. 
 
 This god is represented in various ways. In the form of meditation used daily by the 
 btamhunshc is described as a silver coloured man, with five faces ; an additional eye* 
 and a half-moon grace each forehead ;t he has four arms ; in one hand he holds a 
 purushoo ; in the second a deer ; willi the third he is bestowing a blessing, and with 
 the fourth he forbids fear ; he sits on alctus,:j: and wears a (yger-skia garment. 
 
 At other times Shivii is represented with one head, three eyes, and two arms, riding 
 on a bull, covered with ashes, naked, his eyes inflamed with intoxicating herbs;^ haY« 
 ing in one hand a horn, and in the other a drum. 
 
 Another image of Shivu is the lingu, a smooth black stone almost in the torm of q^ 
 sugar-loaf, with a projection at the base like the mouth of a spoon. 
 
 • Oncofihe names of Shivu isTrilocIiiiiiil, uiz. ilie ihree-ejed. One of the names of Jupiter wuTriocalu; 
 (Triophlhalmos) jjiven hira by Uie Greeks, because he had three e^es. Ao image of this Liad WM set up ia Ttojj 
 irbich, beside the usual two eyes, had a third in the furebead. 
 
 t At the churning ol the sea, Shivfi obtained the moon for his share, and Sxed it, « ith all its glory, in hi) forehead.' 
 
 t It appears that this plant was formerly venerated by the Egyptians as much as it is non b^ the Hicdooi. Tti? 
 sacred imagqe of the Tartars, Japanese, and other natious are also freqneutly represented as placed upon it> 
 
 i Bacchus, who appears to bear a pretty strong resemblance to Shivij, is s»id to hare wandered about naked, ot to 
 have had no oiher covering tl:an a tyger'sskin, which is the common garment of Shivu, anil of his followers, the sfinja- 
 sees. The bloated image of Shiva corresponds «iih that of Bacchus, andthoagh the Indian god did not hiioxicate 
 iimseif with nine, je'. his image is evidently that of a drunkard. ShiTu perpetually smoked ialoiicatinfi berls.
 
 K, HISTORY, LITEHATURE, n^n RELIGION, [P.vRr iii. Ciivp. i. 
 
 Tiicrc arc sevcml stories in the pooranus respecting (be origin of tbc lingu wor- 
 ship, three of which I had translated, and acfaally inserted in this work, leaving out 
 as much as possible of their offensive parts : but in correcting the proofs, they appear- 
 ed too gross, even when refined as much as possible, to meet the public eye. It is 
 true I liave omitted them with some reluctance, because 1 wish that the apologists foe 
 idolatry should be left without excuse, and that the sincere christian should know what 
 those who wish to rob him of the Christian Religion mean to leave in iti sfead. 
 
 From these abominable stories, temples innumerable have arisen in India, and a 
 Shiva Lingu placed in each of them, and wonsiiirPED as a god ! ! These temples, 
 indeed, in Bengal and many parts of Ilindoost'han, are far more numerous than those 
 dedicated to any otlicr idol ; and the number of the daily worshippers of this scanda- 
 lous image, (even among (he Hindoo women,) who make the image with the clay of the 
 Ganges every morning and evening, is beyond comparison far greater than the wor- 
 shippers of all the other gods put together. 
 
 The account of the origin of the phalli of the Greeks bears a strong and unaccount- 
 able resemblance to some parts of the pouranic accounts of the lingii : Bacchus was 
 angry with the Athenians, because they despised his solemnities, wlien they were first 
 brought by Pegasus out of Boetia into Attica, for which he afflicted them with a 
 grievous disease that could have no cure till by the advice of the oracles they paid 
 due reverence to the god, and erected phalli to his honour; whence the feasts and 
 sacrifices called Phallica were yearly celebrated among the Athenians. — The story 
 of Priapus is too indecent, and too well known, to need recital. Should the reader 
 ■wish for farther information on this subject, he is referred to an extract from Diodorus 
 Siculus, as given in the Reverend Mr. Mauricc''s second volume of Indian Antiquities. 
 The perusal of this extract may help further to convince the reader that the old 
 idolatry, and that of the present race of Hindoos, at least in their abominable nature, 
 AQd in some of their prominent features, — are oxe. 
 
 jBeside the clay image of the lingu, there are two kinds of black stone lingus : these
 
 Of TOT GOBs-^i'Ajrw.} OF THE niXDOOS. 17 
 
 are setup in the Hindoo temples.* Thefirit is called swuj'umbhoo, (tliesclf-existenOj or 
 unadcej+ (hat wliich lias no beginning. The second they call vanu-lingu, because 
 Vanu, a king, first instituted the worship of this image. These stones are brought from 
 the neighbourhood of the river Gundhukee, which falls into the Ganges near Patna. 
 The images are made by Hindoo and Mu&ulman stone-cutters. 
 
 There is another form in -nlr'ch Shivu is worshipped, called Mijha-kalu. This is (he 
 image of a smoke-coloured boy with three eyes, clothed in red garments. His hair 
 stands erect ; his teeth arc very large ; he wears a necklace of human skulls, and a 
 large turban of his own hjiir; in one hand he holds a stick, and in the other the foot 
 of a bedstead ; he has a large belly, and makes a very terrific appearance. Shivii is 
 called Muha-kalii, because he destroys all ; by which the Hindoos mean, that all is 
 absorbed in him at last, in order to be reproduced. | 
 
 Images of this form of Shivu arc not made in Bengal, but a pan of water, or an 
 unadce-linga, is substituted, before vhich bloody sacrifices are offeretl, and other 
 ceremonies performed, in (he month Choitru, at the new moon. Only a few persons 
 perJomr this worship. Except before (his image, bloody sacrifices are never offered 
 to Shivii, who is himself called a voishniivu, i. e. a. worshipper of Vishnoo, before whose 
 image no animals are slain, and whose disciples profess never to eat animal food. 
 
 Under different names other images of Shivii are described in the shastriis, but noue 
 .of ilhese images are made at present, nor is any public worship offered to thoni- 
 
 Those who receive (he name of Shivu from their spiritual guides, arc calletl Soivyiis. 
 The mark on the forehead which these persons wear, is composed of three curved lines 
 
 • It is rcmr.rkable, that a stone iaiagc, consecrated to Venos, here a strong rcsunbicnce to Uie liiigB. Of this 
 »tone it is said, that it was " from the top lo the boltum of an orbicular figure, a little brosd beneath ; ihc citii-ra- 
 feience «as small, and sharpening toward tbc top like a sugar-loaf. Ihe reason or.lnOHD," 
 
 t At the lime uf a great drought, the Hindoos after pecfotmiDg i(s woiship, throvt verj laigt^qoartiiies of i»a« 
 Itt upon ibis Snadee-lingfi, in order to induce blivii to give tbem rain. 
 
 t Scire ssT Saturn received lis name because he was satisfied vtiih ite jeais be devoured, Sjti:rn was 
 
 alio represented as devcuting bis cbildruo and voniititig them op again, 
 
 c
 
 18 IIISTOllY, LITERATURE, and RELrCION, [Part m. CiiAf. i. 
 
 like a half-moon, to which is added a round dot on the nose. It is made eitUei will* 
 the clay of the Ganges, or with sandal wood, or the ashes of cow-dung. 
 
 Worship is performed daily at the temples of the Lingu ; when ofierings of various 
 kinds are presented to this image. If the temple belong to a shoodru, a bramhun is em- 
 ployed, who receives a small annual gratuity, and the daily offerings.* These ccrcmo- 
 nies occupy a few minutes, orhalf anhour^ at (he pleas)ire of the worshipper. Many 
 persons living in Bengal employ bramlians at Benares to perform the worship of th©- 
 lingu in temples which they have built there. 
 
 Every year, in the month Phalgoonu, the Hindoos make the image of Shivu, anj 
 worship itfor one day, throwing the image the next day into the water. This wor- 
 ship is performed in the night, and is accompanied with singing, dancing, music, feast- 
 ing, &c. The image worshipped is either that of Shivu with five faces, or that with 
 one face. In the month Maghu also a festival in honour of Shivu is held for one dnf^ 
 when the image of this god sitting on a bull, with Parviitfce on his knee, is worshipped^. 
 This form of Shivii is called IIuru-Gouree.t 
 
 In the month Choilru an abominable festival in honour of (his god is celebrated ; 
 wlien many Hindoos assuming the name of srinyasees, inflict on themselves the greatest 
 cruelties. Some of the chief sunyasees purify themselves for a month previously to these 
 ceremonies, by going to some celebrated temple or image of Shi vu, and there eating on- 
 ly once a day, abstaining from certaingratifications, repeating tlie n.ame ot Shivii, danc- 
 ing before his image, iSrc. Other sunyasees perform these preparatory ceremonies for 
 fifteen and others for only ten days ; during which lime parties of men and boys 
 dance in the streets, having their bodies covered with ashes, &c. and a long piece of 
 false hair mixed with mud wrapped round the head like a turban. A large drum 
 accompanies each party, making a horrid din. 
 
 On the first day of the festivrd, these sunyasees cast themsel/es from a bamboo stage 
 
 •The shnslriis prohil)!! the bramluins from receiving Die oircrlnys presented lo Shivu : the reason I have not dis- 
 eoTCred. The brainliiins, however, contrive to explain the woidi uf tbu shastit' !n sjcb a mauno;, as tu jeccis tbc 
 greater part of the tbings presented to this idol. 
 
 t Hiiiia is tbe name of Shiva, and Gouree lliat of Doorga.
 
 Ofthegods— S'^/cu.] OF THE HINDOOS. , 19 
 
 ■with (hree resting places, the liighest about twenty feet from the ground. Fiom this 
 height these persons cast themselves on iron spikes stuck in bags of straw. These spikes 
 are laid in a reclining posture, and when the person falls they almost constanlly fitll 
 down instead of entering his body. There are instances however of persons being kil- 
 led, and others wounded, but they are very rare. A few years ago, a person at Kidur- 
 poorii, near Calcutta, cast himself on a knife used in cleaning fish, which entered his 
 side, and was the cause of his death. He threw himself from the stage twice on the 
 same day, the second time, (which was fatal) to gratify a prostitute with whom he liv- 
 ed. — In some villages, several of these stages are erected, and as many as two or throe 
 hundred people cast themselves on these spikes, in one day, in the presence of great 
 crowds of people. The worshippers of Shivu make a great boast of the po\yer of 
 
 their god in preserving his followers iu circumstances of such danger. 
 
 Tlic next day is spent in idleness, the sunyasees lying about Shiva's temple, and 
 •wandering about like persons half drunk, or jaded with revelling. On the following 
 day, a large fire is kindled opposite Siiivu's temple, and when the burnt wood has been 
 formed into a great heap, one of the chief sunyasees, with a bunch of canes in his hand, 
 flattens t!ie heap a little, and walks over it witii his feet bare. After him, the othet 
 tiinyasees spread the fire about, walk across it, dance upon if, and then cast the 
 embers into the air and at each other. 
 
 The next morning early the work of piercing the tongues and sides commences ; 
 In the year 1S06 1 went to Kalee-ghatii, in company with two or three friends, to wit- 
 ness these practices ; at which place wc arrived about five o'clock in the morning. 
 Wc overtook numerous companies who were proceeding thither, having with thera 
 drums and other instruments of music, also spits, canes, and different articles to 
 pierce their tongues and sides. Some wi(ii tinkling rings on their ancles were danc- 
 ing and exhibiting indecent gestures aa ihey passed atoiig, while others rent the ait 
 with the sounds of their tillhy songs. As we emercd the village where the temple 
 of this great goddess is situated, tlio nnwds were so great that we could with ditli- 
 culty get our vehicles alono-, and at last were completely blocked up. We then 
 
 filightcd, and went amongst Ike crowd. V,nt who can describe a scene like this ?— 
 
 .C2
 
 sa TI3T0RY, LITERATURE, AKD RELIGION", [Pint m. Caip. * 
 
 Here, men of all ages, who intended to have their tongues pierced, or their sidet 
 bored, were buying garlands of flowers to hang round their necks, or tie round their 
 heads—there, others were carrying their offerings to lh6 g )ddeis ; above the heads of 
 the crowd were seen nothing but the feathers belonging to the great drums, and the 
 instruments of torlure which each victim was carrying in his hind. These wretched 
 slaves of superstition were distinguished from others by the quantify of oil rubbed 
 on their bodies, and by streaks and dots of mud all over them ; some of the chief 
 men belonging to each company were covered with ashes, or dressed in a most fan* 
 tasfic manner, like the fool among mountebanks. For the sake of low sport, some 
 were dressed as English women, and others had on a hat to excite the crowd to laugh 
 at Europeans. As soan as we could force oar way, we proceeded to the temple of 
 Kalee, where the crowd, inflamed to madness, almost trampled upon one another, to 
 obtain a sight of the idol. We went up to the door-way, when a bramlian, who was 
 one of the oWners of the idol, addressed one of my companions in broken English : 
 *• Money — money — ^for black mother." My friend, not much liking the looks of his 
 black mother, declared he should give her nothing. From this spot we went into the 
 temple-yardj where two or three blacksmiths h;ii began the work of piercing the 
 tongues and boring the sides of these infatuated disciples of Shivii. The first maa 
 «cemcd reluctant to hold out his tongue, but tlie blacksmitli, rubbing it with some- 
 thing like flour, and having a piece of cloth betwixt his fingers, laid firm hold, 
 dragged it out, .and, plicing his lancet under it in the middle, pierced it through, 
 find let the fellow go. Tiie next i>erson whose tongue we saw cut, directed the 
 blacksmith to cut it on a Contrary sidej. as it had been ahe.Kly cut twice. This mam 
 seoVicd to go through the business of having his torque slit with perfect sangfroid. 
 The company of natives were entirely ainmoved, and the blacksmith, pocketing 
 llic <ritlii»g fee given by each for whom he did this favour, laughed at the sport. 
 J could not help asking, whether tiicy were not punishing these men for lying.—* 
 After seeing the Operation iK>rformed on one or two more, we went to another group, 
 Tvhcire they Wete boring the sides. The fust we saw undergoing this operation was a 
 boy who might Ije twelve or thirteen years old, and who had been •brought thither 
 by his elder brother to submit to this craelty. A thre id rnbbod with clarified butter 
 •was drawn through the skin on each side with a kind of lancet having an eye like a 
 needle. lie did not flinch, but hung by his hanJa over the shoulders of bis brother.
 
 OfTHEcODs— SAjViJ.] OF THE HINDOOS. 21 
 
 1 asked a man *ho had just had his sides bored, why he did this : He said he had 
 made a vow to Kilee at a time, of dangerous illness, and was now performing this 
 \ow. A bye-stander added, it was an act of holiness, or merit. Passing from thij 
 group, we saM' a man dancing backwards and forwards with two canes run through 
 his sides as thick as a man's little finger. In returning to Calcutta we saw many with 
 things of different thicknesses thrust through their sides and tongues, and several 
 w ith the pointed handles of iron shovels, containing fire, sticking in Iheir sides. 
 Into this fire every now and then tliey threw Indian pitch, which for the moment 
 blazed very high. I saw one man whose singular mode of self-torture struck me 
 
 much : his breast, arms, and other parts of his body, were entirely covered with pins, 
 as thick as nails or packing needles. This is called vanii-phora.* The person had 
 mido a vow to Shivii thus to pierce hi* body, praying the goJ to remove somj evil 
 from him. 
 
 Some saoyasees at this festtval pat swords throggh the holes in their tongues, 
 others spears, others thick pieces of round iron, which they call arrows. Many, as a 
 bravado, put otlier things through their tongues, as living snakes, baraljoos, ramrods, 
 &c. Others, to excite theattentioa of the crowd still more, procure images of houses, 
 goJs, temples, &c. and placing thcra on a single bamboo, hold (hem up in their hands, 
 and put the bamboo through their tongues. In 1805, at Calcutta, a few base fellows 
 made a bamboo stage, placed a prostitute upon if, and carried !ier through the stieets, 
 her paramour accompanying them, having one of her ancle ornaments in the slit of 
 Lis tongue. Another year a man put his finger through the tongue of another 
 
 person, and Ihcy went along dancing and making indecent gestures together. Others 
 put bamboos, ropes, canes, the stalk of a climbing plant, the long tube of theiioo- 
 ka,ifcc. through lbcirside<, and rubbing these things with oil, while two persons go bc« 
 forcand two behind to hold the ends of the things which have been passed through the 
 -sides, they dance b ickwards and forwards, making indecent gestures. These people 
 pass through the streets with these marks of self-torture upon them, followed by crowds 
 of idle people. They are paid by the towns or villages where these acts are performed^ 
 and a levy is made oa the inhabitants to defray the expense. Oa the evening of this 
 
 • Pieicing with asrowj.
 
 It HISTORY, LITERATURE, akd RELIGI ON, LPi"ni. Chap. i. 
 
 day some siinyasees pierce the skin of their foieheads, and place a rod of iron in it as 
 a socket, and ontliis rod fiisten a lamp, which is kept burning all uiglit. Tlic persona 
 bearing these lamps sit all night in or near Sliivii's temple, occasionally calling upoa 
 this god by difi'crcnt names. On the same evening, different parties of sunyasees hold 
 conversations respecting Shivu in verse. 
 
 On the following day, in the afternoon, the ceremony called Charuku, or (he swing- 
 ing by hooks fastened in (he back, is performed. The pos(sareerec(ed in some open place 
 in (he town or suburbs. They are generally fifteen, twenty, or twenty-five cubits high. 
 In some places a kind of worsliip is paid at (he foot of the tree to Shi vii, when two pi- 
 geons arc let loose, or slain. In other parts, i. c. in (he nciglibourhood of Calcutta, 
 (he worship of Shivu is pcrforn^ed at his temple, after whicli the crowd proceed to the 
 swinging posts, and commence the horrid work of torture. The man who is (o swin-r 
 prostrates himself before the tree, and a person, with his dusty fingers, makes a mark 
 where the hooks are to be put. Another person immediately gives him a smart slap on 
 the back, and pinches up the skin hard with his thumb and fingers ; while another thrusts 
 (he hook through, taking hold of about an inch of the skin; (he other hook is tlien 
 in like manner put through the skin of (he other side of the back, and (lie man gets up 
 on his feet. As he is rising, some water is tlirown in his face. He (hen mounts on a 
 man's back, or is cleva(ed in some other waj', and (he strings which are a(tachcd (o 
 the hooks in his back are tied (o (he rope atone end of the iiorizontal bamboo, and 
 the rope at (he other end is held by several men, who, drawing it down, raise up the 
 end on which llie man swings, and by their running round with (he rope (lie macliino 
 is (urned. In swinging, the man describes a circle of about thirty feet diameter. Some 
 swing only a few minutes, otiieis half an hour or more. I liavc heard of men wlio 
 
 continued swinging for hours. In the boutliern parts of Bengal a piece of cloth 
 is wrapt roun<l the body underneath the hooks, lest the flesh should tear and the 
 wretch fall and be dashed to pieces, but the whole weight of (he body rests on (he 
 Looks. Some of these persons take the wooden pipe, and smoak while swingin"^, as 
 though insensible of (he lcas( pain. Others take up fruit in (heir hands, and ei(!icr 
 cat it or throw it among the crowd. I have licard of a person's having a monkey's 
 collar run into his hinder parlSj* in which state (he man and the monkey whirled 
 
 • At Kii'JrpooiS.
 
 OftBBaoos—ShM.-] OF THE HINDOOS. 83 
 
 round together. On one occasion, in the north of Bengal, a man took a large piece of 
 wood in his mouth, and swung for a considerable time without any cloth round his 
 body to preserve him should the flesh of his back tear. On some occasions these siin- 
 yasees have hooks run through their thighs as well as backs. Abaut the year ISOO 
 five tcomen swung in this manner, with hooks through their backs and thighs, at Ki- 
 darpooru near Calcutta. It is not very uncommon for the flesh to tear, and the person 
 to fall : instances are related of such persons perishing on the spot. A few years ago 
 a man fell from the post at Kidiirpoorri, while whirling round with great rapidit\ ; 
 and, falling on a poor woman who was selling parched rice, killed her on the spot : 
 the man died the next day. At a village near Bfijbuj, some years since, the swing fell, 
 and broke a man's leg. The man who was upon it, as soon as he was loosed ran to 
 another tree, was drawn up, and whirled round again, as though nothing had hap- 
 pened. I have heard of one man's swinging three times in one day on diftercut trees ; 
 and a branihun assured me, that lie had seen four men swing on one tree j while swing- 
 ing, this tree was carried round the field by the crowd. 
 
 On the day of swigning, in some places, a sTinyasee is laid before the temple oj 
 Shi via as dead, and is afterwards carried to the place where they burn the dead. Here 
 they read many incantations and perform certain ceremonies, after which the (sup- 
 posed) dead sunjasee arises, when they dance around liim, proclaiming the name of 
 Shivu. 
 
 The next morning the sunyasees go to Sliivu's temple, and perform worship to him, 
 when they take ofl' the poita which they had worn during the festival. On this day, 
 they beg, or take from their houses, a quantity of rice, and other things, which they 
 mukc into a kind of frumenty, in the place where they burn the dead. These things 
 they offer, with some burnt fish, to departed ghosts. 
 
 Each day of the festival the sunyasees worship the sun, pouring water, flowers, &C. 
 on a clay image of the alligator, reptaling mimtrul. 
 
 These horrid ceremonies are said to derive their origin from a king named Vanii^
 
 24 HISTORY, LITERATURE, AND RELIGION, [Pvrt in. Chap. i. 
 
 whose history is related in (he Muhabharutu. This work says, that Vanii, in the 
 month CLoitru, inblituted these rites, and inflicted a number of (he cruelties here de- 
 tailed on his own body, viz. he mounted the swing, pierced his tongue and sides, 
 danced on fire, (hrcw himself on spikes, &c. At length he obtained an interview with 
 Shivii, who surrounded his palace with a wall of fiie, and promised to appear when« 
 ever he should stand in need of his assistance. Those who perform these ceremonies 
 at present, expect thatShivu will bestow upon them some blessing either in (his life 
 or in the next. 
 
 Dnorga is the wife of Shivij. This goddess is known under other names, as Biiugii- 
 ■vulce, Sutee, Parvulee, &c. In one age Sliivu was married to Satee, the daugliterof 
 king Did^shn, and in another to the same goddess under the name of Pavvutee, the 
 daughter of the mountain Iliraaluyii ; hence she is the mountain-goddess. 
 
 When Doorga was performing religious austerities to obtain Shivu in marriage, the 
 latter was so moved that he appeared to her, and enquired why she was thus employ- 
 ed ? She was ashamed to assign (lie reason, but her attendants replied for licr. lie, 
 in jest, reproved her, observing that people performed religious austerities to obtain 
 something valuable ; in the article of marriage they desired a person of agood famil}', 
 but he (Shivu) had neither father nor mother ; — or a richjierson, but he had not :|i 
 garment to wear ; — or a handsome person, but he had three eyes. 
 
 When Shivii was about to be married to Parviitee^ her mother and the neighbours 
 treated (he god in a very scurrilous manner: the neighbours cried out, "Ah! ah! 
 ah 1 This image of gold, tliis most beautiful damsel, the greatest beauty in the three 
 worlds, to bo given in marriage to such a fellow — an old fellow with three eyes ; without 
 teeth ; clothed in a tyger's skin ; covered with ashes ; incircled w idi snakes ; wearing 
 a necklace of human bones ; with a human skull in his hand ; with a filthy jiita (viz. 
 a bunch of hair like a turban), twisted round his head ; who chews intoxicating drugs ; 
 Jias inflamed eyes ; rides naked on a bull, and wanders about like a madman. Ah!
 
 Cftiiecods— S7;/»l] OF THE III X CO Ox 23 
 
 (hey have t.hiov,n Uiis beautiful daughlcr into the river !"*— In (liis mnnncr the ncigli- 
 bours exclaimed against the marriage, till Narutlu, who had excited the dib<uibance, 
 interfered, and the wedding was concluded. 
 
 A number of stories arc related in some of tlie Hindoo books of an inferior order, res« 
 pcctingthe quarrels of Shivu and Parvutee, occasioned by the revels of the former, and 
 the jealousy of the latter. These quarrels resemble those of Jupiter and Juno. Otiicr 
 stories are told of Shivu's descending to the earth in the form of a mendicant, for the 
 preservation of some one in distress ; to perform religious austerities, &c. 
 
 Shivu is said, in the pooraniis, to have destroyed Kundrirpii (Cupid) for interrupt- 
 ing him ill his devotions, previous to his union w ith Doorga. "\\'c find, however, 
 the god of love restored to existence, after a lapse of ages, under the name of Prud- 
 yoomnn, when he again obtained his wife lliitee. After his marriage with the moun- 
 tain goddess, Shiviion a certain occasion offended his father-in-law, king Diikshfi, by 
 refusing to bow to him as he entered the circle in which the king was sitting. To be 
 revenged, DnkshTi refused to invite Shivu to a sacrifice which he was about to perform. 
 Sutee, the king's daughter, however, was resolved to go, though uninvited and forbid- 
 den by her husband. On her arrival Dukshu poured a torrent of abuse on S^hivu, which 
 affected Siiteeso much that she died.t When Shlvii heard of the loss of his beloved 
 wife, he created a monstrous giant, whom he commanded to go and destroy Duksliu, 
 and put an end to his sacrifice. He speedily accomplished this work, by cutting off 
 the head of the king, and dispersing all the guests. The gods, in compassion to Diik- 
 shfi, placed on his decapitated body the head of a goat, and restored hira to his fami- 
 ly and kingdom. 
 
 This god has a thousand names, among which are the following : Shivii, or, the be* 
 
 * In allusion to the throwing ofdead bodies into the river. This resembles the surprize said to have been ex- 
 cited bj the marriage of Venus to llie 6llhy and deformed Vulcan. Another very singular coincidence betwixt the 
 European idulairj and that ofihe Hindoos is furnished by the story of Vulcan and Minerva and that rcspeciingS ivS 
 andMoliinee asgiven in the Markiind^yu pooranu; but whi>;h 1 have suppressed on account of its offensive nature. 
 
 t In reference to this mark of strong attachment, a Hindoo widow burning with her husband on the f< ncral pile 
 is called Saiec. 
 
 D
 
 20 II I ST R Y, L I T E R A TUR E, and R E L I G I O X, [Part hi. Cilw. i, 
 
 ncfactor. MrihesUwuru, (he great go:l.* Ecshwuiri, the glorious goil. C'aundru- 
 .shckiiia, he whose forcliead is adorned witli a lialf-mooii. Bliooteihu, he who is lord 
 orihebhootris.+ Mrirfi, he who purifies. Mrifyoonjuyu, h;; who conquers death. 
 Krittivasa, he who wears a skin. Oogn'i, tlic rurioiis, Sliree-kantu, he whose 
 
 throat b beautiful. + Kupalubhrit, he wiiosc alms' disli is a skull. % Smiiru-huru, the 
 destroyer of the god of love. Tripoorantukii, he wlio destroyed Tripooru an usooru. 
 Gungadkuru, he who caught the goddess Gunga in liis hair.|| Vrishu-Jsyuju, he wJiose 
 standard is a bull.* Shoolee, he who, wields the trident.t St'hanoo, the everlasting. 
 Shurvu, he who is every thing. Gireeshu, lord of the hills, he who dwells on.the 
 
 hills. 
 
 The following account of the Leaven of Shivu istranslaicd from (he work Cidkd 
 Krityii-tiitwri. Tiiis heaven, which, is situated on mount Koilasii, and called ShiviJ- 
 ■pooru, is ornamented with many kinds of g-ems and precious things, as pearls, coral, 
 
 • Tlie pundits give proofs from the shaslr"?, in wliicli Shir u is acknowledged to be the grealesl of ihe gods, or MS- 
 Iia-denu : from Mulia, great, and, devij, god. 
 
 tBliuotus are beings partly in human shape, though some of tliem have the faces of horses, otliers of cameFs, 
 others of monkeys, &a Some have the bodies of horses, and the f ices of ra?n. Some have one leg and some twii. 
 Some have only one car, and oihersonly one eye. Shivu isattei.ded by a number of these bliculus, as Bacchus hada 
 body of guards cons sting of drunlen satyrs, demons, nynipln, ic. 
 
 i After Shivu, to preserve the earth from distructi^jn, had dr.ink the poison wljich arose out of the sea, when 
 the guds churned it to obtain the ".vater of iramortrflity, he fell into a swo-jnjand appeared to be at the point of deatli. 
 ADlhe gods were exceedingly alarmed; the usooriis were filled vvitb triumph, under lli-: expectation that one of the 
 •gods, (even Shivu himself) was about to expire. The gods a,ddre5sed Doorga.ivho took SInvu in her arms, and began 
 to repeat certain incantations to destroy the ellVcts of the poison : Shivii revived. This was the first lime incanta- 
 tions were used to destroy the power of poison. Though Ihe poison did not destroy Shivii, it left a blue maik oa 
 his throat ; and hence one of his names is Neela-kuntii, the blue-throated. 
 
 5 This is Brnmha's skull. Shivii in a quarrel cut olTone of Brumha's Sve heads, and made an alra^'dish of it. 
 Brumha and other gods, in the cliaracter of mendicants, are represeoted with an earthen pot in the hand, which 
 contains their food. This pot is called a hiimiinduloo. 
 
 I In Gunga's descent from heaven, Shivu caught her in the bunch of hair lied at the back of his head. 
 
 • Shivu'sconduct, on the day of his marr age with Parvulei puts us in mind of Priapus. The Indian god rode 
 through Karati-rcjopii on a bull, naked, with the bride on his knee. 
 
 t Here Si.ivj appears with Neptune's 5C3;nre, th.juili I cannot fitid thai he resembles the watery god in any 
 Ihing else.
 
 Of the gods— 5/;/iV7.] O F Til E II I N D O OS, «7 
 
 gold, silver, &c Here reside gods, danuvus,' gundliurvusj^ ripsurris,^ siddbus,'*' cha- 
 
 runus,^ brumliursbces,6 devursliecs,^ and muhurshecs i^ also other sages, as Suuatunu, 
 Sunfilkoomarri, Sanundii, Ugusfyu, Ungira, Poolustjfi, Pooluliu, Cliitru, Angirusu, 
 G'oulumri, Bhrigoo, Puraslitirri, Bliuiudwaju, Mrikuiidfi, Markuude^u, Shoouushephu, 
 Uslitavukrfi, Dlioumju, Valmeekee, VusIiisUl'hu, Doorvasa, &c. These persons con- 
 stantly perform theuorghip ofShivu and Doorga, and the upsuras are continually em- 
 ployed in singing, dancing, and other festivities The flowers of every season are 
 
 always in bloom here: among which are, the yoothee,^ jatee,!'' miillika," malutee,'* 
 dorn,>s (iigurij,ii kuriiveerri,'^ krilharfi,'*' kurnikarii,'" keshfu-a,!" poonnagu,'^ drona,^" 
 gundhiiraju,^' d!epl!alika,-2 cliumprikr/^ bhoomce-chumpukuj^'' nagn-keshriri],2» 
 moffchukoondu,-'' kanchunu,-'^ pioolce,23 jhintee,'-^^ neGlti-jhinlee,^" ruktu-jhintee,"' 
 kridumbujS- ruji'ineegundlin,"'' turku,'! turooIuta,35 parijad"),''" &c. &c. Cool, odori- 
 ferous and gentle winds always blow on these flowers, and difluse their fragrance all 
 over tlie mountain. The shade produced by the parijatu tree is very cooling. This 
 mountain also produces the following trees and fruits : shala,^? (airi,S8 tumalu,^^ hia- 
 tairi,JO kinjoorri,*' amrtt,''^ jrimveerii,'*^ goovakfi,'*' prinrHu,'*' slireephi'ilu,'*^ draksha,47 
 ingoodee,48 vudlj'^ rishwrit'hri,50 kiipiU'hujSi &c. A variety of birds are constantly 
 singing here, and repeating the names of Doorga and Shivu, viz. the kaku,52 shooku,53 
 paravutiV^ tittirec,55 chatfikUfSS chasiV'' bhasu,5^ kokiliV^ sarasuj^*' datyoobri,^" cbu- 
 kruvakujC- &:c. 6:c. The waters of (he heavenly Ganges (Mundakinee) glide along 
 
 1 A particular Ijnd of giants. 2 Tiie licavcnl3' clioirlsters. 5 Dancers and courtezans. 4, 5 Gods 
 
 wlio act as servants to some of liie other gods. 6 Sacred sages. 7 Divine sages. C Great sages. 
 
 P Jasmiiiiimaurieulatum. 10 J. grandiflotum. 11 J. zanibae. 3« Ga^rtnera racemosa. 33 Unknown, 
 
 11 Tabernajinontana coronaria. 15 Nerium odorum. 16 Xynrjiixa cy'.nca. 17 Flerospermuin 
 
 acerifi/lium. 18 Mimmups elengi. 19 Roltlera <inctoria. iO I'blomis zevlan'ca. 21 Gai-lenia florida. 
 
 22Njctanthesarbortristls. !j3 llichelia ciiampaca. 21 Kenipferia rotunda. 25 Mesua ferrea. 
 
 26 Vierospermnm suberifolia. 27 Baubinia (several species.) i3 Linum irigynuni. 29 Barleria cristata. 
 
 50 Batleria coerulca. 31 Barleria ciliatn. 3/ Nnucica urientalis. 33 J be tuberose. 31 jEschy- 
 flomenesesban. 35 1 poniea quanioclit. 56 Phoenix p.nludosa. 37 Phccnix sj Ivestris. 
 SUErjthriiia fulgens. 59 Sborca robusta. 40 Borassus tlabellifurniis, 41 Diuspjrua cordi folia. 
 42 Man:;ilera Indica. 43 The citron or lime tree. 44 Areca calecbu. 45 Artocarpus iutegrifolin. 
 40 .-Ivgle marnielos. 47 The grape One. 48 Unknown. 49 Ficus Indlca. 50 Ficus religiosa. 
 
 51 Fcroniaeleplianlium. 52 Tl.e crotr. 53 Tbt parrot. 5 I 'J bo pigeon. 55 1 be partridge. 
 
 56 1 be sparrow. 57 Coraclas Ii.dica. 58 Vnki.own. 59 Tbc Iiidkiu cucLow. 60 The Siberian crane. 
 
 <31 The gallinule. 62 Anas casarca. 
 
 D2
 
 gfe HISTORY, LITERATURE, AND RELIGION, [Part in. Chap. i. 
 
 in purling streams. The six seasons arc uninterruptedly enjoyed on this mountain, viz. 
 vusuntn (spring), greeshmu (summer), vursha (rainy), shurut (sultry), shishiru (dewy), 
 and sheelfi (cold). On a golden throne, adorned with jewels, sit Shivu and Doorga, 
 eiiffaeed in conversation. 
 
 TIic Shrce-bhagavutu contains another description of the heaven of Shivu: Six- 
 (wn thousand miles from the eartli, on mount Koilasu,* resides this god, in a palace 
 ot gold, adorned with jewels of all kinds. Tiiis palace is surrounded with forests, gar- 
 dens, canalf, trees laden with all kinds of fruit, flowers of every fragrance. The kfil- 
 pu tree also grows here, from which a person may obtain every kind of food and all 
 other things he may desire. Inthecentreof aroodrakshut forest, under a tree, ShiviF 
 frequently sits with his wife Parvulee. The fragrance of the parijatu flowers extends 
 £00 miles in all directions ; and all the seasons are here enjoyed at the same time. The 
 w iiids blow softly, filled with the most refreshing odours. At the extremities of this 
 heaven southwards and northwards Shivu has fixed two gates, one of which is kept by 
 Nilndee, the other by M "iha-kalu. A number of gods and other celestial beings con- 
 stantly reside here, among whom are Kartikeyu and Ganeshii, the sons of Shivu ; also 
 the female servants of Doorga, Jnya and Vijuya, eight nayikas, and sixty-four yo- 
 ginces, with bhootiis, pishachils, Shivu*sbull, and those disciples of Shivfi (sliaktus) 
 wlio have obtained beatitude, 'lire time is spent here in the fijstrvities and abomina- 
 tions of the other heavens. 
 
 • Sonini, cUiilng his trnveh in Greece ami Tiirkev, niailc a journey into ancient Maccflonla, and paid a vi;it to 
 momit Olympus, the abode of ihc gods. Il was llie middle ufjuly when this excursion was made, and allhougli 
 tlic liei:t was exireme towards ilje h.i^e of the. niounlaiii, as well as in the plain, fast masses of Snow rendered the 
 sunimil inaccessible. "Il u not asioaisliiiiL'/'saysSoanii, " thai the Greeks have placed the abode of the godson 
 an eminence which inortals cannot reach." The nvonks of the convent " who have soccecdcd them in this great 
 
 •elevation," confirmed what has i;ee« sometimes disputed, the perpelual permanence of ice and snow on the top of 
 Ui» niciuntain. With tlie exception of chamois and a few bears, there are hardly any quadrupeds to be seen beyond 
 the h;ilf of the height of Olympus. Birds also scarcely puss this limit. 
 
 I Eleocari!Us;;anitrus.
 
 Oe lilt GODS— BrSmha.'] OF THE HINDOO S. g9 
 
 SECTION IV. 
 
 Brumha. 
 
 AS has been already mentioned, Brumba, Vishnoo and Skivu derived their exist- 
 cuce from the one Brumbij. The Hindoo pundits do not admit tliese to be creatures, 
 but contend that they are emanations from, or parts of, the one Briunhu. 
 
 Brumha first produced the waters,, then the earili , next, from his own mind, he caus- 
 ed a number of sages and four females to be born : among the sages was Kushyupw, the 
 father of the gods, giants, and men. Froni Uditec were born the godsj from Ditee the 
 giants, from Kudroo the hydras, and from ViiKia, Guroorii and tTroonu. After creat- 
 ing these sages, who were of course bramhuns, Brtimha caused a kshiitriyu to spring 
 from his arms, a voishyu from his thighs, and a shoodru from his feet. In this order, ac- 
 cording to the pooranus, the whole creation arose. The Hindoo shastrus, however, 
 contain a variety of different accounts on the subject of creation. I have thought it 
 necessary to give this brief statement, as it seems connected with the history of this 
 god. 
 
 Brumha is represented as a man with four faces, of a gold colour j dressed in white 
 garmentf ; riding on a goose. In one hand lie holds- a stick, and in the other a kumun* 
 dnlao, or alms' dish. He is called the Grandfatlier (pita-muhri>of gods and men.* 
 
 He is not much regarded in the reigning superstition ; nor does any one adopt him. 
 as his guardian deity. "^ 
 
 The bramhuns, in their morning and evening worship, repeat an incantation con- 
 taining a description of the image of Brumha; at noon they perform an act of worship in 
 honour of this god, presenting tohim sometimes a single flower ; at the lime of a burnt 
 
 • Jupiter was calli;d ilie father and king of gods and men,
 
 ^30 HISTORY, LITERATURE, AND RELIGION, [P.uit iii. Chap, i, 
 
 oiTcring clarified buUer is presented to Brrmiha. In the month Magliu, at the full moon, 
 an earthen imageofthisgodis worshipped, with that of Shivu on his righthaud, and 
 (hat of Vi^^hnoo on his left. This festival lasts only one day, and the three gods arc, 
 (he next day, thrown into (he river. This worship is accompanied with songs, dan- 
 ces, music, &c. as at all other festivals ; but (he worship ofBrumhais most frequently 
 celebrated by a number of young men of the baser sort, who defray the cxpences by 
 a subscription. — Bloody sacriliccs are never offered to Brumha. 
 
 Briiniha, notwithstanding the venerable name of grandfather, seems (o be as lewd 
 as any of the gods. At the time that intoxicating spirits were first made, all (he gods, 
 giants, gundhfirvus, yakshns, kiiuiurus, &c. were accustomed to drink spirits, and no 
 blame was then attached to drunkenness: but one day Branihaj in a state of iiitoxica- 
 tion, made an attempt on the virtue of his own daughter, by which he incurred the 
 wrath of the gods. Some time afterwards, Brumha boasted in company, that he was as 
 great a god as Sliivu. Hearing what Bnunha had been saying, the latter inflamed with 
 anger was about to cutofTone of Brfimha's heads, but was prevented by the interces- 
 sions of the cissombled gods. Brumha complained to Doorga, who appeased liim by 
 saying, that Shiva did not attempt (ocnt off his head because he aspired to be greater 
 than he, but because he (Brumha) had been guilty of a great crime in endeavouring 
 to seduce his daughter. Brumha was satisfied w ith this answ er, but pronounced a 
 
 curse on whatever god, gtindhurvu, or upsura should hereafter drink spirits. 
 
 The above is the substance of the story as related in (he Miihabliarritri. Tiie Ivashee- 
 khunddof the Skunda pooranu says that Brumha lost one of his Iieads in the following 
 manner : This god was one day asked by certain sages, in the presence of Ivrutoo, a form 
 of Vishnoo, wlio was greatest, Brumha, Vishnoo, or Shivii ? Bnindia affirmed that he 
 was entitled to tliis distinction. Krfitoo, as a form of Vishnoo, insisted that the superi- 
 ority belonged to himself. An appeal was made to the vcdus ; but those books declared 
 in favour ofShivu. On licaring (his verdict, Brumha was filled with tagc, and made 
 many insulting remarks upon Shivu ; who, assuming the terrific form of Kalu-Blioiru- 
 ifu, appeared before Brumha and Krutoo, and, receiving farther insults from Brumlia, 
 •with his nails (ore ofToneof Brumha's five heads. Bnimha was now thoronghly hum- 
 bled, p,:)d with joined hands acknowledged tliat he was inferior to Shivii. Tlius thb
 
 Of tue GODi—Brumha.-] F T H E II I X D O O S. 81 
 
 quaricl betwixt the three gods was adjusted ; and ShLvu, the naked mendicant, was ac- 
 knowledged as Muha-devii, the great god. 
 
 Brrimhais also charged with stealing several calres from the herd which Kribhiiii 
 was fccJing. 
 
 This god assuming the appearance of a religious mendicant, is said to have appear- 
 ed many times on earth for diiiercnt purposes. Stories to this effect arc to be found 
 in several of the pooraniis. 
 
 The Mfihabharutii contains the following description of the heaven of Bruniha ; This 
 Leaven is 800 miScs long, 400 broad, and 40 high. Nariidii, when attempting to 
 describe this heaven, declared liimsclF utterly incompetent to the (ask ; that he could 
 not do it in two hundred years ; that it contained in a superior degree all that was in 
 the otiier heavens ; and that whatever existed in the creation of Brmnha on earth, front 
 the smallest insect to the largest auimal,.was to be fouud here, 
 
 A scene in the heaven of Brnmha : — Viihusputee, the spiritual guide of the gods, oir 
 a particular occasion ,^ went to the palace of his elder brother Ootut'hyri, and became 
 enamoured of his pregnant wife. The child in the womb reproved him, VrihTisputee 
 cursed the child, on which account it was born blind, and called Deerghu-tiima.* 
 "When grownup, Deerghu-tuma followed the steps of his uncle, and from his criminal 
 amours Goutumii and other Hindoo saints were born. Deeighu-tnma was delivered 
 from the curse of Vrihusputee by Yoodhist'hiru. 
 
 This god has many names, among which are the following: Brnmha, or, he who. 
 multiplies [mankind]. Almtibhoo, the self-existent-. Purumest'hee, the chief sa- 
 crificer.t Pita-muhu, the grandfather. Hiranyu-gurbhu, he who is pregnant with 
 gold. Lokeshuj the god of mankind, the creator. Chutoor-anunuj the four-faced.. 
 
 • From Beerghujiong; lumn, darlness. 
 
 t Tfat is, as the first brarah jn lie perlormcd all the great s:crifices of the Iliadoo I ivt. To evcrj sactllJce « 
 bramhun is necessary.
 
 3'^ mSTORY, LITERATURE, ano llELIGION, [Past iir. Cii.\r. ». 
 
 Dbafa, llic creator. Ulyii-yoncc, he ■who is born from the water-lily. Droohinu, he 
 V ho subdues the giants. Pifijnpritec, the lord of all creatures. Savitrce-piitee, tlic 
 bukband of Savitree. 
 
 SECT.'ON V. 
 
 Iiidru. 
 
 INDHU is called the king of heaven, and his reign is said to continue 100 years 
 of the gods, after wliich another person, from among the gods, the giants, or men, by 
 his own nierif, raises himself to this eminence. The sacrifice of a horse* one hundred 
 times raises a person to the rank of Indrfi, 
 
 The Sliree-bhaguvutu gives the following list of the persons who have been or will 
 be raised to the rank of king of the gods during the present kulpu : Hurec, Rochunir, 
 Sutju-jit, Trishikhn, Vibhoo, Miintrn-droomii, and Poorundiirri, the present Indrii. 
 To him will succeed Bulcc, ShrootUjShumbhoOj Yoidhrilu, Gundhu-dbama, Diviis-pu« 
 tee, and Shoochee. 
 
 Indru is represented as a white man, sitting on an elephant called Oiravntri, with 
 a ihuiMlcrbolt in his right hand, and a bow in liis left. He has ICOO cyes^ 
 
 The worship of Indru is celebrated annually, in the day time, on the 14th of the 
 lunar month Bhadru. The usual ceremonies of Avorship arc accompanied with sing* 
 ing, music, dancing, &c. In Bengal the greater number of those a\ho keep this fes- 
 tival are women ; in whose names the ceremonicsare performed by officiating bram« 
 Liins. It lasts one day, after which tlie image is tljro.vn itito the river. This festival, 
 which is accompanied by the greatest festivities, is celebrated all over Bengal; each 
 one repeating it annually during fourteen years. On t!ie day of worship, a few 
 
 • The horse, on aceoiint of li-.-osefuIivesiiii wnr, w as sac: i lieu J toMars.
 
 Or THE CODS— f/j^ri;.] OF THE IliNDOO?. S3 
 
 blades of doorva grass nre tied round the right arm of a man, and (he left of a woman. 
 Soni3 persons wear this string, which contains foji teen knots, for a nio t!i after the 
 festival is over. Fourteen kinds o^ fruits, fourteen cakes, Sec. must be presented to 
 the imao-e. This worship is performed for ihe purpose of procuring riches, or a, 
 
 house, or a son, or pleasure, or arc&ideuce after death in Indrii's heaven. 
 
 Indra is supposed to preside over the elements, so that in times of drought prayers 
 are addressed to him as the giver of rain. 
 
 He is also one of the ten gmrdian deities of tl.e earth, and is said to preside in the 
 east. To render the worship of any other god acceptable, it is necessary that the wo-- 
 ship of thc>e deities be previously performed, viz. of Indrfi, Ugnec, Yinnn, Noiritw, 
 Viiroonu, Puvunij, Eeshu, Unuatii, Kooverri,and Briimha; also that of ' the five deities,' 
 viz. Sooryi', Giinediu, Shivii, D jorga, and Vishnoo ; and of the nine planets, viz. 
 Ri'ivee, Somfi, Miingrji-, Boodhii, Vrihr-spntee, Shookru, Shrince, Rahoo, and Ketoo. 
 In consequence of this rule, a few ceremonies of worship are performed to Indru at the 
 commencement of every festival. 
 
 The pooranus and other writings contain a number of stories respecting this king 
 of the gods, who is represented as particularly jealous lest any persons should, by 
 (he performance of sacred austerities, outdo him in religious merit, and thus obtain 
 his kingdom. T > prevent these devotees from succeeding in their object, he gene- 
 rally sends a captivating female from his own residence (o draw aw.iy tiicir minds, and 
 thus throw them down from the ladder of religious merit, and send them back again 
 to a life of gratification among the dilusive forms of earth. But thai which en- 
 
 tails the greatest infamy on the character of (h!s god is, his seducing (he wife of his 
 spiritual guide Goutiiml. This story is related in the Ramayunu as follows : < After 
 receiving the highest honours from Prfiiniitee, (h^ two descendants of lifighoo, hav- 
 ing passed the night there, went towards Mifiiila. AVhen (he sages beheld at a dis- 
 tance the beautiful city of Janukn, they joyfully exclaimed <■ EKCcllenl ! excellent !' 
 Righuva, s?eing a h-Tmitage in a grove of Mit'hila, asked the chief of sages, ' What 
 solitary wilderness is this, O divine o:ie ? I desire to hear whose hermitage (his is, 
 beautiful, of impenetrable shad.-, and inhabited by sages.' Vishv.aniilrri liearing 
 
 E
 
 34 HISTORY, LITERATURE, AND RELIGION, [Paut ni. Ch ah j. 
 
 these words, in pleasing accents, tlius answered the lotos-eyed Ramu, ' Attend, 1 will 
 inform thee whose is this hermitage, and in what mniincr it became solitary, cursed 
 by the great one In his wrath. This was the sacred hermitage of the great Gouturau, 
 adorned with trees, (lowers and frnits. For many thousand years, O son of Rfighoo, 
 did the sage remain here witli Uhiilya, performing sacred aixsterities. One day, O 
 
 Ramn, the sage being gone far distant, the king of heaven, acquainted with the oppor- 
 tunity, and sick with impure desire, assuming the habit of a sage,* thus addressed 
 ITbfilya, ' The menstrual season deserves rcgaiKl,+ O thou **»***♦***»**« 
 
 't ***************** -**-*-M'Mi)t***»-M**'M**^vi****^*1!:tH^*-» 
 
 ****** *. This depraved woman, O afflicter of enemies, knowing Shnkrfi, j in tlie 
 di^guise of a sage, through wantonness consented, he being king of the gods. The chief 
 of ilie gods having perpetrated his crime, she thus adtlresscd him, ' O chief of gods, 
 thou hast accomplished thy design, speedily depart unobserved.. O sovereign of 
 the gods, effectually preserve tliyself and me from Goutfimu.' Indrn smiling, replied 
 to Uhfiiya, ' O beautiful one, 1 am fuHy pleased ; I will depart ; forgive my transgres- 
 sion.' After this, he, O Ramu, with much caution, left the hermitage, dreading (he 
 wratli of Goutumu. At that instant he saw Goutumn enter, resplendent with energy^ 
 and, through the power of sacred austerities, invincible cviMi to the gods :|| wet with 
 the waters of (he sacred (eert'hri,^ as the fire moistened with clarified butter,* lie saw 
 him coming (o the hermitage, laden with sacrificial wood, and the sacred koo&hii. Per- 
 ceiving him, Shukrii was overwhelmed with sadness. The sage clothed in virtue, be- 
 
 •Tlia* is, the habit ofGouiamo, Thii resembles Jupiter's seducing AJcmenaj the wife of Amiihytrion, in her 
 buiband's absence, m the liteiiess of Ampbjtrioii. 
 
 t ' According to the stiaslriis, sixteen days from i1ie appearance of the menses isreclic'nf'l the menstrual sea- 
 JOi). All connubialiintercourse is forbidden daring the Srst three of these day?. 'I'lie f,'iiilt incurred b_v a violation of 
 this rule, otithe first diij is eijual to that of aciimiual comaction with a female clmndalu, on the second day equ;ii 
 to the same act with a waihertroman, and on the third to the sa ue act with a female shoodrij.' 
 
 I A name of Indr'i, signifying strength. 
 
 II The Hindoos believe that the merit of worlis is such aslo bo siifricicnl to raise a person higher than thegod-j 
 themselves. 
 
 f Teeri'h'is arc ccrlain places f s^ceraed peculiarly sacred by the Hindoos. Balling in llieic places is retV-- 
 oned highly meiitorious. 
 
 * That is, the lire of the burnt offering.
 
 Of THE CODS— /h(/;w.] of the HJMDOOS. «6 
 
 te!clii)g (he profligate lord of the gods in the disguise of a sage, in dreadful anger thus 
 addressed him: 'O profiigafe wretch, assuming my form thou hast perpetrated tliis 
 crime : therefore become an eunuch.' At the word of tlie magnanimous and angry Gou- 
 tumTi, the thousand-eyed god instantly became an eunuch. Deprived of manly energy, 
 and rendered an eunuch by theanger of the devout sage, he, full of agonizing pain, 
 was overcome with sorrow.* The great sage, having cursed him, pronounced a curse 
 iiponhis own wife : * Innumerable series of years, O sinful wretch, of depraved heart, 
 thou, enduring excessive pain, abandoned, lying constantly in aslies, invisible to all 
 creatures, shalt remain in this forest. When Raniii, the-son of Dushiirut'hu, shall en« 
 ter this dreadful forest, thou, beholding him, shaft be cleansed from thy sin. Having, 
 O stupid wretch ! entertained him witiiout selfish views, thou, filled with joy, shalt 
 again approach mc without fear.' Having thus addressed this wicked woman, the 
 illustrious Goulumu, (lie great ascetic, abandoned this hermitage, and performed au- 
 sterities on the ple;«>ant top of Himuvut, frequented by the siddhiis and cLarunus.'t 
 
 • Tndrir was also guilty of stealing a liorsc consecrated by king Sugiiru, who was about 
 (o perform, for the hundredth time, the sacrifice ef this animal. 
 
 Ifidru, though king of the gods, has been frequently overcome in war : Jfeghu- 
 jiadu,! the son of Raviiuri, the giant, once overcame him, and tied him to the feet 
 of his horse. On condition of releasing the king of the gods, Bruraha conferred 
 
 on Meghii-nadii the name Indrfi-jit, that is, the conqueror of Irulru. He was called 
 Meghu-nadu because he fought behind a cloud (meghii), and this enabled him to 
 overcome Indrii, who, in the engagement, was unable to see him, though he had a thou- 
 sand eyes. 
 
 Kushyupu, the sage, once performed a great sacrifice, to which all the gods were 
 invited. Indru,-on his way to the feast, saw (C,000 dwarf branihiins trying in vain 
 
 • Other accounts say, Oint Gnutunm imi)rtn"pfl a ilmuiand femak* raarlss iijion hhn as proofs of his criraf , and 
 tliat Iiulm was so a^ljamed, that he petilioncd Couluniu to deliver liim rroiu his disgrace. Itic sagfi tLcreforei 
 
 cl>aii|;cd these marks into eyi:s, and hence Indrii became the Ihousand-ejed god. 
 
 t Carey and Marshinan's translation of the Kamayiinii, «ol. I, page IC'S; 
 
 t- Tills word signifies thunder. 
 
 E 2
 
 31 IIISTOllY, LITERATUllF, a^d RELTGION, [r.Anr ni. Cuap. t, 
 
 to cross a cow's fooistcp which was filled with water ; and liad tho misfordine to laugh 
 at these pigmies, at whioli tiiey were so incensed^ lliat tlicy rcsolvtd to make u new 
 Indrri, who should conquer him and take away his kingdom. I idru was so frighten- 
 eil at these C0,000 pigmy bramlniiis, who could not get over a cow's footstep, that lie 
 entreated Brumha to interfere, who saved him from their wrath, and continued him on 
 his throne. 
 
 Description of Umiiravii!ce, the residence of Jnih%from the MuhabkartHu i This hca- 
 Tcn was made by V'ibhwu-kuima, ihe architect of thsgods. It is 800 miles in circum- 
 ference, and 40 miles high; itspdbrs arc composed of diamonds; all i(s elevated seats, 
 beds, &c. are of gold ; its palaces arc also of gold. It is so orniimeiiled with all kinds of 
 precious stones, jasper, chrysolite, sapphire, emeralds, &c. &c. th.it it exceeds in splen- 
 dour the brightness of twelve suns united. It is surrounded w ilh gardens and forests 
 containing among other trees theparijatu, the fragrance of the flowers of which extends 
 800 miles, that is, fills the whole heaven.* In the pleasure grounds are pools of wa- 
 ter, warm in winter and cold in summer, abounding with fish, water-fowl, water-lilies, 
 &c. the landing places of which are of gold. All kinds of trees and flowering shrubs 
 abound in these gardens. The winds arc most refreshing, never boisterous ; and (he heal 
 of the sun is never oppressive. Gods, sages, TipMiras, kinnnrus, siddhii«, saddhyus, de- 
 vurshees, brrimharshees, rajrirshees, Vrihrisputec, Shookri, Shi'mee, Doodhu, the winds, 
 clouds, Oiraviitfi, (Iiulru's eleplumt), and other celestial beings, dwell in this heaven. 
 The inhabitants ai-e continually entertained with songs, dances, music, and every spe- 
 cies of mirth. Neither sickness, sorrow, nor sudden death, are found in these re- 
 gtoriR, nor are its inhabitants affected with hunger or thirst. When the god Narudu 
 was bitting in an assembly of princes at king YooiIhisfhiiuV, the latter asked him whe- 
 ther he had ever s?cn so grand a scene before, Narndii, after some hesitation, declar- 
 ed he had 1x;hcld a scene far more splendid in IndnVs heaven, of which he then gave 
 the above account ; but confessed that the place exceeded all liis powers of descrip- 
 tion. 
 
 A srene in IndriCs heaven :— On a certain occasion an assembTy of the gods was held 
 in this placn, at which, beside the gods, Nartidu and the rishees, the gnnus, dfikshus, 
 
 • II is a curious fact , llial lli..u{;U this flower is so celebrated in tUc pooraniis for Its fragrance, it has no scent ut nil.
 
 Of ■nimoDi—Indru.'] OF THE UINDOOS. 37 
 
 giindhrirvns. &c. were present. "NVhlle (he courtezans were dancing, and (be kinriHrls 
 singing, Ihe whole assemhiy was filled with (lie liiylicst pleabure. To crown their 
 joys, the go:Is caused a shower of flowers to fall on the assembly. The Ling of th& 
 gods, IjL'ing (he mcst dlslinguiihed personage present, first look up a flower, and, after 
 holding it to his nose, gave it (« a bramln'in. The assembled gods laughing at 
 the bramhrm for receiving what ladrii had used, he went home in disgrace ; but curs- 
 ed Iiidrn, and doomed him to becomeacat in the house of a person of the lowest cast. 
 Sudtlcnly, and unknown to all, he fell from heaven, and became a cat in the house of 
 a hunter. After he had been absent eight or (en days, Shuchee, his wife, became very 
 anxious, and se.it messengers every where to enquire for her husband. The gods also 
 said among themselves, 'What is become of ladiii ? — A total silence reigns in his pa- 
 lace, nor arc we invited to the dance and the usual festivities ! What can be (he mean- 
 ing of this ?' — All search was in vain ; and the gods assc iibled to enquire where he was ? 
 They found Shfxhee in a state of distraction, of whom Briimha enquired respecting the 
 lost god. At length Briimha closed his eyes, and by the power of meditation discover* 
 ed that Indrii, h iving offended a bramhiin, had become a cat. Shfichie, full of alarm, 
 asked BrTimha what she was to do ? lie told her to go to the house of the bramluin, and 
 obtain liis favour, upon which her husband would be reslorid to her. Shiichee obeyed 
 the directions of Brfirnba, and went to the house of llh; bramhun^ who was at length 
 pleased with her attentions, and ordered her to descend (o the earth,.and goto the house 
 of the hunter, whose wife would (ell her what to do (hat her husbaiid might be restor- 
 ed to his throne in heaven. Assami ig a human form,.shc went (athe house of the hun- 
 ter, and, looking at (he cat, sat weeping. The wife of the hu iter, struck wiih the di- 
 vine formof Shnchij?, enquired with surprize who she was. Sh.ichee hesitated, and 
 expressed her doubts whether thehuntcv'swifj would believe her if -he d.cl.ircd her 
 real name. At length she confessed who she was, and, pointing to the ca' .declared that 
 that was her husband, Indrfi, the king of heaven ! Tiie hunter's wife, petrified with 
 astonishment, stood speechless. Shiichee, after some farther discourse, said,, she had 
 been informed that she (ihe hunter's wife) alone could assist her in ob'aining ihe deli- 
 verance of her husband. After some moments of reflection, this woman diiectcd Shu- 
 chee to perform the Kalika-vrudi. She obeyed ; and poor Indn'i, quitting the form 
 of the cat, ascended to heaven, and resumed his place among the gods. iNo doubt he 
 took care in future not to offend a bramiifin. 
 
 357303
 
 "38 HISTORY, LITEllATURt:, and RELIGION, [Partiii. Ciiii-.i. 
 
 Another scene in t'lu h( i:tn nf Jiidrii. from the Shrel-bhaguvutu.— On a. certain oc- 
 casion, the heavenly cou ti'z.in^ and oflicrs were dancing before the gods, when Indru 
 was so charmed with the dancing, and the person of Oorvnshee, one of tlie courtezans, 
 that he did not perceive when his spiritual guide Vrihusprrtec entered the assembly, 
 and neglected to pay him fhe usual "honours. Vrihusputee was so incensed at 
 this, that he arose and left the assembly. The gods, perceiving the cause, in (he ut- 
 mcst consternation,* went to Iiid.u, and made hiniacquainted with what had passed. 
 The latter intrc.ifed the gods to join him in seeking for the enraged Vriluisputce ; but 
 the spiritual guide had, by the power ofyogn, rendered himself invisible. At last 
 they found the angry gooroo in his own house, and fhe gods joining their petitions in 
 those of Indru entreated that the offence might be forgiven. Vrihusputee declared ihxt 
 he had for ever rejected Indrfi, and that his resolution would not be changed. In- 
 dvr, offended that for so small an offence he should be so harshly treated, declar- 
 ed that he would make no farther concessions, but seek another religious guide. 
 The gods approved of his resolution, and advised Iiim to choose Vi^hwiJ-ro6p^I, a 
 giant with three lieads. In process of tiinc, at the suggestion of his mother, Vish- 
 wu-roopn began a sacrifice to procure the increase of the power of the giants, the 
 natural enemies of the gods. Indru heard of this, and, hurling his thunders oa 
 
 the head of the faithless ])riest, destroyed him in an instant. The father ol Vish- 
 
 Wj-roopu heard of his son's death, and, by t lie merit of a sacrifice, gave birth to a 
 giant, at the siglit of whom Indru ilcdto Brrimlia, who informed (he king of the gods 
 that this giant could not be destioyed by all his thunders unless he could persuade 
 Dudheechee, ai^age, to renounce life, and give him one of his bones. Tlie sage 
 consented, and by the power of yogu renounced life ; when Vishwiikurma made (his 
 bone into a thunder-bolt, and tiic giant was destroyed. But immediately on his death, 
 a terrific mons'.cr arose from the body to punisli Indru for his bramhunicide. Wher- 
 ever the king of the gods fled, this monster followed him w ith his mouth open, leculy 
 to swallow him up, till Indru took refuge in a place where the monster couhl not ap'^ 
 proachhim; however he sat down, and watched the trembling culprit. After some 
 time the gods began to be alarmed : there was no king in heaven, and every thing was 
 falling into complete disorder. After consultation, they raised to the throne of hca- 
 
 • ^ It ndoo considjrs iljc ar.ger of h's spiritual guiJe as the greatest passible misfortunr.
 
 Oe THE GODS— /«rf. <:'.! OF THE HINDOO 3. 39 
 
 ven ill his bodily state, Naliooshu, who had performed the sacrifice of a horse oiie 
 hundred times. When Nubooshu enquired for Slu'ichee, tlie queen of heaven, he 
 found she was in the parijritu forest. He sent for her ; but she declared she would not 
 come, as he had a human and not a divine body. The messengers remonstraied with 
 her, but she fled to Brumhii, who advised her to send word to the new Indrii, tliat she 
 would live with, him^ if he would come and fetch lier with an equipage superior to 
 whatever had been seen before in heaven. Tliis message was conveyed to the 
 
 new Indrn, who received it with much joy, but took several days to consider ia what 
 way he should go to fetch home the queen. At last, he resolved to be carried to her in 
 tlie arms of some of the principal sages. As the procession was moving along, the 
 king, in his excessive anxiety to arrive at the parijatu forest, kicked the sacred lock of 
 hair on the head of Ugustyii, who became filled witli rage, and, pronouncing a dreadful 
 curse on the new Lidrii, threw him down, and he fell, in the form of a snake, upoa 3 
 mountain on the earth i—Vishnoo, preceiving that one Indru was kept a prisoner, and 
 that another had been cursed and sent down tolhc earth, resolved to find a remedy for 
 this evil, and cursing the monster who had imprisoned the former king cf the gods, re» 
 itoredhim to his throne and kingdom. 
 
 Another scene in India's heatrn, from the MuKabhm\.lu : — Narildu one daj' calletl 
 at KrishniiV, having with him a parijatu flower from the heaven of Indru. The fra# 
 grance of this flower filled the whole place with its odours. Narulii first called oa 
 Rookminee, one of Krishnii's wives, and oflfired the flower to licr. S'.ie recommend- 
 ed him to give it to Krishnu,,that he miglit dispose of it as he diose. He next went 
 toKrislinu, who received him with gre;»t respect: 'Well — Narridii — yow are come 
 after a long absence : What flower is fh;U ! 'Can't you tell by i(s fragrance J' 
 said Narudii, ' It is llie parijatu : I brought it from Indni's garden ; and I now pre- 
 sent it to you.' Krishna receiveil it with pleasure, and, after some further conver- 
 sation, Naruda retired into another part of the house ami v.atched Krishnij, to sec 
 to which of his wives he Vrouhl give this flower^ that lie might excite a quarril ia 
 KrishmVs family, and ultimately a war betwixt Krishuu and Indrii. Krishnri, 
 
 Jlfter Narudu had retired,, went to Rookminee, and gav« the flower to her, warning 
 her to keep it secret, lest Sutya-bhama (another of Krislir.u's wives) should hear of it. 
 As sjoa as Naiudfi saw to whom Krishna had given the flower^ he paid a visit to
 
 -10 II I S T R Y, L I T E R A T U R E, and U E L I G I N, L^art in. Cmap. t. 
 
 Sulyu-bhama : she received liim wllli great attention, and, after the first compli- 
 ments were over, Nanuiri fslcUeJ a deep sigh, wliicli Sufja-bhama iiolicing, cnquir* 
 cd the cause. He seemed to answer witli reluctance, which made Stilyu-bliania still 
 more inquisitive. He then ajknowledgrd that his sorrow was on her nccount. Her 
 anxiety was now inflamed to the higliest de<;-ree, and s!ie begged him to (ell her witliout 
 delay wliat lie meant. ' I have always considered you,' says NarKd/, 'as tiic moit be- 
 loved wife of Krishnu. The fame ofyour happiness has reached heaven itself ; but from 
 what I have seen to-day, I suspect that this is all mistake.' * ^^ liy ? — Why ?' 
 asked Sutyu-bhama most anxiously. Narudii then unfolded to her, in the most 
 
 cautions manner, the story of the flower : * I brought from heaven,' says he, ' a 
 parijafu flower ; a flower wliich is not to be obtained on earlli, and gave it to Krish- 
 nu. I made no doubt but he would present it to you ; to wliom else should he pre- 
 sent it ? But instead of that he went secretly to the apartments of IJookminee, rnd 
 gave the flower to her. V/here then is his love to you ?' — S.ilyu-b'.iama asked 
 what kind of flower this wa*^. Nariidii declared that it was not in his power to de- 
 scribe it. * Do you not perceive,^ said he, * its odours ?' ■* I perceived,' said Sut- 
 yu-bliami, *lhe most delightful fragrance, but I thought it was from your body.' 
 Narudri declared that his body was oflcnsivo, and that it was the parijatu that dif- 
 fused ils odours all around. ^Bit,' says he, 'when jou see Krishnrr, askhitn 
 to let you look at if."* 'And do you think then,' said Srilyu-bhama, ♦ that I sliall 
 cpeakto Krishna, or see his face, any more!' — 'You are right,' said Narridj : 'he 
 did not even let yo'i see so precious a jewel ; but secretly gave it to another.'— 
 The enraged Sii'yu-bhama mule the most solemn proicitations that she had done 
 •with Krishnii lor ever. N irridii praised her for her resolu ion, but h ntcd, that if she 
 ever did make uplhc matter with Krishnu, she slionld insist upon his fetching one 
 of the trees from heaven, and giving it to her. Niruiri having tlius laid t!ie founda- 
 tion of a dreadful quarrel betwixt Krislmu and his wife, and of a war with Ii.dru, 
 
 withdrew, and S.ityij-bhama retired to the house of anger.* Some days after 
 
 4liis, Krishnu went to secSulyu-bhamT, bat could not find her; on asking the "^er- 
 Tants, they told him that she had on some accolint retired (o the house of anger. Not 
 Icing able to discover the cause, he weal to her, and made use of every soot'.iingex- 
 
 •*^ h juit set apart C\>t an angry wife, where sbc retirct till ter husbaad reconciles biniJo!f to her.
 
 Or THE CODS— /;»//«.] OF THE HINDOOS. 41 
 
 pression ; but in vain. At last he threw himself at her feet, when, after many entrea- 
 ties, she consented (o be reconciled, on condition that he should fetcli one of the 
 trees from heaven, and plant it in her garden. This he engaged to do, and sent Guroo- 
 ru to Indra with his respects : bat commissioned Grirooru in case of rifusal to threaten 
 him with war ; and if ihis did not avail, (o add that Krishnii Avould come and trample 
 on tlie body of his queen, overturn Lis throne, and take the tree from him by force. 
 Neither the entreaties nor threats of Krislinu moved Indru ; who, on the contrary, sent 
 him a defiance. Krishna, on the return of Gurooru, collected his forces, and invaded 
 heaven. Dreadful havock w as made on both sides. All the heavens were in a state of 
 frightful uproar ; and the gods, full of alarm, advised Indnito submit, as he would 
 certainly be overcome. At length Krishnii let fly a weapon culled Soodfirshunn, w hicU 
 pursued the foe wherever he went. The gods again exhorted Indrii to sue tor peace, 
 to prevent his immediate destruction : he at length took this advice, and submitted tu 
 the enraged Krishuu, w ho carried oil" the tree iu triumph, and appeased his jealous wife 
 bulyiibhama. 
 
 The following are some of the names of this god : Indra, or, the glorious. — Miiroo* 
 twan, he who is surrounded by the winds. — Pakii-shasiinri, he who governs the gods 
 with justice. — Poorooh55tn, he who was invited to a sacrifice pcrtormed by king Poo- 
 100. — Pooninduri, he who destroys the dwellings of his enemies. — Jislinoo, ihe con- 
 queror. — Shukrii, he who is equal to every tiling. — Shutumunyoo, he who perform- 
 ed a hundred sacrifices.— Divuspntee, the god of the heavens. — Gotnibhid, he who 
 dipt the wings of the mountains.* — Biijree, ho who wields the thunder-bolt. t — A'ri- 
 trtha,he who destroyed the giant Vritr i. — \'risha, the holy. —Soorn-putee, the king 
 of the gods. — Biilaratee, the destroyer of Biih;, a giant. — Hiirilulyu, he who is drawn 
 by yellow horses. — Nfimoochisoodaaw, the destroyer of Numoochee, a giant. — Siin- 
 kriiiidunii, he who causes the wives of his enemies to weep. — Toorashat, he who is 
 
 • It is said, tliat formerly the inonntains liaj wings and I'uat lliej flew into all parts of ibe earth and crusUed ta 
 atoms tovrns, cities, &c. 
 
 t In tliis Indifi resembles Jiipiier Fulmiuator. 
 
 F
 
 42 HISTORY, LITERATURE, AND RELIGION, [Part m. Cuap. r. 
 
 able to bear all tilings.— Mcghu-valuiiiti, be who rules on the clouds. —SuUusraksliiiji 
 lie who has a thou&aiid eyes.* 
 
 SECnON VI, 
 
 jrj/u.i 
 
 THIS n-oJ is said to be the sou of Ku'^lijiipii, (lie progenitor of gods and men. Ho 
 is represented as a darli-red man, witli three eyes, and four arms ; in two hands he 
 Iiolds the water-lily ; with anotiier he is bestowing a blessing, and with the other for- 
 bidding fear. He sits oii a red water-lily, and rays of glory issue from his body. 
 
 Thebramliuns consider Sooryii as one of the greatest of the gods, because in glory 
 be resembles the one Brurahu, who is called tejomuyu, or the glorious. In the vedus 
 also this god is much noticed : the celebrated incantation called thcgayutree, and ma- 
 ny of (lie forms of meditation, prayer, and praise, used in the daily ceremonies of the 
 bramhuns, are addressed to him. lie is at present worshipped daily by the bramhuns^ 
 when flowers, water, &c. are offered, accoiupanied with incantations. 
 
 On a Sunday,. at the rising of (he sun, in any month, but cs^ecialljf in (he montlt 
 Maghn, a number of persons, chiefly women, peiforni the worship of Souryii. I 
 shall give an account of this worship in the words of a respected friend : "■ The sun 
 is annually -worsiiippcd on the (Irat Sund;\y in the month Maghii. The name of this, 
 vorship is called Dhurmii-bhaoo, or Sooryfi-bliaoo. The ceremonies vary indill'erent 
 places, but in this district the women appear (o be the principal actors ; though none arc. 
 excluded,, and even Mfisrilmans are so far hindooized as to join in the idolatry. I saw 
 it once t.Uus conducted : At the dawn of the morning a great number of oiFerings were 
 carried into the open field, and placed in a row. The ofierings consisted of fruits, 
 sweetmeats, pigeons and kids. A sin:dl pot w as placed by each person's oflering, con- 
 
 • Mr. VVilUus cuiibid'^rs luUiu, with liis thousand eyesj as a deification of iht- htavens. 1 The Sunw
 
 Of THt CODS— SJ Jrj/K.] OF THE HINDOOS, (3 
 
 taining about a pint and a half of water. A device made of a waf er-planf , a species of 
 MilHngtonia, intended to represent the Sun, was placed on the edge of the pot, and a 
 small twig of the mango-tree, witii a few leaves on it, put into if, as people in England 
 keep flowers. The pot with all its appendages represented the sun, perhaps as the 
 vivifier of nature. By each offering also was placed — what shall I call it, an incense- 
 altar, or censer railed dboonachee. It resembled a chafling-dish, made of copper, and 
 stood upon a pedestal about a foot long. It contained coals of fire, and a kind of 
 incense from time to time was thrown into if , principally the pitch of the salu-trec, 
 called dhoona. Near each offering was placed a lamp which was kept burning all d;iy. 
 The women also took their stations near the offerings. At sun-rise they walked four 
 times round the whole row of offerings, with the right hand towards them and the 
 smoking dhoonachees placed on tlieir heads, after which they resumed their stations 
 again, where they continued in an erect posture, listing the whole day, occasionally 
 throwing a little incense into the dhoonachee. Towards evening the bramhnn wiio at- 
 (f iided the ceremony threw the pigeons up into the air ; which, being young, could 
 not fly far, and were scrambled for and carried away by the crowd. The officialin" 
 bramhun perforated the ears of the kids with a needle ; after which they were seized by 
 the first person who touched them. About sun-set the offerers again took up the smok- 
 ing dhoonachees, and made three circuits rouiul the rows of offerings. After this the 
 offerings and lighted lamps were taken away by their respective owners, who threw the 
 lamps into a pool of water.' 
 
 Women frequently make a vow to Sooryn to worsliip him, on condition that he give 
 — to one, a son ; to another, riches ; to another, health, &c. Some perform these cere- 
 monies after bearing a son. This worship is sometimes attended to by one woman alone j 
 at other times, by five, six, or more in company. 
 
 SooryiT and the other planets are frequently worshipped in order to procure health. 
 This iUellindoos call a sacrifice to the nine planets, when flowers, rice, water, a burnt- 
 sacrifice, &c. are offered to each of these planets separately. It is said, fluil (wo or 
 three hundred years ago, Muyoorii-bhiittii, a learned Hindoo, in order to obtain a cure 
 for the leprosy, began to write a poem of one hundred Simgskritu verses in praise of 
 
 F 2
 
 44 IIISTORV. LITERATURE, AVD RELIGION, [Part m. Chap. t. 
 
 Sooryn ; and that by the time he had finislied the last rerse he was restored to heallh. 
 These verses have been published under the title of Sooryu-shutuliri, the author at the 
 close "■iviii"' this account of his cure. Sometimes a sick person procures a brarahun to 
 rehearse for him a number of verses in praise of Sooryu, ofl'cring at the same time to Ihij 
 <rod, rice, water and juva* flowers. If (he person be very ill, and a man of property, 
 he emplovs two or three bramhiiiis, who repeat as many as a Ihous nd verses. This 
 ceremony must be performed standing in the sun : when a thousand verses are rehearsed, 
 the recitation occupies more than a day. The origin of this method of obtaining re- 
 lief from sickness is ascribed to Shambu, the son of Krishnu, one of the most beautiful 
 jouths in the three worlds, who was directed in a dream to repeat, twice a day, the 
 twenty-one names of Sooryu then revealed to him. 
 
 The persons who receive the name of Sooryu, and adopt this god as their gunrdiaa 
 deity, arc called Souiiis : they never eat till they liave worshipped the sun, and when 
 the sun is entirely covered with clouds (licy ftst. On a Sunday many Sourus, as well 
 as Hindoos belonging to other sects, perform, in a more particular manner, the wor- 
 ship of this idol, and on this day some of them fast. 
 
 The Ramayunii contains the following story respecting Soory", Urmooman"!, Sec. 
 In the war betwixt Kama and Ravrmu, an arrow discharged by Piivrin'i pierced tlie bo- 
 dy of Lukshmanfi : R.imuandallhis friends were exceedingly alarmeJ for the life of 
 1 .'iikshmiinij ; the physicians tried all (heir efforts in vain. At last one physician declared 
 that if four kinds of leaves could be brought from the mountain Gundliu-madhruia, 
 and applied to the wound, Lukshmrinu might probably be restored to health. Tlie 
 god who bad given this arrow to Ravunu Jiad declared, that whoever was woundci 
 with it in the night should not recover if a cure were not obtained before day-light. It 
 Was night when tlie wound was inflicted, but Iirinoomanii engaged to bring the leaves 
 before morning. To secure tlie fulfilment of his promise, he leaped into the air, and 
 alighted on the mountain ; but searched in vain for tiic medicinal leaves. While 
 in his search, llavunri, who had heard what was going forward, sent Sooryu to arise on 
 the mountain at midnight. Ilfinoomanri, in a rage, leaped up and seizing Sooryii's cha» 
 
 • Ilib'.scus rosa Sinensis,
 
 OfTaECODS— S5J;>7.] OF THE HINDOOS. 45 
 
 riot wheels, placed the blazing god uader his arm and the mountain on his head, and 
 carried them to the camp of Ramfi, where the friends of Lulishmunu searched out the 
 plants, applied the ica^'es, and restored him to health ; after which Ilijaoomauu permitted 
 Soorj u to depart. 
 
 Soorju has two wives, Savurna and Chaya. The former is the daughter of Vishwu- 
 Ivurraa. After their marriage, Suvfirna, unable to bear the power of his rajs, made aa 
 imige of herself; and, imparting life to it, called it Chaya,* and left it with Sooryfi. 
 She then returned to her father's house, but V^ishwrikurma reproved his daughter for 
 leaving her husband, and refused her an asylum ; but promised that if she would rc« 
 turn, he would diminish the glory of Sooryii's rays. Si'ivurna resolved not to return, 
 and, assuming the form of a mare, fled into the forest of Dundiiku. Chaya and Yurau, 
 whom Suvurna had left with Soory a, could not agree ; and Ynmii one day beating Cha- 
 ya, she cursed him, so that he has ever since had a swelled leg. YiJmii, weeping, went 
 to his father Sooryu, shewed him his leg, and related what had happened ; upon which 
 Sooryii began to suspect that this woman could not be Suvurna, for no mother ever curs« 
 cd her own son, and if she did, the cur»e could not take effect. He immediately pro- 
 ceeded to tlie house of his father-in-law, who received him with great respect, but un- 
 perceived gave him a scat consisting of difterent sharp weapons, by whicli he became 
 divided into twelve round parts. Sooryu was enraged, and could not be pacified till his 
 father-in-law informed him that his daughter, unable to bear the glory of his rays, had 
 forsaken him. On enquiring where she was gone, the father said he had sent her back 
 to him immediately on her arrival, but that where she now was he could not say. Soor- 
 yu, by the power of dhyanii,"! perceived that Suvurna had become a mare, and was 
 
 gone into some forest. The story here becomes too obscene for insertion. • 
 
 Sooryii and Suvurna in theforms of a horse and amare had twochildren, to whom they 
 gave the names of Usiiwinee and Koomara.ij: When Sooryu returned to luspalace, 
 Le asked his wife who this woman (Chaya) was. She gave him her history^ and pre- 
 
 • This word means a shallow. 
 
 t W'hen the old Hindoo ascetics wished to aicertain a fact, they performed what Is cal'ed dhj an9i V.r. they shot 
 their ejes.aod began tumi-ditate, when, it is said, Ihj information ihej sought was revcaltd to tlicm. 
 
 t That is, (be suns of a marc : thcs; are now phvslciani to tliegods.
 
 46 HISTORY, LITERATUUE, AND RELIGION, [Part iii. Ciur. i. 
 
 sen(ed ber to liim as Lis wife, and from tliat time Chaya, was acknowledged as Sooryu's 
 second wife. 
 
 There are no temples dedicated to Sooryn in Bengal. The heaven of this god is 
 called Soorjn-loku. A race of Hindoo Kings, distinguished as the descendants of the 
 sun, once reigned in India, of which dynasty Ikshwakoo was the fiist king, and Ilamfi 
 the sixty-sixth. 
 
 The following are the principal names of Sooryu : Soorii, or, he who dries up the 
 earth. — SCoryfi, he who travels, he who sends men to their work. — Divadfishatma, he 
 who assumes twelve forms.* — Divakiiru, the maker of the day. — Bha&kui u, the creator 
 of the light. — VivuswLit, the radiant. — Siiplashwu, he who has seven horses in his cha- 
 riot. — Vikurttiinn, he who was made round by Vishwukurmain his lallio. — Urkij, the 
 maker of heat. — Mihin"], he who wets the earth. t — Pooslumii, hewho cherishes all.— 
 Dyoomunee, he who sparkles in the sky. — Turunee, the saviour. — Mitru, the friend 
 of the water-lily.:}: — Gruhfiputce, the lord of the stars. — Siihiisrangshoo, the thousand- 
 rayed.— Ruvee, he who is to be praised. 
 
 SECTION vn. 
 ■Gixntsfiu.. 
 
 THIS god is represented in the form of a fit short man, with a long belly, andaa 
 elephant's head.§ He has four hands; holding in one a shell, in anotlicr a chnkriij 
 
 'Alluding to lils progress thron^l: tlie twelve signs. 
 
 t The Soorvi3-4hijti5:,usajs,llis sun draws up the waters from tie carlh, nnd tlicn lets (hcmnill in showers again. 
 t At the rising of ite sun tliis flo.vir expauds itself, and when the sun retires shuts u^> its lea»«s tgain. 
 
 « Sir W. .Tones calls GSneshii the god of wisdoin, and refers, asa proof o( It, to his haviiig an elephant's head. 
 I cannot f.iid, however, tli.,lthis gud iscojisidered b^ any oflhe Hindoos as irupeil^ the pod of wisdoir, forthtujh 
 lie IS said to give knowledge to those » ho worship him lo obtain it, this is what is ascribed also to ot;ier gods. The Hin- 
 doos, in geuiral, 1 berieie, consider the elephant as a stupid animal, aiid it is a bilir? reiwoof lo be called as stupid ai 
 au elephant.
 
 Of rilTi coos— Guneshii.'\ OF THE HINDOOS. i? 
 
 in another a club, and in the fourth a water-lily. lie sits upon a rat. In an ele- 
 phant's head are two projecUng teeth, but in Guaeshu's, only one, the other having 
 been torn out by Vishnoo, when, in the form of Pnriisoo-ramri, he wished to have an 
 interview with Shiv'o. Ganeshri, who stood as door-keeper, denied him entrance, upon 
 which a battle ensued, and Piu\isoo-raraii beating him, tore out one of his teeth. 
 
 The work called Ganeshu-khrindu contains a most indecent story respecting the 
 birth of this god, which, however necessary to the history, is so extremely indelicate 
 that it cannot possibly be given. It is mentioned in this story, that Doorga cursed 
 tlie gods so that they have ever since been childless, except by criminal amours with, 
 females not their omu wives. 
 
 AVkcn it was known that Doorga had giren birth to a son, Slinnee, and the rest" 
 of the gods went to see the child. Slumee knew that if he looked upon the cliild it 
 would be reduced to ashes, but Doorga took it as an insult that he should hang down 
 Lis head, and refuse to look at her child. For some time he did not rcgardher reproofs ; 
 but at last, irritated, he looked uponGiineshri, and its head was instantly consumed.* 
 The goddess seeing her child headless. t was overwhelmed with grief, and would have 
 destroyed Shunee ; but Briimha prevented her, telling Shunee to bring the head of the 
 first animal he should find lying with its head towards (he north. He found an elephant 
 in this situation, cutoff its bead, an^l fixed it upon Gilneshu, who then assumed the 
 shape he at present wears. Doorga was but little soothed when she saw her son with 
 an elephant's head. To pacify hir, BrmnLa said, that amongst the worship of all the 
 gods that of Guncshii should for ever bear the preference. In the beginning of eve- 
 ry act of public worship therefore certain ceremonies are constantly performed in ho- 
 
 Tlii? propcrtj is ascribed to Shunee, (Salnrnjto point out, no douM, llje supposed baneful infhience oi this pla- 
 ^!' '^.'"! '"'■"''''" ""^ '"*'''<= of Saturn's devouring all his male cliUcirea. The Raraayanu contains a story respecting 
 Dushbrnt'l uandShJiiee.inwhichitissaiil. lhalDi-shiirr;fliK was once angry with this god for preventing lUc fall of 
 tain in his knigdom. He a!c?nt;-d his chariot to male war with him, when Shjree, by a .ingle glance of his eyes, set 
 «hf king's chariot on iire, and Drishirjfhu, in the most dreadful state of alarm, fell from tha sliet. 
 
 t One cause of this misfortune is said to be this : Doorga had laid her child to sleep with its bead to the north,. 
 ^l.ich „ f„tb)dden by the slmstrS. The Anhiku-l Uwu declares, th it if a person sleep w.th his bead to the can, 
 he «dl be ncli; .f to the south, he will hare |,ng life; i( ta the uoith, he will die ;aud if 10 the «c,(, (escepl «Ueo 
 eoajouroeyj he wiU have misfortunes .
 
 48 HISTORY, LITERATURE, AND RELIGION, [P.uit ni. Cuap. r. 
 
 nour of Guneshu.* Not only is Guneshu thus honoured in religious ceremonies, but 
 in almost all civil concerns he is particularly regarded : as, when a person is leaving 
 his house to go a journey, he says, ' Oh ! thou work-perfecting Gunebht"!, grant me 
 success in my journey : Gunesiui ! Guneshu ! Guuebhu 1' — At the head of every letter, 
 a salutation is made to Guneshu. f When a person begins to read a book he salutes 
 Giineshi'i; and shop-keepers and others paint the name or imnge of this god over the 
 doors of their shops or houses, expecting from his favour protection and success. 
 
 No public festivals in honour of Giineshu are held in Bengal. Many persons how- 
 ever chusc him as their guardian deily ; and are hence called Ganfipiilyus. 
 
 At Ihc full moon in (he mon(h Maghri, some persons make or bay a clay image, 
 and perform the worship of Guneahfi, when the officiating bramhua performs the ce- 
 remonies common in the Hindoo worship, prescnlin7 offerings to the idol. This god 
 is also worshipped at considerable length at the commencement ofa wedding, as well as 
 when the bride is presenled to the bridegroom. Great numbers, especially from (he 
 '\Ves(ern and Southern provinces, celebrate (he worship of Grmeshuon (he 4thof (he 
 new moon in Bhadru, when several individuals ineach place subscribe and defray the 
 expence. Many persons keep in (heir houses a small metal imnge of Guiiehu, place 
 it by the side of (he sb ilgiamil, and worship it daily. At otiicr (imes a burn(-oQ"ering 
 of clarified bu(ter is pre!>en(ed to (his idol. Stone images of Guneshu are worshipped 
 daily in (he temples by the sides of the Ganges at Benares j but 1 cannot find that 
 there are a:iy temples dedicated to him in Bengal. 
 
 Gune-ha is also called Iiriridra-Gtm^ihu. This name seems to have arisen out of 
 the following s(ory : When Doorga was once preparing herself for bathing, she wiped 
 off '.he (urnierick, &;c. with oil, and farmed a kind of cake in her fingers.:}: This 
 
 • It » ill occur to the reader, that ia all sacrifices among Ihe Romans praj'crs were first offered to Janus. 
 
 t GSnesIiu is famed as writing in a btauiiW manner: so lha,l vrlien a person writes a fine IjanH people saj, 
 
 • Ah ! he wrilcslike GonesUa.' This god is said lo havt first wriltcnlhe iiia':iibliaiiiia fiom the mouth of V_sa»a. 
 
 dtra. 
 
 } Tl-.e Hindoos have a custom of cleaning their bodies bj rubbing them all over with turmerScI': ; and then, lak» 
 ingoil iu ihei; hmd.-, wiping it offaijain, when it falls as a paste all aiound them.
 
 Ofthecods— AVif/AJj/il] OF THE HINDOOS. 49 
 
 she rolled together, and made into the image of a child ; ^vith which she was £o much 
 jJcased, that she infused life into it, and called it IIuridra-Guneshri.* The image 
 of this god is jellow, having the face of an elephant. He holds in one hand a rope ; 
 in another the spike used by the elephant driver; in another a round swcctmcafj and 
 in another a rod. 
 
 The principal names of Guneshu are : Guneshu, or, the lord of (he gunniidevtas.f — 
 Dwoimatoorn, the two-molhered. J — Ekfi-duntu, the one toothed. — Heirimbu, lie who 
 resides near to Shivu. — Lumbodurii, the long bellied. — Gujanunu, (he elephant-faced. 
 
 SECTION VIITv 
 
 KarlUcej/u. » 
 
 THIS is (he god of war. He is represented sometimes with one and at other times 
 with six faces ; is of a yellow colour ; rides on a peacock;^ and holds in his right 
 hand an arrow, and in his left a bow. 
 
 The reason of the birth of Kartikeyu is thus told in the Koomaru-sumbhuvu, one of 
 thckavjus: Taruku, a giant, performed religious austerities till he obtained the bles- 
 sing of Bnimha, after which he oppressed both bramhiins and gods. He commanded 
 that (he sun should shine only so far as was necessary to cause the water-lily to blos- 
 som; (hat the moon should shine in (he day as well as in the night. He sent the god 
 
 • Haridra is the name for turracrick. 
 
 t These are the companions of Shiv3. 
 
 t One of GuLieshii's mothers was Dooiga, and the other the f«malc elephant whose Iiead he ncats. 
 
 § Juao's chariot was said to be drawn by peacocks. 
 
 G
 
 50 IIISTOHY, LITERATURE, AND RELIGIOX, [Pakt in. Cuap. i. 
 
 yumu to cut grass for his horses ; commanded Puvrmu to prevent the wind from blow- 
 ing any stronger than the puff of a fan ; and in u similar manner tyrannized overall thj 
 gods. At length Indru called a council in lu-aven. when the gods ajjplied to Brijm- 
 ha ; but the latter declared he was unable to reverse tlie blessing he liad bestowed on 
 Taruku ; that their only hop? was Kartikeyu, wlio should be the son of Shivfi, and 
 destroy the giant.— After some time the gods assembled again to consult rcspcctino-thc 
 marriage of Shiyu, whose mind was entirely absorbed in religious austerities. After 
 long consultations, Kfmdrirpa* was called, and all the gods began to flatter him in 
 such a manner that he was filled with pride, and declared lie could do every thing r 
 Le could conquer the mind even of the great god Sliivu himself. ' That, says Indru, 
 is the very thing we want you to do.' At (liis he appeared discouraged, but at length 
 declared, tJiat he would endeavour to fulfil his promise. He consulted his wife Kulee ; 
 wlio reproved him for Jiis temerity, but consented to accompany her husband. They 
 set off, with Vusiintri,t to mount llimali'iya, where they found Shiva sitting under sl 
 roodrakbhu | tree, performing his devotions* 
 
 Previously to this, Ilimalnyu^ had been toShivu, and proposed that Doorga, his 
 daughter, should wait upon him, that he miglit uninterruptedly go on with his reli- 
 gious austerities ; which offer Shivu accepted. One day, after the arrival of Krmdnrpu 
 and his party, Doorga, with her two companions Jnya and Vijuya, carried some flowers 
 and a necklace to Shi vfi. In the moment of opening his eyes from his meditation, to 
 receive the oflcring, Knndiirpii let fly his arrow ; and Shivu, smitten with love, awoke 
 as from a dream, and asked who had dared to interrupt his devotions. — Looking to- 
 wards the south he saw Kfrndrnpu, when fire proceeded from the third eye in the 
 centre of his forehead, and burnt Kundiirpa to ashes. |; The enraged god left this place 
 for another forest, and Doorga, seeing no prospect of being married to Shivu, returned 
 
 • The god of love. t The spring. The Hindoo poets always onite love and spring together. 
 
 i From the fruit of this tree necklaces are made, i!ie wearing of nliicli is a great act of merit among the Hin- 
 doos. 
 
 ( T!ie mountain of this name personified. 
 
 II Throcgh the blcssinp of SbivS to Rutce, Kundiirpii w.i< afterwards bom in the family of KrisbnS, and took 
 the name of Kam3-dev5, after which Rutie (ihen calleJ Jlayaviiici) was again married to him.
 
 Ofthegods— Art/7//%(1.] OF THE HINDOOS. 51 
 
 home full of sorrow. She sought at last (o obtain her object by the power of religious 
 austerities,* in which she persevered till Shivii Avas drawn from his devotions, when 
 the marriage was consummated. 
 
 The Muhabbanitti and Raraayunu contain accounts of the birth of Kartik^yii, the 
 fruit of this marriage, but they are so indelicate that the reader, I doubt not, will excuse 
 their omission. 
 
 On the la,st evening in the month Kartiku, a clay image of this god is worship- 
 ped, + and the next day thrown into the water. These ceremonies differ little 
 from those at other festivals : but some images made on the occasion are not less thaa 
 twenty-five cubits high ; that is, a whole tree is put into the ground, and worshipped 
 as a god. The height of the image obliges the worshippers to fasten the ofl'erings to 
 the end of a long bamboo, in order to raise them to the mouth of the god. This fes- 
 tival is distinguished by much singing, music, dancing, and other accompaniments 
 of Hindoo worship. 
 
 The image of Kartikcyii is also made and set up by the side of his mother Doorga, 
 at the great festival of this goddess in the month Ashwiiiii; and each day, at the close 
 of (he worship of Doorga, that of her son is performed at considerable length. In the 
 month Choitni also the worship of Kartikeyu accompanies that of his mother. — No 
 bloody sacrifices are offered to this idol. 
 
 At the time when tlie above festival is held, some persons raake^: or purchase clay 
 
 * When tii'.s goddess, says a kavja shastru, told her mother ihat she would perform austerities to obtain Shivu, 
 l;er mother, alarmed, exclaimed — " Ooma ! (Oh! mother!) ho.v can yon lliiiit of going into the forest to perfurm 
 religious austerities? Rlaj and perfoim riligious servijes at home, and you will obtain the god \ou desire. How can 
 jour tender form bear these severities. The flower beats the weight of the bee, but if a bird pitch upon il> it breaks 
 directly." 
 
 t Vast numbers of these images are inade ; in some towns as many as 500. It is supposed that in Calcutta more 
 than five ihousaod are made and worshipped. 
 
 i He w ho makes an image fur bis own use is supposed to do an act of much greater merit than the person who 
 puichases one. 
 
 G 2
 
 53 HISTORY, LITEHATURE, \vd RELIGfON, [Part iii. Chat-, i. 
 
 images, which they phvcc in Ihcir houses, and before which (he ofBclating bramhrm per- 
 forms the appointed ccrcmoiiies, preceding which, a prayer is made for oflspring. 
 This is repeated sometimes on the anniversary of this day, for fourycars togctlicr. If 
 the person, long disappointed, shouUl, in tliesc years, or soon after, happen to have a 
 chiUl, particularly a son, the whole is ascribed to Kartikeyu,* When persons have 
 made a vow to Kartikeyu, they present olTerings to this idol at (he completion of the- 
 vow. These vows are sometimes made to obtain the health of a child, or a son : a wo- 
 man, when she makes this vow, thus addresses the god : ' Oh ! Kartikeyu, I'liakoo- 
 ru,t give me a son, and I will present to thee [here she mentions a number of ofl'eririgs, 
 as sweetmeats, fruits, &c.] — I do not want a female child/ This vow may be made 
 at any time, or place, w ithout any previous ceremony. When several women arc 
 sitting togetiier, another woman pcrliaps comes amongst them, and, in the course of 
 conversation, asks the mistress of^the house : ' lias your daughter-in-law any children 
 yet ?' She replies, in a plaintive manner, ' No — nothing but a girl.' Or, she answers 
 altogether in the negative, adding, ' I have again and again iiwdc vows to Kartikeyu, 
 and even now I promise before you all, that if the god will give her a son, 1 will 
 worship him in a most excellent manner, and my daughter-in-law will do it as long 
 as she lives.' 
 
 There are no temples in Bengal dedicated to Kartikeyu, nor are any images of him 
 kept in the houses of the Hindoos except during a festival. 
 
 The principal nam^s of Kartikeyii arc: Kartikeyri, or, he who was cherished by 
 six females of the name of Krittika.:J — Muha-senu, he who commands multitudes. 
 
 • A part of ihe Muliabliataui is someiimes recited to obtain offspring. The part thus read is a list nf the an- 
 cestors ol Hirec, (a name of Vishnoo). Wlien a person wishes to have this ceremony performed, he emplojs a. 
 learned native to recite these verses, and another to examine, by a separate copy, whether the verses be read without 
 mistake ; if the^ be read improperly, no benefit will arise from the ceremony. If the person who seeks offspring be . 
 unable to attend himself durinj; the ceremony, he engages some friend lo hear the words in his stead. — Some vcrscj 
 of praise, addressed to Shivii, arc alto occasionally read in the eiirs ol a husband and wife who are anxious loobtaia 
 offjpring, 
 
 t A term of respec', mcaninj excellent. 
 
 i Sn stars, (belonging to ursa major) said to be the wives of six of Ihe seven rishees. These females are called 
 Kriilika. They cherisiied Kartikeyu .is soon as ]\-i was horn in the (orcst ol writing-reeds, and hence his name is a 
 tegular patronymic of Kritlik.i, because they were as his mothsri.
 
 Of THE 0003— ^j«ee.l! OF THE HINDOOS. 53 
 
 — Shiuanunu, (he six-faced. — Skuiulu, he who afllicis the giants. — Ugnibhoo, he wlio 
 arose from Ugncc. — Goobu^ he who preserves his troops in war. — Taruki'ijif, he wlio 
 conquered Taruiiu. — Vishakhri, he who was born under (lie constellation of this name. 
 — Shikhi-vahunu, he who rides on a peacock. — Shiiktcc-dluini, he who wields the wea- 
 pon called shuktee. — Koomaru, he who is perpetually young.* — Krounchu-daruiiii, 
 he who destroyed the giant Krouncht'i. 
 
 It is said tliat Kartikeyu was never married, but that Indriigave hira a mistress 
 named Dcvusena. He has no separate heaven, nor has Guneshu : they live with Shiva 
 on mount Koilasu. 
 
 SECTION IX. 
 
 Ugiiee. 
 
 THIS god is represented as a red corpulent man, with eyes, eye-brows, beard, an J 
 hair, of a tawny colour. He rides on a goat; wears a poita, and a necklace made 
 with the fruits of eleocarpus ganitrus. From his body issue seven streams of glory, 
 and in his right hand he holds a spear. lie is the son of Krishyfipu and Uditee. 
 
 Ugnee has his forms of worship, meditation, &c. like other gods, but is especially 
 worshipped, under different names, at the time of a burnt-offering, when clarified but- 
 ter is presented to him. The gods are said to have two mouths, viz. that of the bram- 
 liun, and of fir e (Ugnec). 
 
 At the full moon in the month Maghn, when danger from fire is considerable, some 
 persons worship this god before the image of Briimhawith the accustomed ceremonies, 
 for three days. AVhen any particular work is to be done by the agency of fire, as 
 when a kiln of bricks is to be burnt, this god is worshipped; also when a trial by 
 ordeal is tabe performed. 
 
 • U:iJer sixteen years of ajjt.
 
 &1 IIISTOllY, LITERATURE, and RELIGION, [Part hi. Chap. t. 
 
 Some bramhuns arc distinguished by the name sagnikri, because tlicy u«e sacred fire 
 ill all ibe ceremonies in which Ihis clement is used, from the time of birth to the burn- 
 ing of the body after death. This fire is preserved in honour of the god Ugnee, and to 
 make religious ceremonies more meritorious.* 
 
 Ugnee as one of the guardian deities of the earth, is worshipped at the commence* 
 ment of every festival. lie presides in the S. E. 
 
 Bhrigoo, a sagniku bramhun and a great sage, once cursed Jiis guardian deity Ug- 
 nee, because the latter had not delivered Bhrigoo's wife from the hands of a giant, 
 who attempted to violate her chastity when she was in a state of pregnancy. The 
 child, however, sprang from her womb, and reduced the giant to ashes. Bhrigoo 
 doomed the god to eat every thing. Ugnee appealed to the assembled gods, and Briim- 
 ha soothed him by promising that whatever he ate should become pure. Ugnee was 
 also once cursed by oue of the seven rishees, who turned him into cinders. 
 
 Urjoonu, the brother of Yoodliisthiru, at the entreaty of Ugnee, set fire to the forest 
 Khunduvfi, in order to cure Trim of a surfeit contracted in the following manner : Mu- 
 roolUj a king, entered upon a sacrifice which occupied him twelve months, during the 
 whole of which time clarified butter had been pouring on the lire, in a stream as thick 
 as an elephant's trunk : at length Ugnee could digest no more, and he intreated Urjoonu 
 to burn this forest, that he might eat the medicinal plants and obtain his appetite again. 
 
 Swaha, the daughter of Kiishyupii, was married to Ugnee. Her name is repeated 
 at the end of every incantation used at a burnt offering, as well as in some other ce- 
 remonies. The reason of this honour is attributed to Ugnce's uxoriousness. 
 
 The heaven of this god is called Ugnec-loku. II is principal names are : — Vrmlice, 
 or, he who receives the clarified butter in the burnt sacrifice (homti).— Yeetihofru, 
 he who purifies those who perform the homu.— Dhiinunjiyu, he w ho conquers (de- 
 
 • There ma^- be some resemblance in tbis to the custom of ihc Uomans in prcserviug a per()etaal lire in the tem- 
 ple of Vesta.
 
 Of Tat SODS— PiivSnii.l OF THE UINDOOS. 55 
 
 stroys) riches. — Kripeetuyoneo, he who is born from rubbing two slicks together.— 
 Jwijlunu^ he who boras. — Ugnee, he to whom fuel is presented. 
 
 SECTIOX X. 
 
 PuvunU, 
 
 THIS is the god of the winds, and the messenger of the gods.* His mother Udi- 
 tee, it is said, prayed to her husband, that this son might be more powerful than In- 
 dru : her request was granted ; but Indrii, hearing of this, entered the womb of Uditee, 
 and cut the foetus, tirst into seven parts, and then each part into seven otliers. Thus 
 Puvunia assumed forty-nine forms. + He is meditated upon as a white man, sitting oa- 
 a deer, with a white flag in his right hand^ 
 
 Puviinu has no separate public festival, neither image, nor temple. As one of the 
 ten guardian deities of the earth, he is worshipped, with the rest, at the commencement 
 of every festival. He is said to preside in the N. \V. Water is also ofr^Ted to him 
 in the daily ceremonies of the bramhnns ; and whenever a goat is offered to any deity, 
 a service is paid to Vayoo, another form and name of Puvunu. In flie work called 
 Udikfirunu-mala, a burnt sacrifice of the flesh of goats,i is ordered to be offered t» 
 this god. 
 
 The following story is related of Pavunii in the Shree-bhagriviitu : On a certain oc- 
 casion Nariida paid a visit to Soomeroo,^ and excited his pride in such a manner, 
 that he protested the god Povuuu could not approach his summit. Narudii carried the 
 
 • I can End no agreement beftiixt this god and eiiher Mercor.y or ^olas. 
 
 * The fort;f-nine points. The Hindoos have 49 instead of 32 points, and the pooranSs, which cont&in a »tory 
 on every distinct lealure of the Hindoo philosophy, havi- given this (able ; and in llie same luannefj all the clemeBl* 
 are personified, and soma remarkable story invented to account for their peculiar ptopailiej. 
 
 % The goat, it"will be remembered, was slain in the sacrifices of Bacchus. 
 
 $ The moantain of this name personified.
 
 SS HISTORY, LITERATURE, AND RELIGION, [Part in. Ciur. t. 
 
 news of Soomeroa"'s insolence (o Puvrmn, and advised him to go and break clown (he 
 swnmit of Sooineroo, which, even lo the depth of SOO miles below (he surface, was of 
 solid gold ; Piiviinii went, and produced such a (empes(, that (he earth trembled (o i(s 
 centre ; and (he mountain god, terribly alarmed, invoked Gurooru, who came (o his re* 
 lief, andj covering (he moun(ain willi his wings, secured it from the wrath of Puvrinu. 
 For twelve months, however, the storm raged so that the three worlds were hasten- 
 ing to destruction. The gods desired Nariidu to prevail on Pavunii to compose the 
 difference with Soomeroo ; instead of complying with which the mischievous rishee 
 went, and calling Piiviuiii a fool for exciting such a storm to no purpose, told liina 
 (hat as long as Guroorij protected the mountain with his wings, there was no hope ; 
 but that if lie would attack Soomeroo when Gurooru was carrying Vishnoo out on a 
 journey, he might easily be revenged. This opportunity soon occurred : All the gods 
 (330,000,000) were invited to Shivu's marriage with Parvu(ee, among whom were the 
 mountains Soomeroo, Trikootu, Ooduyh,* tjstu,+ Vindliyu, Malyuvanii, Gundhuraa- 
 dunii, Chitrukootu, Muluyu, Nilu, Moinakii,:}: &c. Vishnoo, riding on Gurooru, also 
 went to (he marriage, and all the heavens were left empty. Seizing this opporlunify, 
 Puvunii flew to SooinerGOj and, breaking the summit of the mountain, hurled it into 
 the sea.§ 
 
 Pavunii is charged with an adulterous intercourse with tjnjijna, (he wife of Keshu- 
 Jee, a monkey. The fruit of this intercourse wasHunoomanu. 
 
 Puviinii was once inflamed with lust towards the hundred daughters of Ko^shwna- 
 bhri, a rajfnshce, and because they refused his offers, he entered the body of each, 
 and produced a curvature of the spine. They were made straight again by a king 
 named Briiiubu-duttii, to whom they were married. 
 
 The name of the Leaven of this god is Vayoo-lokn. His principal names arei 
 
 " Mountains over wliicli the sun rises. ■? Behind vihkh tlie sun sets. 
 
 i Someof these belong to the snowy range north of TncVia, and others to tlie tropical range dlvldins South from 
 North India. Tliesc and other mountains are peisonifiod, and hy tlie Hindoo poc:s .ire designated as the retidence 
 of the gods, and by poetical licence ranged among the inferior gods. 
 
 § Here it became the island of Ceylon, (L&nUa).
 
 OrTiiEcoDS— r«/-oo»i?.] OF THE HINDOOS. g7 
 
 Slnvusiinn, or, be who is the giver of breath. — Spurshunu, the (ouclier. — Vayoo, he 
 who travels. — Maturishwa, he who gave bis mother sorrow.* — Piishiuhishwa, he 
 who rides on the ciccr. — Gnndhiivuhn, lie who carries odours.— Ashoogn, be who 
 goes swifllj. — Marootu, williout whom people die. — NiibiuiswutUj he who moves ia the 
 air. — Piivuini, (be purilicr. — PriibbuiigjuiiUj the breaker. 
 
 sEcriON xr. 
 
 Vuroonu. 
 
 THIS is the god of the waters. His image is painted whitcj he sits on a sea-animal 
 
 called infikiiruj with a ropot in liis right hand. 
 
 Viirooiurs name is repeated daily in the worship of (be bramhrins ; but liisiman-e 
 is never made for worship^ nor has lie any public lestival or temple in Bengal. lie 
 is worshipped however as one of the guardian deities of the earth ; and also by those 
 Avlio farm the lakes ia Bengal, before they go out a fishing ; and in times of drought 
 people repeat his name to obtain rain.j 
 
 A story of this god is contained in the Pudmu pooranfi to this purport: Ravunu 
 was once carrying an iinadee-lingii from Ilimaluyu to Lunka,^ in order that he might 
 accomi)Hsb all his ambitious schemes against tlie gods, for it was the property of 
 Ihisstonoj also called kaniilj|-lingri, to grant the worshipper all his desires, whatc* 
 
 • When Iiidrfi cut liiin info fortjr-nine pieces ia the womb, 
 
 t This weapon i> called pasho, and has this prrperty, that whomsoever it catches, it binds so fast that lie can 
 never get loose. All the gods, giants, lakshusSs, &;c. learn the use of this weapon. 
 
 } At tilt time of a drought, it is commnii for bramhnns to sitin crowds by the sides of iheGanjes, or any other 
 liver, and address their prayers to tliis god. A bramliun once infurroed ine that he remembered when Krishnii- 
 Chundrii, therajaof Navii-dweepri, gave presents to vast roullitudea of bramUlns thus emplojed; and that in the 
 nin'st of their prayers, Varoonu sent a plentiful supply of rain. 
 
 J Ceylon. (] Kamu means desire. 
 
 B
 
 5§ niSTORYj LITF.RATURF.. wd RELIGl X, [rAiix m. Cuap, r. 
 
 ver tliej might be. Shivu, however, -when permitting Rivrmu <o remove this his 
 
 image lo Luiika, made him promise that wherever he sufF^-red it <o touch the ground, 
 there it should remain. When the gods saw that Ravunii was carrying this sfonc to 
 L;mka, all the heavens were in a state of agilatioa ; for the gods i<ne'.v, that if Ravimii 
 could be permitted to accomplish his wishes, neither Indru nor any oilier god would 
 continue on his throae. Cjuncil after council was held, and applications made to 
 different gods in vain. It was at last resolved that Viiroonu should enter the belly o f 
 Riviinu, who would thereby be compelled to set the stone down, while discharging his 
 urine.* Vuroonu accordingly entered the belly of R.ivunu, as he was carrying the 
 lingu on bis head ; and the latter soon began to feel the cflFects of his visit. His belly 
 swelled prodigiouslj-, — he proceeded however on his journej', till at last be could wait 
 no longer. At this moment Indru, in the form of an old bramhrm, meeting him, 
 Ravunu, after asking who h ' was, and where he was going, entreated him to hold the 
 lingti for a short time, promising to bestow on him the greatest favours ; to which 
 the bramhiin consented, agreeing to hold the stone an hour, but no longer. Rav&nu 
 told him he would not detain Lim half that timi ; and squatted on his hams to rid 
 himself of Vuroonu. After he bad thus sat for four hours, the bramhiin complaining he 
 could hold the stone no longer, threw it down— when the lower part sunk inio the world 
 of the hjdras, and the top is said to be visible to tliis day at Voidya-nafhu, a place in 
 the zillah of Beerbhoom, where the river Khursoo is believed to have arisen from the 
 urine of this enemy of the gods.t Ravunn, when lie arose, and saw what had taken 
 place, went home full of rage and disappointment : some accounts add, that he went 
 and fouijht with the srods in the most furious manner. 
 
 o 
 
 The heaven of this god, called Vuroonu-lokii, is 800 miles in circumference, and 
 was formed by Vishwiikurma, the divine architect. In the centre is a grand canal of 
 pure water. Vuroonu, and his queen Yaroouee, sit on a throne of diamonds ; and 
 
 • Ra^unu could not hold the liiigti wliilf ill tliis act, ns a pt-rson liereb^' becomes unclean nntil lie has bathed. 
 This is the strict rule of thj sliaslru: at present, ho«ever, should a person, iu the midst of his wurshiiJ, be compel- 
 Jedto discharge urine, be does nol buthe, but otilv c;i>.i<ges his clollics. 
 
 t The Hiiiddos do not drink the watrr of this rivefibut bathe in and dtiuk the water of a pool there, whicli Ihej 
 have called Novu-gunga, \\z. Uie JTciV Uiiiua,
 
 Oe -niz CODS— rSroonn.1 OF THE HINDOOS. i9 
 
 around them the court, among whom are SiimooclrrT, Gunga, and other river gods and 
 goddesses;* the twelve Aditjus, and other deities; the hydras; Oiravfilfi; thcdoitjiis; 
 the danuviisj &c. The pleasures of this heaven consist in the gratification of the senses, 
 as in the heavens of Iiidiu and others. There does not seem to be a vestige of any 
 thing here, but what would exactly meet the wishes of a libertine. 
 
 A scene in the heaven of Vuroonu :~Niraec, a king, invited Vushisht'hu to pre- 
 side as priest over the ceremonies at a sacrifice he was about to perform. Vushish- 
 t*bu being engaged at that time as priest to perform a sacrifice for some other king, 
 from whom he expected very large presents, excused hiiuself for the present ; when ^( i- 
 mec, after using entreaty in vain, employed another sage as priest. Viishisth'iiu hav- 
 ing concluded the sacrifice in which he was engaged, proceeded to the palace of Ni- 
 mce ; but hearing that the king had employed another priest, was filled with rage, 
 and pronounced a curse on (he king, by which he was reduced to ashes. Before the 
 c\irse took effect, however, the king cursed Vushisht'hii, and reduced his body also io 
 ashes. The soul of Vnshisht'hu ascended to Bnnnha, to enquire how he was to procure 
 a body again. Brumha said, ' Co to the gods Vuroonu and Sooryu.' He went and 
 
 obtained his body in the following manner : SSoryu, captivated with the sight of 
 Oorviishee, a courtezan, as she was dancing in IndriVs heaven, invited her to his 
 Louse. As she was going, Vuroonu met her, and became enamoured of her also. [Here 
 
 the story becomes too filthy to be written. ]. From the inflamed passions of 
 
 these two gods, Ugnstyn, an eminent ascetic, was born, and Vushisht'hn, one of the 
 most exalted of the Hindoo saints, obtained a new body. The priests who had bcea 
 employed by Nimee, fearing they should lose all employment hereafter if they suffer- 
 ed the king thus to perish, at the close of the sacrifice formed from tlic ashes a young 
 man, to whom they gave the name of Ji'inukii, who became the father of Sueta, the wife 
 of llamu. 
 
 The meaning of the name Vnroonri is, he who surrounds. — This god is also called 
 Prucheta, or the wise. — Pashee, he who holds a rope. — Yadusang-pulee, the lord of 
 the watery tribes. — Uppiitee, the lord of waters. 
 
 • AiKong thess deities are included gods of weils, pools, laVei, basins, wliirlpools, &c. 
 
 B 2
 
 64 linro:iV, LlTi:;i ATL'iU;, \xd HCLIGION, [Pvmui. Cmr. r. 
 
 si.cnoN XII. 
 
 ilniii. 
 
 THIS god is called the holy king, who judges the dead. His image is that of » 
 green maii^ with red garments ; iuflamcd eyes ; Iia ving a crown on Ills head, and a flower 
 btuck ia his hair ;* silling oa a buiialoe, wilh a club in his right hand. His dreadful 
 teeth, grim asjjecl, and terrilic shcnpe, fill the inhabitants of the three worlds wilh ter- 
 ror. 
 
 An annual festival is held in honour of Yuma on the second day of the moon's in- 
 crease in the monlli Ivartikfi, when ai\ imnge of clay is made, and worshipped with the 
 usual ceremonies for one day, and lhc:i liirown into the river. No bloody sacrifices 
 are offered to this god. 
 
 Yumu is also worshipped at the commencement of other festivals as one of the tea 
 guardian deities of the earth. He presides in the South, 
 
 Every day the Hindoos offer water to Yrnuu, in. the ceremony called turpunu, as 
 well as annually on the Illh of the mouth Ugn.hayunr;, Mhen they repeat several 
 of his names. 
 
 At the time of other festivals (he Hindoos sometimes make an image of the mother 
 of Yumujt and worship if. At other times children in play make this image, and 
 pretend to worship it. 
 
 • It is vcr^' common !o see a flower, which has been i-eseiitt-d !o an image, stuck in Ihe bonch of bair which llic 
 Kindoos tic iMrhind the head. Tiiis is done umlcr llie idea ihal thr H.jHir h.iS some v.rlue in it. Several shasttiis 
 prescribe this pr.ictisc, and promise rewards lo the pets in who places in his hair fluwers .vhich have been preteulcd 
 to his guardian deity, or to any other god. 
 
 } A very old womaa who is at the same time a great scold^is a'iti bj the HinJoo: the mother uf VSml.
 
 Os Tuz GODS— Yumu.} OF THE HINDOOS. - 61 
 
 On the first of (he month Kartikn, a curious ceremony takes place ia every part of 
 Bengal : the unraairieJ girls of each house engage a near relatioii to dig a small pit 
 near the front of the house, at the four corners of which they sow rice, or barley, or 
 w heat, and plant some stalks of the plantain or other tree. They also plant other bran- 
 ches in the midst of the pit. The place being thus prepared, every morning for a 
 month, these girls, after putting on clean apparel, and sprinkling their heads with the 
 water of the Ganges to purify themselves, present flowers, &c. to Yumiiby the side 
 of this small pit, repeating an incantation. Each day they put a single kouree* in an 
 earthen pot, and at the end of the ceremony present the thirty kourees to the person 
 M ho dug the pit. They perform tiiis ceremony to procure from Yuma either hus- 
 bands, or sons, or happiness, and also that they may escape punishment after death. 
 
 I have beard of some Hindoos, who, rejecting the worship of oilier gods, worship 
 only Yumu, alleging that their future state is to be determined only by Yumu, anil 
 that they have nothing therefore to hope or to fear from any beside him, 
 
 Yumu is judge of the dead^ lie is said to hold a court, in which he presides as 
 judge, and has a person to assist him, called Chitrri-gooptri,t who keeps an account 
 of the actions of men. A number of oflicers are also attached to the court, who bring 
 the dead to be judged. If the deceased persons have been wicked, Yiimfi sends them 
 to their particular hell, or if good, to some place of happiness. The poor Hindoos, 
 at the hour of death, sometimes fancy they see Yiimu's o(licers,^in a frightful shape, 
 coming to fetch them away. 
 
 Yumri is said to reside at Yiimalayn, on the south side of the earth. :j: All souls, 
 ■wherever the persons die, are supposed to go to Yt'imu in four hours and forty mi- 
 autes ; and a dead body cannot be burnt till that time Lave elapsed. 
 
 • Shells from the Atildive islaiids wjich pass for money io Bengal. More lljan six t! ousanJ of these shells maj 
 be bought for a roopee. 
 
 t That 'S, he who paints in sectc! ; or he who writes the fates of men in secret. 
 
 t One UInd;o sometimes jokes with another, by ajking him where be is going, as he seems (o be proceeding. 
 !Oa:h»ar.!s,
 
 (}■: HISTORY, literature;, AND RELIGION, [Part ni. Cuap. i. 
 
 The following account of Yuraaluyri, and of Voiturunee, the river to be crossed 
 after death, is taken from the Muhabharutu : After Brumha had created the three 
 worlds, viz. heaven, earth, and patulii, he recollected that a place for j'.ulgmcnt,and 
 for tlie pnnishment of the wicked, was wanting. He therefore called Vishwi'ikurma, 
 the architect of the gods, and gave him orders to prepare a verj superb palace. Op- 
 posite the south door Vishwijkiirma made four pits for the punishment of the wicked. 
 Three other doors were reserved for the entrance of the good, that they might not 
 see the place of pnnishment when they went to be judged. Bramha, taking with hira 
 the gondiu'irvris, the giants, &c. went to see the place, and gave it the name of Sunjee- 
 vunee. The gundhurvus asked Brfimha to give them this beautiful p dace. Brumhii 
 asked them if they were willing to inflict the punishments on the wicked ; to which 
 thcj replied in the negative. The giants were next about to seize the place by force, 
 to prevent Tvhich Briimha ordered Vishwukurraato form a vast trench around, and to 
 fiUit with water, which became the river Voitrirunee. Briimha next ordered Ugnee to 
 enter the river, and the waters became hot. Having thus surrounded the hall of judg- 
 ment w ith a river of boiling water, ihe creator ordered, that after death each one should 
 be obliged to swim across, Tliis^, however, su!)jected the good to punis'hment, to pic- 
 Tciit which, it was ordained that '.lie ollering of a black cow to a branihun should 
 cool the river, and render the person's passage eafy.* It was still necessary, that 
 some one should occupy this place, and judge the dead, and BrCmha assigned this 
 work to Yimiii. 
 
 The Raraayiinii contains the following story about Ynmu : Soon after Gunga came 
 down to the earth, Yumii was very angry with the gods, as she left him nothing to 
 do in his office of judge, all the people, however sinful, through her power, ascending 
 to heaven. His officers, in a rage, were about to give up their places and leave him. 
 Oil applying to Indru, he advised him not to place his messengers in any situation 
 where the wind, passing over Gunga, blew, for that all persons touched even by the 
 wind of this sacred riyer had all their sins removed, and would go to heaven. + 
 
 * I do no' find that the Hindoos have any fcrrvman, like Charon, or boat to cross this river, though they talk 
 of en ssiiig it by lajing hold ofihe tail of the black cow which thej offered in order tooblaiu a safe passage. It if 
 verjf cymmoii in Biiigal for a herdsman to cioss a river hv taking hold of a cow's tail. 
 
 t Whatever the Hindoos may think of Gnnga's taking aw»j their sins, if is acknowledged by all, that the in. 
 habituDlswho live on lie banks ui '.he Ganges are the most corrupt ai.d profligate of all the HindoiySL
 
 OrTHEcoDS— i■K«^l] OFTHEUINDOOS. Q3 
 
 Many olhcr slories are (o be found in the pooranus, some of them supposed to be re- 
 lated by persons v\ho have been at Yuniah'iyu : the two following are of this descrip- 
 tion : In a certain village lived two persons of the same name : one of whom had lived 
 out his whole time, theolher had many years to live. Chitru-gooptfi, examining his 
 register, sent Yumu's messengers to fetch the pcrsoa whose appointed time was ex- 
 pired; the messengers went, but brought the wrong person. On re-examining his re- 
 cords, Chitrn-gooptii found out the mistake, and directed the o.fHcers to hasten back 
 with the soul before the relations had burnt the body. While at Yumaluju, this person 
 looked all around, and saw, in one place, the punishments inflicted on the wicked; 
 Yumu's ofhcers were chastising some, by casting them into pits of ordure ; others, by 
 throwint^ them into the arms of a red hot image of a woman;* others, by making 
 their bellies immensely large, and their mouths as small as the eye of a needle ; others, 
 by feeding them with red hot balls; others, by throwing them into pits filled with de- 
 vouring worms and insects, or willi fire. In other places he saw those who had 
 practised severe mortifications living in a state of the greatest magnificence ; and wo- 
 men who had been burnt on the funeral pile, sitting with their husbands, enjoying 
 the greatest delights. As he was coming away, he saw preparations making for the 
 reception of some one in the highest style of grandeur, and asked the messengers 
 who was to enjoy this. The messengers replied that it was for one of his neighbours, 
 a very holy man, whose appointed time was nearly expired, and who, in fact, died 
 soon afterwards. 
 
 A story very similar to this is often related of a person named Bjluramu, of the 
 voidyu cast, who lived some years ago at Choopee, near Nudecya. Tliis man, to all 
 appearance, died ; and was lying by the side of the Ganges, while his rclatioiis were 
 collecting the wood and other materials to burn the body. Before the fire was lighted, 
 h9wever, the body began to move, and in a little while, the dead man arose, and 
 told his friends of his having been carried by mistake to Yumalnyii, where he saw 
 terrific sights of the punishments of the wicked. This man lived fifLcen years after 
 this journey to Yiimii's palace. 
 
 ' ThU instrLment is -jsed for Ihe ponUtiment of adiilteren. When Ra»i5n5 was rarn ing off Seela bj force/ 
 tlie reisiaded Lim, ibtl fui Ibit crime he would Lave to go iotu the burning atmt of thi* image aftei death.
 
 til IJiSTORV, LlTiillATUlU;, anj) RELIGION, CPaht m. Cii.vr. u 
 
 TIic fullowing story was invented, no doubt, in order to clieck excessive sorrow for 
 deceased relations. A rich I)ianiLfiii had only one son, who grew up to manhood, 
 
 and was loved almost to distraction by his parents.* This son, however, died in his 
 youtli, and his wife was burnt with him on the funeral pile. The father and mother 
 were so overwhelmed with distress, that f«r years they refused all comfort. During 
 tiiis time, an old servant, who had served the brainhun many years, and had eaten of 
 his food,+ died, and, for his merit, was made one of Yumu's officers. Tiiismao 
 
 was going one day to fetch the soul of so;iie one from the village where he had once 
 lived, and saw his former master weeping by the side of (he road for the loss of his son. 
 Assuming his old form, he raised up iiis master, and endeavoured to comfort liim, but 
 in vain. He tlien (old him, that he was become oneof YumiVs otliccrs, on account 
 of the merit he had obtained by serving him, ((he bramhiin) and eating of liis food ; 
 and that now. to remove liis sorrow, he would take him and shew bim his son. The 
 old man got on liis back, and the olliccr immediately carried him to the residence of 
 Viinui, and shewed him his son and daughter-in-law in (he greatest happinrss, sur« 
 rounded with every delight, playing at chess. Ba t the son having lost all affection 
 for his parent would not even look at him, though exhorted to it by his wife. He 
 replied, that in numerous transmigrations it was very likely that (his old man mi^'-ht 
 have been his son agiiin and again. The old man was so incensed, to sec that his 
 daughter-in-law had more aflcction for him than his own son, for whom he was dj ing 
 with grief, that lie desired the constable to carry him back. The old branihunee 
 would not believe that her soa's affections were thus alienated from them : the con- 
 stable, therefore, carried her also to see him., but she met with the same treatment. 
 They both immediately renounced their grief for a son who had lost all his filial 
 affection, and resolved to think no more about liim. 
 
 Other stories abound in the pooranus respecting Yuniii, some of which relate to 
 disputes betwixt the messengers of this god and those of some other god, about the 
 
 • The llin loos in goiier.il ca'ry llieir atlacliment to cliilHren, cspeciai;y lo sons, (o Ihc greatest excess. — The/ 
 areamazil ai tlic !ii|>p(iscj want of affsction in Eurnpcaiis, who leave their parents in order lo Iravitsc forcijjii coun- 
 tries, some of them wiUioul the hope uf ever seeing them again. 
 
 t Its a very meritorious action for a slioodri to eat the leavings of a Iramliun. IJencc a shi;odr"; ni!l serve i 
 braiuban for rather less wa-jes than another pernon.
 
 (.•rTn-G3D5.— I «/«;.] OF TilZ III.XBOOS. or, 
 
 soil of a departed person, wliedur it shall be bappy or miserable. I insert two of 
 these b(ories : When the sage UniiKanduvyu was a child of five years old, he put a 
 straw info the tail of a locust, and let it fly away. In advanced years, while once 
 
 employed in performing religious austerities, he was seized as a thief by the ofliccns of 
 justice, and, as he gave no answer on his trial, the king took it for granted that he was 
 guilty, and ordered hira to be impaled. After he had been impaled four years, his body 
 had undergone no change, and though he appeared perfectly insensible to human 
 objects, he was evidently alive. The king, being informed of this, was filled with 
 Rstonishment, and declared that he was certainly some great ascetic, equal to one of 
 the gods. He then immediately ordered hira to be taken down, but in endeavonring 
 to extract the wood upon which he had been impaled, it broke within his body. 
 The sage was then suffered to depart, and, after some time, his religious abstraction 
 was interrupted, though his mind had been so set upon his god, that neither impal- 
 ing him for four years, nor breaking the stake within his body, had disturbed his 
 intense devotion. On awaking from this state be discovered wliat iiad been done 
 
 to bim, and that he had suffered all this from the hands of Yumu, for having pierced 
 the locust when he was a child. He was exceedingly angry with Ynmn for siich 
 
 unrighteous judgment. To punish a person (or a sin committed at the age of five 
 
 years, and for so small a crime to impale liim for four j'ears, was what he could not 
 bear. He then cursed Yumfr, and doomed him to be born on earth, and to take the 
 name of Vidooru, the son of a servant girl in the house of the mother of Vedn-vya- 
 s!i. — How the administration of justice in the other world was carried on after Vf:- 
 mii assumed human birth, this story does not relate. AVbat an excellent religion lor 
 a wicked man I The criminal can punish his judge ! 
 
 UjamiliJ had committed the most enormous crimes, having killed cows and bram* 
 hiins, drank spirits, and lived in tiie practice of evil all his days. He had four sons ; 
 the name of one was Narayrinr. In the hour of death Ujamilu was extremely tbirstj*, 
 and thus called to his son — ' Narayiinu, Narayunu, Narayfinfi, give me some water.' 
 After his decease, the messengers of Yr:mu seized biro, and were about to drag him 
 to a place of punishment, wiien Vishnoo's messengers came to rescue him. A furi- 
 ous battle ensued, but Vishnoo's messengers were victorious, and carried off Ujaini- 
 
 I
 
 66 HISTORY, LITERATURE, AND RELIGIOX, [Part m. Ciur.i. 
 
 Ill to Yoikoontti, the heaven of Vishnoo, The messengers of Yuinu enraged, returned 
 to (heirmiistcr, threw their clothes and staves at his feet, and declared that tliey would 
 serve him no longer, as (hi-j- got nothing but Jisgraca in all they did. Yumu ordered 
 Chitrn-gooptn, the recorder, to examin > his books. Jle did so, and rcpoiteJ that 
 tills Ujam'.iri had been a most notorious sinner, and that it was impossible for him to 
 reckon up his sins, tli?y were so numerous. Yn nui hastened to Voiltoonta, and de« 
 mm ledof V^ishnoo an explanation of this afTciir. Vis.haoo reminded him, thathowever 
 w ickcd this man might have been, lie had repeated the name Naraynnii in liis lust mo- 
 ments ; and that he (Yiim'i) ought to know, that if a man, eitlier when laughing, or 
 by accident, or in anger, or even in derision, rejieated Ilic name of Vishnoo, he would 
 certainly go to iieavciithougli, like UjamilO, covered with crimes, he had not a single 
 melitoriousdecd to lay in tlie balance against thein. — This is the doctrine that is uni- 
 versally maintained by the groat boJy ofliie Hindoos; hence, when a person inady- 
 ing situation is brougiitdown lo the river side, he is never exhorted to repentance, 
 ))ut is urged in !ii>> last moments to repeat the names of certain gods, as his passport 
 to heaven . A 11 iiidoo shop-keeper one day declared to the authoK (hat he should live 
 in the practice of adultery, lying, &c. till death, and that then, repeating the name 
 of Krishna, he should, without ditlieulfy, ascend to heaven. IIow shocking this sen- 
 timent! IIow dreadful this mistake ! 
 
 Description of the heaven of Yutuu,from the Mithahharutu. This heaven, formed 
 by Vishwukiirmaj is 800 miles in circumference. From bence are excluded the fear 
 of enemies, and sorrow both of body and mind ; the climate is mild and salubrious ; 
 and each one is rewarded in kind, according to his works : thus, he who has given 
 much awny on earth, receives afar greater quantity of the same things in heaven. 
 Jle who has not been liberal, will have other kinds'of happiness, and will see food, 
 houses, lands, &c, but will receive nothing. All kinds of excellent food are here 
 Leaped up into mountains.* To tliis heaven have been raised a great number of 
 Hindoo kings, wliose names are given in the Mrdiabharutfi. The pleasures of this 
 heaven are like those of Indhi-pooru : the senses are satiated with gratifications as 
 grossas the writer of this pooranu, the licentious Vyasu, could make them. 
 
 ' Tbis sceins to be a Iieaven (or gluttons!
 
 OfimaoM.—TSmri.l. OF THE HINDOOS. «7 
 
 Yijmu married Vijnyii, the daughter of Veeru, a bramhiin. The Bhi'ivibhyr.t pon- 
 ranu contains the following story respecting this marriage : Yfimu was so pleased 
 with this femah-, on account of her having performed the Boodhashtfimce vruli'i, 
 that he appeared to her, and offered her marriage. She was alarmed at the siglit 
 of this stranger, and asked him who he was. When she found it was Vmnii, (he 
 judge of the dead, who was thus paying his addresses to her, she was filled with 
 terror. Ydma calmed her fears, and permitted her to acquaint her brother, as he 
 
 would be full of distress after her departure if he \\ere left in ignorance. Her 
 brother told her she was certainly mad — ' What to be married to Yiimfi ! A fine 
 husband truly !' She however consented, and Yuniu convcj ed iier to his palace, but 
 charged her never to go to the southwards. She suspected that there Yiimu had ano- 
 ther favourite, and would not be satisfied till he had explained to her, tiiat his reasons 
 for foibidtling her to go southwards, were, that there the wicked were punished, and 
 that she would not be able to bear so dreadful a siglit. All these warnings, however, 
 were given in vain : while Ynmu was one day busy, she took another female or two, 
 and went southwards, fill the cries of Iheilamncd liad nearly tcrritied her to ilistracti- 
 oii. To add to the horror of the scene, she saw her mother in tornieats. On her return, 
 Yumu found Iier in a state of the greatest distress, and soon discovered the cauic. She 
 insisted on Yumii's delivering her mother that very day, or he should see her face 
 no more. Yiimii declared this to be impossible; that her own bad conducJt 
 had brought her there, and that she could only be delivered according to the forms 
 of the shastrn, after suffering the punishment due to her. Vijuyii became impa- 
 
 tient and clamorous ; fill Yiiniii told her^ that if she could get the merit of the Boo- 
 dhastiimee vriitu transferred to her by some one, she might deliver her mother. I'nmu 
 further informed her, that on earth a certain queen, wlio had performed the Boodhash- 
 tumee vrutii, had been three days in the pains of child-birth, and that if she would 
 perform a certain ceremony, w hich he described to her, the queen would be delivered, 
 and would in return transfer the merits of this vriitii to her mother, who would imme- 
 diately be delivered from torments. Vijayu took this advicCj and thus procured tho 
 deliverance of her mother from hell. 
 
 I 2
 
 63 IIISTOllY, LITERATURE; Avn RELIGION, [P.inr in. Cxvf. r. 
 
 Yumfi'b principal names arc : DUurrari-rajii, or, llic holy king — Pitrip'itee, the lord 
 of tlie ancients. — Sumuvurttec, lie wlio judges imparlially. — Pr6lu-ra<, lliclordof (he 
 deaJ. — Kiitantrijtiie destroyer. — Yumoona-bliratii, the brother of Yumoona.* — Shij- 
 munu, be who levels all. — Yiiini'i-rat, the chief of the fourteen Ynmii!-.+ — Yumu, he 
 who takes out of ihcworld. — KalTi, time. — Drmdidhurr?, he who holds the rod of pu- 
 nishment. — Shraddhri-devu, the god of tlic ceremonies paid to deceased ancestors ; or, 
 be who eats his share of the sliraddliii. — Voivr!sw>ilu, the son of Vivuswiif; or^Sooryfi. 
 — Uutuku, he who kills, or puts an end to life. 
 
 SECTION .\[If. 
 
 T/ie worship of the " JIosl of Heaven.^ 
 
 THE Hindoos, like other idolatrous nations, have gone into the worship of tlie 
 heavenly bodies. The planets, the constellations, the signs of the zodiac, the stars 
 in general, the star Canopus,:f the star Kalu-poorooslni, <S:c. have all been deified, 
 and are worshipped with appropriate forms otpctiiioiij praise, «fec. some of them at 
 the festivals of other gods, and others at different times. The constellations are wor- 
 shipped separately at the births of children, as well as at the anniversaries of these- 
 births till the time of death. 
 
 Some persons suppose, that the worship of tlie elements was the primitive idola- 
 try of the Hindoos, and that of heroes the invention of later times. It is plain, how- 
 ever, that the vcdTi:^, supposed to be the most ancient of the Hindoo writings, coun- 
 tenance the wor^hip of deified heroes. These books contain accounts of Brumha,. 
 Vishnoo, and Siiivu, and most of the other deities. A paragraph in the Rig-vedu 
 speaks of the gods choosing Iiidriilo be their king, whom they placed on a throne fan- 
 
 • The liver Yrraoono. 
 
 t 'Viima has lliirteeii assistants, whose numts aie here given as dillcrcn' names of this judge of the dcaJ'. 
 
 ; CallcJ bv the IlinJuos U^aaiju, the 5a,;;e,
 
 OerniG0Di.—''Thc IIjslnfJLava:.''] OF Tllli HINDOOS. 09 
 
 cifully consliuclcd with texts of Ibe vetla. Amongst all the gods none are charged 
 with gieater crimes than Indru, who seduced the wife of his spiritual guiJe ; indeed, 
 from a variety of facts it is highly probable, that to the vedus we are to attribute 
 (he foundafioa of this whole fabric of superstition. These books contain prayers 
 
 to procure the destruction of enemies, as well as encourage the burning of widows 
 alive,* which is surely a far greater crims than any thii.'g done in the presence of 
 the images of Ramn or Krishna. The ancient idolatry therefore, seems to have been 
 
 as corrupt as any thing practised at present. Is it not probable that the horrid 
 
 worship of Moloch was really that of the element of fire J 
 
 I do not find, however, that the heavenly bodies are worshipped on the (ops of 
 Louses, as appears to have been the case among those nations from whom the Jews 
 learnt their idolatry. It is said of Manassoh, that 'he worshipped all the host of 
 heaven, and served them.' Josiali,. tlie son of Alanasseh, put down all that burnt 
 incense unfo B.ial, to the sun, and to tlie moon, and to the planets, and to all the 
 Lost of heaven. By the prophet Jijremiah, Gjd threatens, that the people shall bring 
 out the bones of the king of JuJali, of (he princes, priests, prophets and people, and 
 adds,' And they shall spread them before the sun, the moon, and all fiie host ofhea- 
 yen, whom (hey have served; they shall not be gathered nor be buried ; they shall 
 be for dung upon (he face of the earth. By (he projjhet Zephaniah, God (hrea(ens 
 (o cut o(r (hem ' (hat worship (lie host of heaven upon the house-lops.' Stephen, in 
 rehearsing the history of theciiildren of Israel before the Jewish council, declares, 
 (hat God formerly gave up (heir forefathers to w orship the liost of heaven, and men* 
 (ions among other objects of worship the star of the god Remphan, 
 
 This worship, which has been so general among heathen nation?, seems to have 
 originated in judicial astrology, and in (he belief that the heavenly bodies have <i 
 great influence upon human events. Hindoos, whose birth under a supposed evil 
 pliinct has been ascertained, arc often filled with melancholy; some abandon tlieni- 
 selves (o despair, careless of what becomes of an existence connected with such omens. 
 
 "0 firc,letlhesc women, wiih bodies anointed with ghee, eyes(coloured) wiihslibiumand fold oftear', enter l''e 
 parent of water, that they may not be separated t"io:nth;ir hujbiads, maj be in uaija with exccUeat husbauds, bJ 
 siukss, and be jewels among women." R'f-icdi.
 
 70 HISTORY, LITERATURR, AND RELIGION, [Part iir. Chap. i. 
 
 Tlie reader will perceive, in reading llie account of Saturn, (o what a degree the Hin- 
 doos dread tlic iiillucnce of this plaiicf, especially at the time when it is in a certain 
 sign. Against fears of this iiind the prophet Jeremiah warned the Jews :- ' Learn not 
 the way of the lieathen, and be not dismayed at the signs of heaven, for the heathen 
 are dismayed at them.' 
 
 SECTION XIV. 
 
 The worship of the Nine Griihus,* or Planets. 
 
 AT the great festivals a small offering is presented to all the planets at once ; but 
 except on these occasions they are never worshipped together. They arc, however, 
 frequently worshipped separately by the sick or unfortunate, who suppose themselves 
 to be under the baneful inllitence of some phinet. At these limes tlie nine planets are 
 worshipped, one after the other, in regular succession. The ceremonies consist of the 
 common forms of worship before other images, and close wilh a burut-oflering to 
 each planet. 
 
 To Sooryn are offered in the burnt sacrifice small pieces of the shrub rirkri;+ to 
 Chundru, those of the pf.lishu :| to Mars, those of the kluidiru ;^ to Mercury, those 
 of the fipamargu ;|| (o Jupiter, those of the fishw tihu;* to Venus, those of the 
 ooroomburfi; to Saturn, those of thesluauee;t to Rahoo, blades of doorva grass ; 
 and to Ketoo, blades of kooshu grass. 
 
 In honour of Sooryu boiled rice mixed with molasses is burnt ; milk is to be raid- 
 ed with the rice offered (o Cluiudrri ; with tlrvt to Mars, curds ; with that to Mercury, 
 clarified butter; to Jupiter is offered frumenty ; to V^enus, boiled rice alone ; to Sa- 
 turn, various kinds of food ; to Rahoo, goat's flesh or flsh ; to Ketoo, blood from the 
 ear of a goat, mixed with rice. 
 
 • These stars arc called grShus, because they make known to people good and evil. 
 
 t Aiclcpiai gigantlse. { Butca frondosa. $ Mimosa catechu. |t Aoh;ranthes 
 
 aspera. * Ficus religiosa. t Qlimosa albida.
 
 OtJHzaoDS.—RSvee.l OF THE HINDOOS. Tl 
 
 The image of Soorya is to be a round piece of mixed metal, twelve fingers in diame- 
 ter ; that of Cbuiidru is to hi like a half moon, a cubit from end (o end ; that of Mars, 
 atriann^ular piece of me! il measured by the thickness of six fingers ; fliat of Mercury, 
 a golden bow measuring the thickness of two fingers from one extremity to the other; 
 that of Jupiter like a flower of the water-lily ; that of Venus, a four-square piece of 
 silver ; that of Saturn, an iron stymitar ; that of Kahoo, an iron miikuru ; and that of 
 Ketoo, an iron snake. 
 
 The fees accompanying the worship of the different planets are various : at that of 
 SSoryn, a milch cow ; of Ciirindru, a shell ; of Mars, a bull : of Mercury, a morsel of 
 golJ ; of Jupiter, a piece of clo h ; of Venus, ahorse; of Saturn, a black cow ; of 
 Rahoo, a piece of iron ; and of Ketoo, a goat. 
 
 When the officiating bramlHin j)crforms the worship of separate planets, he must 
 put oa vestments of divers colors, and offer different kinds of flowers. 
 
 SECTION XV. 
 
 Jiuire,* I lie sini. 
 
 THIS "od, the son of Kushynpn, the sage, is painted red. lie holds a water-lily 
 in each hand, and riJes in a chariot drawn by seven ycllowt horses. 
 
 Ruvee as one of the planets is worshipped only at the great festivals. The Jyo- 
 tish-tutwu says, that if a person be born under (lie planet lliivee, he Avill possess an 
 anxious mind, be subject to disease and other sufferings, be an exile, a prisoner, and 
 endure much sorrow from the loss of his witV, children, and property. 
 
 This god has been already noticed under the name of Scoryii; but in that ac- 
 
 • Hence Ra»ec-vara, or Sundaj. i Not t;rteii, as mciilijneJ by Mr. Maurice.
 
 72 HISTORY, LITCR.VTURE, and RKLIGIO.V, [Part m. Chap. i. 
 
 count several particulars were omitted by mistake; and wliicli I insert lierc, tliongh 
 they properly belong to another form of this idol : While balhing, tlic Hindoos re- 
 peat certain incantations, in order (o bring the waters of all the holy places in the 
 heaven of this god inlo the spot where they are standing, and ihus obtain the merit of 
 bathin"' not only in Giinga, but in all the sacred rivers, &c. in the heaven of Sooryii. 
 After bathing too llic Hiiidooa make their obeisanceto tliis god in a standing posture; 
 the more devoul draw up their joined hands to the forehead, gaze at the sun, make 
 prostration to him, and then turn round seven time?, repeating certain forms of 
 petition and praise. O i tiiese occasions they hold up water in their joined hands, 
 and then ' pour out a drink-oflering' to the sun. 
 
 When the terrific being which sprung out of Shiva's bunch of hair went with all 
 the bhoSiris, &c. to desttoy D'iksliu's sacrifice, all the gods being present, this monster 
 seisjed on SSoryTi and knocked out his teeth; inconsequence, at the time of worship, 
 only sofi things, as flour, &c. arc now oiTercd to this god, such as a toothless old man 
 might eat. 
 
 SSoryi'i is charged in the MTihabharutu with ravishing Koontee, a virgin, from 
 whence Kiirnnri, a giant, was born. 
 
 SECTION' XVI. 
 
 Sont',* or Chundru, the moon. 
 
 THE image of Somu is that of a while man, drawn by ten horses, or sitting on the 
 water-lily. With his right hand he is giving a blessing, and in the other he holds a 
 club. 
 
 In the work called Udhikuruiiu-mala, a sacrifice is ordered to bo performed to Somu, 
 and the worshipper is promi.-ed a place in the heaven of thisgcd. 
 
 * Ilencc Somil-TartS, or Monday.
 
 Cv THE con-.—So/ni.-] OF THE 111X0009. 73 
 
 All llie Hindoo ceremonies are rrgulajcd by ihe rising or seding, ilie taxing ot 
 waning of 1I13 moon. The Jyotibh-tutwi'i says, If ;i person be born under (he planet 
 Somu, he will have many friends; will possess elephants, horses, and palanqueensj 
 be honourable and powerful ; will live upon excellent food ; rest on iuperb couches, 
 &c. 
 
 A race of Hindoo kings are said (0 have descended from Somfi by I'ohiiiee,* and 
 are called the children of the moon. Tl.e first of lhc;;c was Ecodhij, and the forty- 
 sixth Yoodhist'hirii. 
 
 This god on A certain occasion was forcibly carried away by Gnroorr, tl:e bird on 
 which Yib'inoo ride?, and delivered up to the gian'.s. The giant.=, anxious to become 
 immortal, as well as the gods, fromifcd Guiooin ihat if he would bring tl.e moon 
 by force, so that they might drink the nectar, supposed to exist in the bright parts 
 of that planet, they would deliver his mother from the curse pronounced ngainit her 
 by her son Uioonf', by which she had been doomed to become the tlave of her lister. 
 Gurooru soon seized the god, and placed him trembling among the assembled giants ; 
 but while the latter were gone to bathe, and prepare for partaking of the waters of 
 immortality, Indrn arrived and delivered the captive, and thus disrppoiulcd thcic 
 implacable enemies of the gods. 
 
 SomiJ is charged with seducing (he wife of Vrihuspiitee, his preceptor. See the next 
 page. 
 
 The chief names of this gcd arc : Somu, or, he from whom the water of immorta- 
 lity springs. — Himan^shoo, he vh/>se bcnrcs are cooling. — Chrndrr, he at ^>hose ris- 
 ing people rejoice.— I;;dro, tl:e great. — Kccmcodr-banduM'i, (I e frimd of the flower 
 Koomoodu.+ — Vidhoo, he whocniues thej;cdsto drink Ihewa'ci of life. — Socdhai'g- 
 shoo, he whose ra^s are as the water of life.— Oshi'.dLSeihi", ihe lord of n.tdicinal 
 plants.— Nishapiitce, the lord of night.— Lbj( , lie who was born from the i\ aleis. — 
 
 •TheHjadcs. 
 
 1 Njaiphcea lotas. After the rising of the iDoon this flower is said bj ihe Hindoos to cxpaiif?. 
 
 J
 
 71 JIlSTOIiy, LlTrRATURr, ANP lir.MCIO.V, [l\*P.Tin. Chap. r. 
 
 .'oivalrikri, Ibc preserver of men.— Clou, Ijo v, lo decreases. — ]Miigianl.ri, lie en v.lsose 
 J:ipsi(s a deer.* — Kulaiiidlice, l.c v/iili vLom arc llic lvrilas.+— I)^^ijulaj^I, tlic chief of 
 
 <Iie Lran>liuiis.— Niiksliulittlir!, (Iiclord of tlie planets KMupakfirii, he vsLo illu- 
 
 mines iLcniirht, 
 
 SECTION' XVII. 
 
 Mutigulii,\ or Mars. 
 
 THIS go J is painted red ; rides on a sheep ; Avcars a red ncckhicc and garmenis of 
 Ihe same colour ; and has fjir arms : in one liand lie hokls a weapo:i called thiik- 
 lee ; ■\vilii another he is giving a blessing ; >Tilh anoiher foibidding fear ; and in the 
 fourth he liohls a club. 
 
 If a pcr-oii be Lorn nrulerthe planet Mnngrilu, he will be full of anxious thoughts, 
 Lo v.oundei! v.illi od'cits'vc- v.capons, be inijnisoned, be oppressed willi fear from rob- 
 bers, fire, v!vc. and Mill lose Lis liuds, trees-, and good name. — Ji/olish-lulicu, 
 
 SF.CTIOX XVIII. 
 
 BoodhuyS, "'" J^ferarrj/. 
 
 THIS god has four arms : in one hand he holds the discus, in another a club, in 
 another a srvmilar, and with the fourth is bestowing a blessing. He rides on a lion; 
 is of a ])lacid countenance; and v. ears yellow garments. 
 
 • See a story oflhc LirtV. of Dcodhu In tlic fulluning page. 
 
 1 Kola Is tlie ore ICtli pntt of hr di&k b{ il e nioon, v'z. Oat quantity \\liicMi increases or dccrrcses in eiie daj, 
 
 J M"ingBla-vsr5, oi TucsHaj. Hlfing&la is a'so called I'ligarolu, or, lie rlio travels ; Kdjfi, lliC son ol' ilit 
 
 «3rlbjani Lohilanj-u, the blood-coloured. 
 
 f E lodlit-var'i, or Wednesday. 1 Ijc nieanii;g of Tocdljij is, '.le r Ise. lie is ahn called Kouliinfy u, llic son 
 cf EoUiuee, and SgiirajS, (lie son of Soma.
 
 Or TUB GOO.-'.— iJuyi//w.] OF THE If I. V DO OS. fi 
 
 The following is an accoiril of (he birth of Boodhu: On a ceituln occasioa Yii' 
 hii«pa'ce, the spiiiduil jruiJe of ihegod?, muile a great feast, to whicli he invited all 
 the gods : Ch'iiidr.'i was present iimoiig the rest ; who, during the fcbtival, fell in love 
 witlt Tart, the wife of Vrihi;spriicc. -Not knowing how to accomplish Lis wisLc?, 
 after iiis return home he invited VriliTisputec to a sacriiice, begging hiin to biir." hi» 
 wife with him. Vi huspfitoe and his wife jjfoceeded to the palace of Chundrri, but 
 saw no preparations for the sr.crifice. The former expressing his surprize at this 
 circumstance, Chrmdru told liini that the sacrifice was unavoidably delayed, and ad- 
 vised him to ruturn for a shoit time to Ids d».votions leaving his wife at his house. 
 VrihLspr.tee consented, and during his absence Chuudru dishonoured the wife of his 
 spiritual guide, who, on his return, finding his wife pregnant, cursed Chundrn, and 
 hurled him info tlie sea, ^^hcl•c he continued like a cinder, leaving the earth in dark- 
 ness for two kulpii?, or SC-i,OCO,COO years, Vrilnlsputec compelled his wife to deliver 
 herself, and, on the birlh of ilie child Boodhr, reduced her to ashes. Brnmha after- 
 wards raised her from her ashes, and, thus p'lrified, Vrihusputee took her to his em- 
 braces again. Sfmioodrf!, (tlie sea) incensed at his son for this horrid crime of dis- 
 honouring the wife of his divine teacher, disinherited him. Chuudru then applied 
 to his sifter l.ukshn.ee,* tlie wife of Vishnoo, by whose power part of his sin was 
 removed, ariil he became light like the moon when three days old. She alto appliid 
 in his behalf (o Purvntce, w!io resolvid to restore Chandra to heaven, and for this 
 purpose plaited liim in ihe forehead of hjr huJ-)airJ,f who went, thus ornamented, 
 to a feast of the gods. Vrihuspatee, on Siceiiig Chundrn again in heaven, was great- 
 ly incensed, and could only be appeased by Briiimhi'a ordaining that the lascivious 
 god should be excluJed from heaven, and placed among the stars ; and that the sin 
 by \\liich liis glory had been obscured should remain forever. Chundru now asked 
 Brumha to remove the vomiting of blood, with which he had been teized since his full 
 from heaven, who directed him, as a certain cure, to hold a deer on his knees. 
 
 If a person be born under the planet Boodhe, he will be very fortuuate, obtain au 
 excellent wife, &c.—Jj/vtish-lulu:Li. 
 
 • l.ulibhmee was born, like Cliiiiidra, at llic tliurting cf llie sea bj the gods 
 t IcSliitu'sloieliead is place;! a lialf iu>,oii. 
 
 J i
 
 76 HISTORY, LITERATURE, AND RELIGION, [Part iii. Chaf. i. 
 
 SECTION XIX. 
 
 Vri/iusputee,* or Jupiter. 
 
 THE image of this god, the son of the sage Ungira, is painted yellow. lie sits on tbe 
 water-lily ; lias four arms ; in one hand lie holds a roodrakshu bead-roll ; in another 
 an alms' dish; in another a club ; and with the fourth he is bestowing a blessing. 
 
 Vrihusputee is preceptor and priest to tlie gods ; in whose palaces he explains the 
 V^dTis, and performs a nurab2r of religious ceremonies. 
 
 If a person b? born under (he planet Vrih"isputee, he will be endowed with an 
 amiable disposition ; possess palaces, gardens, lands, and be rich in money, corn, &c. j 
 obtaining tlie atFeclions of all, his Itor.ours v.ill increase; he will possess much religious 
 merit ; and in short will have all iiis wishes gratified. Kshijfriyns, Voishyus, and 
 ShooJrus, if born under this planet, will be prosperous and happy ; but bramliiins will 
 not be so fortunate : the reason given is, tliat Vrihiispi'ifee is a bramliun, and there- 
 fore does not wish to exalt those of his own cast. — Ji/olhh-tuluiu. 
 
 Tliisgorl is charged in the PiLiha'jhr.rrita with deflouring the wife of iiis eldest bro- 
 ther Ootut'hyri. 
 
 Karnes. Vrihuspritce, or, preceptor to th? go Js. — Sjoracliaryii, the priest of (he 
 god ;. — Gishputcf, (lis oloqucnf. — Gooroo, (h;'])recep(or. — JeevTi, hewho revives (he 
 gnds.+ — AiigirfH"!, the son of Uigira. — Vai^hrisputee, the lord of words, viz. the 
 eloquent, 
 
 • Vri'ri«p"ti.»ar5, cr TLius-I.^j-. f Hat *, uiieci iJi.' f-'Jsdi* iiiUalti.-, Vrihuspiilec bj incanla'nons 
 
 »c>forC) th.-int J l.fc
 
 Of 18E GON.— 5Wi/-3.] OF THE HINDOOS. 77 
 
 SECTION XX. 
 
 Shoolcru,* ortheflanel Venus. 
 
 THIS god, the son of the sage Bhrigoo, is dressed in white ; sits on the water-lilj ; 
 has four hands : in one he holds a rooclrakshii bead-roll ; in another an alms' dish ; ia 
 another a club, and with the other is bestowing a blessing, 
 
 Shookrii is preceptor and officiating priest to the giants. He is represented as blind 
 of one eje ; the reason of which is thus related : When Vamunu went to king Bulee, 
 to solicit a present, Shookrn, being B-'ilee's preceptor, forbad his giving him any 
 thing. The king disregarding his advice, the priest was obliged to read the necessary 
 formulas, and io jiour out (he water from a vessel, to ratify the gift. Shookrii, still 
 anxious to willihold the gift, whicli lie foresaw would be (he destruction of his master, 
 entered the wafer in an invisible form, and by his magic power prevented it from fall- 
 ing ; but Yamfmri, aware of the device, put a straw into the bason of water, which 
 entered Shookru's eye, and gave him so much pain^ that he leaped out of tie bason : 
 the water then fell, and the gift was offered. 
 
 If a person be born under (he planet Shookrn, he will have the faculty of know- 
 ing things past, present, and future; will have many wives ; have a kingly uui- 
 brelia, (the emblem of royalty); and other kings will worship him ; he will possess 
 elephants, horses, palaaqueeus, footmen, &c. — Jj/otisk-liUtiu, 
 
 Shookru's daughter Devujanee, was deeply in love with one of her father'^ pupils, 
 Kuchu, the son of Vriliiispiitce. This youth liad been sent by his tiither to learn horn 
 Shookru an incantation for raising the dead. One day Devnjanee sent Kucliu to bring 
 some floAcrs to be uscil in worshipt from a forest belonging to the giants. Picvicusly 
 
 • Sliookro-TarS, or Frldaj. | G.nh,-:iag ftj«ers for llienois'iiip of Ihe giidyis afir:: al i>itKot lUecn*- 
 
 filoynient of juungpctv ns.
 
 7.i IIISTOllY, LlTlillATlJir.':, \^a R::!. I d 10 .V, [I'.uiTiii. CuAP. r, 
 
 to tills, Kucfaii haJ bcca dcvoureil several limes, by dinircnt giaiifs, but ShooKiu, bj 
 t!ie above iiicaiitalion had rcslorcd him (o life, v/hiii he lore open (he bellies of these 
 cannibals and destroyed (hem. The giants now resolved (o ni;ike Sliookrfi himself eat 
 this boy, for which purpose Ihcy caiiglit him in the forest, cut li m into (he smallest 
 pii"ces, boiled him iip in spirils, a:iil invited Shookrii to tlie eiitcrtaiMment. Kuchu not 
 returning from the forest, IXn iijatiee wept much, and told her I'atlier that she would 
 certainly kill herscli* if lie did not bring back her lover. Shookru at length, by the 
 power of meditation, discovered ihat he had eaten this youlh, so beloved by his daugh- 
 ter, and he knew not how to bring him back to life without the attempt being fatal to 
 himself. At la t, however, while (lie boy continued in his belly he restored him to life, 
 and taught him the incantation for raising the dead, after which Kuchu, tearing open 
 Shookni's belly, came forth, and immedialely restored his teacher tolife. Kiichfi, 
 
 having- obtained the knowledge of revivifying the dead, took leave of his preceptor, 
 and was about to return to his father Vrihi'ispiitee, when Devr^aneiJ insisted upon hi» 
 marrying her. Kuchu declined this honour, as she was (he daughter of his preceptor ; 
 at which she was so incensed that she pronounced a curse upon him by which he was 
 doomed to reap no advantage from all his learning. In return Kuchfi cursed Devuja- 
 nee, and doomed her to marry a kshutriyn; whicli curse, af(er some time look effect, 
 and she was married to king Yrijatce, After D,lvi1jance h-id borne two children, she 
 discovered (hat the king maintained an illicit connection with a pr'.nress of (he name 
 of Summishl'iin, by wliom he had Ihree sons. S'le appealed to her falhcr Shookrii, 
 ^\ho pronounced a curse on Ynjatec, — when his h lir immediately berame grey, his 
 teeth fell from hisheiul, and he was seized willi complete decrepitude. Yi^ijatee remon- 
 strated with his father-in-law, ami asked him who should live with his daughter, who 
 was ycf j'oung, seeing that he had brought old ngc upon him. Shookru replied, that if 
 lie could persuade any one to take upon him this curse, he might still enjoy connu* 
 bial felicity. Yfijatec returned home, and asked his eldest son by Devnjanee to take 
 this curse for a thousand years, and possess the kingdom, at the close of which time he 
 should become young again, and continue in tiie kingdom ; but this son, his brother, 
 and the two eldest sons of Simimishl'ha refused tlie kingdom on these conditions ; which 
 so enraged the father, that he cursed them all. The youngest son, however, by Sdai« 
 
 • Tlic Hi;idoo childrca often resort lo Oiis llircat to cs!o;t some fmour from lh«ir parents.
 
 Oftklcods.— SA^/jcc] or THE HINDOOS. 79 
 
 inibht'Jia acccplcd (be conditions, and iiislantl v became weak and decrcpid ; w?ien the 
 
 fallicr assumed his former voutli, and returned to tbt- comjian y of Lis v ives. 
 
 Name;. Sliookru, or, he vlio borrows at the destruction of the giants. — Doltyii- 
 gooroo, preceptor tj the giants. — Kavyn, the poet. — Oojhuua^ the friend of the 
 giaats. — Uharguvri, the descendant of Bhrigoo. 
 
 SECriON XXI. 
 
 Sliunce,* or Sa(iii?i. 
 
 1 HIS frod iii dressed in black ; lidcs on a vulture :f Las four aims ; in one he 
 holds an arrow ; in another a javelin ; in another a bow, and with the other is giving 
 a blessing. He is said to be the son of .Sdoryu by Chaja. 
 
 All the Hindoos cxcecdingl_y drcnd (he supposed baneful influence of this god, and 
 perform a number of ceremonies to rppcase lum. Ai anv >torics of him arc to be 
 
 found in the writings of tlieHindo.>s, such as that of his burning ofi'lhe head ofGune- 
 sbu ; Lis barning D.ishural'hu's cliariot ia his descent from heaven ; Lis giving rise to 
 bid harvests, ill fortune, &c. 
 
 If a person be born under tlic planet Shunce, sajstLe JvoiisL-tnlwu, he will beslan- 
 dered, his viclics dissipated, his son, wife, and friends destroyed ; he will live at va- 
 riance with others : and endure many sufferings. The Hindoos arc under constant 
 fear of b.\d fortune from this planet. Some persons, if absent from Lome at t'lC time 
 
 • EhJnec-»a:u,ot S.turdav. One of lie nr.Dicsof SLuncc isSh!inoislicli5r6,Tiz. Le »lio trL\tU sl..wl>-. 
 
 1 This god i? represented assittinp on Ibis bird, jrobab'v to denote bib distruclive power. S.ituni, in lie Grecian 
 fy«ttiii if idulalrv, was rcpietcnted as devouring l.iscliiSdicn. Tlie Tulturesin Bir,g:il arehi^lii^ nse'tl in devour- 
 
 ing Ihe diad bo.iiesof luen and Icasls, cany otnbiib are left in iliercads ai.don ibe banks of rivers. It i>a5ti>- 
 niMiingbow svtifilv tliescbiids co'ltcl wbereter n dead body falls, tlioiigh one of tbero sliould pot bave been seeu 
 in Ibe place for neeVs ir m ;nlhs before, il;u-,lr,Tllrg, in Ibe most striking manner, tbe wordii of our Lord : " 'VVbcrtw- 
 tter Ibe carcase is, ibere nill tbe luUnrcs bs gatbeted togetbef." ifat!. uif. S8.
 
 80 HISTOHY, LITERATURE, axo RZLIGION, [Paut in. Chap. i. 
 
 of his appearance, return through Icar, and olliers forsake (heir business lest (hej should 
 meet with mibfortuncs. If one person persecute another, t!ic latter someliraes takes it 
 palienll}-, supposing it to arise from the bad fortune which naturally springs from the 
 influence of this star. The Hindoos believe that when Sliuncc is in the ninth stellar 
 mansion, the most dreadful evils bcfal mankind : hence when llamu broke the bow of 
 Sbivn, which was the condition ofobtp.iiiing Sciita in marriage, and wlscn the earth sunk 
 and (he waters of the seven sea* were united in one, Purubhco-ramr, startled at Ihe noise 
 of tlic bow, exclaimed— 'Ah ! someone Ins laid hold of (he hood of the snake, or fal- 
 len under the ninth of ShfirKC.' At piescr', Avhen a person is obstinate, rnd will not 
 hearken to reason, a bye-stander says—' I nippose he has fullen upon Shunce, or he 
 has laid his har\d upon the hcod of the snake, viz. he is embracing his own drslruc- 
 (ion.' When Ramii found tha( -nme one had stolen Seeta, in the midst of his rage he 
 exclaimed, This person must liavc been born when Shunee was ia the ninth mansion. 
 
 SECTION XXII. 
 
 11 ah 00.^ 
 
 THIS god, (he son of Singhik.i, is painted black : he rides on a lion ; has four arm.«, 
 in three of wliich he holds a scymitar, a spear, and a shield, and with the other hand 
 is bestowing a blessing. 
 
 If a person be born under the planet Rahoo, says the work already quoted, his 
 wisdom, riches, and children will be destroyed ; he will be exposed to many alflic- 
 tions, and be subject to his enemies. 
 
 Rahoo was orginally a giant, but at the cLnrnirg of the sea he took his present 
 name and form, that is, he became one of the heavenly bodie£,t which transforma- 
 
 • The ascending node. 
 
 t We are Iiere re raioHtd ofjupitcr's (kflouiiog Calisle, Ihe d»ugIilerofLycaor,liirE of Arcadia. It will be re» 
 membcred, iliai wl on her disgrace hecame kiicwti.Jnno turned bcr into a bear, which Jupitet afterwards advanced 
 into heaven, and made it a cocstellaliun, now called Ursa majoi
 
 Oe Tiiz CODS.— RaJioo.] OF THE HINDOOS. Si 
 
 tion is thus described in the pooranxis : At the time when the gods churned the sea 
 to obtain the water of life, Soorju (the sun) an.l Chandru ^the moon) were sitting to- 
 gether. When the nectar came up, these gods hinted to Vislinoo that one of the 
 company who liad drank of the nectar was not a god, but one of the giants. V'ishnoo 
 immediately cut off his head ; but after drinking the wafer of life, neither the head 
 nor the trunk could perish. The head taking the name of Rahoo, and the trunk that 
 of Ketoo, were placed in the heavens as the ascending and descending iiodes,and leave 
 Was granted, by way of revenge on Sooryii and Chandrfi, that on certain occasions Rn- 
 boo should approach these gods, and make them unclean, so that their bodies should 
 become thin and black. The popular opinion however is, that, at the time of an 
 
 eclipse, Rahoo swallows the sun and moon, and vomits them up again.* 
 
 Many persons perform a number of ceremonies on these occasions, as, those to the 
 manes ; pouring out water to deceased ancestors ; repeating the names of the gods, 
 setting up gods, makingofferings, &c. T'le Jvotish-lutwri declares that performing 
 these duties now is attended with benefits infinitely greater than at other times. No- 
 body must discharge thefa?ces, nor urine, nor i^nt any food, until they have seen the 
 sun or moon after the eclipse, though if I>3 (ill (Iicir rising the next day. He who 
 does not observe this law, will have a million of hells in one. 
 
 Names. Trimii, the dark, or he who is possessed of a great proportion of the qua- 
 lity of darkness.' — Rahoo, he who swallows and afterwards vomits up the sun ormoon. 
 — Swurblianoo, he who shi cs in the heavens. — Soinghikcyp, the son of Singhika. — ■ 
 Vidhoontcodu, he who afflicts the moon. 
 
 • It is a mosi nnacccuntable coincidence in tlie notions of remote nallor.s, iliat the Chinese and the Grcenlanders, 
 as well as the Htnrioo?, shmid iliink that ihe sun, or the moon, is devoured at the time of an eclipse, " As soon as 
 lhey(ihe Chinese) perceive that ".he son r.r mcf n begins to be ('arkened, they throw themselves on their knees, and 
 knock their foreheads apairst the earth. A noise of drumsand cjmbals is immediately heard ihronphout the whole 
 city. This is the rcraa'ns of an ancient cpinirn enltrlaincd in China, tlialbj such a horrid dintlicy assisted the 
 
 siitTering luminary, and prevented it from being devoartd bj the celestial dragon." Craiitz in hishistory ol Green- 
 land asserts, that a similar custom exists among this people, who could ceitaicl; never Lave Icarntit either from the 
 Hindoos or the Chinese, 
 
 K
 
 *(2 II I S T 11 V, L I T lill A T U U E, and RELIGION, [Paut m. Ciura. 
 
 SEcriox lixnu 
 
 Ktloo.* 
 
 KE rOOis the licadlcss trunk of Riilioo, which became immortal .it tlic churning 
 of the sea. This god is painted of a light green colour. He rides on a vulluror; 
 in one LanAhoIds adub, and \yith the other is bestowing^ a. blessing. 
 
 THEpreccding mat/ be called (he Hindoo Celestial Gods. 1 dare not saji, th'al I have 
 given every deiljj of this order, as I have not foundanij book containing an exact list of them. 
 Lcould easily liave enlarged the nu/nbir, bj/ inserting accounts of other forms of these gods, 
 but tilts teould.have swelled the zeork vcithout adding to its -aalue. 
 
 • Xlie desceodiiig node.
 
 Or THE GODDESSES.— i;oo;j«.] F T II E II I N D S. 8$ 
 
 Of the goddesses. 
 
 SECTION XXtV. 
 
 Doorga. 
 
 IN those parts ef the Hiiuloo shastriis which treat of the production of the world, 
 this goddess is spoken ofns the romale power, uueler the name of Prfikritee or Bhii- 
 guvMtee. She was firstborn in the house of Diikshn, one of the progenitors of man- 
 kind, and called Sfitee ; under which name she was married to Shivu, but renounced 
 her life on hearing her father reproach her husband. Ou her second appearance, 
 
 we recognize her under the name of Parvutee, the daughter of Ilimaluyu ;* when she 
 was again married to Shivu, by whom she had two children, Kartikeyfi and Giinesiiu. 
 
 Doorga has had many births to destroy the giants. + The reason of her being call- 
 ed Doorga is thus given in the Kasliee-khundu : On a certain occasion, Ugustyu, 
 the sage, asked Kartikeyu, why Parvutee, his mother, was called Doorga. Kartikeyii 
 replied, that fennerly a giant nanwd Doorgu, the son of Rooroo, having performed 
 religious austerities in honour of Bnimha, obtained his blessing, and became a great 
 oppressor: he conquered the three worlds, and dethroned Indrn, Vayoo, Chundru, 
 Yumi'i, Ugnec, Viiroonii, Kooveru, Bulec, Eeshanu, Roodru, Sooryu, the eight Vii- 
 soos, &c. The wives of tiie ribhces were compelled to celebrate his praises, lie sent 
 all the gods from their heavens to live in forests ; and at liis nod tliey came and wor- 
 shipped him. ilo abolished all religious ceremonies; the bramhi'ins, through 
 fear of hinv, forsook the reading of tlic vedus ; ihe rivers changed their courses ; fire 
 lost its energy ; and the terrified stars retired from sight : he assumed the forms of 
 
 • Thelnouiilain oClliis name. 
 
 ' Sir \V. Jones, not improperly, considers Doorga as bearing a f^'U' ^'""'3 '^'^-^'"^'•''"'^^ '° •'"""• as**"""" 
 Mineivii, 
 
 K2
 
 8t HISTORY, LITER.VTL'RK, and RELIGION, [Part in. Chap. i. 
 
 the clouds, and gave rain whenever lie pU;ascd; the earth through fear gave an abund- 
 nnt increase; and the trees yielded flowers and fruits out of season. The gods 
 
 at length applied to Shivri. Indrti said, ' He has dethroned mc' — Sooryu said, ' He 
 lias taken my kingdom;' and thus all the gods related their misfortunes. Shivu, pity- 
 in<'- their case, desired Parviilec to go and destroy the giant. She willingly accepting 
 of the commission, calmed tlie fears of the gods, and first sent Kalu-ratree, a female 
 whose beauty bewitched the inhabitants of the three worlds, to order the giant to re- 
 store thino-s to their ancient order. The latter, full of fury, sent some soldiers to lay- 
 bold pf Kalu-ratree ; but, by the breath of her mouth, she reduced them to ashes. 
 Door"-!'! then sent £0,003 other giants, who were such monsters in size that they cover- 
 ed the surface of the earth. Among them were the following : Doordhurri,' Door- 
 mookhu,'^ Khuru, 3 Sliiru-pm^.,* Pashu-pance,-^ Soorendrn,'' Dumunri,^ Ilunoo,^ 
 Yrignuhanee,^ Khriigri-roma,'0 Qograsyfi," Devu-krimpunu,'? &c. At the sight of 
 these ifiants, Kalu-ralrce fled through the air to Parvfitee, and the giants followed her. 
 Doorgpjwith 100,COO,000 chariots, SCO urvoodus (or 120,000,000,000) of elephants, 
 ten millions of swift-footed horses, and innumerable soldiers, went to tight with Par- 
 vTiiee on the mountain Vindhii. As soon as the giant drew near, Parvutee assumed 
 
 JOOO arms, and called to her assistance different kinds of beings, as jumbhfi,'^ muha- 
 jumbhu,^' vijunibhri,''vikritanuMri,"' pingakshu,'^ muhishfi,^^ nmhogrn,'^ iityoogru,-" 
 vigruhiV kroorakshri,"-' krodhunri,'^ knjudiinri, ■* siinkrunduniij-^ muha-bhuyfij^*' jitan- 
 tukilj-^ mriha-vahoo,-8miiha-vriktru,-y muheedhfiru,^*' doondoobhuj^' doondoobhiruvu,^^ 
 muha-doondoo-bhinasiku,33 oogj-asyu,^^ deerga-dushunUjS^ m^ghu-keshfij^fi vrikanu- 
 nri,37 singhasyuj^B ihookuru-mookhii,-'^ shiva-ruvu-mrihotkufri,''" shookut-oondfi,*' pru- 
 chundasyu,''- bheemakshr!,''^ kshoodru-manusu,'" oolooku-netru,^^ kunukasyuj^^kakii- 
 
 1 DifTicuIttocatcli. S Fuiil-moullied. SCiuel. 4 UtWiiigfilinmnn sUll In llic Land. Wielders 
 
 ofthepashS. 6 Sovereign? of the pods. 7 Bullies. 8 Of liigh rl.eek bones. 9Sacri. 
 
 ficc-dcstroyers. lOIlie^' wl.ose hair is like scymiiars. II Of terrific countenance. :2Tlrc7 who 
 
 make tlic gods iren.hV. 13 Malid'-us. 14 Very malicious. 15 (a varioas wajs malicioas. 
 
 16 Of fear-eicitin? countenance. 17 Of yell, w eves. 18 Like bnfTalos. 19 Wrathful. 
 
 20 Kxcccdingly wrathful. 21 Warriors. 2? Cruel-eyed. 83 Wrathful. 24 Causers 
 
 ofcrving. 25Cau-in2locryexce5«ivcly. '.^6 Fiarexcilint;. 27 Death conquering. 18 L:irg«- 
 
 armed. J9 Lnrge-'aced. 30 Mountain-like. 31 Noisy likcllie doondoobhee. 3.' Ditto. 
 
 as With noses like the doondoobhee. St W.th ivrathfu! co ntenance. 35 Long-toolhed. 36 W.th 
 
 hair like clouds. 57 Lcorard-faeed. 58 Lien-faced. S9 PiR-facerl. 40 J' xciting tertors by 
 
 mjkin; sounds like the jack I. n With bills like a parrot. 42 Teirible-faced, 43 Ttiiific-ryed. 
 
 ■11 Little niiiidid. -ISOwleyed. 46 Gold-faced.
 
 OfTUEcoDDE^sB.— Dojrjrt.] OF THE HINDOO?. 8S 
 
 toondri,' kluiiunuLhiJ,- deergugreevu,* muhajunghri,* shiroddhuru,^ ruktu-vrindu-juva- 
 netnV vidyootjishu/ ugniiietrukfi,^ tapi'imV dhoonirakshri,'" dhoomunisihwasu,'^ 
 shooru-cliundangskoo-tapuji'j,'- muliabheeshunu-mookhu,'^ &c. She alio brought a 
 number of weapons out of her body, as usee,** chukru,'^ bhoObhoondS,"' gi'ida,-' mood- 
 guru,"^ tomuru,'^ bhi(idipair!,-"'pririgb'i,-'- koonlu,^-' shulyiV^ shuktee,--* urdhu-chun- 
 drfi,-^ kshoorupru,-'' narachij,-' shileemooklu/'^muhabhuliri,'-^ pfiriishooj^*' bhidooru,'* 
 and murmribhedu.sa The troops of the giant poured their arrows on Parvutee 
 
 sitting on the mountaiu Vindhu thick as the drops of rain in a storm; they even tore 
 up the trees, the mountains, &c. and hurled at the goddess, who however threw a 
 weapon which carried awaj many of the arms of the giant ; wlien he, in return, hurl- 
 ed a flaming dart at the goddess, which she turning aside, he discharged another; 
 but this also siie resisted by a hundred arrows. He next let fly an arrow at Parvu- 
 tee's breast, but (his loo she repelled, as well as two other instruments, a club and a 
 pike. At last Pavvulee seized Doorgu, and set her left foot on his breast ; but he 
 
 disengaged himself, and renewed (he fight. The beings (P,OCO,000) whom Par- 
 
 vfit^ c'lused to issue from her body then destroyed all the soldiers of the giants ; iu 
 return Doorgu caused a dreadful shower of hail to descend, the effect of which Par- 
 vulee counteracted by an instrument called shoshunii.* He next, breaking off the 
 peak of a mountain, threw it at Parvulee, who cut it into seven pieces by her arrows. 
 The giant now assumed the shape of an elephant as large as a mountain, and ap- 
 proached the goddess, but she tied his legs, and with her nails, which were like scy- 
 mitars, tore him to pieces. He then arose in the form of a buffalo, and with his horns 
 cast stones, trees, and mountains at the goddess, tearing up the trees by the breath of 
 his nostrils. The goddess next pierced him with her trident, when he reeled to and 
 fro, and, reuouncing the form of the buffalo, assumed his original body as a giant, with 
 
 1 Crow-faced. 2Sliarp-nai!ed. S Long-necUc?. 4 Long-thiulied. 5 Large-Tcined. 
 
 6 With ejes red like ihe Java flower. 7 With tongues !i';e lightning. 8 Fierj-eyeJ. 9 Inftamers. 
 
 10 Sraoke-ejcd. 11 Willi breath like smoke. 12 Giving pain to the sun and moon. 1j Of horrid 
 
 countenance. It A scvmiiar. 15 A discus. 16 Hatchet. J7 A blodpecn or club. 
 
 18 .■\ hammer. 19 An iron crow. iO A short arrow. 21 A bludgeon. 8« A bearded darr. 
 
 23 A javelin. f4 Another. 55 An arrow like a haU mi:or. 56 A weapon like a spade. 17 A iroall 
 
 arrow. £8 A round srrow. S9 ,\ very long spear. £0 A hatchet like a half moon. 31 A lUan- 
 
 derbult foil of spikes. 32 A bearded arrow. 
 
 • A weapon »hicli dries cp liqnids.
 
 res HISTORY, LITERATURE, AND RELIGION, [P.uit m. Chap. i. 
 
 a thousand aims and weapons in eacli. Going up <o Parvufee, (he goddess seized hiin 
 by his thousand arms, and carried him into the air, from whence she (hicw him down 
 with dreadful force. Perceiving liowever that tliis had no effect, she pierced him ia 
 the breast with an arrow, ^hen (lie blood issued in streams from his mouth, and hecx- 
 pircd. The gods were now filled with joy : Sooryu, (Jhrmdru, IJgnee, &c. obtain- 
 ed their former splendour, and all the other deities, who had been dethroned by this 
 giant, immediately rcascended their thrones; the brarnhfins resumed tlie study of the 
 vedus ; sacrifices were regularly performed, and every thing assumed its pristine 
 slate: the heavens rang with the praises of -Parvulee, and the gods in return for so 
 signal a deliverance honoured her with the name of Doorga. 
 
 Muhishu, king of the giants, at a certain period, overcame the gods in war, and 
 reduced them to such a state of indigence tliat tliey were seen wandering about the 
 cattli like common beggars. Indrfi, after a time, collected them together, and (hey 
 went in a body to.Drmnha, and afterwards 4o Siiivu, but met with no rechess. At 
 last they applied to Vishnoo, who was so enraged at beholding their wretchedness, 
 tliat streams of glory issued from his face, from wliich sprang a female named Muha- 
 niaya (Doorga). Streams of glory iss<iod also from the faces of the other gods, and 
 entering Mulia-maj-a. slic became a body of glory resembling a moimtain on fire. Tlic 
 gods then gave their weapons to ihis female, and, with a frightful scream, slie ascend- 
 'Cd into tlic air. 
 
 [The work Chundee, in this place, contains along account of the dreadful contest 
 betwixt Miiha-maya and this giant, which ended in the destruction of the latter.] 
 
 After the victory tlie gods chanted the praises of Mfiha-maya, and the goddess, 
 pleased with their gratitude, promised to succour them whenever they were in dis- 
 tress, and tlicn disappeared. 
 
 The Hindoos believe that the worship of Daorga has been performed through the 
 four j'oogus, but (b.it Soorutn, a king, in tiic end of the dwapin ri-yoogfi, made known 
 the present form of worshipping the goddess, and celebrated these orgies in the month
 
 OtTiixLGODD^^ts.-Doorga.-] OF TtlE HINDOOS. ST 
 
 Glioilrii, hence called the Vasuiifce, or spring festival. Soorutu offfcrcJ a very great 
 number of goats, sheep, and buffalos to Dborga, believing, according to the shas- 
 trfi, that he should enjoy happiness in heaven as many years as there were hairs upon 
 the diiFcrenl anim:ils oiTered. After his death, liowever, his case excited mucH 
 
 discussion in the court of Yumu, who at length decided, that though Soorutu had 
 much merit, be hud destroyed tJie lives of many animals, and that he must be bom 
 and suffer death from all these beasts assembled in one place, when he should im- 
 ■medhitely be advanccdto lieavcn.. Others interpret this passage of the shastrii as 
 meaning, thai the king was to assume in succession the forms of all these beasts, and 
 be put to deatli in each form before he coirld ascend to heaven. In tlie tretu yoogu 
 Kama is said to have performed the worship of Doorga in the month Ashwinu ; and froiu 
 Litn-it is continacd in this mo»th, and called the Sharu-deeya or autumnal festiral. 
 
 This festival, celebrated in the month Ashwinu, themost popular of all the annual 
 festivals licld in Bengal, I shall now attempt to describe. Immense sums arc ex- 
 
 pended upon it;* all business throughout the country is laid aside for several days, 
 and universalfestivKy and licentiousness prevail. A short lime before the festival, 
 the leanicdmcii and sirkarsf employed in Calcutta almost universally return homo; 
 some of them enjt.y a holiday of several weeks* 
 
 The image of Doorga has (en arms. In one of Ircr riglrl hands is a spear, vtiili 
 which she is piercing the giant Miihihhu ; with one of the left she holds the (ail ofa 
 serpent, and the hair of the giant, whose breast the serpent is biting. Her other hands 
 are all stretched behind lu.«r head, and filled with different instruments of war. Against 
 her rigiit leg leans a lion, and against her left the above giant. — The images of Liiksh- 
 raee, Sfiniswulee, Kartikeyu, and Guntilui, are very fiequentiy made and placsA 
 by the side of this goddess^ 
 
 •In the city of Calcutta alone, it is supposed, npon a morjeralecalcniatioii.lhat halfa iri'lion sterling is expsnd- 
 ed annually on this ft'Slivai. About filty years ."mo ( l8l i) KuiidiirpS-goorti, a kiiist'liB, eipeiidrd in tliis woraliip 
 38,000 pounds, and spent 1S,500 pounds annually ai long as he lived in the sam; manner. 
 
 t Natives who direct Uif biisinesj of Europeans are commonly called sitkars. The proper name is Mootstiddce» 
 or iVIeoluif es.
 
 88 HISTORY, LITERATURE, and RELIGION, [Paut ni. Chap. i. 
 
 On the 9th day of llie decrease of llie moon, lliis festival begins, when the cere- 
 mony caUed srinkulpii is perfornie;!, by theofliciating bramlu'in's taking into his joined 
 hands a metal koslia, which contains water, flowers, fruits, sesanmrn, tic?, and a blade 
 of kooshi grass, reading an incantation, and promising that on tiie succeeding days 
 such a person will perform the worship of Doorga. After this, Doorga is worshipped 
 before a pan of water with the accustomed formularies. 
 
 On the ]0(h, 1 llh, ]2(h, 13th, Utb, and 15th days of the moon, the same ccrcmo* 
 nies are performed before the pan of water ; and, with some trifling variations in the 
 oftcrings, continued on the IGlh, 17ih, ISlh, I9ili, and 20lh. 
 
 On the 21st day of the moon, at the close of the worship, what is called udhivasu is 
 performed. Tliis also is a preliminary ceremony, and consists in taking rice, fruits, 
 &c. and touching with them a pan of water, and afterwards the forehead of the image, 
 at intervals repeating incantations. 
 
 On the 22d, early in the morning, the ofiiciating brnmhtin consecr.ites the image, 
 placing it on the spot prepared for it in tiie temple, and repeating the proper formu- 
 las. After this tiie principal ceremonies before the image begin. First, (he business 
 of giving eyes and life to the images is performed; when they become objects of 
 •worship. In this curious ceremony, the ofiiciating bramhiin touches with the two 
 fore-fingers of his right hand the breast, the (wo cheeks, the ej'es, and the forehead 
 of tlie image. When he touches these places he says, ' Let the soul of Doorga 
 
 long continue in happiness in this image.' After this, he takes a leaf of the vil- 
 
 ■wu tree, rubs it w ith clarified butler, and holds it over a burning lamp till it be co« 
 vercd with soot, of \\ hich he (akes a little on llw s(alk of another vilwu leaf and touches 
 the eyes, filling up with the soot a small white place left in the pupil of the eye. 
 
 The worship of Giineshn and other gods is now performed; then that of the dc- 
 mi-goddesses, the companions of Doorga in her wars, who are represented by the 
 dots of paint on the canopy which covers the image of the goddess. The offerings 
 presented to them consist of very small slices of plantains, on each of which arc stuck 
 two or three grains of rice, &;c. Then follows the worship of the other images set
 
 Or THE cODUEssE'.— Door^a.] OF THE IIINDGGS. 89 
 
 up with that of Doorga ; <o whicb succeeds (be principal worship, that of Doorga. 
 First, Ihe officiating bramhan performs dhyanu, in Avhich, sitting before the image, 
 he closes his eyes, and repeats the proper formulas, meditating on the form of the 
 goddess, and repeating (o himself, ' I present to the goddess all these floners, fruits, 
 &c. [here he goes overall t-he offerings ;] I slay all these animals,' &c. He then calls 
 . (he goddess saying, ' O goddess, come here, come here ; stay here, stay here. Take 
 up thine abode here, and receive my worship.' The priest next places before the 
 image a small piece of square gold or silver, for^he goddess (o sit upon, and asks 
 if she has arrived happily ; adding the answer himself, ' Very happily.' After this 
 water for washing the feet is od'ered, by lakinij it with a spoon fiom one vessel, and 
 pouring it out into another, while the incantation is repeated. Ten or fifteen blades 
 of doorvn grass, a juva flower, sandal powder, rice. See. are then offered with an 
 incantation, and laid at the feet of Doorga. Next follows water to wash (he mouth ; 
 curds, sugar, and a lighted lamp. Then water to wash (he mouth, and to bathe ; 
 then cloth, or garments; (hen jewels, or ornaments for the feet, arms, fingers, nose, 
 ears, &c. with sandal wood, and red or white lead^ (hen flowers of diflcrent kinds, 
 one at a time, with a separate incantation for each flower, also a vilwfi leaf, with 
 some powder of snndal wood put upon it. Then arc offtjred (hrice successively 
 
 two hand fuls of flowers of different kinds; afterwards incense, a lighted lamp, and 
 meat-offerings- At (he close, the brambiin walks rouud the image seven times, re- 
 peating forms of petition and praise. 
 
 Now the bloo.ly sacrifices arc offered. If (he animal be a sheep or a goat, as is 
 always (he case on (he first day, the officiating bramhun, after bathing i( cidicr in 
 the river or in (he house, pu(s his left hand on its forehead, marks its horns and fore- 
 head w ith red lead, and reads an incan(alion, in which he offers it up to the goddess 
 thus, ' O goddess, I sacrifice this goat* to thee, that I may live in (hy heaven 
 to the end of ten years.' He (hen reads an incan(ation in its ear, and puts flowers, 
 and sprinkles water, on its head. The instrument with which the animal is killed 
 is consecrated by placing upon it flowers, red lead, &c. and writing on it (he incantation 
 which is givcnto the disciples of Doorga. Theofliciatingbramhun next puts the ins(ru- 
 
 * Oaly male animals are ofieied; 
 
 L
 
 so HISTORY, LITERATURE, anb RELIGiaN, [Part ni. Chap. i. 
 
 mcnt of death on the neck of the animal, and, after presenting him with a flower as a 
 blessing,* then into the hand of the person appointed to shiy the animal, who is ge- 
 nerally the blacksmith, + but sometimes a bramhun. Tlie assistants put thegoat's neck 
 into an upright post excavated at the top so as to admit the nock betwixt its two sides, 
 the body remaining on one side of the post, and the head on the other. An earthen vessel 
 containing a plantain is placed upon a plantain leaf, after which the blacksmith cuts 
 cfT the head at one blow, and another person holds up the body, and drains out the 
 blood upon the plantain in the bason. If the person who performs the sacrifice does 
 not intend to offer the flesh to Doorga,;j: the slayer cuts only a small morsel from the 
 neck and puts it on the plantain, when some one carries if, and the head, and places 
 them before the image, putting on tht head a lighted lamp. After all the animals 
 have been thus killed, and some of the flesh and the heads carried before the image^ 
 the officiating bramhun repeats certain prayers over these ofi'erings, and presents them 
 to the goddess, with the blood which fell on the plantains: then, taking the blood 
 from the bason, he puts it on a plantain leaf, and cuts it in fourparts; presenting it to 
 the four goddesses who attend upon Doorga. 
 
 Ofi'erings of rice, plantains, sugar, sweetmeats,, sour milk, curds, pulse of different 
 sorts, limes, fruits, &c. are next presented with prayers. Now the names of Doorga. 
 are repeated by the priest, who afterwards presents camphorated water to the goddess; 
 then betle-nut, limes, spices, &c. made into what is called pauu.% After repeating a 
 number of forms of praise, this part of the service closes with the prostration of the 
 officiating bramhiin before the idol. Next, food is presented with many prayers.to 
 the goddess, which food consists of what is called khechuru,|j fried fruits, fried lish 
 and flcshj &c. About four in the afternoon, large quantities of food are presented to 
 
 • It is common among llie Hindoos for a superior to gj»e a Wessing while presenting a flower. 
 
 t The Hindoos covet llie honour of ciilting off tlie head of an animal dexterously at thetimc of these sacrifices. 
 If it be n<it d')iie at one blow, Ihey drive the blacksmith awaj in disi;race. Tiie shastras l.avedenouuccd vengeance- 
 on the person who shall fail locutulTtlie head at one bioiv: his son will die, or the g>dde»s of fortune (Lukshuiee) 
 will forsake hnn. 
 
 t This is rarely or never done at present. There arc no parts of the animiil» however, which niaj not be 
 
 cfTirrd. 
 
 5 Chewed by almost all the natives. 
 
 H A common dish iu Bengal, made of rice, bjilod up with turmeric, pease, sjiices, clarified butter, Jcc.
 
 Or THE GODDESSE^.-Door^rt.] OF THE HINDOOS. 91 
 
 the goddess; amongst whicli are, prepared greens ef three or four kinds; prepared 
 peas of tbreeor four kinds; fried fruits, sweet potatoes, &c. ; fried fisli mixed willi 
 fruits of four or five dift'erent sorts ; the flesh of sheep and goats, stewed in two or three 
 waj's ; preparations of tamarinds," two or tliree sorts ; rice boiled in milk, two or 
 three sorts ; fifteen or sixteen sorts of sweetmeats, &c. all which are offered with se- 
 parate prayers ; after which water, betle, &c. arc presented. 
 
 The bramhuns are entertained either with sweetmeats, or prepared food, by the 
 person at whose house the worship is performed : some of them arc expressly invited, 
 and others attend to see tlie ceremonies. 7 he food which has been presented to the 
 goddess, being considered almost as ambrosia, is given to the guests with a sparing 
 hand ; some of whom, (mothers) beg to take a morsel home to cure their children, or 
 relatives, of diseases. Food is also sent to the neighbours, and persons of inferior 
 cast carry away great quantities.* 
 
 In the evenii^ (he officiating bramlifm waves a brass candlestick, or lamp with iive 
 lii^bts, before the goddess, repeating incantations ; afterwards a shell with water in it, 
 and tlien a piece of cloth. At night the temple is lighted up, and, about eight o'clock, 
 unleavened bread, butter, fruits, sweetmeats, curds, milk, &c. are presented to the 
 goddess. At midnight some persons repeat the worship ; but in this case the offerings 
 are few, and there are no bloody sacrifices. 
 
 After the worship of the day, many rich men engage a number of prostitutes, richly 
 dressed and almost covered with ornaments, to dance and sing before the idol. The 
 songs are exceedingly obscene, the dances highly indecent ; and the dress of the danc- 
 ing women no less so^ their clothing being so fine as scarcely to deserve (he name of a 
 covering. The tresses of some are thrown loose hanging down to the waist. Dur- 
 ing the dances, the doors are shut to keep -out the crowd, as well as Europeans, who 
 are carefully excluded. Six, seven, or eight women thus dance together, assisted 
 
 • In some places a family or seveni farailicrof Ijrarabans are supported by the revenues attached to a tern- 
 •pie, and by llie off-rings presented to llsc idol. Al lire lime of a festival the heads ot these fami ie? wait i n ihose 
 who come to make ofieiings to the idol, and present them with betle, sweetmeats, Iruita, water, &c. accor^iog to 
 tlieir quahty. 
 
 L2
 
 92 HISTORY, LITERATURE, and RELIGION, [PaRi »"• Cuap. i. 
 
 by music, for about four hours. Rich spectators, when remark ibly pleased with a part 
 of the song, throw to ihe singer as much as four, eight, or sixteen roopees ; beside which, 
 those who engage these w omea make them presents of garments, and of considerable 
 sums of money. The sons of tlic rich natives are highly pleased with these dances. 
 
 On the second day, the worship and sacrifices are much the same as on the first, ex- 
 cept that the bathing of thegodd<Jss, called the great snanu, is attended with more ce- 
 remonies. Ill tills ceremony the priest first brings some earth said to have been thrown 
 up by the teeth of a wild hog, and, mixing it with water, presents it with prayers to 
 the goddess, to be used as soap. Then in succession earth from before the door of the 
 kin"-, or lord of the soil ; from before that of a courtezan — from the side of the Gan- 
 
 fres earth raised by ant?, and lastly earth from any riverside, not the Granges, is 
 
 presented with the same ceremonies. After this^ turmeric, fruits, and spices; the wa- 
 ter of the cocoa-nut, and of the water melon ; the juice of the sugar cane; honey, clari- 
 fied butter, sour milk, milk, cow's urine, cow-dung, sugar, treacle, and different sorts 
 of oil, are presented in succession, with the necessary formulas. While the ofTtciating 
 bramhuu is going through thes3 ceremonies, he revolves in his mind that he is mak- 
 ing these gifts to assist the goddess in bathing. At the close, he presents some 
 ■water of the Ganges, and after this the water of four seas ; or, if unable to obtain this, 
 the water of the Ganges again, and then the water of some other river. The baihing 
 ceremonies are closed by a present of cloth for the loins. In the evening, or else ia 
 theni"-hf, according to the conjunction of the stars, worship is again performed, in 
 which only one bloody sacrifice is offered ; and in some cases none. Widows fast 
 on this day, parficnlarly a widow wiih children, the latter deriving great benefits 
 from the meritorious actions of the mother. 
 
 Oh the third day, the goddess is worshipped only once, hut the oficrings and sa- 
 crifices are many ; buff^los arc offered only on this day. A respectable native once 
 told me he had seen one hundred and eight buffalos sacrificed by one Hindoo at this 
 festival : the number slain in tlie whole country mast therefore be very great. For- 
 merly some of the Hindoo kings killed a thousand animals on these occasions.* The 
 
 • The f»;htr oi the present king of Hfideej'ai at oi-.e of theje festivals, offtred a great number of goals and 
 
 sbeep
 
 Of THE GODDESSES.— Doo?-^a.] OF THE HINDOOS. 93 
 
 males only are sacrificed ; and (hey are in general young and very tame, cosling from 
 five to sixteen roopees each. Noneoflbe Hindoos eat the sacrificed bufFalos except the 
 shoe-makers.* Each animal is bathed before it is slain ; after which the ofBciafinc 
 brambun puts red lead on its horns, and, with a red string,ties a piece of wool smeared 
 with red lead on the forepart of liie breast ; he also puts a piece of cloth coloured over 
 with turmeric on his back, and a necklace of vilwii leaves on bis neck, repeating pray- 
 ers during these actions. The ceremony of cutting off the heads of the buffalos 
 and presenting them to the goddess, is similar to those already described respecting 
 the sacrifice of goats and sheep. 
 
 After the beasts are all slain, the multitude, rich and poor, daubtheir bodies all over 
 with the mud formed with the blood which has collected where the animals were slain, 
 and dance like furies on the spot ; after which they go into the street, dancing and 
 singing indecent songs^ and visit those houses where images of the goddess have beea 
 set up. 
 
 At the close of the whole, the officiating bramhvin presents a burnt-ofFering, and 
 gives to the goddess a sum of money, commonly about four roopees : some iiulccd 
 give one liundrcd, and others as much as a thousand roopees ; which at length return 
 into- the bands of the officiatinir brambfin. 
 
 In the year 1890, I was present at the worship of this god<less,^ as performed at the 
 bouse of Uaja llaj-krishna at Calcutta. The buildings where the festival was held were 
 On four sides, leaving an area in the middle. The room to the east contained wine, Eng. 
 Ksh sweetmeats, &c. for the entertainment uf English guests, with a native Portuguese 
 
 »heep l.i D-iorga. He be£an witli onp, and, doabliiig ihe number each day, continued it for sixteen dajs. On the 
 last d^^ lie ki;!e.i o3,ltJ8, aii'i in :\w »h;)le l.e slau^liT d •:'5,:.35..i.ilinj|s. He louHcd boatj wiih the bodies, and 
 sent tlieni lo Ihe neighbouring bfamhuns, but they could not devour them fast enough, and great nambers were 
 
 thrown away Let no o.i. , alter tin-, I Jl us ol tl:c scrh; Iss of ihe branilicns abrjut deslrojiog animal life, and 
 
 Calnig aiiiijial food. 
 
 ■ • In sonie place* the laraehogi, offered to Doorsa by the West casf, «ho. among other offering?, prcsrr.t 
 spirituui., I,qu, r, I, the godJe<s. At ilw end of the ceremonies these persons cook and eat tl e fle>h. dtink the 
 
 NoT T! ""'■'"'"""* °fi"l'«''"tion, the men and »ome.'. dance tc?.-ther, and commit the greatest ind. eencios. 
 n na, ,l.»u, on p;,in oflcslngc:-!, can assist at these cercmoaies; and indeed ali bramhoc. >»ho petfotm ctremo- 
 niea fur persons ul low cast, sink in society.
 
 ,P4 HISTORY, LITBRATURE, AND RELIGION, [Part in. Chap, i. 
 
 •or two (o.w-ait or> the visitors. In the opposite room was placed the image, witlj vast 
 •heaps of all kinds of offerings before it. la the two side rooms were the native guests, 
 o.iul ill the area groups of Hindoo dancing women, finely dressed, singing, and danc- 
 ing with sleepy steps, surrounded with Europeans wlio were sitting on chairs and 
 ■couches. 'One or two-groups of Musfilman men-singers entertained the company at in- 
 -<ervals with Hindoosl'hanee songs, and ludicrows tricks. Before two o'clock the place 
 was cleared of the dancinggirls, andofnUthe Europeans except ourselves, and almost 
 all the lights were extinguished, except in front of the goddess, — when the doors of 
 the area were thrown open, and a vast crowd of natives rushed in, almost treading one 
 upon another; among whom were tlie vocal singers, having on long caps like sugar 
 •loaves. The area might be about fifty cubits long and thirty wide. "When the 
 xrowd had sat down, they were so wedged together as to present the appearance ol'a 
 solid pavement of heads ; a small space only Ijeing left immediately before (he image 
 •for the motions of the singers, who ail stoodiip. Four sets of singers were present on 
 this occasion, the first consisting of bramliuns,* the next of bankers,* (he next of 
 voishnuvos,* and the last of weavers,* who entertained their guests witii filthy 
 •songs, and danced in indecent attitudesbefore the goddess, holding up their hands, 
 •turning round, putting forward their heads towards the image, every new and tlien 
 bending their bodies, and almost tearing their throats with tiicir vociferations. The 
 whole scene produced on my mind sensations of the greatest horror. The dress of the 
 singers — their indecent gestures — the abominable nature of the songs, — the hor- 
 rid din of their miserable drum — the lateness of the hour — the darkness of the place 
 ' — with the reflection that I was standing in an idol temple, and that this immense 
 multitude of rational and immortal creatures, capable of superior joys, were, in the 
 very act of worship, perpetrating a crime of high treason against the God of heaven, 
 while they themselves believed they were performing an act of merit — excited ideas 
 xind feelings in my mind which time can never obliterate. 
 
 1 woiild have given, in this place, a specimen of the songs sung before the imag«, 
 bat found them so full of broad obscenity that I could not copy a single line. All 
 •those actions which a sense of decency keeps out of the most indecent English songs, 
 
 'DIit'iDjuislicd among the natiret by'(he name orHuroo-t'hakoorD, :BliiiTaaandS, tjitscc. rind LSkshiuce.
 
 Of THE GODDESSES.— Door^a. "I OF THE HINDOOS. gS" 
 
 ire here detailed, sung, andlaughtd at, without the least sense of sharae. A poor 
 ballad-singer in England would be sent to the house of correction, and flo^o-ed, for 
 performing tlie meritorious actions of these wretched idolaters.* The singing is conti- 
 nued for three days, from about two o'clock in Ihe morning till nine;. 
 
 The next morning, between^ eight and nine, a short time is spent in worship, buf 
 no bloody sacrifices are offered. Amongst otiier ceremonies at this time the offi- 
 
 ciating bramhun, in the presence of the family, dismisses thegoddess, repeating these 
 words : ' O goddess ! I have, to the best of my^ability, Avorshipped thee. Now go to 
 thy residence, leaving this blessing, that thou wilt return the next year ;' after whicir' 
 the priest immerses a looking-glass, the representative of the goddess, in a pan of wa* 
 ter, and then fakes some of this water and sprinkles himself and the. company wilii it; 
 When the goddess is thus dismissed, the women set up a cry — some even shed tears. 
 Ill the afternoon the mistress of the house and otiier women go to the image, put a roo- 
 peeand some betle in its hand, strew some turmeric at its feet, and rub the dust of its 
 feet on their own foreheads and those of their friends. On their retiring, the crowd 
 assemble, with' their bodies daubed with (ivrmeric, oil, and Sour milk, and bringing^ 
 out tJie iraagej place it on a stage, to which tliey fasten it with cords, and carry it on 
 their shoulders to the water. It is here placed in the center of two boats lashed to- 
 gether, and filled with people, among whom are dancers, musicians, singers, &c. At 
 this time, in raaay instaaces, men dance stark naked onthe boat before many thou- 
 sands assembled, who only laugh at this gross indecency. Perhaps in one place on the 
 river twenty or thirty images will be exhibited at once, while the banks are crowderf 
 with spectators rich and poor, old and young, all intoxicated with the scene.t The 
 
 •The reader will recollect that the TestW-als of Babchus and Cjftele were equally noted for the indecencie* 
 ptaMised bj the worshippers both in their words and actions. 
 
 + In a memorandum of my own, dated Sept. 26,1803, 1 fimJ these remarks, made-one eTenine in the coarse af 
 a joarney; ' About five in the after»%on we came to Biilagar. The people of about twenty Tillages, more 
 
 than 8000 in naraber, including women and children, were assembled to throw their imazcs in'o the river, this Ving 
 theierminalioB of the D')orga festiTal. I observed that ope of the men standing before, the idol in a boat, danc- 
 ing and-maliing indecent ptfiure-, was naked. As the bi.at passed aloiicr, he was gaz d at bv the mob, nor could 
 1 perceive ihat this aboininifble action produced any thin^ beside laughter. Uclbre utlrtr images young men, dtesscA 
 in women's clolhcs, were dancing w^lll other men, making indecent gestures. 1 ca.'inut help thinking Ihat llie most 
 vulgar mob in England wju!d have turned with disgust from liiese aboiniaabli; scenes. 1 have seeu the saoic i 
 miaatioa» exhibited before our own house at Swaiapore.
 
 90 IlISTOllY, LITERATURE, and RELIGION, LPartiii. Chap, u 
 
 last ceremony is that of letting down the image, wilL all its tinsil and omamenls, into 
 tUc liver. ^ 
 
 Tiie Momen of (he house to which the temple belongs go to the room from whence 
 the goddess has just been taken, and pliice a pan of water upon the spot where the 
 image stood, and put upon the top of the pan a branch of the mango tree. After 
 the goddess has been drowned, the crowd return to tlic temple, and the officiating 
 bramhiiii, taking his i)lace by the side of the pan of water, dips the branch of the 
 ijiangotree into the water, and sprinkles all the people, repeating incantations: and 
 thus blessing the people (hey are dismissed, when each one clasps his neighbour in 
 bis arms. Adjourning to their own houses, they partake of sweetmeats and of an 
 iiiloxicating beverage made witli hemp leaves. In a vast number of instances this 
 lestival is thus closed w ith scenes of the most shameful intoxication : almost all the 
 Hindoos in Bengal think it duty to indulge to a certain degree in drinking this U- 
 guor at this festival. 
 
 Presents to the bramhuns and their wives are made on each of (he fifteen days of 
 ^he festival by the person at wiiose house (he image is set up, if he be very rich. If 
 he be not rich enough to bear so great an expence, he gives presents on the nine or 
 three last days of worship, and if he be still poorer, on (he last day. These presents 
 consist of gold and silver female ornanKnts, silk and -cloth garments, brass and other 
 metal dishes, basons, &c. Some persons expend ilie greatest sums on the dances 
 
 and other exhibitions, and others in feasting and giving prese;its to bramhiins. 
 
 Some classes of Hindoos, especially those who are the disciples of Vishnoo, do 
 not ofl'er bloody sacrifices to Doorga, though (hey cclcbra(e this festival with much 
 shew. These persons, instead of slaying animals, cut pumkinsin two, or some other 
 substitute, and oflcr them to the goddess. 
 
 V In the month Choitru a number of Hindoos hold a festival to this goddess, after 
 llie example of king Sooriitii.
 
 Or THE GODDESSES.— Door^ff.] OF THE HINDOOS. S7 
 
 Many Hindoos are iniliatcd into (lie rites by which tliis goddess becomes (heir giiar- 
 diaa deify ; and as she is considered as the image of the divine energy, her disciples 
 are called Jhaktus ; a word signifying energy. 
 
 Images of Doorga made of gold, silver, brass, &c. are preserved by many and 
 worshipped daily. 
 
 In the year ISOS, a bramhun of Calcutta, who had celebrated the worship of Door- 
 ga, pretended that he had seen the goddess in a dream, w ho had declared that she 
 would not descend into (he river till he had sacrificed his eldest son to her ; and (hat 
 when the people went to convey the image to the river, it was found so heavy that 
 it could not be lifted. Vast crowds of people flocked to see this new miracle, many 
 of whom made offerings to this terror-inspiring goddess, and others assisted the poor 
 man, by their contributions, to pacify the goddess in some way consistent w ith the 
 picsei-vation of his son. 
 
 One of the Tiintrus contains an account of an incarnation of Doorga in the form of 
 the jackal, in order to carry the child Krishnu over the river Yumoona, when he was 
 flying from king Kungsu. Some of the heterodox Hindoos, called vamacharees, feed 
 (lie jackal daily, by placing the oflerings in a corner of the house, or near their dwell- 
 ings, and then calling the goddess (in the form of some one of these animals) to come 
 and partake of them. As this is done at the hour when the jackals come out of their 
 lurking places <o seek for food, one of these animals sometimes comes and eats the 
 offerings m (he presence of (be worshipper ; and (his is not wonderful when he finds 
 feod in this place every day. Images of the jackal are made in some parts of Ben- 
 gal and worshipped, somedmes alone and at others with the images of Doorga and 
 Shmushanu-Kalee. Some Hindoos bow (o the jackal ; if it pass by a person on his 
 left, it is a fortunate omen. 
 
 The cow is regarded by the Hindoos as a form of Doorga, and called Bhuguviitee. 
 
 This goddess has a thousand names, among w hich are Katj'ayunee, or, the daugh- 
 ter of the sage Katyu. — Gouree, the yellow coloured. — Kalee, the black. — Iloimii- 
 
 M
 
 93 HISTORY, LITERATUREj AND RELIGION, [Part iii. CsAr. r. 
 
 vulee, the daughter of Hiniairiyu. — Eeshwuree, the goddess. — Shiva, the giver of 
 good. — Bhuvaiiee, (he wife of Shivii. — Survu-mungijla, she who blesses all. — Upur- 
 na, she who amidst religious austerities abstained from eating even leaves. — Parviitw, 
 tlie duuglilcr of the mountain.— Doorga, she who destroyed the giant Doorgu ; the ia- 
 accessible.— Chiiinlika, the terrible.— Umbika, the mother of the universe. 
 
 SECTION XXV. 
 
 The ten forms of Doorga. 
 
 THIS goddess is said to have assumed ten different forms ia order to destroy two 
 giants, Shoombhu and Nishoombhu. 
 
 Tlie following account of these wars is translated from the IHarkund^yu pooranu? 
 At (he close of the tieta yoogn, these two giants performed religious austerities for 
 ]0,nOO years, the merit of which actions brought Shivfi from heaven,* who discover- 
 ed that by these worlds of extraordinary devotion ihey sought to obtain tlic blessing 
 of immortality. Shivt'i reasoned long with them, and endeavoured to persuade them, 
 though in vain, toaskforany other blessing short of immortality. Being denied, tliey 
 entered upon more severe austerities, which they continued for another thousand 
 ji-ars, when Shivu again appeared, but refused to grant what they asked for. They 
 now suspcndeil themselves with their heads downwards over aslow fire, till the blood 
 streamed from their heads: and continued thus for 800 years, till the gods began to 
 tremble, lest, by performing such rigid acts of holiness, they should be supplanted 
 on their thrones. The king of the gods assembled a council and imparted to them his 
 fears : the gods admitted that there was great ground for fear, but asked what remedy 
 there was. Agreeably to the advice of Indni, Kundrupfi, (Cupid) with Kumbha and 
 Tilottuma, the most beautiful of tiic ceslestial courtezans, were sent to fill the minds 
 of these giants Avith sensual desires ; and Kundrirpu letting fly his arrow, wouiKJed 
 them both ; upon which, awaking from their absorption, and seeing two beautiful 
 
 • Ii is a maxim of the Hindoo religion, that bj perfoiming religious auslcrilies the gods become jnbject to ihg 
 wishrs cf men.
 
 Of THE CODDE33E3.— Doorjra.] OFTHEHINDOOS. 99 
 
 women, they were lakeri in the snare, and abandoned their devotions. With tliese 
 women they lived 5Q00 years, after which they began to think of tlic folly of thus 
 renouncing their hopes of immortality for the sake of sensual gratifications. They 
 suspected that this must have been a contrivance of IndnVs; and driving the courte- 
 zans back to heaven, renewed their devotions, cutting the flesh off their bones, and 
 making burnt offerings of it to Shivii ; which they continued for another 1000 years, 
 till they became entire skeletons, when Shivu again appeared, and bestowed upon 
 them this blessing — that in riches and strength they should excel the gods. 
 
 Being thus exalted above the gods, they soon began to make war with them. .After 
 various success on both sides, the giants were every where victorious, and Indru, and 
 all the gods, reduced to the most deplorable state of wretchedness, solicited the ii> 
 lerference of Briimha and Vishnoo ; but they referred them to Shivu ; who also declared 
 that he could do nothing for them : when, however, tlic}- reminded him that through 
 his blessing they had been ruined, he advised tliem to perform religious austerities 
 to Doovga. They did so ; and aficr some time the goddess aj)peared ; gave tlicni her 
 blessing, and immediately, di>-guised like a common female carrj-ing a pitcher of 
 water, passed the assembled gods. This female asked them whose praise they were 
 chanting? While she uttered these words, she assumed her proper form, and re- 
 plied— ' They are celebrating my praise.' The new g(Mdess then disappeared, and 
 ascended mount Himaliiju, where Chundu and Mrmdn, two of Shoombhu and Ni- 
 shoombhu's messengers, resided. As these messengers wandered on the moun- 
 
 tain, they saw the goddess, and were exceedingly struck with her charms, which they 
 described to their masters; and advised them to engage the affections of this female 
 even if they gave her all the glorious things which tliey had obtained in plundering 
 the heavens of the gods. Shoombhu sent Shoogieevu, a messenger, to the jjodiless, to 
 infornr her that the riches of the tluce wodds were in his palace ; (hat all llie offer- 
 ings which used to be presented to the gods were now offered to him; mid liiat all 
 tSiese riches, offerings, <S:c. should be her's, if she would come to him. The irod- 
 dess replied that this o/fer was very liberal ; but she had resolved, that the person 
 whom she married must first conquer her in war, and destroy her pride. Shoogreevn, 
 unwilling to return unsuccessful, still pressed for a favourable answer; promising 
 that he would engage to conquer her in war, and subdue her pride ; and asked in an au- 
 
 M 2
 
 100 HISTORY, LITERATURE, and RELIGION", [Part iii. Chap, i, 
 
 thoritalive shall! : ' Did she know his master, before wliom none of tlic inhabitants of the 
 three worlds had been able to stand, whether gods, hydras, or men ? flow tlicn could 
 she, a female, think of resisting his ofl'crs ? If his master liad ordered him, he would have 
 compelled Iier to go info his presence immediately/ She said all this was very correct, 
 but tliat she had taken her resolution, and exhorted iiim, therefore, to persuade his mas- 
 ter to come and try his strength with her. Tiie messenger wei\t to his master,and relat- 
 ed what he had heard from this female ; on hcariii;;: vihicli .'^hoombhu was filled wilh 
 rage, and without making any leply, calld for DhoiJndochfuiri, his commander in 
 chief, and gave him orders to go to Ilim-iluyfi, and seize a certain goddess (giving 
 him particular directions), and bring her to him, and if any attempted to rescue her,, 
 utterly to destroy tliem. The commander went to Ilimaluyri, and acquainting the 
 goddess with his master's orders, she, smiling, invited him to execute them ; but, oa 
 the approach of this hero, she set up a dreadful roar,, as is usual among the Hindoo 
 warriors when two combatants meet, by which he was reducad ta ashes ; after which 
 she destroyed the army of the giant, leaving only a few fugitives to communiGate the 
 tidings. Shoombhu and Nishoombhu, infuriated, sent Clianduand Mundu, who, on 
 ascending the mountain, perceived a female sitting on an nss, laughing ; but on seeing 
 them she became full of rage, and drew to her, ten, tweiitj-,. or tliirty of their army at 
 a time, devouring tliciu like fruit. She next seized AHiiidi'i I)y the Iiair, cut olf Ids 
 
 head, and, holding It over her mouth, drank the blood. Chundn, on seeing tlic other 
 commander destroyed in this manner, came to close quarters wilh tlic gmldess ; but 
 she, mounted on a lion, sprang on him, and dispatching iiim as s!ie had done Mrindfi, 
 devoured part of his army, and draidc the blood of the greater part of the rest. The 
 two giants no sooner heard this alarming news, than they resolved to go themselves, 
 and engage the furious goddess ; for which purpose they collected all their forces, an 
 infinite number of giants, and marclK-d to Hiuialuyii. The gods looked down with 
 astonishment on this army of giants, and all the goddesses descended to help Miiha- 
 niaya (Doorga), who however soon destroyed them. Kiiktri-vecju, the principal com- 
 mander under Shoombhu and Nishoombhrj, seeing all his men destroyed, encountered 
 the goddess in person; but tiiough she filled him with wounds, from every drop of 
 blood which fell to tlie ground arose a thousand giants equal in strength to Kiiktii-veejii 
 liimsclf;'* hence iimumerablc enemies surrouiuled Doorga, and the gods were fiUcd 
 
 • Xliisarosc frgia a Ik'ssin;; given hy Etumlia.
 
 Or THE CODDE35E5.— Door^«.l OF THE HINDOOS. 101 
 
 with alarm at this amazing sight. At length Chundee, a goddess who had assisted 
 K;i!ee in the engagement, promised that if she would open her mouth,, and drink his 
 blood before it fell on tlic ground, she fChundee) would engage the giant, and destroy 
 Iho whole of his strangely-formed offspring. Kalee consented, and lliis commander 
 afld his army were soon dispatched. Shoomblui and Nishoombliu, in a slate of des- 
 peration,, next engaged the goddess in single combat, Shoombhu making the first on- 
 set. The battle was dreadful, inconceivably dreadful, on both sides, till at last both 
 the giants were killed, and Kalee sat down to feed on the carnage she had made. The 
 gods and goddesses then chanted the praises of the celestial heroine, and she in retura 
 bestowed a blessing on each^ 
 
 After the destruction of these enemies of the gods, the sun (Sooryfi) ahone resplen* 
 dcntly forth; the wind (Yayoo) blew salubriously ; the air became pure ; the gods 
 ascended their thrones; the hydras attended to the duties of llicir religion witliout 
 fear ; the sages performed their devotions without interruption ; and the people at 
 large were restored to happiness* 
 
 The Chundee, a part of tlie Markundeyi] pooranu, places these forms of Doorga in the 
 following order : First, as Doorga, she received the messenger of liic giants; 2. asDfi- 
 sluibiiooja,* she destroyed part of their army ; 3. asSinghu-valiinee,! she fought with 
 Rijktii-veeju; 4. as Muhislul-murdinee,! she slew Shoombliii, in the form of a buffalo ; 
 5. as Juguddhatree,! she overcame the army of the giants ; 6. as Kaleej|| she destroy- 
 ed Ruktri-veeju; 7. asMooktri-kesliee,*" she again overcame tlie army of the giants ; 
 8. asTara,+ shekillcd Shoombhu;- 9. as Chinnn-miistuka,:^ she killed Nishoombhuj 
 10. as Jugudgoujee,^ she was praised by all the gods». 
 
 Such of the above forms as are honoured by separate festivals, will be noticed lieresr 
 after under their different names. 
 
 • Having tenirms. i Slltint; on a lim. t Destroyer cf llie biirt",]!!). [vlj. of SlioonhhS 
 
 in tliis formji. ^ Mnlher of llic wcth-. || Tlie black. »\Viih flj«iii- i lur. 
 
 ■> S.iviuur. « Headless. i The jelluw.
 
 1C« IIISTOHY, literature, and religion, [Pautiii. Ciup.i. 
 
 SECTION XX V[. 
 
 S'lmrhu'VaJiiini 
 
 THIS goddess with yellow garments is represented as silting on a lion ; she lias 
 four bands ; in one a sword ; in anoHicr a spear ; with a tliird is forbidding fear, and 
 with the fourth bestowing a blessing. 
 
 Many j)eoplc make this image, and worsliip it in the day time, on the 9th of the 
 increase of the moon, in whatever month they please, but in general in the month 
 Ashwiniior Clioitrt% for two, or tliree days. The ceremonies, including bloody 
 
 sacrifices, are almost entirely the same as those before the image ofDoorga. Some- 
 times a rich man celebrates this worship at his own expense, and at other limes seve- 
 ral persons join in it ; who expect heaven as their reward. 
 
 Some Hindoos keep in their houses images of all the following forms ofDoorga, 
 made of gold, silver, brass, copper, crystal, stone, or mixed metal, and worship them 
 daily. 
 
 SECTION XXVII. 
 
 MuJihMfmiirdiiKc. + 
 
 THIS is the image of a yellow woman, sitting on a lion ; having either six ortcii 
 arms. In her hands are seen a conch, a discus, a club, a water-lily, a shield, a large 
 spear, and tlie tail of a snake. 
 
 Some persons make this image, and worship it with the accustomed ceremouies, 
 including bloody sacrilices, on the 9lh of the month Choitru. 
 
 • Slic who sits upou a lion. t She who dcstrojed iluliishij, a giant.
 
 Ow m^ GODDESSES.— Juguddhatrel:} OF THE HINDOOS, 103 
 
 The Tuntru-saru declares that tliose who worship this goddess will obtain present 
 riches and future happiness. 
 
 Many of the regular Hindoos, as well as the heterodox sects, receive the inilLatorj 
 rites of this goddess, and adopt her as their guardian deily. 
 
 SECTION XXVHI. 
 
 Ju^uddh alrii* 
 
 THIS is the Image of a yellow woman dressed in red, and silting on a lion. In her 
 four hands she holds a conch, t a discus, a club, and a water-lily. 
 
 A very popular festival in honour of this goddess is held in Use month Kaitiku. on 
 the 7tb, Stli, and 9lh of the increase of tlie moon, when bloody sacriiiccs are offered as 
 at the Doorga festival: the formulas are necessarily difTcrenf. Very large sums are 
 frequently expended on these occasions, especially in the illuminations, dances, songs, 
 entertaining of brarahrms, &c. as many as one hundred and fifty persons bting em- 
 ployed as singers and dancers,- beside others who sing verses from the Chrmdee, the 
 Krishnu-mungrdn, the Ramaynnn, &c. A number of men like guards are also hired and 
 placed near the temple for the sake of shew. Much indecent mirth takes place, and 
 numbers of men dance naked before the image — and call this the xcaj/to heaxen, the 
 venerable bramhuns smiling witii complacency on tiiese works of merit, so acceptable 
 to the gods. The benelils expected from this worship are, the fruit of meritorious 
 actions, riches, the gratification of every desire, and future happiness. These four 
 
 things ate commonly mentioned in the Hindoo shastrus, as promised by the gods to 
 their worshippers. 
 
 • The mother of ibe world; t This shell is blown tX the times of worship, and at other festiTals.
 
 104 HISTORY, LITERATURE, AND RELIGION, [Part m. Cii.vr. i. 
 
 SECTION XXIX. 
 
 SJooJitii-keshlt.* 
 
 THIS is the image of a naked woman, painted blue, standing on tbc breast of Slii« 
 vu, and Laving four arms: Ihc upper right arm is placed in the posture of bestow- 
 ing a blessing ; with the other she is forbidding fear, and in her left hands she holds 
 a sword and a helmet. 
 
 The festival of this goddess is held on llie 14(h of the decrease of t!ic moon intlic 
 month Maghu : the ceremonies are like those before the image of Kalee, but the bloody 
 sacrifices are very numerous. Spirituous liquors are privately presented to the god- 
 dess, at a late hour at niglit, or rather early in the morning. Some of the Hindoo 
 shastrus allow of this practice, yet it is far from being honourable. I have been 
 credibly informed, that numbers of bramhiins, in different places, at the annual fes- 
 tival of this goddess, join in diinking the spirits which have been offered to her, and, 
 in a state of intoxication, pass from the temples into the streets, preceded by lighted 
 torches, dancing to the sound of music, and singing indecent songs. Some arc 
 
 Lugging one another; others fall down quite intoxicated ; others lose their way, and 
 go along lifting up their hands, dancing and singing alone. The purer Hindoos 
 
 stand gazing at a considerable distance, lest they should be dragged among this crowd 
 of drunken bramhrms. 
 
 The benefits promised to the worshippers of this goddess arc riches now, and hea- 
 ven hereafter. 
 
 Very many persons arc initiated into the rites of this goddess as their guardian 
 
 deity. 
 
 * 
 
 •• Of flowing hair.
 
 Oftdecoduewes.— r^ra.] OF THE JHNDOOS. 10.> 
 
 SECTIO.V XXX. 
 
 Tare* 
 
 THIS is tlie image of a black woman, with four arms, standing on (lie breast of 
 Shivu t in one hand she holds a sword, in another a giant's head, with the others she 
 is bestowing a blessing, and forbidding fear. 
 
 The worship of Tara is performed in the night, in different months, at the total 
 wane of the moon, before the image ofSiddheshwuree, when bloody sacrifices arc of- 
 fered, and it is reported, that even human beings were formerly immolated in secret 
 to this ferocious deity, who is considered by the Hindoos as soon incensed, and not 
 unfrcquendy inflicting on an importunate worshipper the most shocking diseases, as 
 a vomiting of blood, or some other dreadful complaint which soon puts an end to his 
 life. 
 
 Almost all the disciples of tliis goddess are from among fhe heterodox ; many of 
 them, however, are learned men, Tara being considered as the patroness of learnings 
 Some Hindoos are supposed to have made great advances in knowledge lliroiigh the 
 favour of this goddess; and many a stupid boy, after reading some incantations con- 
 taining the name of Tara, has become a learned man. 
 
 SECTION XXXI. 
 Chitmu-miistuha. t 
 
 THIS is the image of a naked yellow woman with her Lead half severed fromhef 
 body,! wearing a necklace of skulls, and standing on the body of Shivu. She is 
 
 •The Deliverer. t Tlic Iieadless. 
 
 X The Tiintrut give Ihe following esplaiiation of '.Iii? monstrous feature in tlic image of this goddesi: At a 
 c«rtam time, not being able to procure any of the giants for her prey, to satisfy her thirst of blood, Chinnu-mostiika 
 actuilly cut her own tliroat, that the blood issuing thence might spout up into her mouth. 1 have seen a picture 
 of this image, agreeing with this description ; and at Chachra, in Jessore, such an Iiiage may be seeu at present, the 
 half-levered head resting oq the left hand of the Koddess. and streams of blood falling into her mouth. 
 
 N
 
 too HISTORY, LITERATURE, AVD RELIGIOX, [Part i.i. Cuip. i. 
 
 •urrounded with dead bodies, has a scjmihir in one l;and, a giant's skull in anolbcr, 
 and with two otiiers is forbidding fear, and bestowing a blessing. 
 
 This image is not made at present, but tlie worship may be celebrated before (lie 
 images of any otiicr femde deities. Tliose who receive the initiatory riles of this god- 
 dess worship her daily before the shalgramii, or water, or flowers, or an ineantalion 
 written on a metal dish.* Slie promises her disciples riches, learning, or absorption, t 
 but principallj' riclies. Some people are afraid of becoming her discip ks, lost, in a 
 fit of anger, she should bring upon them a violent death.:}: 
 
 SECTION XXXIL 
 
 Jugadgouree.fi 
 
 THIS is the whole length figure of a yellow woman, with four arms ; holding in licr 
 hands a conch, a discus, a club, and a water-lily. She is mostly worsliipped on tiie 
 7ih, Sth, and 9th of the increase of the moon in Miighd. Very few persons learn the 
 initiatory rites of this goddess. 
 
 ' Sefure anj one of these things, tbe woiahip of anj of the gods may be prrformcdi but tbe si algrsm&ismoslljf 
 preferred. 
 
 t A pprson can receive only one blessing at a time from his god. The Hindoos, hon cvr r, relate a s'ory of a 
 
 blind man who put a trick on his guardian dcil; 6y oblaining three blessin[;s fri>m hiiiiatuiicc; heuskid thai be 
 might see — his child — eat from off a golden dish evcrj diij. He wus then childless. 
 
 t The following story, cnrrent among i he Hindoos, I give as a proof of the dread in which Ihcj lite of some of their 
 deities : A brara'rin »hj had received (he initiating incantaiion of this goddess, to avoid dying an unnnliual daath 
 tised to confine himself to bis bouse, whe.e, however, a hatchet, bung up forsiiciiiicihg auimuls, fell upon and kiilcd 
 bim as be lay asleep. 
 
 § The yelloif .
 
 OsTUEcoDDzsszi.—T'ugufamookhi:'.'] OF THE IIIXDOO?. lOT 
 
 SECriON XXXIII. • 
 
 Vtt"ulamoohhte . * 
 
 THE ima»eof this deify is never made; though she is sometimes worshipped on the 
 7th, i?th, and Clh of tliemoon in Maghu, before a pan of water, or some other proper 
 substitute. The ofticialingbramhiiii, in yellow garments, presents yellow flowers, flesh, 
 fisb, and spirituous liquors, to bcr : tiie animals sacrificed are not numerous. 
 
 This goddess is frequently worshipped in the hope of procuring the removal, the 
 injury, or the destruction, of enemies, or whatever else the worshipper desires — which 
 is sometimes the wife of another. He makes no doubt, if he can please the goddess 
 by presents, or flatter}-, or by inflicting, for her sake, certain cruelties on his body, 
 that she will be disposed to grant him even this last favour. If the ceremonies be not 
 performed in strict conformity to the rules laid down in the sbasfrn, it is believed that 
 the worshipper will be deprived of reason, or of speech, or that some other dreadful 
 calamity will beful him. 
 
 In the burnt sncrificc presented to this goddess, turmeric, oil, and salt, form the 
 principal ingredients. The Hindoos believe that after performing the proper ce- 
 remonies for the destruction of an enemy, the goddess soon complies with tiie prayers 
 oi'ihe worshipper. Shoodrus, of course, employ bramhTms in thus attempting to accom- 
 plish tlieir murderous wishes. Particular lorms of praise and of petition, referring ia 
 many casesto the injury or destruction of enemies, addressed to this goddess, are con- 
 tained in the Tuntiu-sarii. 
 
 • Of fear-exciiing coantenince. 
 N2
 
 \0$ ni ST !l y, U T E 11 A T U U E, ANo R. E L I G 1 X, [Part hi. Chap. r. 
 
 StCTlON x.\.\iv. 
 
 P'rut^iingira.* 
 
 THE image of this idol is never made, but is worshipped in the night when- 
 tver a person chooses, w hich -s, generally, when lie wants to injure or tieslroy ano- 
 ther. The officiating btaiuhun dressed in red, and ^\ earing a roodrakshu necklace, ol- 
 fers, among other thing.', .red flowersjspirituous liquors, and bloody sacrifices. TheHesU 
 of crows, or cats, or of some other animal, after having been dipped in spirituous li- 
 quors, sometimes makes a part of the burnt-ollcrings, the worshippers believing lliat the 
 Sesh of the enemy for whose injury these ceremonies are performed, will swell on his 
 body as the sacrificed lleih does on the fire. Particular forms of praise arc also re- 
 peated before this image to accomplish the destruclion of enemies. I here give a spe- 
 cimen: " Oh ! Prulyungira, mother ! Destroy, destroy my enemies ! Kill! kill ! Reduce 
 " them to ashes ! Drive them away ! Devour them ! Devour them! Cut them in two!' 
 " Drink, drink their blood 1 Destroy them root and branch ! With thy thundcr-boU, 
 "^spear, scymitar^ discu?, or rope, destroy them." 
 
 A story to the following purport is very current among the Hindoos : ifafur-alec-kha^ 
 the nabob of Moorshudubud, was much attached to Itamu-kantr', h's Hindoo treasurer, 
 who was at enmity with Kalet-ihiinkruu, a very learned Hindoo, and a great worship- 
 per of the female deities. The latter, to effect the dosfruciion of Hainu-kantr, be- 
 gan to worship the goddess Prutyungira. He had not performed the ceremonies 
 long, before Ramu-kantu became sick, and it waa made known to hiin and the nabob, 
 that Kalee-bhunkuru was thus employed. The nabob, full of rage, ordered that Kalee- 
 shiinkiiru should be brought before him : but he fled before the messengers could seize 
 him, and began to perforin these ceremonies for the destruction of the nabob. Aservant, 
 mistaken for Kalee-sluinkrun, w a?, however, seized, but he bribed the messengers, 
 ihat they might protract his journey as much as possible. They did io, and the 
 
 • TUe well pruponloned.
 
 Ofthecoddesse .— C//j»M.;»oor«a.] OF THE HINDOOS. 109 
 
 day before (hey arrived at Moorshudiibadtbe nabob died. — I give Ihis sfory lo shew, 
 what a slron;^ possession the popular snperstilion has taken of (he minds of the 
 people, who, while smoaking (ogctlicr, listen (o (hese s(ories \vi(h (lie u(niost eager- 
 ness and surprize, as the villagers in England tell stories current amongst (hem while 
 sitting round the winter's fire. 
 
 SECTION x\xv. 
 
 Vnnii puDrna. 
 
 THIS image may be made standing, or sitting on the wafer-lily : in the right hand 
 is a spoon, like that with which the Hindoos stir ihcir boiling rice, and in the other 
 a. rice dish : Shivr-, as a naked mendicant^ is standing before the imno-e askin" relief. 
 
 The worship paid to this form ofDoorga is performed on the 7lh, 8th, and 9(h days 
 of the moon's increase in the month Choitru : bloody sacrifices, fith, and spirituous 
 liquors are among (he ofFc-rings, Unnri-poorna being (he guardian deily of many of 
 the Hindoos, (who have a proverb amongst (hem, (hat a sincere disciple of (his trod* 
 dess never wants rice,),very great festivities take place at this festival, accompanied 
 with, music, dancing, filthy songs, and- every thing else calculated to deprave the 
 heart. 
 
 A Hindoo rising in a morning, before hisoycs are well open, repeats the name of 
 this goddess — 'Unnfi-poorna — UnnrNpoorna,' and hopes, that through her favour 
 he shall be well fed that day. When one Hindoo wishes to compliment another 
 on his riches or liberality, he says, ' Oh ! Sir, your house is as full of riches as (hat 
 of UnmVpoorna :' or, if he speak of another when absent, he say«, <Sucha onP;, in 
 liberality^ is like Unnij-pooma. 
 
 ' She nho fJls wiih food; from iSnn'i, fcod, and p5o:nn, fuU.
 
 llO IIISTOllY, LITERATURE, a.no RELIGION, [r.vuiin. Ciiap. i. 
 
 • 
 
 SECTION xxxvr. 
 
 Guncshu-junuh 
 
 •,-■* 
 
 THIS name Doorga assumcil after the biilli of G^;ll6^ll^l: slin is Iieio rcprcfonlcdas 
 silting on llie walei-lily, dicsscil in rc.I, aud sup[!()iliiijr with one arm (lie inlant Gii- 
 nesliu at tiie breast, wluie the oilier liand rests on the knee ol'tiie infiint. 
 
 A small festival in honour of (his goddess is celebrated in the month LTgruhayunu, 
 or I'halgooiin, on the 7l!i, 8lh, and 9th of the increase of the moon. J^onie years ago, 
 at CJooptcc-parn, a village about forty miles north ol Calcutta, a great festival «as 
 liuld ill honour of Giineshri-jriniinee, when fifty thousand roopjcs or more were ex- 
 pended. Tlie branduins of the village collected money to defray (he cxpences; 
 some gave oik; thousand, olheis two, and others five thous:ind roopees ; and crowds 
 came two or (hive ilays journey (o be present. The dancing, singing, music, &c. 
 bc"'an a month belbre tlie pi incipal day Gf worship : ail the visitors were entertained, 
 aud more than two thousand animals \\erc slain. 
 
 SECTION XX.WII. 
 
 Krishnu-hroraA 
 
 THIS is an image of Doorga giving suck (o Krishnu, to destroy the poison which 
 he had received in a quarrel with Kaleeyu, a hydra. 
 
 A festival in honour of this goddess is held ou the 7th, fth, and 9th of the increase 
 of the moon, in the day, iii the month Maghii. 
 
 The history of this idol is thus related: h\ the west of Hindoost'han a stone image 
 
 • TUe rauilicr of Gaii6-~Ii8. t She wlio holdj Krishna in her arm?.
 
 Optiiecoddes3E5. — Kiishnti.fciora.'] OF THE HINDOOS. til 
 
 was once found in a pool ; and no informalion could beobtainrd(o ^Alint it related un-- 
 til a Bn'jmlificliaiee referred tlicra to the following story in one of tlie Tuntrus : In the 
 neiglibunrliood of Yrinda-vuiiri, lij the river Yumoona, Soubluiree, a sa"-e, fc>r alon"- 
 time performed religions ans'erilies. One day, while in tiie midst of his devofiojis, 
 he saw a shukoold and some other tish playing together ; with whicli sight he was 
 much pleased, till Gfiroorfi, the king of the birds, descended into the water,. and snatch- 
 ed ap the shiikooli fish. 'J'he sage, urmblc io pimisli Gnrooni, pronounced a curse 
 Dpoa this bird-god, or any other bird, who should hereafter come to destroy the fish 
 in this spot ; and this curse was afterwards the mcins of preserving (he kinii of tlu; 
 hydras from the wrath of Gurooru in the following manner : The mountain Muirivu 
 vast lie resort of many serpents, who daily collected a number of frogs, .Sec. and pre- 
 sented them to Gnrooru, to conciliate him, and to prevent his devouring, tliem. At 
 last Kaleeyu, the king of Ihe hydras, commanded his subjects to give the frogs to him 
 promising to protect them from Gnrooru; but the I itteron liis arrival finding no food, 
 attacked and overcame Kaleeyii ; «ho, though defeited, airinsed Gi'iruor.! by rehearsing 
 sorac verses which no one understood but himself,* i;]l lie irid m -.iU- i^ood his reluat 
 into a deep place of the river, where Gfuooru durst not folio ,v him for fear of the curse 
 of the sage.. In consequence of the serpcnt's-reaiaining ia this spot, the poison pro- 
 ceeding from his body had destroyed all the trees, water. Sec. for two miles round, and 
 ■whoever drank of the water, died ; about wluch time Krishnu was born, who in his 
 childhood, on a certain day, discovering that a dreadful mortality exislcd airior:"- 
 the cows and the boys who kept them, asked the reason, and was informed that they 
 had been poisoned by the waters of the Vumoona. Krishnu then jumped from a tr.'e 
 iTito the river ; overcame the serpent, and drave him out of tlie place. Kaleeyti fuH 
 of fear, asked where he was to go, for that Gfirooni would certainly kill him. Krislnm 
 pultiiig his foot on his head, assured him (hat when G.'irooru discovered the mark of 
 his foot, he would not destroy him. The waters now became wholesome ; the tices 
 gained their verdure; and the boy« and cows were restored to life ; but (iie |iain aris- 
 ing from the poison in the wounds which KaliSJyulmd given to Krishnu was intolera- 
 ble. He therefore prayed to Doorgn, who made him suck the milk from her own 
 breast, by which he was immediately restored to health. 
 
 • Tbcje vtTj.s, ii is irtM, uow coaiposc one ofihejiav^us cjH jd Piii"al5..
 
 lis IlJSTOllY, LITI:KATU11I:, and relic IOX, [Pari hi. Ciivr, i. 
 
 SECTION XXXVIII. 
 
 Vishalalishce* 
 
 A CLAY image of this goddess is set up at SlijenulialS, a village in Burdwan, 
 which is become a place ofgreat resort for piliirims : vast rauUitudcs of bufl'alos, sheep, 
 goats, &c. arcoffi-rcd atdiflcrent times to this goddess, not unfrequenlly for Iliu de- 
 struction of enemies : slicep and goats are olicred every day ; and it is said that for- 
 merly human sacriiiccs were ofiered to this goddess. Many persons, it is aflirmed, have 
 obtained theprivilege of conversing with their guardian deities in consequence of wor- 
 shipping this image with very shocking ceremonies, wliile others thus employed arc 
 said to have been driven mad; yet some persons receive the name of Vishalukshee as 
 their guardian deitv. 
 
 SECTION XXXIX. 
 
 I MAGES of this form of Doorgaare not made at present in Bengal, but this god- 
 dess is worshipped by many of the bramhuns, &c. before a metal cup containing 
 the water of the Ganges. This worship is celebrated daily, or at the time of the full 
 •or change of the moon, or when the sun enters a new sign, or on the 9th of the moon. 
 
 The Kaliku pooranu directs that 1)1 rds, tortoises, alligators, fish, buffalos, bulls, 
 he-goats, ichneumons, wild boars, rhinoceroses, antelopes, guanas, rein-deer, lions, 
 tygers, men, and blood drawn from the offerer's own body, be offered to this goddess. 
 The following horrid incantation is addressed to the goddess Chundee, when offer- 
 ing an animal in order to effect the destruction of an enemy : " O "-oddess, of horrid 
 
 • Of large or beautiful ejc». t The wratLfal-
 
 Of THE GODDESSES.— Doorja.] OP THE HINDOOS. II3 
 
 < form, O Chnndika ! eat, devour, such a one, my enemy, O consort of fire ! Saluta* 
 ' tion to fire! This is the enemy who has done me mischief, now personated by uu 
 'animal ; destroy him, O Miiiiamaree I Spheiiy ! spheiig ! cat, devour.' 
 
 Women sometimes make a.vow to Chundee to engage her to restore their chil- 
 dren to health, or to obtain some other favour. If a person recover in whose name 
 such a vo\y has been made, his neighbours ascribe it to ChundgS, 
 
 The exploits of this goddess are celebrated in a poem written by the poet Kiinkunu, 
 and recited on various occasions, under the name of Chundee-ganw, or Chundee^yatra, 
 
 Kr.cnON xt. 
 
 Oilier forms of Door ga. 
 
 Kamalihi/ft.*— This goddess is worshipped daily by persons of property before 
 a pan of waler, or some other substitute ; and also by many shaklus on the 8tU of the 
 moon in both quarters. Those who worship her monthly, generally present some parti- 
 cular request in favour of themselves or families. At the Doorga festival this "oddess 
 is also worshipped with many ceremonies and ata greatexpcnce. A few persons receive 
 the initiatory rites of this goddess, and worship Uer as their guardian deity. 
 
 yindhi/u-rasimeA — This is the image of a yellow female, sitting on a lion, with ei- 
 ther four or eight arms : she is worshipped in the month Voishakhu, on the 9th, or on 
 the 7th, 8th or 9th, of the increase of the moon : at Benares she is worshipped daily. 
 The destruction of several giants is ascribed io this goddess. 
 
 ]Mungulu-Chundika.%—'Yh.\s is the image of a yellow female, sitting on three skulls, 
 clothed in red, having in her right hand a book, and in her left a roodrakshfi bead- 
 toll. She is mostly worshipped by females, or rather by bramhuns employed by 
 
 • She who is called Deiirr. t She who dwelt on mount Vindlijii. t The ferrent Bcor/'actresk 
 
 o
 
 ir4 UISTOllV, LITERATURE, and RELIGIOX, [Paht ur. Chap. r. 
 
 them, in consequence of some particular distress in their families ; when they make 
 a vow to the goddess to worship her a certain number of times if she will deliver 
 them. Even the wives of Musiilinans sometimes send offerings to the house of a brara- 
 hfin to be presented to her with prayers. In the month Poushii a small festival is 
 bcld in honour of this goddess. 
 
 o^ 
 
 Runiulckamincc.* — This is the image of a female silting on the water-lily, swallow- 
 ing an elephant, while with the left hand she is pulling it out of herthroat.t — She is 
 worshipped on theSth of Voishakhu, with the usual ceremonies and festivities. 
 
 llaju-rajcshxcuill .% — This goddess is represented as sitting on a throne, the three 
 feet of which rest on the heads of Brijmlia, Vishiioo^ and Shivii. She is worshipped 
 on the 7th, 8th and 9th of Vois!iakh5,.with the ceremonies common to all tlic female 
 deities to whom bloody sacrifices are offered. 
 
 Yoo^adya^ is represented as sitting on a lion, having ten arms. — A festival in 
 hofiour of this goddess is held on the last day of Voishakhfi, at Ksheeru, a village 
 in Burdwan, where many animals are slain, and large quantities of spirituous liquors 
 offered : the goddess at the time of worship is taken out of a tank near tlie temple. It 
 is supposed that not less than 100,000 people assemble at this place on this occasion. 
 Human sacrifices, I am informed, were formerly offered to this goddess. — So numer- 
 ous are the sacrifices, that the water of (he pool in which the dead bodies are thrown 
 immediately after decapitation, becomes the colour of blood. These bodies are taken 
 out of the pool again in a little time after the sacrifice. The disciples of this goddess 
 arc very numerous, 
 
 Kuroonarriuyee.\ — In some places the image of this goddess is set up and worship- 
 ped daily. At the festivals of Doorga, Kalee, &c. she is worshipped in a more 
 splendid manner. Some persons make vows to this goddess in times of distress, and 
 many receive the initiatory rites by which she becomes their guardian deity. 
 
 • She who sits on ihe water-lilj. f This image is said to owe its rise to a vision at sea ascribed to Shiee- 
 
 •antS, a reerchant, t'.ie particolats o.' which are related in '.he Kiivee-kfiakuQU. } The goddess who gOTcro^ 
 
 Bromha, Visbnoo»aiui SliiiJ. J She who eiisted before the joogSa, ft The compaisioaate.
 
 Oi THE co0i)D>sr,u— Boar^ff.] OF THE HINDOOS. 
 
 lis 
 
 SECTION XLI. 
 
 Other forms of Doorga. 
 
 Tripoora,' 
 
 Twuri(a,2 
 
 Nitya,^ 
 
 Priistabinee,* 
 
 Juyu-dooiga,3 
 
 Shoolinee,^ 
 
 Mulia-lukshmee,'' 
 
 Sbree-vidya,^ 
 
 Tripoora-soondiiree,^ 
 
 Vunu-deva','° 
 
 Cluindil-nayika,'* 
 
 Prucliunda^'2 
 
 Cliiindagra,'-' 
 
 Dhooma-viiteCji* 
 
 Ubhuya,-^ 
 
 Sutee,'^ 
 
 Gouree,'' 
 
 Pad ma, '2 
 
 Sliucliee,i9 
 
 M6dha,20 
 
 Savifree,*' 
 
 Vijuya,22 
 
 Jfiyaj^s 
 
 Devu-sena, 
 
 24 
 
 Swudha," 
 
 Swaha,«« 
 
 Shantee,*' 
 
 Toostee,*8 
 
 Poostee,s9 
 
 Dbiitee,3» 
 
 Atrau-devta,3i 
 
 Koolu-dcv(a,s2&c. 
 
 All tliese goddesses are worshipped at the festivals of Doorga, as well as at other 
 times, before the proper representative of a god, as water, the shalgramu, &c. but their 
 images are not now made in Bengal. Many persons receive the initiatory rites ofthese 
 deities, and pay their devotions daily to the particular goddess whom they have 
 chosen as their guardian deity. Bloody sacrifices, fish, and spirituous liquors, are 
 presented to these goddesses. The last sixteen are worshipped when rice is first 
 given to a child, at the investiture with the poita, at the time of marriage, and in 
 •encral at all the ceremonies performed for a son before marriage. Juyii-doorga is 
 worshipped to obtain deliverance from danger. 
 
 1 Slie who governs Ihe three worlds, lieaven, earlli, and tlie iTorld of the bjdras. 2 Slie »iho speedily 
 
 executes lier will. 3 The Everlasting. 4The praise-worthy. 5Thede5troyerof the giant 
 
 Doorgu. 6 She who wields the weapon of this name. 7 The Great Goddess of Fortune. 8The 
 
 Learned. 9 The beauty of the three worlds. ]0 The goddess of forests. 11 The destroyer of the 
 
 fliaut ChiindS. 12 The wrathful. 33 The furious. 14 She who is the colour of smoke. 15 She 
 
 •who removes fear. JSThe wifeof Sliwu. 17 Tlic yellow. 18 She who sits on the water-lily. l9She 
 
 who tells the truth of all. fOThewise. 21 The cause of all. 2S The victorious. 23 Ditto: 
 
 24 The celestial heroine. 25 She who presides over the raanes. S6 Ditto. S7 The Comforter. 
 
 28 Ditto. 59 The Nonrisher. 30 The Patient. 31 Tje goddess of ssuls, SSShewb* 
 
 presides otst fce gentrations ol men, 
 
 O 2
 
 116 HISTORY, LITERATURE, AND RELIGION, [Part iii. Ciivp. i. 
 
 Beside the above forms of Doorga, there arc many others, whose names end with 
 the word Bbolruvee, viz. the terrific ; and temples consecrated to Bhoirnvuand Bhoi- 
 ruvee arc erected at many of the holy pUiccs visited by the Hindoo pilgrims. When 
 a person performs any of the ceremonies of Hindoo worship at these places he must 
 first, on pain of meeting with some misforlunp, w orsliip those (wo dciCies. 
 
 sr.crioN XLU. 
 
 Kalte. 
 
 THIS goddess mny also be considered as a form of Bhuguvutee, or Doovira. Ac- 
 Cording to the Ciuindee, the image of Kalee at present worshipped in Bengal, had its 
 origin in the story of Raktri-veejn, already inserted in page 100. K;dee was so overjuy- 
 cd at the victory she had obtained over this giant, tliat she danced till the earth 
 shook to its foundation, and Shivu, at the intercession of the gods, was compelled to 
 go to the spot to persuade her to desist. He saw no other way, however, of prevail- 
 ing, than by throwing himself among the dead bodies of the slain. \\ hen tltcgod- 
 dess saw that she was dancing on her husban:l,she was so shocked, tha( lo express her 
 surprize she put out her tongue to a great length, and remained motionless; and 
 .she is represented in this posture in almost all the images now made in Bengal. 
 
 The Udhyatmu Ramayunii* gives another story from which (he image of Kalee 
 may have originated : Rarau, when he relumed home with Seeta from the destruction 
 of Ilavunn, began to boast of his atchievements before his wife; who smiled and said, 
 You rejoice because you have killed a Raviinri with ten heads : but what would you 
 say to a Ravunu with 1000 heads ?' < Destroy him,' said Ramu. Seeta, sgain smil- 
 ing, advised him (o stay at home; but he, collecting all the monkies, the giants, and 
 Jiis own soldiers together, with Seeta, Jyi'ikshmunu, Shulrriglinu, and Bhrirutu, immedi- 
 ntely departed forShutu-dweepiito meet this new Ravunu, sending Hunoomanu before 
 
 ( 
 
 • There are fmir Rnmajiinas, one written by Valroeelee. enmher by V3 asu-df vti, and t>ro oilers ca'led lie 
 t'dboolii and the Udhyatmu Kamajanus, but the others are in little i-stiraatioii compared with the »oik ufVahuct-
 
 OrT;iEG3DDE55C3.— /iWJr.] OF THE IIIxXDOOS. 117 
 
 to discover tbe residence of this (Iioiisand-hcaded monster, and bring a description of 
 his person. Iliinooraanri, after a little play with him, returned to Ramu, who soon af- 
 ter attacLed the giant: but he, looking forward, beheld Uamu's army as so many 
 childrcn:and discharged tliree arrows, one of which sent all the raonkiis to Kishkin- 
 dha, their place of residence; anotlicrscnt all thcglants to Luiika (Ceylon), and (he 
 third sent all the soldiers to Uyodhya,R;imu's capital. IJamu, thunderstruck at beins: 
 thus left alone in a moment, and thinking that all his adherents had been at once an- 
 nihilated, began to wcrp : when Seela, laughing at her husband, immediately assum- 
 ed (lie terrihc form of Kalee, and furiously attacked this thousand-headed Ravrinu. 
 The conflict lasted ten years, but she at length killed the giant, drank hisbloocl, and 
 brgan to dance and toss about the limb? of his body. Iler dancing shook (he earth (o its 
 centre, so (hat all the gods, filled w i(h alarm, applied to Shivu ; but lie dc'clared (hat 
 lie almost despaired of calming Jier passions, for she was mad with joy ; he promised, 
 however, lo do all that could be expected from a god in so desperate a case ; but, paus- 
 ing for some time, and seeing no other aKernativc, he, in (he presence of the assembled 
 gods, threw himself among the dead bodies under her feel : Brumha called to the god- 
 dess, and said, ' O goddess ! what art (hou doing ? Dost thou not see that thou art 
 trampling on thy husband ;' She stonpeJ, and saw Shivu under her feet, and was so 
 ashamed, that she stood still, and threw out her tongue to an uncommon lengtii.* I3y 
 this means Shivu saved the universe ; and Seetn, .^gain assuming her proper form, went 
 home with Ramu and his biolliers. 
 
 la the images commonly worshipped, Kiilee is represented as a very black female, 
 witii four arms, having in one hand a scymitar, and in another tlie lieadof a giant 
 which sheliolds by the hair; ano'hcr hand is spread open bestowing a blessing ; and 
 witli the other she is forbidding fear. She wears two dead bodies for ear-rings, and a 
 necklace of skulls^ and her tongue hangs down to her chin. The hands of several 
 giants are iuingas a girdle round hrr loins, and her tresses fall down to her heels. 
 Having drank f lie blood of the giants she has slain in combat, her eje-brows are bloody, 
 and the blood is falling in a stream down her breast ; her eyes are red like those of a 
 
 * \\ Ii'ii llie JTiridoo women are shoclcd or asnaraed at anv tbinr. tlioy pnt out tlicir tonjoc?, as a m-do nf 
 Fsptssing !hti.- filings.
 
 118 IirSTORY, LITERATURE, \so RELIGION, [P.u;t in. Cim.i. 
 
 <lr!mk;ii(L She stands with one leg on the breast of licr husbaiul SliLvii, and rests (he 
 other on his thigh.* 
 
 This deity is equal iii fcrocily to any of the preceding forms of Doorga. In the 
 K.dilia pooranfi men are pointed oat, anr.)ngs( other animals, as proper for sacrifice. 
 It is here saiil tliat the ))lood of a (ygcr pleases the goddess for one hundred jears, 
 and the blood of a lion, a rein-deer, or a ma\, a thousand. But by the sacrifice of 
 THREE MEN, slic is pleased 100,000 years ! I insert iuo or three extracts from the 
 Sanguinary Chapter of the Kalika pooranu : ' Let a liiiiuan victim be sacrificed at 
 a place of holy worship, or at a cemetery where dead bodies are buried. Let the ob- 
 lation be performed in the part of the cemetery called heniki'i, or at a temple of Ka- 
 niakshya, or on a mountain. Now attend to the mode : The human victim is to be 
 i:ninolated in the east division, which is sacred to Bhoiruvn; the head is to bo pre- 
 sented in the south division, which is looked iiponaslheidaceofskullssacrod toBhoi- 
 irivi3,and the blood is tolje presented in the west division, \vluch isdcnominat-cd he- 
 ruku. Having immolated a human victim, with all the requisite ceremonies at a ce- 
 metery, or holy place, let tlie sacrificer be cautious rwt to cast Jiis eyes upon it. Ihc 
 victim must be a person of good appearance, and be prepared by ablutions, and re- 
 quisite ceremonies, such as eating consecrated food the day before, and by absti- 
 nence from flesh and vencry ; and must be adorned with chaplcts of flowers, and be- 
 smeared with sandal wood. Then causing the victim to face the north, let the sacri- 
 ficer worship the several deities presiding over the different parts of the victim's 
 body : let the worship be then paid to the victim himself by his name. Let him 
 worship Brumha in the victim's rhundrn, i.e. cave of Briimha, cavity in the skull, 
 under the spot where the satiirce coronalis and sagilCclis meet. Let him worsliip the 
 
 earth in his nose, &c. Worshipping the king of serpents, let him pronounce 
 
 the following incantation : 'O best of men ! O most auspicious ! O thou who art an 
 •assemblage of all the deities, and most exquisite ! bestow thy protection on rae, 
 < save me, thy devoted ; save my sons, my cattle, and kindred ; preserve the state, 
 'the ministers belonging to it, and all friends; and as death is unavoidable, part 
 * with (thy organs of) life, doing an act of benevolence. Bestow upon me, O most 
 
 • Ths image of Minerva, it will be recollected, was that of a threateniii!; eoddess, f sciting terror. On her 
 tbieldshc bote tlicliend of agorgon. Sir VV, Jones considers Kaleeis the Proserpine ofllic Greeks.
 
 Of r:iEGODuEr-£?.— A'.//:-?.] OF Th'L III.XDOOS. 119 
 
 ^auspicious F (he bliss wliich is obtained by Ihc most austere devotion, by .".ets of 
 ' charity, and performance of religious ceremonies ; and at (he same time, O most 
 'excellcfit ! attain supreme bliss thyself. May (by auspices, O most auspicious ! 
 'keep me secure from rakshiisus, pishichus, terrors, serpenls, bad princes, encnsie?, 
 ' and other evils; and, death being inevitable, charm Bhuguvulee in thy last moments 
 
 ' by copious streams of blood i- pouting from the arteries of thy fleshly neck.' 
 
 When (his has been done, O my children ! the victim is even as myself, and the 
 guardian deities of the ten quarters take place in him ; then Briimha and all (lie other 
 deities assemble in (he victim, and be he ever so great a sinner, he becomes pure from 
 sin, and when pure, his blood changes to ambrosia, and he gains the love of Rlfiha- 
 devee, the goddess of the yoga nidr5, (i.e. the tranquil repose of the mind from an 
 abslrnclicn of ideas), who is tiie goddess of the whole universe, the very universe 
 itself. FIcdocs not return for a considerable length of time in the human form, but 
 becomes a ruler of the ganu ddvlas, and is much respected by me myself. The 
 
 victim who is impure, from si&,-or ordure and urine, Kamakshyawill not cv^n heat 
 named. The blind, tlie crippled, tiieagcdj the sick, the afflicted with ulcers, the har- 
 maphrodite, the imperfectly formed, tlie scarred, the timid, the leprous, the dwarf- 
 ish, and tJie perpetrator of maha patuka, (licinous offences, such as slaying a bram- 
 hiin, drinking sj)irits, stealing gold, or defiling a spiritual teacher's bed^, one under 
 ■ twelve years of age, one who is impure from the death of a kinsman, .&c. one who is 
 impure from (lie deatb of muha gooroo, (father and mother), which impurity lasts 
 one whole year: (hese severally are unfit subjects for immolation, even though rcn- 
 dfered pure by sacred texts. Let not abramhnn or a chundaln be sacrificed v nor a 
 prince, nor that which has been already presented to a bramhun, or a ddty ; nor the 
 offspring of a prince ; nor one who has conquered in battle ; nor the offspring of a 
 bramhrm,or of a kshiitriyri ; nor a childless brother; nor a father ; nor a learned per- 
 son ; nor one who is unwilling ; nor the maternal uncle of the sacrificcr. The day 
 previous to a human sacrifice, let the victim be prepared by the text manushtukii and 
 three deveegundhu slmktus, and the texts wadrungii, and by touching his head with 
 the axe, and besmearing the axe with sandal, 8cc. perfumes, and then taking some of 
 ihe sandal, &c. from off the axe, and besmearing the victim's neck therewith. If the 
 severed head of a human victim smile, it indicates increase of prosperity and long life 
 lo the sacrificcr, without doubt ^ and ifit speak, whatever it says will come (o pass.*
 
 M) lirri-O IV, MT:i::iATU!lE, ah3 UELIGIO.X, [rvax m. Cnxi'.i. 
 
 This ^vorli furlbcr Inys down directions for a person's drawing blood from bin:- 
 s(,'U', and ofTcring it (o tlie goddcsy, repeating the followinj incantation-. ' Hail I 
 'suprcnrcdclnsiori! Hail! goddess of tlic universe! Hail! tlinu wlio fnUilest tliedc- 
 ' sires of all. May I presnme to oft'i r ii;ce the blood of my body ; and wilt thou deign 
 ' to cccepl it, and be propitious towards me.' 
 
 A person's cntting o(F his own flesh, and presenting it to the goddess as a burnt sa- 
 crifice is another melliod of pleasing this infernal deify : 'Grant ine, O goddess! bliss, 
 'in proportion to the fervency with which 1 present thee with my own flesh, invok- 
 ' irg thee to be propitious to me. Salutatio:! to thee again and again, under the my i- 
 
 * Icrious syllables ung, ung.' 
 
 A person's burning liis body, by applying the burning wick of a lamp (o it, is also 
 very acceptable to fvaiee, &c. On this occasion this incantation is used : ' Hail ! god- 
 *dess! Salutation to thee, under the syll ibles ung, vug. To Ihec I present this aiispici- 
 'ous luminary, fed with the flesh of my body, enlightening all around, and exposing 
 
 * to light also the inward recesses of my soul.'* 
 
 It is observed in this work, that the head or the blood of an animal, in its simple 
 state, forms a proper offering to a goddess, buttliat flesh mnst be presented as a burnt- 
 ofTcring. Other Ti'intrris observe, tliat the eating of the flesh of men, cows, and swine, 
 and drinking spirits, after these things have been ofiercd to an idol, must be done in 
 secret, or the person will commit a great crime, and sink into poverty. I am credibly 
 informed that very many bramhiins in Bengal eat cow's flesh, and, after they have been 
 oflered to an idol, drink spirits, though none of them will publicly acknowledge it. 
 
 Thieves frequently pay their devotions to Kalee and to all the goddesses to whom 
 bloody sacrifices are oflered, under the hope of carrying on their villainous designs 
 with security and success. + A gang often persons, perhaps, agree lo plunder a house, 
 
 • See Mr. Blaqaiere's translaiion of the Sangiiinan Chapter, Asiatic Researches, toI. t. The anlhor hopej 
 
 Mr. Blaquierc will excuje ilie liberl; he has taken of alleilhg his spelling of Saiigskrita words, as be has dooe it mere- 
 ly ('i preserve uniformity throughout the work. 
 
 t One of Jupiter's names, it is well known, was Fiasdatur, because plunder iras offered to hin>
 
 \v!i3 meet together iaa(larkiii<jhf, under a trce-ivhcrcan image of'SiJduilnvuiee is plac- 
 cd, atul bring to the spot spirituous lirpiory, fnh, ;iiid olhtr offerings. One of the 
 company, a bramhuu, goes through the certinonies of worship, at the dose of which i 
 b'oody sacriticc is oflercd, and (he instrument worihipped wliich is (o cut throu;;h 
 tli3 wall of ihchou'e; at w!iic!i time the following incaidatioa from the Clioru- 
 pri::cliashika is read : 'O! Siiidhuiiatce! (the name of the instrumcni) formed bj 
 ' the goddess Vi^haee ! Kalcii commanded thee to cut a passage into the house, (o 
 ' cat through stones, bones, bricks, wood, the Car(!i,.and mountains, and, througli 
 ' the blessing of Unadya,* to make a way by cutting the earth from the house of 
 ' the Malinee to thatof Vidya,+ and that the soil brought out shouldbccarricdawiiy 
 ' by t!i3 wind. Harce-j!iee:j: and Chamiiada have given this blessing, and Kamuk- 
 ' shyi (Kalee) has given the coiumiind.' After the reading of this incantation, the 
 thieves sit down to eat and drink the things that have been offered; and when near- 
 ly i.itoxicated, tliey gird their garments tirraly rouiid their loins; rub their bodies 
 woil with oil ; daub their eyes with lamp-black, and repeat an incantation to enable 
 tlicra to see in the dark; and thus proceed to the spot, when they cut a hole through 
 the wall, plunder the house, and sometimes murder the inhabitants. 
 
 Some time ago, two Hindoos were executed at Calcutta for robbery. Before 
 
 th.-'y ciilercd upon their work of plunder, they worihippcd Kalce, and offered pr;iy- 
 
 * A aame of Ka'ee, 'Ahlcli means wlrhcut beti!Qii:n^. 
 
 t SoonJirE, ihe son of GconL-s'niilioo, rajaof Kar.chce-poorB, nas overcome bj Ibe chanqs of Vid\3, ihc 
 <!ji|u|itcr of Veeru-siiigliJ, tlie rnja ul Butdwan. F>,r ihe puiposts ul cuu^t^llip l\e concealed Uiinself at iht liou^e 
 ofa flowtr-scllcr ( Jialines) ntar the palace of Yeeru-siiigbC, and began lo pay his devotions to the goddess Ka- 
 lee, «bo gare him this incanlaiiun, ai:d the Iiislrument Sinchak: tee, that he might cnt bis wa; to bis fair ldc. 
 One r.ighi, however, Soondiri was caught in ihe i a'ace, and seized as a thief. As he vras led from prison to the 
 place cf eiecuiion, be composed fifty verses in praise of the rnja's daughter, which verses have since received the 
 name nrChorJvJiii.hasliika. The Hindoos add, that when they were about to eiecule Sooiidihra, the cords by 
 which he was bound miraculoosly burst asuidcr, and the executioners fell senseless to the ground ; in conse- 
 quence, the exetuiion was postponed, a:id the i.ext night Kalce appeared to Veerii-singhi In a dream, and di- 
 rected him lo tuarry his daughter to SuoncurS, who was not a thief, but the son of the raja of Kanchee-poorii, a xery 
 proper person to become his son-in-law. The marriage was soon after celebrated iu the most splendid manner. 
 
 * riie Hindoos say, that a female of the Haree cast was odcc honoured with an interview by the goddess 
 Karaakshya, whodcliveredto hera verieiy of iucantalioDf, now used by the lowest casts for thu mo^t ridiculous 
 as well as brutal and wicked putpcsss. 
 
 P
 
 122 HISTORY, LITEllATUlli:, ivu RKMCION, [Pakt in. Chap. i. 
 
 crsbsforc her image, that they might, be prolccleil by the godJess in the act of thiev- 
 ing. It so happened, thai the goddess left these disciples in the lurch ; they wcie de- 
 tected, tried, and sentenced lo be hanged. ^VlliIc under sentence oldeatii, a native 
 oalho'ic, in the same place and circumstances, was visited by a Roman Catholic 
 priest to prepare him for death. Tiiesc Hindoos now reflected, that as Kalee had 
 not protected Ihem, not withstanding Ihey had paid their devotions to her, there could 
 be no hope that she would save them after death : they might as well, thcre.'brc, re- 
 nounce their cast; which resolution they communicated to their fellow-prisoner, v ho 
 procured for them a praj-cr from the Catholic priest, translated into the Bengalee 
 language. I saw a copy of this prayer in the liands of the native catholic who gave 
 me this account. These men at last, out of pure revenge upon Kalte, died in (lie 
 faith of the Virgin Mary, and tlie caliiolics, after (he execution, made a grand fune- 
 ral for them, as these persons, they said, embraced the catholic luitli, and riiioui:c- 
 cd their CAsi—from conviciioii. 
 
 A<^rim-vageeshii, a learned Hindoo, about five hundred 3'cars ago, formed the 
 image of Kalee according to the preceding description, and worshipped it monthly, 
 choosing for this purpose the darkest nights in the month : he made and set up the 
 image, worshipped it, and destroyed it, on the same night. At present the greater 
 number of the worshippers of Kalw hold a festival (0 her honour on the last night 
 of the decrease of the moon in the mouth Kartiku, and call it the Shyama* festival. 
 
 A few persons celebrate the worship- of KalC£ at the full moon in Kartiku ; the ce- 
 remonics of which arc performed before a pictnrc of this goddess drawn on astiflmat 
 of reeds seven or eight feet long. This festival lasts three days, and on the fourth 
 the picture is thrown into the river. 
 
 Some also worship KalFe for one night on the 14th of the decrease of the moon, ia 
 the month Maghu : and a few rich men do so monthly, on the last night of the moon ; 
 while others worship this goddess in the month Jyoisht'hr,, when it is called the 
 Piraia-hurce festival, o. account of (he many mangoes, jak fruits, &c. offered to her. 
 
 » A name of Kalec'i racaninj blacli.
 
 OiTnECiiaDT.iiZi.—Kalic.l OF THE HINDOOS. 123 
 
 A few years ago, I went to (be Iiouse of Kalee-slifinkriru-ghosliu at Calcutta, at the 
 time of the Slijama festival, to see tlie animals sacriticed to Kalee. The buildings 
 wlicre the worsbii) was performed were raised on four sides, with an area in the mid- 
 dle. The image was placed at (he north end with the face to (lie south ; and the two 
 side rooms, and one of (lie end rooms opposite the image, were tilled with spectators : 
 in tlie area were the animals devoted to bacrifice, and also the executioner, with Ka- 
 IS-shunkrira, a few attendants, and about twenty persons to throw the animal down, 
 attd hold it in the post, while the bead was cut off. The goats were sacrificed first, 
 then the buIFalos, and last of all two or tlircc rami. In ort'cr to :jtcure the ani- 
 
 mals, ropes V. eic fastc:;cd roand their legs ; they were tliea thrown down, and the 
 neck placed in a piece of wood fastened into the ground, and made open at the top 
 like tlic space betwixt the pro.igs of a fork. After tlie animal's neck was fastened in 
 the wood by a peg whicli passed over it, the men who held it pulled forcibly at the 
 heels, w iiilc the executioner, with a broad heavy axe, cut eft the liead at one blow ; 
 (he heads were carried inanclevateil jiosturebj an attendant, (dancing as he went) the 
 blood running do-.wi him on all sides, into the presence of tlie goddess. Kalee-shun- 
 Lur.'i, at !hc close, went up (o the executioner, took him in his arras, and gave him 
 several presents of cloth, &c. The heads and blood of the animals, as well as 
 
 riiffevent meaf-oflerings, are presented with incantations as a feast to the goddess, af- 
 5t Vihi'ch clarified butter is burnt on a prepared allarofsand. Never did I see men so 
 cagarly enter into the shedding of blood, nor do I think any butchers could slaugii- 
 fer aiiimab mure expcrtij'. The jjlare literally swam with blood. The bleating 
 of theanim::ls, liie numbers slain, and llie ferocity of the people employed, actually 
 made mc unwell, and 1 returned about midnight, tilled with horror and indignation. 
 
 The gifts to bramiiiins and givests at (his festival are numerous, and in some in- 
 stances very cxpr^nsive. The brr.mhrnis, and (hen the family and other guests, arc 
 entertained, Tvhen the spirilnons liquors whicii have been presented to the goddess 
 arc drink privately by those wiio are in the secret. The festival closes with the 
 dances and songs before the goddess. 
 
 Tiie reader may form an idea how rauc'; idolatry prevailed at the time when the 
 
 P 2
 
 Lil lilSTOilV, LITE RAT LIU::, ano RELIGION, [I'-irtiu. Chap. i. 
 
 llin Io3 raoiarcbj fljurisbed, fijm the following circumstance, vbich belongs to a 
 rnoilern period, wbcntbd Hindoo autboily in llindoost'iianu was itlraost cxlitict : 
 Iiaja Krisbna-chrindru-rayu, and bis two immediate successors, in (lie month Iva:!i- 
 ku, annualij gave orders to all the people over whom tbey bad a nominal authori(y 
 It keep the Shyania festival, and threatened ever^- ofll-nder with the severest penal- 
 tics on non-compliance. In consequence of these orders, in more tlian ten thou- 
 sand houses, in one night, in the zillah of Krisbna-nijgijri], the worship of this god- 
 dess was celebrated. The number of animals destroyed could not be less than ten tliou- 
 Mnl. The officiating bra nliuis, especially those who perform religious ceremonies 
 f jr sbjodrns, were greatly perplexed, as a single bramhrin bad (o perform the ccrcmo- 
 Jiies of worship at two hundred bouses, situated in diffv-rent villages, in one trgli(. 
 All the joiners, barber.?, or blacksmiths, in fifteen or twenty villages, in many in- 
 s'.anccs, have but one officiating priest, the bramhuns in general being unwilling to 
 incur the disgrace which arises from performing religious services for sboodriis. 
 
 Ecsbanri-chrindrii-vajii, the grandson of Krisbnu-chundrri-rayn, in certain years, pre- 
 sented ii) Kulce cighfj' thousand pounds weight of sweetmeats, the same quantify of 
 sugar, a thousand woman's cloth garments, the same number of women'a China silk 
 garments, a thousand ofieiings, including rice, plantains, peas, &c. and immolat- 
 ed a thousand buffalos, a thousand goals, and the same number of sheep, which alto- 
 gether could no', cost b-ss then ten liiousand roopees, ^vhile the o'hcr txpences amount- 
 ed to scarcely less than twenty thousand. To defray these cxpeaces, this raja sold 
 the greater part of bis pafrimonj-, and in this and other idolatrous customs lie and 
 o'.ber Hindoo rajas have expended almost llie whole of their estates. 
 
 Rija Ram-Krishnnalso expended very large sums of money upon the -worsbliD of 
 Kalee. He set up a stone image of this goddess at Vurahu-.^^IguriiJ on which occasion 
 he is said to have spent a lack of roopees. He also endowed this image with such 
 a large revenue, that at present five hundred persons are maintained there daily. In 
 the service of this goddess he has nearly reduced hi.nself to poverty, though former- 
 ly from the rents of the lands, &c. be used to pay fif(j-two lacks of roopees annual- 
 ly into the Company's treasury.
 
 Of t;i2co:>des5e-.— AWr:-.] OF TOE IIIiXDOOS. 12i 
 
 Kalee is the guardian deiiv of very maiij ofllip Bengalees, cspeciallj of the bram- 
 liiiiis. 
 
 At K tlce--'!ia'n, near GiljuItSjis a celebrated imnge of this goddess. ' wliom Ci" 
 (lie opinion of tiie Hindoos) all Asia, and the whole world worshippe'.h.' Ilavi !g 
 obtained an account of tliis tesnple from a bramhrin whom ] sent to Kal^-gliata for 
 the purpose, I here lay it before my readers : 
 
 Tiie temple consists of one room, with a large pavement around it. The image 
 is a large black stone to which a horrid f;icc, partly cut and partly painted, has been 
 given ; there are neither arms nor legs, a cloth covering all the lower part which 
 should be (he body. la front of the temple is a very large building capable of seat- 
 ing two hundred people, in whicli and on the pavement around the temple miny 
 bramhuns daily sit reading the Ciiundee, a work on the wars of K ilee : on some tiays 
 as many as a tliousand bramhuns may be seen (Itus employed. Beyond this build- 
 ing, in front of the image, the animals for sacrifice are slain. Not fewer t!ian four 
 thousand persons assemble on particular occasions at this temple, especially at the 
 Shyama and Dooiga festivals ; and, twice a week, oathe Clietula* market days, two 
 thousand people or more visit (his place, multiludcs of whom (my infarmer says, not 
 less than a thousand) present offerings. At these times it is common for a Hindoo 
 to go up to the temple, and presenting himself at the door with joined hands, to ad- 
 dress himself thus to (lie idol : ' Oh ! mother ! I am goins (o the market for such and 
 'such a purpose. If thou grant me success, I will on the next market-day present 
 
 ' offerings to thee to the amount of .' Or he says to another person slanding 
 
 near — 'See, Brother, I have promised to meihei so and so, if she will accomplith my 
 '- wishes in the market. '+ 
 
 About nine o'clock each day, (he brarnhnn wlio in turn performs the duties at the 
 temple, and who receives (he ofl'erings of (he da}-, after cleaning and bathing the 
 image, puts on it the garlands of flowers and other ornaments, sweeps '.he temple, and 
 
 * All aJJuining Villnge. 
 
 1 II is said ih.>l foracrl;-, especially in times ol sc.-'.rci;;', n'.imbcrs of men « ere fold at ihls roaiLcU
 
 ir. IllU'OIlV, LlTlMC:VTUaE, .wo RELIGION, [Partui, CiiAr.i. 
 
 iTien lhro^Y3 opca the doors, calling out ' Victory to the Great Kalee ! Victory (o llic 
 Great K;i!ee'.' These compliments on different mornings he cliangcs at pleasure. 
 
 After this, persons goin^ to bathe, or coining from bathing, ;ipproach the door of the 
 temple, and bo-.v to the goddess ; and now the daily worship is pcrfurmedj A\hich oc- 
 cn pies about nn hour, alter which men and women are seen bringing their olTcrings to 
 the idol, and tlicsc continue to be presented during the greater part of the day : iome 
 merely present them, without asking for any blessing: these persons take a\vay a few 
 flowers, or any other trideof what they have ofTcrcd, as something (hat will iecuic ihc 
 good of the family; and fricailso.i a visit at the house of such a person beg any thing 
 of (his kind, and eat it, or wear it in (heir hair. Other visitors (o the tcmpleleave part 
 oftheortl-rings there, and take away the other part to present to their frirnds. Others 
 make a vow while the olForing is presented to (lie image, in some such woicis as (l;c5e : 
 ' Ohlgoddess! mother Kalee ! If thou wilt de'iver me out of such orsuch a (rouble, 
 ' or wilt bestow such or such a blessing, l will present to thee [iicre (he petitioner rc- 
 ' peats (he names of all the offerings or bloody sacriliccs].' Disputes arise almost 
 
 daily in (he temple betwixt the worshippers and the priests rcspcciJiig the offerings, 
 and not unfrequendy a violent scrauiblc takes place for the meat-ofFerings in tlie prc- 
 Fpnce of (he goddess herself: the ofliciafing brnndirm s.iys, 'AViio is to have these cC- 
 
 • ferings ?' to which the worshipper repilies, 'Oil ! Sir ! our famil}' priest always tc- 
 
 * ccives these things. J must carry them home for iiim." Or a man l)ringing offerings 
 procures a bramhnn to go and tell a lie in the presence of i!>e i-oddess, snying (o 
 liim, ' Sir, (ho !)ramhrms al the temple of Kalee arcsuch notorious clieats, (iiat of ail 
 1 give to (liej;o(!dess, *hc will probably get nothing but a few flowers ; and (hey areso 
 rapacious that 1 shall never get (hcse<«ff«j-ings out of (heir hands -' on which (his I>ram- 
 hun carries (he offerings to (he (emple, and declares, (hat (hey belong to (he bramliiiiis 
 ot such a (emple, and must be returned to them. By these contrivances llie offerer 
 obtains what Ik- hp^s given (o (he goddess ; and, giving part to thebrarahrm who has 
 c\-trica(ed 'lim from the rapacious hands of (lie proprietors of (he temple, he (alics 
 (Uc remainder !;ome. About (hrce o'clock in the afternoon, food is placed before (he 
 potldes'j, consisting of rice, greens, roo(s, bruits, milk, curds, clarified -Ijutier, fiesh, 
 si)iri(uous liqonrs,* (in a concealeil form) swceimeals, ^Scc. <S:c. Generally about I'JO 
 
 It IS aJTirmefl lint ilir «rpn*rr miiu'ipr of jthm n iifi person* in tltis vl iacf Hritili fpiri's. Rra-Dili'irs n^v he 5ccn 
 in friiiii ortho 'rmpic, drii^T^iii^ Sjiirits al nwoii ilav, oiicl reliaious nicudlcants wal!viii|; ab;iu', nal.cd, wjihout the 
 ienu "cii.'C of .Iianic.
 
 ■)f i-uE ooDursiEi. — Kalic.'j OF THE HINDOOS. 127 
 
 pounds of rice arc cooked dail}-, but at particular times twice or tLrice as mucii. 
 After reserving as much as is neccssarv for Lis own familv, Cac oflici;:lii)g braiiiLiui 
 sells the rust of llie offerings to devout visitors or neighbours, ai;d gives awav what 
 he canuoiscU. >V'Lena bloodj sacrilice is offered, the offerer either pavs the piiest 
 for his trouble, or gives up the slaughtered animal. The shiver also receives a fee. 
 Of this fieah (heofiiciatiiigbiarahuu keeps what he pleases, and sells the rest tobran:- 
 hiras, shoo Jrus, Portuguese, and persons from all parts of the ncighbourhtod.* 
 
 The dail^y offerings to this goddess are astonishingly numerous : Oa days when the 
 weuthcr is very unfavourable, not less than three hundred and t-.>eiit\ pounds of rice, 
 twenty-four of sugar, forty ot sweetmeats, twelve of claritied butter, tenolfiour, (en 
 quarts of milk, a [)eck of pease ; eight hundred plantains, and oilier things, the price of 
 which may amount to about five shillings, are offered, and eight or feu goats sacri- 
 C:;ed. Oil common diys,.of all these things, three times the quantity ; and at great 
 festivals, or wbe-ia rich man comes to worship, ten, twenty or forty times t'liig 
 quantity, and as many as forty or fifty bufi'aloSj.and a thousand goafs, arc slain. 
 
 linji Navn-Krisbnri, of Calcutta, about fiily years-ago, \\hcn on a visit to Kalee- 
 ghatfi, expended, it is said, not less thin lGO,0'JOroopees on the worship of thisgod^ 
 dess. Amongst the offerings, was a gold neckUice valued at 10,000 roopccs, and. be- 
 side olher ornaments, a rich bcd,.sUver plates,, dishes, and basons ; sweetmeats, and 
 other food sufficient for the entertainment of a thousand persons, and IriHing pre- 
 sents of money to near two thousand of the jioor. 
 
 About twenty years ago Jriyu-Narayrmu-Ghoshalu. of Kiddnrpoorii, near Calcutta-, 
 expended 25,0:0 roopees at this place ; when he sacrificed t«eii<y-five buffalos, one 
 hundred and eight goats, and five sheep ; and presented to the godtlesh four ^)lv;'r 
 arms, two gold eyes, and many gold and silver ornaments. 
 
 About ten years ago, a merchant from the cast of Bengal expended 50C0 roopo( .s 
 
 •Tiic women bel.mnmpts the lcmp!r hjrc become sncliguod cooks. Hi;.! it is r.ot uncommon foi pc:<:n< lo 
 ra} for a diancr from tiicir liauds, (uefecrir.g ii to ei.v tl.n^ tliev cou!(l -et elK«lierf. *
 
 oil (Ito -.voithip oliliis god Jcssj beside (Ii: priceofalhousai.dgoals vbicli \ii)-c:.s!auuli. 
 tcicd. 
 
 In llieycar IS 10, a bnmlui.i from llia east of fJe:;wul eiM)cndcd on this idol about 
 foiu' ihousiind roDpecs, with i:art ot'wiiicli lie bou^'-J'^^^'-'cn iiccLlaco, tl;e bca(!s 
 of wliicU were ia the shape of yinnts' skuilb-. 
 
 I 
 
 III Ihcycnr ISIJ, Gopi^-moliuiir, a branihrinof Calcitia, expended 10,CC0 roc- 
 pccs in the worship yf this goddess, bu(, being a voiihiiLYri, be did not olfcr any 
 bloody sacrifices. 
 
 The HindooF, il sccnis, arc r.otlhe only persons who worship Ibis black stone: 
 I have received accounts several times of Europeans,, or their native mistresses, go- 
 ing to this (cmple, and expending thousands of roopccs in oflerings. Thebramlni.i 
 \\it!i whom I wro!e this account dcchiics, lliat ^Iienhe was a stutlent at Vurisha, 
 near Kalce-ghaln, be several times .'^aw the wives of Europeans come in pahinquecDs 
 \\iiii offerings; though I suppose, tliese ladies were bora in Intlia. Dut the pro- 
 prietors of llio (emple positively assured tliis bramhiui (as he says) that very fre- 
 quently European men presented oflerings, soliciting some favour at the hands* of (he 
 goddess, and lliat very lately a gentleman in the Hen. Company's service, who had 
 gained a cause at law, presented thank-ofl'erings to Kaleij which cott two or three 
 thousand roopees.+ Iconlcss that I very reluctantly insert these accounts, because I 
 should hope they mostly originate in wilful misrepresentation on the part of the 
 bramhijns of the temple, or in mistake. I suppose sonic Portuguese (who also go 
 by the name Sahcb) may present offerings, and pray io this goddess — hence one 
 source of misinformation: the mistresses of Europci.ns arc supplied with money 
 by tlieir retainers, anil hence the worship not unfrequently passes off, with many 
 
 • Silver /iiinJs anil i^^ld tinguis and rj« are among Ihe presents made bjf rich men to this god<!es?. Such is tlie 
 stupidity of idolati rs. 
 
 t Tl is pri bablc, tliat ll.c rent Kori!i:;)pcr in tliis i.istance ivas a her.iI-serraBl of this gentJcraan's ; thoujh llje 
 expiiirc niicht be ilcfrajc J hy the master. Without thinking of the fluilt of such conduct, I have liiio«n frctjucnt 
 injiancts of Europeins laakiug ptcseuts to their sci ranis for the avowed purpose of idol worship.
 
 Of THE OODDS33E3,— /iTa/tf.] OF THE HINDOOS. i2i) 
 
 a triumph over degraded Christianil^v, as the worsliipof such a European; and 
 many Europeans who go for curiosity to see the temple and the image, inconside- 
 rately or wantonly give presents to the clamorous and greedy bramhuns, who pro* 
 claim it as an offering to their goddess. Actions (he most innocent, ^even going to 
 Tiew the image,) are construed by these ignorant idolaters into an approval of ido- 
 latry. A European who was lately there, says my informant, to make a drawing 
 of the image, when he departed gave the officiating bramhun a goldmohur, and thit 
 present was probably enrolled among the gifts to the temple. \ 
 
 It is further affirmed, that many Musulmans ffour or five Lundred) present offer- 
 ings to Kalee monthly, — so strangely has the veneration for this image seized (he 
 minds of the natives ! — and it is added that an equal number of prosti(u(es from all 
 parts of Bengal pay their devotions at this temple : some pray for (he health oftlicir 
 paramours, and others (hat great numbers may visit their houses of ill fame. It is not 
 uncommon for a loose female io say to her paramour, after his recovery from sickness, 
 
 * I made vows to Kalee, that if she would restore you to health, I would present 
 
 * her with such and such offerings : yon are recovered; and T must now go and per- 
 
 * form my vows.' Such a female sometimes thus prays for her paramour — < O Mo- 
 
 * ther Kalee ! I pray for . If (hou wilt increase his wealth [or remove 
 
 * sickness from him — or make him successful in such a concern — or increase his at- 
 ' (achmcnt to mc, that he may always follow my advice], I will present to (lice all 
 
 * these offerings, (here she repeats the names of what she intends to give).' When 
 she returns home she takes off all her ornaments, laying them aside till her vow be 
 either fulfilled or abandoned. 
 
 Merchants* and Tradesmen present offerings (o Kalee, once, twice, or (liricc a 
 year, to obtain success in their concerns: — many rich men (fhirty or foity) place 
 bvamliuns at this temple (o worship (lie goddess, to walk round (he temple, and reatl 
 the Chundee, daily in their names : — others place bramhuns here for these purposes, 
 
 • Hindoo merchants engasjed in foreign ccmracrcc, after the successful vnyagc ofaship in ■wliii'l) thtjhad 
 pconertj, frequently pietent Ibank-offerings to ihi; yoddess 
 
 Q
 
 I'Jfi IIISTORV, LlTERATUllE, akd RELIGION', [Part iii. CuAr.i. 
 
 tor two or three months in the year ;— sepoys from all parts of Ilindoost'hanu resort to 
 this temple as often as they can obtain leave of absence ; —mothers present offerings, 
 praying for the recovery of their children, and promising to bring the restored child 
 in their arms when they come to fulfil their vows ;* or, that it shall be invested with 
 (he poi(a,t or pass through some other ceremony, at the temple ; — servants in search 
 of employment make vows to the goddess to present her with a month's wages if she 
 V ill raise (hem (o such a situation ; — in a word, the occasions of drawing people to this 
 famous temple are as endless ns the superstitious hopes and fears, the crimes, and the 
 wants of the worshippers. 
 
 Goats aredevoledtoKalee, and kept, in some cases, for a longtime, till the owner 
 be able to meet the other expenccs attending the offerings and worship. These ani- 
 mals are called the goats of Kalee. 
 
 The village of Kalee-ghutta (or Kalsc-ghatTi) owes the greater part of its present 
 population to this temple ; from which near two hundred persons derive their sub- 
 sistance, exclusive of the proprietors, who amount to about thirty families. Some 
 proprietors have a day in turn, others half a day, and others (wo or three liours ; (o 
 wiiom all the offerings presented in the portion of time thus apportioned belong. All 
 these families have become rich. 
 
 In the month Maghu a festival is lield in various places of Bengal in honour of 
 Gliatoo, the god who presides over blotches on the skin ; but the assembly at Ivalee- 
 ghatu is very great. At the time of swinging in Choitru also, the concourse of people 
 at (his place is also very large. See the account of Shivii. 
 
 • The liair ofsoine children is not cut at all till tic yowbe fj'fillcd ; others onlj separale » loci of the child's 
 hair tjiii^ it up in a buiicb. A lar^e hillock of human hair, collected at the limes of shaving when vows have teen 
 ful&lied is formed near the tctnple. 
 
 ♦ A bramhtjnonce assured me thithe had seer, mt less than threehundred boys invested with the pnita in 
 one da; at this place; on which occaiijn many bloodj- sacrifices were offered. The cuncoursc of people was 
 
 immense.
 
 Of THE GODDESSES.— A'«^<5.] OF THE HINDOOS. 151 
 
 1 here add a rough account of what is expended on this idol monthly: 
 
 Ri. As. V. 
 
 Buffidos slain, (5) SO 
 
 Goals ditto, (1000) SCO 
 
 Sheep, ditto, (SO) 40 
 
 llicp, (200 cwt.) - - - - - - 410 
 
 Salt, Spices, Pease, Fish, &.c 200 
 
 Clarified Butter, 7 
 
 Milk and Curds, 5 
 
 Sugar, (II cwf.) lOJ o 
 
 Sweetmeats, (22 CM t.) SGO 
 
 Plantains, (V5,000) - - . - - - - 50 
 
 E'/ening offerings, -- - - - - CO 00 
 
 Moat ofTerlngs, 50 
 
 Dressed food, 80 00 
 
 Fees, 233 
 
 Travelling Expences, SCO 
 
 Alms given to tiie poor by visitors, ... 200 
 
 Extraordinaries from rich raesj and at festivals, - SOOO 
 
 Sa. Rs. COOO 
 
 Seventy-Two Thousand Roopees annually, or Nine Thousand Pounds sterling. 
 
 Q2
 
 132 IIISTOllY, LITERATURE, AMB RELIGION, [Part iii. Chap. r. 
 
 SECTION XL117, 
 
 Other forms nfKalet, Sft. 
 
 Chaniutida.* — This image, which is similar to that of Kalee, except that Chamrinda 
 is represented with two giants' heads in her hands, and as sitting on a dead body, is 
 seldom or never made. The goddess is worshipped at the festival of Doorga, on. 
 three different days. 
 
 Shmushanu-Kalec.f — "When this image is made, other figures are introduced, 
 as those of the giants Shoombhu, and Mishoombhu, of jackals, dead bodies, &c. 
 These giants are represented as sitting on elephants, throwing arrows at the goddess, 
 while the latter is standing on her husband, and aiming blows at them with a sword. 
 The ceremonies of worship are like those performed in honour of Kalee : the wor- 
 ship begins at the total wane of the moon in Maghii, and continues for three nighls. 
 Revelling is carried to the greatest pitch : some of the worshippers, and not unfrc- 
 quently the sons of rich men, dance before the image naked, 'glorying in their 
 ihamc.*^ A few Hindoos adopt this goddess as their guardian deity. 
 
 Manuvu'Kalee.'^ — Another form of Kalee, whose image it resembles except in the 
 colour, which is blue. The worshi p is celebrated on the fifteenth night of the decrease 
 of the moon in Maghii, — the present fruit, diversion, — and hereafter, heaven. Such 
 are the ideas of the poor deluded Hindoos. A whole village sometimes joins to de- 
 fray the expence ; at other times a rich man bears it alone. Many bloody sacrifices 
 are offered, and a great shew made, especially with illuminations, to which are 
 added dancing, singing, music, &c. 
 
 • Slie who leized Cbunda end M^ndS, two giant!. 
 
 t This name denotes, thai Ki'.si dwells io the place of burning the dead, and presides OTcr cem: leiies. Slniu- 
 tbani means a cemetery. 
 
 i Viz. in the form ofrofin.
 
 Ot THB OODBMSES.— JTaKe.l OF THE HINDOOS. 133 
 
 Phulu-huree.* — This form of Kal^ is that of a black female, TvitL four arms, 
 standing on the breast of Shivu. She is worshipped at the total wane of the moon 
 in the month Jyoisht'hu, or in any other month, at the pleasure of the worshipper. 
 The offerings are numerous, especially of fruits : buffalo?, goats, and sheep, are sa* 
 crificed ; and the day after the worship, the image is thrown into the river. 
 
 Bhudra-KaleeA — An image similar to that of Kalee ; the worship also resemble* 
 that which is paid to that goddess. The image is iu some places preserved, and w»f- 
 shipped daily. 
 
 Oogru-chuiida^ is worshipped at the total wane of the moon in the month KartiTtiis 
 in some places temples made of clay are erected in honour of this goddess, in whieb 
 she is worshipped either daily or monthly. 
 
 Anundu-muyee.% — ^A black female, with four arms, sitting on a- throne ; io whom a 
 number of temples are dedicated, containing stone or clay images of the goddess. She 
 is worshipped daily ; also on fortunate days, at the pleasure of her numerous disciples, 
 as well as at the great festivals of Doorga, Kalee, &c. when bloody sacrifices are of- 
 fered to lier. 
 
 Nuw-piitrika,\ — These nine goddesses are worshipped at the great festivals, but 
 with the greatest shew at that of Doorga : when these assistants of Doorga in her wars 
 are represented by nine branches of different trees : Kumbha by a plaintain ;' Kucli- 
 wee-roopa, by a kiichwee;- Huridra, by a huridra ;3 Juyuntee, by a Jiiyuntee ;* Vilwa- 
 roopa, by a vilwu;^ Darimee, by a darimu ;6 Ushoka, by an ijshokii -J Manuka, by a 
 manii ;^ and Dhanyu-roopa, by a dhanyu.^ 
 
 Mhlemti-chundie.*- — This image is made and worshf,pped at Benares : in Bengal 
 
 SIic who receives much fioit, t Tlie Beneficent. f Tbe ruiious, JTheJojfu!. 
 
 II Tiie nine goddeises; 
 
 1 Musa paradisaica. t Aram esculentum. 3 Carcomi lonpa. 4-E3chrnomene sesbun. 
 
 5 .E,'le mannelos. 6 Pnnica gr.iiialuin, 7 Joacsia asoca. 8 Arum maciorbjzoo. 9 Cu- 
 
 rianJruiB salivym. * Tbe leiiiSc.
 
 13t IIRTO?i.Y, LlTERATL'P.r., an-d RELIGION, [PaRT in. Cmr. i, 
 
 also the goddess is worshipped, especially on a Tuesday, before another image, or a 
 paa of vvater, or some appointed representative of an idol, 
 
 L'pura-jila.* — Tlicre is no public festival in honour of (his goddess ; nor isherimaje 
 set up for worship ; but in times of sickness she is worshipped before the ihalgramu, 
 when forms of praise from the Tuntnis are addressed to her. 
 
 VimidaA — A stone image of this idol is worshipped in one of the temples erected 
 in Orissa, near the famous temple of Jriguiinat'hri. Bloody sacrifices are oITcred to 
 this goddess; but as this place is sacred to Vishrioo, these offerings are made in se- 
 cret. Vimula is also worshipped in Bengal at the festivals of Doorga and Kalee. 
 
 Siddhishwuree.\ — In many villages in Bengal one, and in some large villages seve- 
 ral of these images are setup. They are in general made of rlay ; but some are of 
 stone. The image is commonly tiic property of one fiimily, who \>oiihip her every 
 day ; others in the village worship her wiien Ihey choo.-e; bu( all the gifts and offer- 
 ings come to the person who ownstlie image. If a child have a lever, the parents 
 worship the goddess that it may recover, and promise to present variou> offerings to 
 her if she be propitious. If a woman want a son, sht- piocuns a l)ramhun to wor- 
 ship the goddess in her name; — if another person be seeking eraplcymei.t, he prays 
 the goddess to favour him ; — if a Uoolinu bramhua wish his daui^htcr to be married, 
 he intercedes with the goddess, and promises to celebrate her worship if she be fa- 
 Tourable. On all occasions of particular distress, or want, the people resort to 
 these images with their presents and vows. Thicv< ^ also worship Siddbeshwiiree, 
 that they may be favoured with her smiles and be prelected in thieving. § Honest 
 and poor people also worship this image to obtain protection from thieves. An 
 annual festival is held in honour of Siddheihwurce on the same day as the Shyama 
 festival. » 
 
 • Tlie unconquerable. * She who purifies. < Slie who fulfils the trishes of her worthippen, 
 
 (The goddess Lavern;i, it is wtiJ known, nastlic protectress of thie»es, wlm, from licr, were named Liierni- 
 oiies.uiid who worshijOjJed her, ibat their designs aid intrigues might he auccssiful : her image was a lieud without 
 a hudj. J
 
 Of THE GODDESSES.— iuAs/iz/jfe.] OF THE HINDOOS, 136 
 
 SECTION XLIV. 
 
 Liikshmte 
 
 IS called the goddess of prosperity : she is painted yellow, and sits on the water- 
 lily, holding in her right hand the pashij, (a rope) and in the left a necklace. 
 
 Vishnoo is said to have obtained this goddess at the chnrningof the sea,* at which 
 time all (he gods were so charmed with her beauty that they desired to possess her, 
 and Shivu was entirely overcome by his passion. The reader will remember somclliing 
 similar to ihis in the account of Veiins, who is also said to have sprann- from the froth 
 of the sea, and whom, on being presented to the gods, they all desired to marry. 
 
 The worship of Lrikshmee is celebrated in five dififerent months, viz. in Bhadru, 
 on the first Thursday of the increase of the moon, in the morning; in Ashwinu, at 
 the full moon, in the evening ; in Kartiafi, on the last day of the decrease of the moon, 
 in the night ; on the last day in PoushTi, in {\ic morning ; and in Choitru, on the first 
 Thursday of tlie increase of the moon ; either in the day or night. The ceremonies 
 9re performed brfore a basket used as a corn measure^ painted red : the worshippers till 
 this measure with rice in the husk ; and put round it a garland of flowers ; then cover 
 it with a white cloth ; and, encircling it with a number of small shells, place before 
 it a box containing red paint, a comb, &c. The officiating bramhijn performs 
 
 the usual ceremonies, varying but little from those at the worship of Vishnoo, in the 
 name of the master or mistress of the house. No bloody sacrifices are offered. 
 
 Bramhi^ns are entertained rather liberally at this festival; but on the day of worship 
 no alms must be given to the poor, except cooked food, nor any money lost, lest this 
 goddess, who is supposed to jueside over wealth, and to have taken up her abode at 
 the worshipper's house, should be angry at her riches being wasted. 
 
 • Sljciaalso callej tlie dau 'liter of Bhri^-oo.
 
 135 HISTORY, LITERATURE, anb RELIGIOiV, [Part iii. Chap. i. 
 
 This worship is celebrated in almost every Hindoo family five times a year, the fre- 
 quency of which is not to be wondered at, when it is considered that Liikshmee is the 
 goddess of prosperity. If a man be growing rich, the Hindoos say I/ikshmee is gone 
 to abide at his house; if he be sinking into poverl}', thcj' say Li'ikshm^ has forsaken 
 ihirn. If they wish to abuse another, they call him Lukshmee-chara.* 
 
 The morning after the festival, the women take up the corn measure, and preserve 
 it for some future time of worship : the rice is used in worship during the whole year. 
 At the close of the festival, if a female of the family remember any stories respecting 
 Lukshmee, she relates tliem, and the rest of the family, joined by two or three neigh- 
 bouring females, sit around and hear. In some places a number of persons subscribe 
 towards the expence of making an image of Liikshmee, and worship it on any of the 
 days before-mentioned. 
 
 Names. Liikshmee, or, the goddess of fortunate signs ; — Pudmaluya, she who 
 dwells on the water-lily ; — Pfidma, she who holds in her hand the water-lily ; — Shree^ 
 she in whom all take refuge ; — Huree-priya, the wife of tturee. 
 
 ■SECTION XLV. 
 
 Kojagu rii'LiiJcs h mTc. \ 
 
 THIS form of Liikshmee is worshipped at the full iroon in Ashwinu, in the even- 
 ing, before acorn-measure, surrounded by four plantain trees ; though some persons 
 worship this goddess before an image of Lukshmee. Bloody sacrifices are ofiercd. 
 The worshippers invariably drink the water of the cocoa-nut at this festival, and 
 numbers keep awake the whole night; listening to the filthy songs, and the horrid din 
 ofHindoo music. 
 
 • In the provincial dialect, it is Lakliii-clinra, that ij, luckless; thus forming an citraotdinarj coincidence of 
 sound and meaning in languages so extremely different. 
 
 ♦ The shastriii have commanded that each Hindno shall remain awake during the night of the fall moon in 
 Afhwiaui \Thea a festWal is held iu lunoucoflhU goddess, cod from this circumitancc this name is dertred.
 
 Oetnzco^TiTMr.-.—SurntxuftiS.] OF THE HINDOOS. 137 
 
 SECTION XLVr. 
 
 Surustsulce. 
 
 THIS is the goddess of Icaininij, tlie daughter of Brnmlia, and thcMifeof Vish- 
 noo. She is repicsenlcd as a white woman, standing on the wafer-lily, and playin" 
 on a lute. 
 
 On t!ie 5fh day of the increase of the moon, in Maghi"), the worship of this god- 
 dess is performed before her image, or a pen, inkstand, and book ; the latter articles 
 are supposed (o form a proper substitute for the goddess, -who is called V'"agvadinee, 
 the eloquent. The image is placed on a fable, either at the west or south side of the 
 house. After liie officiating bramiiun has read the formulas and presented the offer- 
 ings, each worshipper whose name has been read in flie service takes flowers in his 
 hands, and, repeating a prayer, presents them to the goddess; after which follow 
 gifts to the bramhuns, and a feast. 
 
 Every Hindoo who is able to read and write endeavours to celebrate the worship 
 of this goddess : the raja of Bfirdwan is said to expend 15,CC0 roopccs annually at 
 this festival. In every Hindoo college, ihc students keep the festival with great joy : 
 many of ihem dance nuked, and are guilty of every indecency. 
 
 The day after the festival, the image is carried in procession through the fown, 
 and then thrown into the river. In passing through the streets of Serampore, at the 
 time of til is festival in the year ISOC, I was exceedingly shocked at observing among 
 the crowd, who were dancing, playing on music, bearing flags, &c. two or three 
 young men quite naked, the mob triumphing in this shocking insult on public de- 
 cency. To induce young men fo resort to their houses, many ptostitutes keep 
 
 R
 
 las HISTORY, LITERATURE, a:<d P.ELIGION, [Part m. Chaf. h 
 
 this feast, ami connect with it all that low merriment whlcU corrupts tie mind and 
 draws the attention of the crowd.* 
 
 On (his day the Hindoos neither read nor write;+ though they will do any other 
 secular business. They cat only once during the day, and those who are accustom- 
 ed to eat fish abstain from it on this day. 
 
 The Hindoos believe, that from this goddess they derive their learning and pow- 
 ers ofcloquence,:^ as well as their ability to read and write. Some of those who can 
 neither read nor write, insist upon if, (hat they ought to worship her, as (hey derive 
 their powers of speech from her.§ Others however complain, ' SiJruswulee has be- 
 stowed nothing on us, why should we perform her worship.' 
 
 The image of Suruswutee is sometimes painted blue, and placed in temples, whca 
 she is called Neelu-Suriiswutee. 
 
 Names. Bramhee, or, the daughter of Brnmha ; — Bharutee, she who presides over 
 ^ords; — Bhasha, shewhobestowsthe power ofspeech ; — !5uriiswiitee,shewho through, 
 the curse of a bramhiia was turned into a river. 
 
 'In the veai 1808,1 saw a group of pcrformrrs reciting thcRama^uimin I lie street; and on enquiry- I found 
 it was before the door of some prostitutes, who had subscribed to bear the expence. Tlie reason assigned was, thzt 
 it would be an act of merit, helping^theni io another world, and would also draw men into whotedoiu. Offerings are 
 sometimes brought home, and shared by a prostitute wiili her paraiuonr, like the harlot, in tliebooji ot Pioverhe, who 
 iajtpreseoted as sajing to the young man she met in the street, " 1 have peace-offerings with luc ; this day have I 
 ptyed my TOWS." Prov. vii. 14. 
 
 t The only reason I can find for this is, itis the command of the shastra. 
 
 4 Of aiv eloquent man, the Illiidoos say Surnswutee sits on his tongue. 
 
 j Of thi« fact, they give the exan pic of Ravnn'i, who, when lUmiivias aboni to lill lifm, prncured a rcpr!e»e 
 by fluttering his adversary ; but the gods, afraid lest ll.iviin'S shuuld be :;parc;l, sciii SSrus'viitee iulo bis throat, aud 
 csuscd him (o say provoking things to Rani&.
 
 Op THE GODDESSES.— 5Acc/«/a.] OF THE HINDOOS. 135 
 
 SECTION XLVIl. 
 
 Shcetula* 
 
 IS painted as ayellow womansilting on the water-lily, dressed in red, and giving 
 sucii to an infant. Before tliis image^ or a pan of water, tiic worship of this goddess i» 
 performed, in any part of the year,; but in general on the 7th, 8lh, and 9ih of the 
 increase of the moon, in the day time. Bloody sacrifices are not offered. On the 
 lOlh the image is thrown into the water. 
 
 This goddess is also worshipped to obtain preservation from the evil effectsof the 
 small-pox. In the months ChoitrQ and Voishakhu the Hindoos inoculate those of 
 their children who are two years old, on which occasion the inoculating bramliunt 
 presents offerings and prayers to tliisgoddessin the name of the child, i)roinisingforlhc 
 parents, that it she be kind to the child, they will present to her certain offerings, &c. 
 as soon as it is recovered. At the close of the ceremony, the bramhun places the flow- 
 ers which have been offered in the hair of the child, telling the parents that the god- 
 dess will be favourable, and then performs the operation. When the child becomes 
 affected with the disease, the family priest (if the parents be rich enough topijy for 
 i(J comes to the house every day, and repeals certain forms of prayer and praise to 
 Sheelala ; after recovery she is again worshipped. If the child become danger- 
 ously ill, it is carried to an image of Sheetula, and bathed in the water which has been 
 offered to this goddess, some of which is given it to drink. 
 
 Beffgars of different descriptions procure a stone, gild a small pari of if, and carry 
 it from place to place, singing the praises of Sheetula. These mendicants sometimes 
 proclaim in a vilbgc, that Sheetula has appeared to one of them in a dream, and or- 
 
 • Of, slic who zou\i the boilj at (be lime of llie small pnt. 
 
 ♦ The rtgular Hiiidoo doctors (viidju) do not iuocukte, but a lowei order of biamliuns Called dolvi^Lcs. or 
 
 R 2
 
 no HISTORY, LITERATURE, A.VD RELIGION, [Part in. Cuaf. i. 
 
 dered, that in this village the mistress of each house shall beg at three, four, or more 
 doors, and take whatever is given her, and eat it in some neighbouring garden or fo- 
 rest.* The most dreadful misfortunes being threatened in case of disobedience, the 
 affriglited women beg from door to door, and fulfil the supposed commands of the 
 goddess. 
 
 SEcriox xLviti. 
 
 MumsaA 
 
 THIS goddess, the sister of Vasookec,:}: and the'wift; of Ji'irutkaru, a sage, is called 
 the queen of the snakes, and is worsliipped to obtain preservation from their bite. She 
 is represented as silting on the wafer-lily, clothed with snakes. 
 
 In the month Jyoisht'hu, on the 10th of the increa'^eof the moon ; also on the 5th 
 of the moon's increase and decrease in Ashwinu and Shravunu. as well as on the last 
 day of Shravjnri, this goddess is worshipped. O.i (he three last occasions, the wor- 
 shippers plant branches of the Euphorbia before the house, and worsliip tlieni. In 
 Shravunuthc worship is celebrated with the greatest shew ; on which occasion an 
 image, or some branches of the same tree, or a pan of water surrounded with snakes 
 made of clay, is placed as the object of worship : in some places, twenty or thirty 
 thousand people assemble ; and amidst singing, dancing, music, &c. some persons 
 play with snakes of different kinds, particularly the cobia capello, suffering them io 
 bite them. This pla}', however, ends fatally when the venomous fangs have not 
 been carefully extracled. Tlic cast called Malj who play with snakes for a live- 
 lihood, profess great regard for M inusa. On the days of the festival, the Hindoos 
 do not kindle a fire, alleging that one of the names of MrmiJsa is Urijudlifina, she 
 
 • This \'.i trick Io cxtorl some part of llic «lras frrni these deluded woniec. 
 1 O.-, WmSsa-dtviic; the giildcss who possesses pleasure ia lierse^f. 
 } llie Ling of the serpents.
 
 OrTUZGQDDY^fsi.—MnSsa.'] OF THE HINDOOS. Ill 
 
 who does not cook. A day or two before the festival, in some places, the women of 
 the village (pel haps fifty or a hundred, or even two hundred), beg rice, eiiher in 
 their own or an adjoining village, which Ihey offer, in a field inthe neiglibourhood, 
 in the name of Miinusa, but without an image. After thus offering rice, milk, curds, 
 sugar, &c. to the goddess, they eat them on the spot ; and this act of holiness, they 
 say, preserves their children from the bite of snakes, as well as assists the parents 
 thcmselres on their way to heaven. A song founded upon the following story con- 
 cludes the whole : Chaiid i, a merchant, not ordy refused to worship the goddcss, 
 but professed the utmost contempt for her. la process of time, however, she caused 
 bis six youngest sons to be killed by the bite of snakes ; to avoid the fate of whom, tlie 
 eldest son Lukindarfi made an iron house, and retired to it ; jct Mfinfija caused the 
 snake Tukshuku to enter by a crevice, which destroyed Lfikinduru on his wedding- 
 day : his widow escaped, and went weeping into the presence of her mollrei-in-law. 
 The neighbours again attempted to reason with Chandii, but lie continued obstinate, 
 declaring that Mfinusa was no goddess. She appeared to people in dreams, and 
 
 commanded them to persuade him tocelebrate her worship : and, after much entreaty, 
 to pacify the goddess, he was induced to comply, but declared he w ould present the 
 offerings only with the left hand ;* and, turning back his head, he threw a flower at 
 her image with the left hand. Munfisa, however, was so pleased, that she restored 
 his seven sons ; and from this circumstance, the worship of this goddess has since 
 been very much celebrated. 
 
 "When the worship is performed before an image, sheep, goats and buffalos are 
 offered to Muniisa, and even swine. t 
 
 When a Hindoo has been bitten by a snake, the persons who pretend to cure him 
 read different incantations containing the names of Miinfisa. If one or two pcrso.is i:\ 
 a vill.igc have died by the bite of snakes, all the inhabitants become alarmed, and ce- 
 lebrate the worship of Muiuisa. 
 
 • The haixl oe'd in wishing ufter stouls. 
 
 1 Amjog the Egjpliansiwisic, ii is ncll ku^wn, were oSVreJ to B-cchui.
 
 142 IIISTOIIY, LITKttATURE, AND RELIGION, LP*rt in. Chap. x. 
 
 SECTION XLIX. 
 
 Shusltlcc* 
 
 4 
 IS a yellow woman, sitting on a cat, nursing a child. The Hindoos regard her as 
 
 the protectress of their children. 
 
 Six annual festivals arc held in honouroftliis goddess, via. iaJyoishChu, Bhadru, 
 Ashwinu, Maghi'i, and twoiaChoitru, on the Glh of the increase of the moon, before ten 
 o'clock in the forenoon. 
 
 The worship celebrated in Jyoisht'hu is performed by abramhanee or an officiating 
 bramhun, under the vntn trec,+ or under a brancli of this tree planted in the house. At 
 the time of this worship every woman of liie village, dressed in her best clothes, with 
 her face painted, her ornaments on, and her body anointed with oil, goes to the place 
 of worsliip under the tree, taking in her hand an offering ; over each of whicli the offi- 
 ciating bramhun performs the usual ceremonies. The offerings are sent to tlie house 
 of the officiating bramlu'in, or distributed amongst the eager by-standers. Among 
 others who arc eager to obtain some of these offerings, are w omen who have not been 
 blessed with children ; each of whom sits down pensively among the crowd, and 
 opens the end of Iicr garment to receive what the assembled mothers are eager 
 enough to bestow; when the giver says, " May the blessing of Shiishtee be upon you, 
 and, next year may you bring offerings — with a child in your arms." Tiie receiver 
 adds with eagerness, " Ah ! if she bestow this blessing, 1 will celebrate her worship ; 
 I will keep my vows, and bring offerings every year." Tliis festival is called Arunyu- 
 shushtiie, because the worshippers are directed to walk in some forest on this day, with 
 fans in their hands. 
 
 * Slieis wliuUnarsliippedon tlie snth lunar doy. t Ficiu Jiidici.
 
 Of THE GODDESSES.— SA&A/ee.] OF THE HINDOOS, I43 
 
 In those houses where the daughter is married, but has not left her parents, ihcy 
 se.idfor the son-in-law, and at the close oi the worship the girl's father sends to Lira, 
 Oil a metal plate, a flower, some unhuiked rice, a piece of string consecrated to Hk; 
 goddess, five or six blades of doorva grass, a garmenty-&c. The son-in-law, if a 
 person of respectabdity, contents himself with sticking the flower in his hair. If a 
 poor man, he puts on the garment, and raises all the other presents to his head. If 
 the son-in-law neglect to stick the flower in his hair, the girl's lather becomes very 
 sorrowful, and all the spectators pronounce the former a dead man — for throwing 
 away a flower which has been oflJered to Shusht^. 
 
 The worship in the month Bhadru does not differ from the preceding, except in 
 its being performed'by the river side, or at a pool of water, before the stick which is 
 whirled round in churning butter, upon which a fan is placed. In the midst of iLe 
 worship the women make little paste images of children, and, placing fliem on leaves 
 of the kfintrikee tree,* present them to the goddess, and afterwards throw them into 
 the river. This festival is called Ghapura-shi'ishtee.t 
 
 The ASihwinu festival, distinguished by the name Doorga-sLushta' is inalmost every 
 particular the same as the preceding. 
 
 At the Maghu festival, called Sheelula-shushtec, the women, on the night preceding, 
 boil a large quantity of rice and pulse for offerings, mixing with the bitter, in boil- 
 ing, a kind of kidney beans and varttakoos.:|: The next morning they bathe very 
 early, and on theirrefurn go through the ceremonies of worship, in the house, be- 
 fore the two stones with which they grind their spices ; and upon which they throw 
 a yellow cloth, smeared with red lead. The worship is finished before ten o'clock-,- 
 and at noon they eat what the goddess has left, i.e. every thing they gave her. 
 
 The two festivals in Choitru arc held on the Cfh, and on the last day but one, of the 
 month ; on the Gih, in the morning, either before a brancli of (he viif j, the shalgrnmu, 
 
 » Artecarpui intc^rifjlU. t In alliisioD to the makinsof lUcse images. } The fruii ri- 
 
 Sjlanum in-jlon^ena.
 
 Ul HISTORY, LITERATURE, \>fD REt.I G I OX, [PARtiii. Chap. i. 
 
 «r some proper reprcsenlative of an image ; and at the close of the month, in the 
 cvcniiiT;, before an image of Shivu. On (he 6th the worshippers eat the bud of the 
 Euphorbia inclcsed in a plantain, and at (he la((er fcslival (hey fast during (he day, 
 and after worship eat some fruit, and some bailey flour mixed wi(h curds or wa(er. 
 liich persons eat sweetmeats. These festivals arc called Ubhoku-shubhleeand iS'eclf:- 
 blifishlee. 
 
 Another festival is held in honour of this ijoddess in some parts of Bcnn^al in tiio 
 month Ujjriihayriiu!, called Ilurec-Shnshtee. The worship is celebratad btfore a cl;iy 
 pot fiUcd with Matei liaving six spouis. 
 
 In addition fo all these times of worship, females who have lost all their children 
 by death, worship this goddess every month ; beside which, after a child is six days 
 o'lvl, every father, (o preserve (he ciiild, pcrfoms the worship of the godc'ess, while 
 the oificiatingbramhrni reads the incantations; and on the 2 1st day of tlie child's age, 
 the mother presents offL-ritigs to the goddess with her own hands, while the officiat- 
 ing branihfm reads the prayers. The first of these ceremonies takes place in the even- 
 ing, before a branch of the vuta tree, fastened in (he house floor; (he two stones wi(h 
 which spices are gronnd being placed against tl:c w;iil in tlie inside of (he house, 
 covered with a piece of cloth. The husband, at the close, asks the blessing of the 
 goddess on the child, promising to prcscat to her a number of oft'erings when (he 
 child shall be (wenty-one days old, Bjfore the door the family place (he skull of 
 a cow, rubbing some red lead on its forehead ; and in i! ec lumps of cow-dung, put 
 on the forehead, they stick three couries; upon which also they spread a yellow 
 cloth. The head remains a month at the door of the house, as a kind of charm for 
 the sok\ of the children. 
 
 o 
 
 On the 21st d ly of the cliild's ag.^, the mother invites (en or fifteen female neigh, 
 hours, who, with the officiating bramhuii, accompany her to a ;toiie placedat the foot 
 of the vuiri tree, which is supposed to be the representative of the goddess ; around 
 ^\h;o!> iliey put a large necklace or garland of flower?, and go through (he ceremo- 
 nies of v.?)is!i:p in tiie usual manner ; at the close the inoihcr promisei:, on condition 
 ( hat t lie god Jess bless her child, that she will worship her every year. The mother dis-
 
 O*- THE GODQEfiSTSS.— S;w57(/te.] OF THE HINDOOS. 145 
 
 <ributes the sweehneats, &c. that have been o&red to the idol among the females 
 present. Tliia festival is called ekooshija.* 
 
 Shushtee liasTio temples ia Bengal; her cosimen represeniati-ve, a vough stone, 
 smeared with red paint, about as large as a rna^s head, is commonly placed at the 
 root of the sacred yiitu, to which passengers, especially women, pay a degree of 
 reverence. In fulfilliag particular vows to Sh&shtee, some worshippers surround 
 the vutB tree with garlands of flowers, and great numbers of artificial lamps nade of 
 clay : others fulfil tlieir \ovfs by building an earthen or biick seat around one of 
 these trees. A female of property, as a thank-offering after cluld-birth, presents by 
 the hands of a iH-amhiin a child made of curds, which the bramhua never fails to de- 
 vour. 
 
 Bloody sacrifices -of buDocTis, goats, sheep, and sctnetiraestif tame hogs, are of- 
 fered to Shushtee. For receiving these latter cflferings some persons call the god« 
 dess a cannibal. 
 
 At the close uf the different festivals held inltonour of Shush tee, it is common for 
 women to entertain the company m ith marvellous stories relating to this goddess. The 
 •wives of some of the lower casts beg for a share of 4he offerings at the doors of the 
 bramhims. 
 
 Shiishtee rides on a «at : hence the Hindoos, especially mothers, a5,-oid hurting this 
 animal, lest the goddess should revenge herself on their children, 
 
 • FTom-ikooshS, tw«nlyKiiie. 
 •«
 
 m IKISTORY, LITERATURE, and RELIGION, [Pabt hi. Cha». i. 
 
 SECTION L. 
 Inferior Celestial Beings^ objects of worship: 
 
 THESEbeings are either Ihe enemies of the gods, as the usoorrisandrakshcsus^or 
 their companions ; or those who are employed as dancers, sbgers or lausicians in the 
 heavens of the gods. Thej are worshipped at the great festivals i but have uo 
 separate images. 
 
 The UsoorUs, or Giants. — ^These enemies of the gods are the offspring of KushyiipQ,' 
 the progenitor of gods, giants, men, serpents and birds, by his different wives. 'They 
 bear a resemblance to the titans or giants of the Grecian Mythology, and stories of 
 their wars with the gods (some of which will be found in this work) abound in the 
 pooranus. Indru, Vishnoo, Karlikii, and Doorga, are distinguished among the Hin- 
 doo deities for their conflicts with these beings.* King Vuiee, a giant, is worshipped 
 "by the Hindoos on their birth-dajs, with the same forms as are used in the worship 
 «f tlje gods. 
 
 Story of the churning of the sea hi/ the gods and iisoorits. The most rancorous ha- 
 tred has always existed betwixt the usoorus and the gods although lialf brothers, the 
 former having been excluded by the gods fi-om succeeding to the throne of heaven ; 
 and xlreadfiil conflicts were carried on betwixt them with various success, till both 
 parties sough*; to become immortal: the giants performed the most severe religietU 
 austerities, addressing their prayers alternately to Vishnoo, Sliivu and Bromha; 
 tut were always unsuccessful. The gods, however, at last obtained this blessing 
 at the churning of the sea of milkj whicli stoiy is related at length in the Miiha- 
 
 bharritft and other works : The gods first took mount Miindiirri, placed it in 
 
 tlie sea, and Avrapphig round it the serpent Vasookei;, began to whirl it round as 
 
 • Jupiter w.-is represen'.ed as aiming tlie thunder in his right hand against a giant under his feet : Coor£4 
 Ss airaiog the spear in her riglit hand against an iisoora under her feet.
 
 Of Uie gimls, Sfc.'] OFTHEHINDOOS, U7 
 
 the milk-men do the stafTiu making- butter. The gods took hold of the head of the 
 snake, and the giants of the tail; but being almost consumed by the poison from the 
 mouth of the serpent, the gods privately entreated Vishnoo to prevail upon the giants 
 to lay hold of the head, Hpon which he thus addressed them : ' How is it, said Visli- 
 noo, tliat you, giants as you are, have taken hold of Fasookee'stail?' Thegodsand 
 tlie giants then changed places; and the elephant Oiravutj first aroue from the ciiurn- 
 ed sea to reward their labours ; afterward the gem Koustoobhu — the horse Oochoi- 
 shruva — the tree Parijatii; many jewels — the goddess Lukshmee — and tl.cn poison. 
 Full of alarm at this sight, the gods applied to rvluha-dcvii (Shiva) — who, to save the 
 wot Id from destruction, drank up the poison, and received no other injury than a blue 
 mark on his throat.* Next came up the water of immortality, when the 330,000,000 
 gods, and the iJsooras without number, took their stand on each side, each claiming 
 the mighty boon. Vishnoo proposed to divide it with his own hands ; but while the 
 usoKjrus went to prepare themselves by bathing in the sacred stream, the gods drank 
 up the greatest part of th; necfar, anJ, to give them time to drink the whole, Vish- 
 noo assumed the form of a most captivating female, with which the giants were so 
 charmed that they totally forgot the nectar. Gne of them, hoAvever, having changed 
 his shape, mixed with the gods, and drinking of the water of life, became immortal; 
 ,but Vishnoo, being informed of this circumstance by Sooryu and Chrintb-ri, (the sun 
 and rnoon) cut oflFthe head of the giant. The head and trunk being thus immortaliz- 
 ed, were made the ascending and descending nodes, under the names Rahoo and 
 Ketoo. 
 
 The Rahkasus.—Mar.y stories respecting the wars of the rakshusus, or cannibals, 
 with the gods, are contained in the pooranus and otlier shastrus, and several wDl be 
 found in different parts of this work. They are represented as assuming at pleasure 
 the different shapes of horses, tygers, lions, buftklos, &c. ; some have a hundred 
 heads, and others as many arms.t In the Hindoo writings Malce, Soomalce, Ra- 
 vunn, Koombhii-kurnri, Vibhceshrinu, IndnVjit, UtikayiJ, and others, arc distinguisli- 
 ed as renowned rakshi^siis. As soon as born, these giants are said to arrive at ma- 
 
 * Hence tliU god is caUed N'cellS-kaiiiri, tlie bIue-l!iroated. t Som« of Ihe giants of Uie GrcciaB 
 
 mythology, it will be remembered, bad a huadred arms. * 2
 
 J^ HISTORY, LITERATURE, and RELIGION, [Pari ux, Cuat. l.', 
 
 t'lnty. : tiiey devour their enemies. All the rakshusiis are braiohuns, and are said 
 to dwell in the S. W. corner of tho earth. 
 
 ^oiritn, a rakshtisri, is oneof the ten ^ardlan deifies of the earth, and presides 
 in the S. W. In this character he is worshipped at all the great festivals. He is re- 
 presented in the form of meditation used by the brarahuns as a black raan^ having, iii 
 
 Mriright haiid a scimitar, 
 
 'f-M^i. '■..■,■■ : ■ . ■ . 
 
 ^ Steri/of-KbmilM-Jiurnu. Immediately after his birth, this cannibal stretched hi» 
 gnns, which were in proportion to his body, and gathered into his moath every thin^ 
 >Yitliin his reach. At one time he seized 500 courtezans belonging to Indru ; at ano- 
 ther the wives of 100 sages, and cows and bramhuns T/ithout number. }Jrumha at 
 length threatened to destroy him^ unless he contented himself with less, as he would 
 presently eat up the earth. He now became more moderate, and began to perform 
 the most severe austerities in honour of Brumha, which he continued for ten thousand 
 years. The gods trembled on their thrones^ lest Kocmbhu-kCrnu, obtaining the bles- 
 sing of Braraha, and especially the blessing of immortality, should swallow up every 
 thing, — gods and men. They appealed to Brtimha, and persuaded SiTuswiittcc, the 
 goddess of learning, to enter into Koombhu-krirnri, and excite hini to ask this blessing, 
 Ihat he should continue to sleep day and night; which request Brrimhagranted,aiul 
 .sent the voracious rakshfisii to enjoy his everlasting sleep. Tl'.e fiiends of Koombhu- 
 kurnu however persuaded Brnmha to change his destiny : who now ordered that he 
 should sleep uninterruptedly six months, but on the last day of the sixth sliould 
 awake: during- lialfof which day he should fight with and conquer Br jmha, VisLnoo, 
 andShivii, and duringtheother half be permitted to devouras much as he chose. At 
 ©ne meal he devoured 6000 cows, 10,000 sheqi, 10,000 goats, SOObuffalos, 5G00 deer, 
 and drank 4000 hogsheads of spirits, with otherthings in proportion. After all, he waar 
 angry with his brother RavunS, for not giving him enough to satisfy nature. His house 
 is declared to have been 20 or 30,000 miles long, and his bed the whole lenglh of tlie 
 kouse. Lvinka itself, says the Ramayunri, is SOO miles in circumference. Where 
 llien ivas tlie place for this bed? 1 have beard this question put by a person to the
 
 Ofinegmtrts, SfcJ ©FTHE HINDOOS*- 14^ 
 
 tramTiniis, wlio, vnable to find room for Koombhu-kiimu'i; ted, irere lau<^hed at hff 
 the shoodrus, their disciples. 
 
 The Giindhiirvus and Kinmrus are celestial fhoiristers, male and female^ TTicfl 
 Jatter have horses' heads! ! 1* 
 
 The Vidj^a-dhurus are male and female dancers. The UpsSras are also JbmaTp 
 Oncers, greatly celebrated for their beauty : they have been frequently sent dov?i» 
 to earth to captivate the minds of religious devotees, and draw them from those 
 works of merit which ivere likely to procure them the thrones of the gods. Eight 
 of the upsuras are meirtioned as beyond all others beautiful, Oorvvusliee,. Mcniika^ 
 Rumbha, PunchQ-ehoora, Tilottuma, Ohritachee, Boodbooda, and Mishru-k^shce. 
 The five first of these are the mistresses of the gods ; and keep houses of ill-fame itt 
 the heaven of Indru. Wlien any one of the gods visits the king of heavcnj he gene* 
 Tally spends some time with one or more of these courtezans, 
 
 Storj/ respecting the son of Indrii and an Upsura. On a certain occasion, many of 
 the gods were invited to an entertainment at the palace of Indi u. In (he midst of tlie 
 dance, Gundhurvu-senti,.the«on of IndrC, was fas,cinated with the charms of one of 
 the upsiiras^ and hehaved so indelicately, that his father commanded him to descend 
 to the earth in the form of an ass. All the gods joined the son in endeavouring to 
 appease the angry father, "who ulliBialely directed that GSndhurvu-senu should be 
 tin ass in the day and a man in the night : he promised his son too, that when Dhara, 
 the king, sltould burn him, lie should recover his place in heaven. With this modi- 
 
 fication of the curse, Gundhurvu-s^na sunk to the earth, arid alighted in the form of 
 an ass near a pond at Dliara-n.lgi'ru, In the dry the fai'en sen of Indifi remained 
 in this form near the pond; and in the night, in that of a man, he -wandered from 
 place to place to appease his hunger. One day a bramhiln came to this pond to bath.e, 
 V/hen Gijndhurvu-senu told him that he was the sen of IndrQ, and requested hins 
 tosj^eaktokingDhariij to give him his daughter in marriage. The tramhCn ccr.sf nt- 
 
 • Some idra may 1)e formcil of (he laste of ttc eari^ Hicdcc poetSjTrhc beie Tfprescnt lieaTsnly EllsiJ as gont't* 
 «^ffoa beings vath Ihc moiuhs uf ixib«il
 
 160 HISTORY, LITERATLHR-E, AND RELIGION, [P^riir. Chat, ti 
 
 *], Hut-on-speaking to-the king, the Jattcr refused to believe tiat he was ladra's son, 
 unless he himself had some conveiSLlicn with l;iin. The next day the king, weut, 
 M-ith his counsellors and cclivtiers, and held a conversation with the asp, who re- 
 Utedhis hifitbrj, and the cause of -his degradation; but the lung still refused assent 
 iriil*?? he perforihed some miracl?. To which the ass cour,ented ; and in one night rais- 
 ed a fort of iron farty miles square, and six high. The next day the king seeing the 
 fort 'frpishccf, -was obliged to consent, and to appoint the day of mairiage. He In- 
 vited bramhnns,^!!!*^; and other guests without numoer, to the wedding;, and, on the 
 dav aj-fpoiiited, with dancing, songs, and a most splendid 3he%v, the bride being 
 ;Worned with jewels aild the richest attire, they marched to the iron fort to give the 
 beautifiil daughter of king Dhara in marriage to the ass. In that country weddings 
 are cclcbratad in th.e day. When all was read}-, they sent a bramhiin to call Gun* 
 dhiWvu-senn fi-om (he pond; who, elated in the highest degree, having batlied, accom- 
 panied the liraaihun to the assembly. Hearing music and songs, Gundhiirvii-senu could 
 r.ot refrain from giving ihem an ass's tune: but the guests, hearing the braying of 
 the ass were filled with sorrov/: some were afraid to speak their minds to (he king; 
 but they coidd not help whispering and laughing one amongst another, covering tlteir 
 mouths with their garments; others muttered to the king, ' O king, is this the son 
 of Indrii 1* ^ O great monarch ! you have found an excellent bridegroom ; you are 
 peculiarly happy in having to give your daughter in marriage to the son of Indru ; 
 don't delay the wedding; in doing good delay is improper; we never saw so glorious 
 a wedding: we have iicardofa camel being married to an ass, when the ass, locking 
 upon the carael, said, — ' Bless me! what a fine form !' and the camel, hearing the 
 voice of the ass, said — ' Bless me! what a SAVcct voice!' The bramhuns continued : 
 'In that wedding, however, the bride and bridegroom were equal, but in this marri- 
 age, that such a bride should have such a bridegroom is truly wonderful.' Other 
 bramhiins said, ' O king, at other weddings, as a sign of joy, (he sacred shell is blown, 
 but thou hast no need of that,' (alluding to the braying of the ass). The females 
 
 cried out, ' O mother! what is this ! at Uie time of marriage to have an asp ! What a 
 miserable thing ! What ! will he give such an angelic female in marriage to an ass I' 
 The king, ashamed, held down his head. At length Gandhurvu-senu began to con- 
 verse with the king in Sungskritti, and to urge him to the fulfilment of his promise.
 
 Ofthegimh, Sfcf OF THE HINDOOS^ Kt 
 
 reminding Iiira, that ' there was no act more meritorious than speaking truth (puttii^ 
 *the king in mind of his promise) ; that thebodj was merely a garment, and that wise- 
 * men never estimate the worth of a person by the clothes he wears : moreover, he was 
 *in this shape from the curse of his father, and during the night he should assume 
 *the body of a man. Of his being the son oCIndrii there could ba no doubt.' Tiie 
 minds of the guests were now changed, and they confessed, that though he had thft 
 outside of an ass, he was unquestionably the son of indru : for it was Jiever luiowji 
 that an ass could speak Sungskritu. The king, therefore, gave his daughter to himia 
 marriage. By the lime the guests were dismissed night drew on, when Gundhurvu* 
 senH assumed the form of a liandsome man, and, having dressed himself, respectfully 
 went into the presence of the king. All the people, seeing so £ne a man, and re« 
 collecting that in the morning he would become an ass, felt both pleased and sor« 
 rowful. The king brought the bride in great state to the palace, and tlie next day 
 gave her servants, camels, jewels, &c. and dismissed the guests with many presents. 
 EJiara, however, in the midst of his other cares, could not but feel anxious that 
 Grmdhiirvu-senu should throw offhis ass's body. After a thousand contrivances, 
 he said to himself, ' GundhurVa-senii is the son of Indru: therefore he can never die: 
 at night he casts off his ass's body, and it lies like a dead body: I will therefore burn 
 this body, and thus keep him constantlj- in the shape of a man.' Accordingly, one 
 night, he caused the ass's body to be burnt, — when Gundhurvu-senfl appeared in his 
 presence, tcld him that now the curse was removed, and that he should immediate" 
 ly ascend to heaven. After saying this he withdrew, and the king saw him no more. 
 
 Nai/ikas. — These are female companions of Doorga, and areworshinpedat the fes« 
 livals of this goddess. Eight of them have a pre-eminence over the rest. The 
 Tuntra-shaatrus declare, that these females visit the worshippers either as their wives, 
 or as mothers, and declare to them how they may obtain heaven, or, as sisters, bring 
 to them any female they choose, and reveal whatever they desire to know of the 
 present or future. He who wishes to obtain the company of a Nayika must wor- 
 ship her thrice a day, and repeat her name at night in a cemetry, for seven, or fifteen, 
 or thirty days. On the last night he must continue to repeat her name till she 
 
 appears to him, and asks what he ivislies for. She remains with him during the r.igbt,
 
 Ibi mSTOHY, LlTl^HtTUTlE, jL»B UELldlO!?, [Part an. Chap. f. 
 
 s.Rd departs tlic next moniing, lea^nj ^rith him presents to a Inrge araount, wliicTiy 
 Iiowever, he aiiut expend the next day, or they will a.11 evaporate. If the worshippor 
 wishes to go to any pface inihe three worlds, the Nayika takes liim thither in a mo- 
 tuent. If after cohabiting with oneofthe Niyikas, he cohahit with any other female, 
 the Nayika imraedtately destroy shim. .Jlniindti-chundrli, a brarahun of Soopooi'il i'.i 
 Vcerri-bhoomee, who died only & few years since, is said by the Hindoos to have 
 obtained the fruit of his worship ping the N^ikas. 
 
 The Yukshus are the servants of Kooveru, the god of riches, and fly through the 
 world preserving the wealth of men. A number of stories, not worth detailing, prin- 
 cipally referring to their wars or intrignes, are contained in the pooranBs. In the 
 form of meditation, Kooverri is described as a "white man, having a liammer in his 
 right hand. He is worshipped at the ftstival of the goddess Liikshmel', and at all 
 the other great festivals, bat has no separate feast, image, nor temple. The 
 
 Kamayiinu relates that Koovern, "by prayer to Brumha, accompanied with religious 
 austerities, obtained Liinka (Ceylon) ; the Terymire of whose streets is gold. Hera 
 he reigned till Raviinri dispossessed him. Bnimlia also gave to this god the chariot 
 Pooshpiikii; which had the property of expansion, and of going wherever the cha- 
 rioteer wished. From Liinka, Kooveru went to mount Koila^Uj where he is sup«? 
 posed to be at present, 
 
 Pishachus. — ^These messeng'ers of the gods guard the satired places, •t!^? resort 
 of pilgrims. Sixty thousand are taad lo guard the streams of the Ganges from the 
 approach of the profane. 
 
 The GoodgJiukus, the Siddhus, the Bhoolii^, and the niarunus. — Those arc beings 
 of inferior orders, residing with the gods as sarvfints. 
 
 There are savcral other orders o? females, us the ToginT^s, Ealcinces, Kakini;??, 
 Shakhincrs, Rhootinces, and Prctine(~s, wl'O wait upon Doorga or Siirvu, as their 
 attendants. All these also are worshipped at the great festivals.
 
 Op xat &(yns.^Kmhnti,1 OF THE HINDOOS. #/).? 
 
 fiECTIOX LI, 
 
 Of the terrestrial gods. 
 
 The Hindoo celestial goddesses, it will be seen, are -iery fexo. There are no more 
 videed than three which can be considered as really distinct, and as holding a distinguished 
 place among this class of Hindoo deities : these are Doorga, SurHswiitee, and Lukshmee, 
 Manj/ of the otfiers are different forms of Door ga; and Miiniisa, Shushtee,and ShcetUla, 
 would ha-oe been placed among the terrestrial goddesses, but they do not seem to have had 
 an earthly origin. — T now proceed to give an account of the terrestrial gods, some of whom, 
 are worshipped with more shew than any of the celestial dtities. 
 
 Krishna.* 
 
 ACCORDING to t1»e Slircc-Bhagrivutu, Miiiiabharutri, and other works, this god, 
 a form of Vishnoo, was incarnate to destroj kings Shishoo-palu and Kungsu, and a 
 number of giants. 
 
 Krishnn was born at Miit'hoora; his father's name was Yusoo-dcvr], a kshiitrijii, 
 and Ms mother's Devukee; but Kingsu seeking- to destroy bim wlien an infant, his 
 father fled to Vrinda-vunfi, and concealed him in the house of Nundfi, avoishjii: 
 Iience he is sometimes called the son of Nundu. 
 
 Many stories are recorded of Krishnu in the pooranus: in his infancy he deprived 
 a giant of her breath who had poisoned her breasts before she gave him suck;t— 
 soon after he destroyed a carriage against which he hurt his foot when laid by his 
 nurse at the door to sleep ;i — Nundu's wife when looking into his mouth one day, had 
 
 • The black. 
 
 + It is common for a Hindoo nnrse to offer the breast toaneightonr'schildithenshebrpprnsta be on a visit. 
 
 tMolhersfrequently lay theirinfaalG exposed to the raysoftliesan to sleep, after rubbing their breasts nith oil.
 
 J51 HISTOHY, LITKRATURE, and RELIGION, [Part in. Chap.i; 
 
 a surprizing; view of the three worlds, with Brnmha, Vishnoo and Shivii sitting on 
 their thrones; — at the age of eight years he took up mount Govurdliunii in his arms^ 
 and held it as an umbrella over the heads of the villagers and theii- cattle during » 
 dreadful storm, with which the angry king of heaven was overwhelming them; — he 
 ci'eated a number of cattle, and also of boys and girls, to replace those which Biuniha 
 had stolen from Vrinda-vanii; — he destroyed a large hydra which had poisoned the 
 waters ofthe Yaraoona; — he seduced thewifeof Ayuna-ghosUr!, avoishyO, and sport* 
 ed with 16,000 milk-maids in the wilderness of Vrindu ; — he next assumed four arinf?, 
 destroyed K ingsi'j, and placed Kungsu's father on the throne; after this he was enga* 
 ged in various quarrels, and had to combat with many formidable enemies,, which 
 induced liim to build a fort at Dwaruka, wliere he resided, and married two wives i— 
 he next joined the family of Yoodhisht'hirn in their war with the i-ace cf Dobryodhu- 
 Jiii, — and lastly destroyed Shishoo-palu . He closed his life with an act worthy of such 
 acharacter, by de.-hoyinghia whole progeny,^' and Mas at length himself accidentally 
 killed by an ar.:,w while sitting U2uler a tree. 
 
 It is very possible, if any real Hindoo history could be discovered, tKat many of 
 these facts would be found recorded in the life of a Hindoo king of this name; which 
 facts have been embellished iy the Asiatic poets till they have elevated tl.ehero in- 
 to a god. The im ij;cs ofthislaicivious and blood-stained hero are now v/orjhipped 
 by th? Hindoos v/ith aii enthusiasm which traiisfoams them into the very image of 
 KiJshnii himself. 
 
 * The p->s'c::(y cF Xri;hn", sny scvrral rooranjs, Tvcre dr^troycd Tiy the c\ir?r of a brainhun; huta al! 
 events r.re i.ictii.ed tyKrisiinCl by iiia voiaiics, this v'f lUilruyiig ;»Uo',va f;.niiiy is leftrn'*! to ii!3 :igt ny. ^u in- 
 famous \o Ibe ch.iractcr cf (his go J, cvf n aii;uiis .htseKho lioj.c forsalvalion thioujh him, llial ViliMlii.Ti .tn" ifi, 
 a blind iioct, wrote the fo-'Ov.iiig i eise, wbicb certainly contain^ tlie sevcifst poisiliie censure of tiris proUig-ite 
 atity : " O.i ! ivri^hiiu ! ii:uu v/bo dJJs. destroy tliy own j-lt-jiring; 
 
 Then v.hodidjt rcnaunce iUCcta) ihe spo.Ie.s daH;;!j;cr of Z.'nuku, inlhciiildcriicss; 
 
 T (111 « hu diJst c^ii do'.vj lo halves Vii!<'o, Tviio iiud :;i\rn thfK his al!-! — ■ 
 
 M ho wur.Ul think ca the c, if Ihuu iu"it not the deliverer from death ?" 
 
 In CKict ajr^crr-.f ■( wi;!i tii:s Sr.n^ikriiB verse, it.'.s the deelara'.ien ir.ade lieforp ■Trrral per OHE in rnmpa- 
 ry in tile ye.ir 131.', bj Ra;^-n:i iv'i, the jre;m;I iiiijjiluiiri piinrlil in Ihe Cnllejie (,f T'itI-V- illiam, v !t>, f^icak- 
 iiig oiiLi: uji/j.siii^:BJ)^ icy jj aaaiie.s ja CukaUaj Jccl:iicdj ihat every house cootaiiicd a XriJimu
 
 ^i? TiiE Gon^s.—KrkhiiH.] F T II E Til N D O 5. 155 
 
 This god is' represented as a black man; holding a flute to his ncnth with both 
 lands ; liis mistress Radha stands on his left. 
 
 '"SOn the Sth of the moon's decrease in the paonth Bhadra, an annual festival is hell 
 in the night, to celebrate the birth of this god. On this daj' all the worshippers fasU* 
 The regular Hindoos, and the disciples of the Gosaees,t sometimes differ a daj- or 
 hvo in celebrating this feast. After the ceremcHvies ofy.orsliip are conclud2d, the 
 worshippers assemble before the temple near a hole cut in the ground, into which 
 feave been thrown water, oil, curds, tiirmerick, and earth, and seize first one person 
 asid then another, and throw them into this hole; and others jump into if. Music, 
 fiancing, singing obscene songs, &c. accompany these acts of rude merriment, at the 
 close of ",vh;c J, dancing through the streets, the crowd go to seine poo!, or to the river, 
 ajii wash themselves; and thus the festivity ends. 
 
 In the month "Shravami another festival is held in honour of Krishna, called Jhoo- 
 lunu-yatra.:}: On the Ilth night of the increase of the moon this festival begins, 
 when a ciiair or throne containing the image being suspended fi-om the ceiling of an 
 adjoining room in the temple, the proprietor begins io swing the image, and other 
 bramhiin guests continue it at pleasure. At ten o'clock the god is taken to his usual 
 place, when tlie different forms of worship are repeated, amidst the offering of flow- 
 ers, incense, sweetmeats, fruits, and otlier acts of adoration. During the celebration 
 of worship in the house, the crowd out of doors sing, dance, and make a horrid dis- 
 cord with barbarous instruments of music, connecting with the whole every kind of 
 indecency. At twelve o'clock, the owner of the image entertains a great multitude of 
 
 • In a TTirdoo foFf , tls- pe!v-on ah3*nins, for three days, fre-nanom'jn- himTlf -riib nil, from cioniibiil 
 tetercourse, from fi;h, evpry tliin'frici, and eits only one? a <liy. At the timr of a Jc-v.lsh fns*. Uie person is 
 said I > hive " allicted his soal ;" hjt aason; thp Hindoos fastin» and raerrim^nt gi t:\;-'.ii?r. Tic Javviili fait 
 was conneclei with moral sentiment. Tin- Tlindjas fast zs an act of mere ccremouial purlry 
 
 + The Cosaees are t!ic rt^llgioius leaders of :i Ur^iporiioa of JiC worsii^i'crsof ICr'.shnu. Gosacc is a tcras 
 of respect equivalent to lilr, 
 
 t The swinging festival. T t
 
 156 HISTORY, LITERATURE, and RELIGION, [Part hi. Chap, u 
 
 'brambans:. After eating and drinkini;-, tliey literally 'rise up to plnj:' youths, dres- 
 sed so as to represent Krislinu and liis mistress Radha^ dance together ; aud the fes- 
 tivities are thus continued till tlie crowd retire at day-light. Some keep this feast 
 for five nights, beginning on the eleventh, and olhers tor three nights, bcginuing 
 on the thirteenth. 
 
 On the 15th of the increase of the nioon in the month Kartikii, another festival 13 
 held during three nights to celebrate the revels of this impure god with the milk- 
 maids. It is called the Rasu. Each night, after the ceremonies in the temple are 
 closed, the crowd carry the image out with much noise, music, singing, and dancing, 
 and place it m a brick building in the street, which is open en all sides, and has one 
 highly elevated sitting place. This building is annually gilt, ornamented, and grand- 
 ly illuminated for this festival. Sixteen small images of Krishna are necessary on this 
 occasion, but a very small gold image, about the size of a breast-pin, is placed as the 
 object of Rdcration, and afterwards given to the officiating bramhuQ. At the clpse 
 of the festival, the clay images are thrown into the river. 
 
 Round the building in the street, booths are erected, filled with sweetmeats, play- 
 things, and other articles, as at an English fair. Here fathers and mothers, lead- 
 ing their children by the hand, or carrying them on their hips,* come ior ftiirings. 
 Thieves and gansblers are very busy at these times ;+ and upon tlie whole it is amazing 
 how much a European is here reminded of an English race-ground. At these times I 
 have seen the grey-headed idolator and the mad youth dancing together, the old 
 man lifting up his v/ithcred arms in the dance, and giving a kind of horror to the 
 scene, which idolatry itself united to the a ivacity of youth would scarcely be able to 
 
 • This is the Tr.iy in which all Hindoos carry their chiMren. A rfiild is rarely ttea in a person's anna 
 
 as in Europe. The satie custom appcan to have existed aiaoag the Jowf ; " ye shall be borne ipon iicr sides, 
 and be dindleJ upou her knees." JsaUh i.tl\i. 12. 
 
 + In the year ISIO, on acrouat of the deprecations of preceding years, (he Mag"?!n>fp of Ferairrcre for- 
 bad the erection of booths and all games at this festival : in consequence of which a:t eipenee of near four hundred 
 roopees, incurred in performifig the ceremonies of worship, fell npon the owner o^the image of Kriihnii, n hi? 
 woHld otherwise have received as much frasa the proprietors of the booths aud gduicg &hoj|)S.
 
 Of the coss.—Krishnu.^ O F T H E H I N D O O S, j57 
 
 fnspire.* In England the bait to corruptirig- amusements is merelj' a horse-race ; but 
 in Bengal the Hindoo is at once called to what he considers divine worship and to a 
 Jicentious festival ; no one imagining, but that worship and adultery may be perlbrm- 
 ,^d in the same hour. About four or five in the morning the crowd carry the god back 
 Jo the temple ; and then retire to cure their hoarseness and rest their wearied bodies. 
 
 On the fourth morning, having brought the god home, after the usual ceremonie?, 
 they sing songs in celebration of the actions of Krishna; and continue them trom ten 
 till twelve or one o'clock in the day. Many oometo hear, who present various offer- 
 ings to the god ; after which a grand feast is given to the bramhons. The expences of 
 tJiis festival are defrayed eitli^ by rich natives, or from the revenues of the temple?.- 
 
 At the ftill moon in Phalgoonu, the Dolujt another swinging festival, is held. — 
 fifteen days before the full moon the holidays begin, from which time the Hindoos 
 assemble in the night to sing and dance, and in the day they wander about the streets 
 throwing red powderi at the passengers, either with their hands or through a syringe. 
 On the night before the full moon, the ceremonies of worship are performed : at the 
 close of which, having besmeared themselves with red powder, they carry the god 
 from his house to some distance, amidst the sounds of music, dancing, fireworks, 
 singing, &c. A bamboo with a straw man tied to it, having been erected in some 
 
 • inaminalions, Brework?, zai the guilding of their Icmptes, give a very shewy effect to Ilindeo ceremo- 
 nies, whichare often perfi.rmed at the timeof the full moon, and at midnight. AmooD-light nightin liid'a is high- 
 ly pleasant. At the lime of the Rasu fe.-tival, I have seen a scene so gaily illuminated and adorned, that the whole 
 seemed enchantment; every native, as he .ipproached the god, threw himself on the ground with the most pro- 
 found reverence, and muttered his praise with rapture as he mingled in the delighted crowd. Could 1 haie for- 
 gailea Oiat these people were perpetrating a dreadful crime, and that these nightly festivals rerc connected with 
 the greatest impurities, I should have bce.T highly gratified-. 
 
 t AU these festivals are intended to represent the obscene acts or play of Krishr.:. This is the play of 
 •Ringing common to young folks in Europe. I am told, that on this occasion, in various places in Hindoost'hanu, 
 many families sit up all night swinging by the light of the noon. They suspc cd a cord bclp Lit two trees, and 
 while some are swinging, others are singing impure songs, and others dancing. 
 
 t This powder is rnadf with the roots of wild ginger, coloured with sappan wood. Otter icgredienlf are 
 a'.'.dcd to make superior kinds.
 
 138 HISTORY, LITERATURE, and RELIGION, [Paiit lit. CirAP. 4 
 
 plain, they place tLc god here, and again worship him. After three liours havetccn;, 
 spent in various sports, e=pecially with firevvoi'ks, thry sot fire to the bamboo and t 
 straw, carrying back the image to the temple. Veiyr early in tlie morning, they bath© 
 the god, set him on a chair, and then worship liim, rocking him in this chair, and 
 throwing upon Lim red po\vder. At twelve o'clock al noon these ceremonies are re- 
 p3ated with greater splendour, when many offerings are presented, and the bramhunss 
 entertained. About four the festival closes hj another repetition of the same cere* 
 monies. TJie god is then washed, anointed, clothed, and put into the temple, where 
 food remains before hiin for some timCj and is then given to the bramhuiis. 
 
 JBesIde these many othex festivals less popular are held in thecourss of the year^ ' 
 
 Many small Wack stones, having images of Krlshnii cut in them, are to be found 
 in the houses of the Hindoos ; to which different names are given, but they are all 
 forms of Krislino- The temples dedicated to Krishnii are very numerous ; and it 
 is a scandalous fact ihat the image of Radha, his mistress, always accompanies t!iat 
 of Krishn":, end jiot taosc of his wives Eookminci! and Stltyri-bhama. Mary persons 
 may be heard In t'-.e streets, and when sitting in tlieir shop,*, repeating to themselves 
 and to parrots, the names of Radha and Kri.-hnu, as works of merit. Pantomlnacil 
 entertainments are frer^uently represented, in which the lewd actions of this god are 
 cxliibited. 
 
 Six parts out often of the whole Hindoo population of Bengal are supposed to be 
 the disciples of this god. The far greater part of these, however, arc of the lower 
 orders, and but few of thera bramhiins.* The mark on their foreheads consists of 
 two straight lines from the tip of the nose to the back of the head. 
 
 A story of Krishna. — The death of Shishoo-palu is thus related : A quarrel arose 
 at a sacrifice between Krishnii and this monarch, respecting the point of precedency, 
 which Shislioo-palu would not .resign to Krishnii : ' Y/liat !' says Le, ' shall I be pre* 
 
 * Tiie greater part of the bramhuus are disciple: cf the feioalc deities (Shakt.is).
 
 (Up THK GODU.— JSTmAnffJ OF THE HINDOOS', |g^ 
 
 .^ededby the son of a cow-herd; one who has eaten with a cow-kcepor, who has led 
 «ows to pasture; and h:vs been guilty ofall manner of aoominations!' Krishnu restrain- 
 ed his rage for some time, but at length became exceedingly nngry, and cut off his 
 head at one blow. ft was prophesied of Shlshoo-pah"! that as soon as he saw the 
 person by whose hands he should die, two of his foui- arms would fall off; and this 
 is said to ha^e happened the moment he saw Krishna at tlio meeimg of the kings at 
 this sacrifice, 
 
 Another Storj/. — On a certain occasion tue lascivious Krishnil heard;, that king D^in- 
 dee possessed a horse, which every night assumed the form of a beautiful female. 
 Krishnil asked for this horse ; but the king refused him, and fled to BLTemu, Krishn-i's 
 firiendj who, rather than abandon a person who had ciainiedliis protection, resolved 
 to break the ties of^lVieiidship viith KrisiinUj and go to war with him. A war com- 
 menced, which coniiaued to raga with the utmost ftiry, till the horse, assuming the 
 shape of a kiunurcc, ascended to heaven, the period of the cux'se undjer which it lay 
 being expired. 
 
 Krishnti ruining kis friend b?/ urging Idni to declare a deliberate falseTiood. — In the 
 #M' betwixt the family of Dcbryodhunu and the Pandrivils, Dronacharjyii waS so 
 mighty a warrior that the Panduviis had no hopes of success unless they could cTit 
 himoif; to accomplish which, Krishn.'i contrived to throw Dronachaijyii offhisguard, 
 Hy causing it to be i eportcd through the arm\ , that bis son Ushwutt'hama was kille^. 
 The father refused to believe the report unless Yoodhist'hirii would say it was true. 
 Kaishn-'i pressed YciHlhist'hivu to tell this lie,, asit would insm-e success to their af- 
 fairs ; and, ill casey of extremity, the shastru had dech^red it law^ful to employ false- 
 hood. Yoodist'hirj at iirst positively refused, but was at length persuaded by 
 the entreaties of Krishn;, Urjoon.i, aridollsers, who told him the assertion T.ould not 
 be a lie,, for an elephant of Dooryodhun-.'s, of the same name, had actually beenl^lled 
 in baUle. . jDroiiiic."iarjyu was so ovei-comc when he was thus bi-ought to believe tie 
 news, that Urjoonii soon dispatched him ; which completely changed tiic face ofths 
 hallle. On accoaxit of this lalsehood, Toodhistliiru, in going to heaven, ^\as Icrriii- 
 Cil by a sight of the tormsnts of hcil. Where did lu-ij;huLi, the father of this lie, ga ?
 
 I60r HISTORY, LITERATURE, akd HELIGION, tJ'An* "i- Chap, ti 
 
 Thefl aAd murder commitled hi/ Krislmu.—When Krishna was going to Mut'hoora, 
 to destroy Kungsu, as he approached the city, he felt ashamed ot'the meanness of hia 
 dress, which consisted only of some shreds of cloth, like ropes, tied round his loins j 
 and said to his brother Bulu-ramu, ' All are going to this sacrifice elegantly dress- 
 ed ; wo cannot go in this condition.' Krishna tiien sent his brother to a washerman, 
 who however would not part with the clothes in his possession, as they belonL;ed to king 
 KiJngsj. A quarrel ensued, in the midst of which Krishnii killed the washerman, and 
 carried off the clothes ; these free-booters next went to a shop and stole two necklaces > 
 and afterwards seized some sandal-wood, which a deformed woman was taking to the 
 palace of Kungsu ; but, to reward her, Krishna pulled her straight ,and made her more 
 beautiful than the lipsriras. The woman asked Krishnri, since he had made her so 
 beautiful, who should marry her. Krishnii asked her to whom she wished to be unit* 
 ed. She said to himself j— and from that time she became liis mistress. 
 
 SECTION Lll, 
 
 THIS is an image of Krishnii in his childhood. He is resting on one knee, with 
 his right hand extended, craving some SAveetmcats iiom his mother. 
 
 This infant god is worshipped at the festivals in honour of Krishnu : the ceremo- 
 nies are the same, though the formulas are different. 
 
 Those who preserve stone, or brass, or other images of this god in their houses, 
 as many do, worship them every day, or whenever they ciioose. Many persons 
 receive the initiating incantation of Gopalii as their guaruian deify. 
 
 Girecslui-chiindrii, the raja of Nudecya, in the year 1807, had two dreams, in 
 which the god GopaLi appeared to him, and told him, that in a certain place in 
 
 • Tlie cowherd.
 
 Of the g oxis.—Gopn-mCJui.'] OF THE HINDOOS. 161 
 
 Nfidecya, a beautiful image of him was buried deep iji tlie gfround. The raja paid 
 no attention to his dreams, till the god appeared to him a third time, telluig him the 
 same thiaj; when he consulted his principal servants, -vho sent labourers to dig up 
 the image, but none was found. A few nights after, Gopalu appeared again, and 
 told the raja that he was to be found in such a place, descril)i»g the spot in a more 
 particular manner. The raja again sent his servants, who found the image. Thegreat- 
 est rejoicings took place at Niidceya on this occasion ; learned bramlums were cal- 
 led ; and a vast concourse of people collected from the surrounding country to behold 
 this miraculously discovered god, and to witness his installation, at which four thou- 
 sand roopees were expended : a temple was afterwards erected on the spot, and the 
 god placed in it. This image is now become very famous : the offerings presented to it 
 do not amount, it is said, to less than two hundred roopees monthly. 
 
 Another image of the infant Krishnn, called BaFi-gopaln, made of stone or metal, 
 is kept in the houses of many, and worshipped daily, as well as at the festivals in ho- 
 nour of Krishna. 
 
 SECTION LIU. 
 
 Copce-naC hu.* 
 
 THIS is another form of Krishna : In some places the image is worshipped every 
 day, as well as at the festivals in honour of Krishna. 
 
 A celebrated image of this god is set up at Ugra-dwcepii, where an annual festival 
 is held, on the 1 1th and five following days of the decrease of the moon, in Choitru. 
 The origin of this image is so recent, that the story is known to every Hindoo : two 
 religious mendicants, since become famous among the followers of Krishnu, Choitunyti 
 andNityanrndf'jSent their disciple Ghoshu-t'hakooru, who did not relish an austere 
 life, to Ugra-dwecpii, and directed him to take a certain stone with him, and make 
 
 • Tlie %ai of the milk-maids. tO
 
 162 JlISTOilY, LITEHITURE, AND RELIGION, [Paut m. Ciiap.i. 
 
 an image of Gopce-nat'hu, wliich lie should set up there and worshi|J. Ghoshn- 
 t'liakoora obeyed his spiritual guides; took the stone on his head; set it up as a god, 
 the gift of Chcitfinyu and Nityanrmda, and began to v/oi-ship it in public daily. The 
 god soon appcured to him in dreams, and revealed a niuuber of secret things; so 
 that bj degrees Gopccnat'hfi of Ugrii-dweqni became very famous. Oaie night a 
 
 ftrangcr came to the temple at a very late hour, when no one was awake to give 
 Jiim refreshment. The god himself, l>owever, in the form of Ghoshri-t'liakooru, 
 took an ornament from his ancle, and puichasoJ some food for the stranger, at au 
 adjoining shop. In the morning there was a great noise in the town about tliis 
 ornament, when the shopkeeper and the stranger declared these facts, so creditable 
 to the benevolence of the god; and from this circumstance the fame of Gopecnal'hri 
 spread still wider. After the death of Ghoshu-t'hakoorn, the god appeared to his 
 successor, and directed him to perform the funeral rites: in the celebration of which 
 it was contrived that th"? go 1 himself should present the offering to the manes; for 
 when the koosJu'i grass, the rice, and the water were put into the hands of the 
 imago, the god (a little more Wartei" than usual benig poured into his hand) poured 
 out the oiToring, when the crowd set up a great shout, declaring that the god him- 
 self had presented the cKering to the manes. At present, it is said, this god brings 
 in not less than 25,000 roopees annually to his owr.er. 
 
 At the above-mentioned festival, it is supposed that 100,000 people assemble each 
 Vay at Ugru-dwcepii, among whom are great multitudes of lewd women, who accom- 
 pany the religious mendicants. Filthy songs about Krishna and his mistresses are 
 s^uiigby the crowd, and all manner of indecent diversions practised. Different casts 
 eat together here. 
 
 "ts^ 
 
 Aftei" the deathof Ghosha-t'hakooru the imagefell into the handsof the raja, or lord 
 of the soil, v/ho sent bramh"ins to perform the ceremonies before the image, and re- 
 ceive t'-.e offerings. Raja Nuvu-krishnu of Calcutta once seized this image for a debt 
 of three lacks of roopees, due to liim from the owner, raja Krishnu-chiindrri-rayu.Tiie 
 latter afterwards regained the image by a suit at law; but not till Nuvu-krishnu had 
 jnadc another Gopce-nat'hu exactly like it.
 
 Of the GOTis.—Jugi'amanCS.I O F T H E 11 1 N D S. 163 
 
 All tiiis has arisen out of a stone given by t«'o mendicants io ona of their compa- 
 nions !— Who can avoid feeling a mingled sensation of disgust and pity, while he be- 
 holds such multitudes, the abject slaves of a superstition so d'^radiii"-. ' 
 
 SECTION Eiv. 
 
 JugunnaChu.'^' 
 
 THE image of this god has no legs and only stumps of arms :t the head and eyeS 
 are very larg;e. At tJie festivals the bramJii.ns adorn him m itli silver or golden hands. 
 
 Knshnu, in some period of Hindoo history, was accidentally killed by Ungudii, a 
 hunter; who left the body to rot under the tree~where it fell. Some pious person, how- 
 ever, collected the bones of Krishnfi and placed them in a box, where they remained 
 till Indrii-dhoomnu, a king, whowasperformmgreiigioiisausteritiesto obtain some fii" 
 vour of Vishnoo, was directed by the latter to form the image of JtigrTnnat'hn, and pilt 
 into its belly these bones of Krishnu, by which means iTe sliould obtain the fruit of hife 
 religious austerities. Indrii-dhoomnu enquired who should make this image ; and was 
 ^commanded to pray to VishTVu-kurmii.i He did-so, and obtained his request ; but Vi«ih- 
 wii-ktirmu at the same time declared, that if any one disturbed him wliile prq^nriug tlie 
 image, he would leave it in an unfinished state. He then began, and in one niglit built 
 .atemple upon the blue mountain in Orissa, and proceeded to prepare the image in (he 
 temple ; but the impatient king, after waiting fifteen days, went to the spot; on which 
 Vishwu-kinmu desisted from his w ork, and left the god without hands or feet. The 
 king was very much disconcerted ; but on praying to Briimlia, he promised to make the 
 image famous in its present shape. 
 
 * The lord of the world, from jugut, the world, and nat'hu,loret. 
 
 + The A Ihenians iilscrd statues at their doors (o d rive away thieves, *i liich they c&IIed Ilcnnaf , from MeVciiry. 
 Thcs.e images had neiihor hands tior feet, aud hence Mercury was called Cyllenius , and by contraction Cjllius, frdto 
 Kullos, viz. without hands or feet. 
 
 t The architect of the gods. U 3
 
 164 HlSTOllY, LITEHATURE, and KELIGION, [Part in. CiUP. i. 
 
 Indiu-dhoomna now invited all the gods to be present at the setting up of tbis image : 
 Brumha himself acted as high priest, and gave ejes and a soul to the god, whitb com- 
 pletely established the fame of Jngunnat'hu. Tliis image is said to lie iaia pool nca»' 
 the present temple, at Jiigrinnat'hu-kshctrLJ in Orissa, commonly known among the 
 English by the name of Jugunnat'ha's pagoda. The particulars of this place will be 
 found in the account of the Hindoo holy places, the resort of pilgrims. 
 
 jrigannat'hnhas many templesin Bengal, built by rich men as works of merit, and 
 endowed either with lands, villages, or money. The worship of this god is perform- 
 ed in these temples every morning and evening; at which times people come to see 
 the god, or prostrate themselves before him. During the Intervals of worship, and 
 afler the god has pajtaken of the offerings, he is laid dowa to sleep,* when the tem- 
 ple is shut up till the next hour of worship. 
 
 Bramhuns may make offerings of boiled rice to this or to any other god, but shoo- 
 drus cannot: they are permitted to oiler only dried rice.t The food which is OiFered 
 to Jjgunnat'hu is either eaten by the bramhins and their families at the temples, or 
 by passengers and others, wlio purcliase it of those shop-keepers that havebought it of 
 the bramhuns ; a liitle is given to the poor. 
 
 There are two annual festivals in Bengal in honour of this god; the Saanj-yatra, 
 and the Rut'hu-yatra. 
 
 At the snanu-yatra in the montli Jyoisht'hu, this lord of the world, wrapped in a 
 cloth, is carried out and placed in a seat on a large terrace built in an open place near 
 the temple. Here tlse bramhuns, surrounded by an immense concourse of specta- 
 tors, bathe the god by pouring water on his head, during the reading of incantati- 
 ons. The people at the close of the ceremony make obeisance, some by lifting their 
 
 * The images of tbe gods in M the Hinioo temples, at certain boors, are laid down as to :)eep ; at least, all 
 tfxKC thai are small enough to be laid down and lifted up again. 
 
 + The bramhjns do noteatthe boi'.ed riceof the shooJrns. Sweatmeals, fruit, the water of tbe Ganges, &c 
 are things received from shooUius. let there are a few bramhuns w bo refuse even sweeLaieab and waier from 
 tbe bands of sbcodriis.
 
 Of the cobs.— J ugS.wafhii.'l O F T 11 E H I N D O O S. IGj 
 
 hands to their foreheads and others by prostration, and then depart, assured by the 
 shasti-us that they shall be subject to no more births, but be admitted to heaven af- 
 ter the death of this body. The bramhuns then wipe this creator of the world, and car- 
 ry him back to the temple, after which the ceremonies of worship are performed be- 
 fore him with great ishew. This snanri, hov/ever, is not confined to Jugunnat'hii, but at 
 tl-istimeaU the different images ofVishnoo, throughout the country, are bathed. It is 
 the custom of the Hindoos to feed their children with rice for the first time when they 
 are six, seven, or nine months old. On this day, before the ceremony of feeding the 
 child, they bathe it, repeating incantations. Krishnu partook of his first rice at the 
 full moon in JyoishtHiu; in commemoration of which, this snaiiu-yatra is performed 
 annually by the worshippers of any separate form of Vishnoo, 
 
 About seventeen days after the snanH-yatra, on the second of the increase of the 
 moon in Asharhu, the Ru'thu or car festival is held. Before the god is taken out of 
 the temple to be placed on the car, the usual ceremonies of worship are performed. 
 The car belonsing to the image near Serampore is in the form of a tapering tower, be- 
 tween thirty and forty cubits high. It has sixteen wheels, two horses, and one coach- 
 man, all of wood. Jugunnat'hii, his brother Bula-ramu, and their sister Soobhiidra 
 are drawn up by ropes tied round the neck, and seated on benches in an elevated part 
 of the carriage, when a sei'vant on each side waves ataU of the cow of Tartary, called 
 a chamuru.* The crowd draw the carriage by means of a hawser; their shouts, as 
 the carriage proceeds, may be heard at the distance of a mile. Being arrived at the 
 appointed spot, the bramhuns take out the images, and carry them to the temple of 
 some other god, or to a place prepared for them, where they remain eight days : At 
 Serampore, Jugunnat'hn, and his brother and sister, visit the god Radha-vnlliibhii ;+ 
 and here the wives of bramhuns, who are never seen at shews, and who seldom leave 
 home, come to look at Jfigunnat'hij. The car stands empty during this time, and the 
 crowd flock to gaze at (he indecent Sgures,^ alluding to the abominations of the goes, 
 which are painted all over it. Temporary shops are erected near the place where 
 
 • The chamuru is a necessary appendage to royalty among the Hindoos, 
 , -t Another form of Krishnu. The name intimates that this god is the paramour of Radha* 
 % Romans i. 27.
 
 'ICG HISTORY, LITERATURE, and RELIGION, [Part hi. Chap. i. 
 
 the car stands, like booths on a race-ground.* At the end ofc'ght days, the god is 
 again drawn up by the neck, placed in the car, and canied back to th« place from wliencfe 
 ho came, but the crowd is not quite so great as-when ihocaniago is drawn out. Many 
 recent instances nii^lit l)e collected of persons, diseased or in distress, casting them- 
 selves under the wheels of this ponderous car, and being crushed to death. 
 
 This f«5tival id intended te-cclebrate the diversions oPKrishni'i and the milkmaids, 
 •with whom he used to ride out in Iiis chariot. 
 
 SECTION JLVI. 
 
 Bulu-ramu.\ 
 
 THIS god was cotemporra-y with Krishmi. His image, painted white, almost 
 
 always goes witli that of Jrigilnnat'hr!, thougli in a few temples it is set up alonev 
 At the worship of Jiigunnal'iiu, and also at tliat of Krisluiu, a short service is per- 
 formed in the name of Bjlii-raniu, wliose image also sometimes accompanies that of 
 Krishun. Some place the image of Rcviiteo by the, side of her husband. .From the 
 stityu to the krdee-yooga this female, the daughter of king Rcvutii, remained unmar- 
 ried.;}; TIic king, at length, asked Briimha, to.w'iom he should give his daughter ia 
 marriage ; Brumlia recommended BLUu-ram'!, who saw her for the first time when 
 ploughing; notwithstanding lier immense stature, (it is said her stature reached a« 
 high as a sound ascends in clapping the luuuls seven times,) Rulii-raiuu married her; 
 aiid to briiig down her monstrous height, he fastened ^ plougliTsIuire to her shoulders. 
 
 ' * The spirit of g:iml>!in^ is very proalentat tlii's fi-itival. I !iavc ' een credibly inronned, dial, a year orlw« 
 ^BgC; atSerainpure, a man actually sold lii^ nifc fur a slave, in order to supply liiuibclf uilh money for garni nj, 
 
 + He who pursues pleasure, or bestows it, io his own strcnglli. 
 
 J This old m^iiHnsst havc^beenv,86S,000jears old at tUe time o£.heF.«aFFiagc, if we date bcr bifthTioa 
 the bc'iiining uf ilio sutyuyoogil. ,
 
 OriirKGoiiH.— /?a»u/.j OF THE IIIN'DOOS. 'i& 
 
 SliCTION LV. 
 
 JRumtu* 
 
 THE following history of t'lis god forms a brief feble of contents- of tlie'Rama_)unri,t 
 an epic poem, much celebrated among- the Ilindcos. 
 
 At a certain period, king Dushi'i-rufhu, having- been cherished with great affeclictt 
 by his wife K<lkoijce,± prdmiseJ her whatever she should ask. Slie told iiim that she 
 would avail herself of his promises on some futtire occasion ; and when Ramii called 
 to the Coadjutorship by the voice of the people and to v/hich Dushu-rut'hti gladly as- 
 sented, Kekoiyee reminded the king of his promise; andat the instigation of a deformed 
 and revengeful female slave, whom Ramii had formerly beaten, she petitioned" that 
 Kami] might he exiled to a distant forest to live as an ascetic, and that Bhiirutii hcrson 
 might be installed in his stead. The king reluctantly cOnriilied. Ramu however readily 
 submitted, and went into the forest, taking with him SCcta and hisbrotlier Lukshmunri ; 
 Dushri-rut'ha soon died ofgrief for Rama ; after which a shoe of Ramu's was placed 
 on the throne, Bhunitii refusing the crown. When in the forest, Soorpii-niikha^ the 
 sister of Ravcma, a giant who reigned at Limka, (Ceylon) proposed ' marriage to 
 Ramu, who sent her to Lukshmiinri ; he sent her again to Ramu ; Ramij sending her 
 bhckto LukshmMnii, the latter cut off her nose, on this she fled to her brothers Kh"irii 
 itnd Dlloshunu, who immediately made war upon Ramu; Ram-"!, however, destroyed 
 them, as well as their army of 14,000 giants (rakshiisfis). Ravuni on hearing of thcoe 
 ■fevents requested Marcechu, another giant, to go to the residence of Ramu in the form 
 pf a beautiful deer, and tempt Ramii to pursue him, while he stole Sceta. MartCJ^ii 
 
 • The happy or he whn makes happy. 
 
 \ 
 
 + I have omitte' the lon^ I'lMc of contents of Ihis work Inserted in thp firt edilion, thinking it uiiocctssar/, 
 
 the Ramayunfi with an Englisli translation is issuing from the Serampore press, 
 t DQsBii-m'ha had 2S0 wives. 
 ^ A name given to her on aocoant of her having nails like a Hindoo fan for n innon in' cctm
 
 lo3 IIISTOllY, LITERATURE, and RELIGION, [Part hi. CiiAr. i. 
 
 • 
 
 consented^ and Ram"', at the urgsnt request of Sceta, pursued the flying deer, leaving 
 Liikshinunu to guard his family. When Mareechu, in the form of the deer, was wound- 
 ed, he set up a loud cry like the voice of Ramu, whicli greatly alarmed Sccta, wlio 
 prevailed on Ltikshmunu to follow her beloved husband. While Sccta was thus left 
 alone, Ravunii carried her off in triumph. The poem then describes the grief of Ram"i 
 and his brother for the loss of Seeta. Ravunii, in taking away Seeta, was met by Ju- 
 tayoo, a vulture, formerly the friend of Dnshu-rfit'hr), This bird endeavoured to deli- 
 ver Seeta by fighting with Ravimu, but being unsuccessful, SeC-ta directed him to in- 
 form Rarnu, that Ravunu was carrying her away. Ramri in his search for Seeta met 
 with this bird, which, as soon as it had delivered this account, died of the wounds it 
 had received in fighting w ith Ravimr!. Ramn, and his brother, now went forward in 
 pursuit of Ravunu, and met with the giant Kiibundhu, whom they destroyed. This 
 giant immediately assumed another body, and informed Ramu that he had formerly 
 lived in the heaven of Indru, but had been cursed, and sent down to take the body 
 of a rakshusu. He further informed Ramu, that two brothers (monkies), Soogrccvfi 
 and Balee, were in a state of warfare, Balce having seduced his brother's wife ; he 
 therefore advised Ramii to destroy Balee. and contract an alliance with Soogrce vi'7, by 
 whose means he should obtain Seeta. Ramu took this advice, and having destroyed 
 Balee,* restored Soogrecvu to his kingdom. To prove his gratitude to Ramii, Soo- 
 gveevii collected his army of monkies, and sent them to seek for StiJta. The mcjikies 
 who went southward met Siimpatee, a vulture without wings, brother toJutayoo, who 
 informed them that he had seen Scetaat Lunka (Ceylon). Hunooraan, one of Soo» 
 grccvii's wenerals, immediately leaped across the sea, (five hundred milc?,)+ to Lun- 
 ka, where he found Seeta in a garden belonging to Ravunii ; and to whom he gave a 
 rino- from Ramn, and she, in return, sent Ramu a jewel from her hair. Iliinooman 
 then began to destroy one of Ravunu's gardens ; who sent people to kill Hiinooman, 
 but he destroyed those who were sent. Ravunu then sent his son Ukshuyj against 
 
 • Ramu, comp,ir.-d with Krishnii.is a pjr« ch-irac'.cr; yet we sec him hsrc, without prOTOCation, destroy 
 the rightful heir to a throne, and set up one who had seduced the wife of his brother. 
 
 t No one can doubt the prop liety of making a spy ofamoniey who can leap 500 miles at once»
 
 Of the cods.— 7?«;;;r^.] OF THE HINDOOS. lf)& 
 
 tlic iniscliicvous monkey; but lie also was destroyed. Ravunu nsxL smt liis eldest 
 son Iiidriijit, who seized nunoonian, and bringing him before liis father, the king or- 
 dered his attendants to set fire to his tail; when the enraged monkey, with his burn- 
 ing tail, leaped fioni house to house, and set all Liinka on fire ; after finishing which 
 he came to Seeta, and complained that he could not extinguish the fire that had kind- 
 ted on his tail ; she directed him to spit upon it, and he, raising it to his face for IWe 
 purpose, set his face on fire. He then complained, that when lie arrived at horae 
 with such a black face, ail the monkeys would laugh at him. S^ta, to comfort him, 
 assured him, that all the other monkeys should have black faces also : and when Hvi- 
 noonian came amongst his friends, he found that, according to the promise of Secta, 
 they had all l)lack faces as well as himself. After hearing the account brought by Hiinoo- 
 man, Ramu and Lukshnumu, with Soogreevu, and his army of monkey ^s, proceeded to 
 invade Liiiika. They tore up the mountains, trees, and other large substances, 
 
 and cast them into the sea to form a bridge,* which, however, Ravuiiu was constant- 
 ly employed in breaking down. Viuheeshunu, Ravunu's brother, perceiving that 
 Ramu would make good his landing, recommended that Seeta should be given up ; but 
 his.brother, unable to bear this advice, quarrelled with Vibheeshunu, who came over 
 to Ramii, and advised him to throw into the sea a temple and image of Shivu, assur- 
 ing him, that as Ravunu was a worsliipper of Shivu, he would not destroy the tem- 
 ple and image of his god. Ramu followed this advice, soon made good his landing, 
 and began the war with Ravunii. After many giants had been killed, Koombhnkrmiii, 
 a monstrous giant, 2,400 cubits high, and 1,G00 thick, brother to Ravunr?, engaged 
 Ramu and the monkeys. He began the combat by seizing and devouring his ene- 
 mies. Some of them, as soon as they entered his mouth, came out at his nostrils and 
 
 * Ramu's bridge. See the map of IliniJoosl'han. Ramu was at aloss how tolcad hisarmy acrnfslhcseatfl 
 I/mka. He fasteH, anrl praycd.tr) Sagliriifar three days, and was an£;ry ^itli the j^od for mt ajipeariniilo him. lie 
 therefore ordered Likshmunii to fire an arrow, and carry ar.ay thegods umbrella. He did so, and the arrow 
 carrying away the umbrella, penetrated even as far as patalu. The god, aroused from his sleep, eiclaimed — "is 
 Ramu arrived by the sea side, and I have not known il !" He then directed Ramii to apply to king Nulii, to 
 
 whom he had given able-sing, that whatever he threw into the sea shor.Id become buoyant. • At the command of 
 ?*4'"> themuokeys tore up the neighbouring mountains, and cast tbem into the sea. Ilunooman brought three 
 mountains on his head at once, each 64 miles in circumference; and one on each shoulder, equally large; together 
 with9ae.uudcr each arm ; one in each paw, and one on his tail. All these mountains being thrown into tliesea, 
 a,i4d becoming buoyant, a complete bridge was formed. 
 
 V
 
 170 HISTORY, LITEKATUKE, AND RELIGION, [I^Aax m. Ciiap.i, 
 
 ears, and escaped. The leirificd monkeys fled, but Ramu with his arrows first cnt 
 cffhis arms, thcnhis lege. Still he Avaddled round, and endeavoured to devour ail 
 within his reach, till Ramu j>avc him a mortal wound in the neck. Next after Koom- 
 bhukCrnu, Indriijit engaged in tire contest. He seized Ramu, and, by the poM er of 
 enchantment, carried him down to patald; where Hunooman went in search of Inm, 
 and, while Muhee-raviinu was there instructing Indnijit how to prostrate himself 
 before an image of the goddess Rhiidru-kalee, Hunooman cut oft' his head, and res- 
 cued Ramu. At length Ruvuiui himself entered the combat; bat after many con- 
 fliQls, finding himself very weak, he resolved to restore Setta, ajid put an end to 
 the war; to this Ramu .'.onsented ; but while Ravunii was on the point of bringing 
 Seeta, he thought within him.self, "If I do tLis, every one will charge me withco%v- 
 ardice: shall I, a giant, refuse to fight?" The combat was again renewed, and 
 Ilavrinu was slain.* Ramu then obtained his wife; but as a trial of lier innocence 
 while in the hands of.Ravrinri, he compelieJhcr to pass -through a fiery ordeal, which 
 she did unhuit. He then returned to Uyodhyai, and mounted the throne. After this,, 
 however, some person objected to Ramu, that it was not proper for him to receive 
 S jtta, after she had been in keeping of a giant. He therefore sent her into the- 
 forest to Valm^kee, the writer of the Ilamayunti, where she was delivered of two 
 
 « The cn»i»cinrnlbp(nixt Ramu. -;nd Rav"nri las ed seven days ; R.imu cnt olTlheten hradsof Rav! n"i a 
 hundred times, but they were always miraculously restored. Ram'i then discharged an aTfow which hail thc:9 
 properties, that if it went into the air, it became 1000; if it entered the body of an enemy, it became an innume- 
 Table miiltilade; RavfinM, at the sight of this arrow was filitd with fear, and would have fled ; but recollecting 
 f).!.! Khlvjl liad once given him an arrow that was to rescue him in a timeof eitreme peril, he discharged it, and 
 destroyed Ramu"s terrible arrow; still however he was full of fear, for whichever way he turned, he «aw Rami"; 
 iieshut his eyes, but still he saw him in his mind. At length, perceiving no way of cstape, he bej.an to flatter Ra- 
 mft, Tvho was so softened, that he declared he would never destroy Raviinfi. The gods alanr.ed lest RavunK shonltl 
 bespareJ, excited him to reproach Ramii, who, indignant at such conduct, let flyanarrow which, friend Ravii- 
 nu's body, proceeded through the ear.h into the regions below, and having there" bathed, returned in the form of 
 agxofe, and. igain entered the quiver in its origin,-il shape. The gods were so much in fear of Rivrinri, that the] 
 durstnot begin to rejoice till tliey r/ere sare he wasdead: in whispers, they as'ieJ each o:her, " Is he de.id ?"™ 
 "Is he roallydead, ?''&c. When it was known that he was certainly dead, the gods, Ramu, the n-onkeys, and' 
 
 the bears, .ill beg.Tn to dance. Mtindodurce, the chief wffe of Ravfinu, aod-molher of Indrojil, after the 
 
 death of her husban.l, went to Riimri, weeping. Ramu, not knowing who she w.ts, gave herlhis blessing, that 
 she should never become a widow. J-iiidinghis mistake, (having just killed her huibaod) he ordered lluooo* 
 Buu coniiiiually to throw wood into the fin, according to a proverb among thfrllindoos, (hat as long as the bo« 
 dy cCthe ha.-band is burning, a woman is not called a widow. To this day, tSercfore, llrnooman keeps laying 
 lofbonihelire ; and every time a Hindoo pu!s his fingers ia his ears and heatta-souoJ, he says, ba hoars (be b«B» 
 of Kavtinu buruioj.
 
 0FTHEG0D8.— iJffWM.] OF THE HINDOOS. 171 
 
 sons, Lnvii and Kooshu ; the latter of whom was afterwards stolen bj the god Pi'in- 
 chanuiiu, when Valmiekee, to comfort the mother, to»k a blade of kooshu grass, and 
 secretly made a child so much like Kooshu that S Jeta did not know it fiom her ori n 
 son. In a short time, however, Punchanuna, not being able to destroy a child of Ra- 
 mj's, restored Kooshi'i, and Valmeokec caused the two boys to bocome one. Bafors 
 bis death Ramu performed the sacrifice of a hors?;* Seeta and her two sons, Luvu 
 and Kooshu, were restored to him ; but Ramu wishing" S^ta agyin to pass lliroiij'j a 
 fiery ordeal, she entered the fire, l3«t the goddess Prnt'hivee,t (Sceta's mother), 
 opened her mouth, and receive ' her into patalu. At length Kalfi-poorooshu, the 
 angel of death, ^vent to Ramii, expressing a wish for a -secret conference. Ramii 
 promised that while he- was present no one-should be admitted, and placed Luksli- 
 munu at the door to keep out all intruders, but while Ramii and Kairi-poorooshu \rci-& 
 closeted, Doorvasa, the sage, arrived, and demanded an interview with Ramu. This 
 sage was so very passionate that every one dreaded contradicting him : Lukshmiin"!, 
 therefore, through fear, went in and announced his arrival. Ramu, for this offence, 
 rejected his brotlier, who in a paraxysni^f grief drowned himself Jn the sacred river 
 Suruyoo, and went to heaven. Raniri afterwards put an end to his life in the same 
 manner. Luvii and Kooshu succeeded him.:|: 
 
 The image of Ramu i; painted green ; he is represented as sitting on a throne, 
 or on Ihinoornan, the mo.^key, wit!i a crown upon his head. He holds in one hand 
 a bow, in another an arrow, and has a bundle of arrows slung at his back. 
 
 The worship paid to him is of the same kind as that to'Krishnu • but the formdias 
 are different. On the ninth of the iircrease lof the moon in Ghoitrij, on which day 
 Ramu was born, jni annual festival is held, when multitudes of clay images are 
 worshipped. The doli) festival also is observed in honour of this god, on tliis day,' 
 
 • This sacrifice was perrormed by man}' of the ancient HinJop princes, and was cansidered as higlilv meri- 
 torioDS. 
 
 ■t The earth pcrsonificJ. 
 
 t There are a few sentences in this hiblory, «liii'h are nnt to be to~ini in ValULCicc'sTlaina^iinu;' bat they 
 
 may be seen in the Bengalee lrars!alio». 
 
 V 2
 
 17^ HISTORY, LlTERATimE, and RELIGION, [Part in. Chap. t. 
 
 which is also kept as a fast ; when Ramu's three brothers, Bhuriitu, Lukshmunu, and 
 Shutraglmu are worshipped, but the images of the first and last are never made. At 
 other festivals also a few ceremonies in honour of Ramu are performed. 
 
 The birth of Ramii forms the seventh of the Hindoo incarnations. On the birth- 
 day of this god* the Hindoo merchants in general begin their new year's accounts. 
 At the time of deatli, many Hindoos write the name of Ramu on the breast and fore- 
 head of the dying person, with earth taken from tlie banks of the Ganges ; andhenco 
 these persons after death, instead of being dragged to Yumii to be judged, immedi*' 
 ately ascend to heaven. Many of the disciples of Ramu become Ramahoots, a class 
 of mendicants who impress on different parts of their bodies Ramij's name, and the 
 figure of his foot. The mark on the forehead of Ramu's followers very much re* 
 semblcs a trident. 
 
 Temples containing the images of Ramfi, Lnkshmiinri, Setta, and Hiinoom^in are 
 erected in many parts of Bengal; and the worship of Ramii performed in them daily. 
 
 SECTION tvii. 
 
 Choitunj/uA 
 
 THIS is the emagc of an almost naked mendtcnnt, painted yellow. Some of the 
 Hindoos believe, that amongst aU the Hindoo incarnsitiMis there are four principal 
 ones. The first, in the sutyu yoogri, called the Shpoklu-vrirnii:}; incarnation, wap that 
 ©f Ununtn; that in the treta, the riiktii-vrrnrj.[| was the incarnation of Kopild-devn^ 
 that in the dwapDrri yoogn, the Krishnii-vurnri ;§ and the last, in the kuleeyoogu, cal- 
 led psetu-vurnu,* that of Choitunya. . 
 
 • The gs'ls 01 t'lis day are said to have c.iuseJ a sliower of flowers to fall, as, at ttte birth of Min^^rva, it is 
 said to have rained gold. 
 
 + The iTiie. J The white. || The blood coloured. ^ The black. » The- yellow. '
 
 Of the GOD^.—CMl&nj/ti.^ O F T H E H I N D O O S. 173 
 
 i\ccor<ling to the disciples 6f Choitunyu, the founder of this sect, Udwoitu, a voi« 
 ilJk'i bramhiin, lived at Shanti-pooru about 400 years ago. Nitjanundii, another 
 leader, was born at Nddeeya, a little before Choitunyu. His father was a rarheeyii 
 branihun. Choitunyci's father, Jugunnat'hu Mishrii, a voidiku bramhun, lived at 
 Nudeeya; his wife's name was Shuchee ; their first son, Vishwumbhurj, embraced 
 the profession of adiind5e. The mother was advanced in years when Choitunyii was 
 burn; the child continued three days without taking the breast, and the parents, not 
 thinking it would live,, putting it mto a basket, hung it on a tree near the house.* 
 At this time Udwoitu before-mentioned, who had heard of this birth, having some sus« 
 picions that it might be tlie incarnation he had expected and foretold, visited the pa- 
 tents, and learning from the mother that she had not received the initiating incantatioa 
 of Huree, he wrote with his great toe this incantation on the soft earth : " Huree^ 
 Krishna ; Hiiree, Krishnii ; Krishnu, Krishnii, Hiiree, Iliiree ; Huree, Rarau, Huree, 
 Jlara i, llamu, Ramii, Huree, Huree." After the mother had received this incanta« 
 tion, the child was talcen down, and immediately began to draw the breast. 
 
 Choitrmya made a great progi'ess in learning ; at sixteen he married Vishiipo-priya, 
 and continued in a secular state till forty-four, when he was persuaded by Udwoitu. 
 and other dundees then at his house, to renounce his poita, and become a mendicant ; 
 opon which, forsalung his mother and wife, he went to Benares : his family was reduc- 
 ed to great distress indeed ; and it was thought a crime that a person upon whoni 
 such a femiJy depended should embrace a life of mendicity. 
 
 From this period Choitiinyu began to form a new sect, giving to all his followers 
 the preceding initiatory incantation, and continuing to call them voishniivus. He 
 exhorted them to renounce a secular life ; to visit the different holy places on pilgri- 
 
 ♦ There arc tlill many instances of children hcinj'exposed. If a child appear unlikely to live, the parents 
 consult an .istrologer, who, perhaps, {;ives biitstnall hopes of the child's recovery. Vtiragees and other menui. 
 cants, who maie a merit of pos~esung no worldly attachments, sometimes harg up a child in a pot In a tree, i.r, 
 putting it in a pot, let it float down the river. Person* of other cast* may do it, hut these tha most frf.-;uenJy. 
 Mr. Carey's journal, dated ia July, 1794, contains the folloHing paragraph : " One day as iMr. Thomas and L 
 were rilling out, \»e r.w abasket hnnj in a tree, in which an iifant had been e.xpcspd; the skull remained, Liu 
 the rest had been de.oared by ants." See Baptist MLsion .' cc lunts, vol. 1, i ajo IS3. This prac'.ise ii uow 
 pruhibiicd by the lliii. Company's jiovernaien!, in a leguUliun tsade for 'Jiui purpose.
 
 irt HISTORY, LITERATUITE, AND UELIGIQN, [Paut in. Chap. i. 
 
 niagft ; to cat with all casts v/ho should receive the precedinsf incantation ; to repeat 
 the name of yisunoo, usinr the bead-roil madewith tl;e stalk of basil. lie further 
 taught tliat widows might luarr}' ; but forbad the catriig offish or flesh, and- the wor- 
 ship of the deities to whom Wood3' sacrifices are ofleredj-nsv/tllas all cemni union with 
 those who aiukc these sacrifices. 
 
 lie went to jrignnnafha-kshotru in Orissa, and there assuming six arms receivfei 
 many honours. He exhorted Udwoitu and Nityan'ind i to labour in making prose- 
 lytes ; but directed Nityanrindu to enter into a secular slate;* he did so, and took up 
 his residence at Khr;rdii near Calcutta. Choitnnyu wrote to his two principal dis- 
 ciples from Orissa, again exhorting them to labour in gaining proselytes; ^et few 
 or none joined them, and from this time Clioitiinyu hims?lf was never more heard 
 of. I'dwoitu and Nityanundn raised families, >t. hose descendants live at Shanti^ 
 pooru, Vagna-para and Khurdu to this day, w'lere they are become leaders of the 
 sect, all^ther Gosaeest aduiowledging the descendants of these two families as their 
 superiors, and prostrating themselves before them. These Gosaees at present are 
 tnen of krge fortunes ; at whose houses are the images originally set up by the male 
 descendant orChcitunyu, by Nityanrmdu, and Udwoitri. 'Crouds are almost con- 
 stantly arriving at these places with offerings ; beside which the Gosaees derive a 
 large revenue from marriages, to superiniehd which they have agents distributed 
 throughout the country, who are allowed a sixth part of the fee, a sum that from bofh 
 parties amounts to about six shillings. They also dissolve marriages at the pleasure 
 of the parties, on receiving the same fees. When a new disciple is initiated, a fee is 
 also given; but the Gosaees obtain the largest sums at the deaths of such of their dis- 
 C'plcs as die intestate. At Calcutta nearly all the women of ill-fame profess the reli- 
 gion of Choitnnyit before their death, that they may be entitled to some sort of funeral 
 rites : as almost all those persons die intestate, and have no relations who w ill own 
 t'lem, the Gosaees obtain their eflccts. 
 
 Tiie anniversaries of Uie deaths of the original founders of the sect are observed as 
 festivals. 
 
 • Perceiving his aversion to a life of mendicily. i Distant branofccs ofthe same fomiliti
 
 Of THE GODS.— C/ro//««yt?.] OF THE HINDOOS. n75 
 
 . One fifth of the whole Hindoo population of Bengal, are supposed to be foliovr- 
 ers of ChoitunySj and of the Gosaees, their successors. 
 
 Many of these persons despise the other sects of Hindoos, and are great enemies 
 of the bramhuns. Thej refuse to eat without their necklace, as the bramkuns do 
 with out their poita. Most of the mendicant followers of Vishnoo have embraced the 
 tenets of Choitunju ; but many of the disciples of the latter live in a secular state, 
 and some of them are poss^cssed of large properly. Persons of tliis description 
 
 frequently entertain a great number of voiragees at their houses, when, as an act of 
 great merit, they prostrate the mselves before these wanderers, wash, and lick the 
 dust of their feet, and devour their orts. They pay no attenlion to the feasts and 
 fists of the Hindoo calendar except those in honour of Krishna. 
 
 T.'ie images most regarded among this sect are those of Choittinvij and NityanwH- 
 dii set up at Liabika, in the district of Bui-dwan. 
 
 Aboat a hundred years ago, another man rose up in Bengal, as the leader of a sezf, 
 whose dress of many colours is said to be so heavy that two or throe people can scarce- 
 ly carry i^. Tliis and his string of beads are preserved as relics at Ghoshparu, where 
 he continued five yeai-s, and died at the house of Rama-3hiJri.n">Palii, a shoLcrii of 
 the Sad-gopu cast, to whom he cominunicated his supernatural powers ; and who, ai^ 
 ter the death of this mendicant, began to teach the doctrine of a constant incarnation, 
 and that God then dwelt in him. He persuaded many that he could cure the leprosy, 
 and other diseases; and preached the doctrines of Choitunyu, imitating him in con- 
 forming, for convenience sake, to many of the superstitions of the Hindoos. He also 
 gave a new initiating incantation to his followers,* who, of whatever cast, ate to^-e- 
 ther privately. Vast multitudes joined this man, both MusiJmans and Hindoos ; and 
 carried him presents, eating together once or twice a year. By this means, from a 
 state of deep poverty he became rich, and his son now lives in affluence. 
 
 • The fullonriag is a eranstalion of this iocanlatioD : "O sinless Lord, O great Lor.» j at thy pleasure I e» aad 
 relura: lut a moment am I nitttout tbee. lam ever nitli ihee ; save, O gre * l Loro."
 
 176 HISTORY, LITERATURE, and RELIGION, [Paut in. Chap. x. 
 
 -A number of Ramu-Shurrinu's disciples adhere to his son Doolalu ; others follow 
 Shivii-Ramj and some others of the old man's disciples, who pretend to have rcer.iv- 
 ed the power of their master to cm-e diseases, &c. Though part of the father's fol- 
 lowers have thus apostatized, Doolalii pretends that he has now 20,000 disciples. 
 
 . SECTION LVIII. 
 
 Vishmu-hurma* 
 
 "Is the son of Brumha, and architect of the gods ; he is painted white, has three eyes, 
 holds a club in his right hand; wears a crown, a necklace of gold, and rings on his 
 wrists. He presides over the arts, manufactures, &c. 
 
 The worship of this god is performed once, twice, or four times a year, in the month 
 UgruhayuniT, Poushu, Choitru, or Bhadrn, by all artificers, to obtain success in busi- 
 ness. The ceremonies may be performed either in the day or night, before any im- 
 plements of trade: the joiners set up their mallet, chissel, saw, hatchet, &c. as the 
 representative of this god. Weavers choose their shuttle, &c. putting them into the 
 hole in the earth wherein they place their feet when they sit at work. The razor is 
 the barber's god on this occasion. The potter, after a month's fast, adopts and wor- 
 ships the wheel with which he turns his pots. Masons choose their trowel ; washermen 
 take the beetle or stamper, their smoothing irons, &c. as their god ; blacksmiths wor- 
 ship their hammer and bellows ; the farmer his plough ; spinsters their wheel. Tlie 
 shoemaker chooses his awl andlinife, and bows down to them; and thus, amongst all 
 the artificers, each one chooses the principal tool or instrument with which he works, 
 and makes it a god, or the representative of Vishwa-kiirma.t TJie ceremonies are 
 
 * Vishwii, the world; kurin"i, work. . '. 
 
 + This worship affords another ."trons; proof of the low and sordldnatureof idolatry, and strikingly illiislraltw 
 Die words of our Lord, " after all these things do the E;entiles seek." Ins'ead of raisin^ Ihcir minds (o the Great 
 Source of all good, these persons are taught to worship the tools belonging to their trades, as the cause of their 
 temporal happiness. This conduct socros to be reifPAved in the jfrst clrapterof iheVook of Habakkuk," They 
 sacrifice unto their net, and burn incense unto their drag; because by (hem their portion is fat, and their meat 
 j)lcnteous."
 
 O? xaz GODS. —Kamu-devu. 2 OF THE HINDOOS. 177 
 
 not long ; but according to their ability the worshippers provide as good a feast as ' 
 possible. At the close of the festival, the crowd form themselves into parties of plea- 
 sure ; some go upon the river in boats, singing songs, and playing on different in- 
 struments of music ; others sit in companies, smoke, and relate the news of the vil« 
 Jage, others spend their time in gaming, and some resort to houses of ill fame. 
 
 Though the illiterate consider this god, who may be called the Indian Vulcan, as 
 the inventor of all the mechanic arts, the shilpu shastrns, a part of the original vedri, 
 sre more properly considered as their source. These works are not now read in 
 Bengal, if they really exist : they describe, it is said, the proper shape and dimensions 
 of all the various images of the Hindoo gods. 
 
 SECTION LIX. 
 
 Kamu-divii, the Indian Cupid,* 
 
 THE image of this god, the son of Brumha, is that of a beautiful youth, holding 
 in his hands a bow and arrow of flowers. He is always supposed to be accompanied 
 by his Avifc Rutee,+ by spring personified, the cuckoo, the humming bee, and gentle 
 breezes ; and is represented as wandering through the three worlds. 
 
 The image of Kamu-devii is never made in Bengal, but on the 13th of the increase 
 of the moon in Choitru, an annual festival is held, when the ceremonies of worship 
 are performed before the shalgramii. At the time of marriage, and when a wife leaves 
 her father's house to go to her husband for the first time, petitions are addressed to 
 this god for children, and for happiness in the marriage state, 
 
 • Kami), desire; d^vS, gcfl. 
 
 + From Rvmu, to play; or to give pleasure. II is said that lie god of love found Hiitcc in the house of Shum- 
 bilrS, a giaat whom be destroyed. "
 
 178 HISTORY, LITERATURE, AND RELIGION, [CiiAP.i. Paht iii. 
 
 The pooranri and kavyu shastrus abound with stories respecting Kamii-devu, one 
 of Avhich I here give from the Kaliku pooranij : The god of love, the most beautifttl crea- 
 ture in the three v/orlds, with whom every one was pleased, immediately after his cre- 
 ation solicited the commands of Bramha, who assured him, that, with his five arrows, 
 he should wound with love tlie hearts of the inhabitants of the three worlds; that all 
 beings should besabject to his sway, not excepting even Brumha,Vishnoo, andShiviJ; 
 and that through him the universe should be peopled. Kundurpu first discharged his ar- 
 row at Brumha himself, who became enamoured of his own daughter, Sundhya. Mii- 
 reechee. and the other sons of Brumha, also smitten by his arrows, were inflamed with 
 unlawful desires toward their sister. Shivu said to Brumha — " What ! art thou infla- 
 med with lust towards thy own daughter!" Brnmlia was covered with shame, andj 
 from the perspiration which issued fi oni his body, Ugnishwuta and other progenitors of 
 mankind,* to the number of 1 19,000, were born. Brumha, full of rage against Kun- 
 durpti, cursed him, and declared that he should be burnt to ashes by the fire from the 
 eye of Shivii, but on his intercessions, promised, that when Shivii should be married. 
 to Doorga, he would restore to him his body. 
 
 Names. Miidanii, or, he who intoxicates with love; Mun-mut'hu, he who agitates 
 the mind; Marii, he who wounds with love ; Prudyoomnii, he who overcomes aU; 
 Meenri-ketunu, he whose flag is a fish; Kundiirpii, he who bloats the mind with de- 
 sire ; Unuagii, he who is destitute of body ; Kama, the creator of desire; Piinchu- 
 shura, he who has five arrows ; Smuru, he who inflames ; Shtimburaree, tlie enemy of 
 the giant Shrimburn; Munfisiju, he who is born in the heart ; Koosoomeshoo, he whose 
 arrows are flowers ; Ununyiiji';, he who is born only in the mind; Pooshpn-dl)unwa, 
 he whose bow is made of flowers ; Rutee-putee, the husband of Rutee ; Miikuru-dhwii- 
 j6, he whose flag is the animal Mitkurri; Atmiibhoo, he who is self-crei^ted. 
 
 » In performing the ceremouy called tfirpunu, seven Dames are used is pouring out drink-offerings to all these^ 
 ancestors.
 
 Oe THE GOJiS.—Sutj/^-Nara7/uiiu.2 OF THE HINDOOS. 179 
 
 SECTION LX. 
 
 Sutt/ti-Narai/unti. 
 
 THIS is a form of Vishnoo; but the image is never made : a pan of water Is the 
 substitute. 
 
 This gci is worshipped several times in the year, in the houses of the richer Hin» 
 doos, when all the bramh.uns in the village are invited. The object of worship, 
 painted red, and covered witli leaves of the mangoe tree, is placed near a square 
 board, at the four corners of which four arrows are set up, and from which garland* 
 of flowers are suspended ; a piece of clean linen is laid on the board, and then the 
 offekings of flowers and sweetmeats. At the close of the festival, some one present 
 reads different marvellous stories in praise of this god. The sweetmeats are given 
 to the guests, especially to the bramhuns: the acquisition of riches, recovery from 
 sickness, the birth of children, theobtainingof any of the blessings, or the removing 
 any of the miseries, of life, are objects sought in the worship of this god. 
 
 -^=s;S!S5^^ 
 
 THE preceding account of Ihc terrestrial gods contains the names of all the principal 
 
 deities of this description Toorshipped in Bengal. I am a-sare, however, that Zivrship is 
 
 paid to sotnc idols not mentioned here; but these arc only different forms of the deities 
 
 whose history is given; and the worship is merely an appendage to the ceremonies at the 
 
 great festivals, 
 
 W2
 
 180 HISTORY, LITEIL\TUKE,.^NDrti:LlC;iQxN, [Part in. Ghap. ». 
 
 SECTION LXr. 
 
 Terrestrial Goddesses. 
 Sieta. 
 
 THIS is the image of a vellov/ woman, covered «ith jewels : it alwajs accompa- 
 nies and is worshipped with that of her husband. 
 
 SE'ta was the daughter of king Junulcu,* whose capital was Mit'hila. Her history, 
 after her marriage with Raniu, will be found in the account of that god.t 
 
 JRadr.a. 
 
 RADHA was the wife of Ayumi-glioshri, a cowherd of Gokoolu, where Krishnti 
 in his youth resided: through Vuraee, a procuress, he seduced RaJha, and led Iier 
 into the forest near the river Yiimooua, where they continued till Krishnu left her 
 to begin the war with Ktingsii. 
 
 This mistress of Krishnn has been deified with her paramour. Her image is set up 
 in temples with different orms of Krishnu, and worshipped at the festivals of this god. 
 The act of looking upon these images together, is declared by the shastrus to be an 
 act of peculiar merit ! ,-'*-^ 
 
 * ShivQ gave to Junukii a bow so heavy that a Ihousaiid men could not lift it, and which the father placed 
 in a separate room, and commanded Secta to sweep the room dailj ; in doin» which she used to lift up the bow 
 wiih her left hand, and sweep uiider it with her riglit. One day tiie kiu^ saw Iter thus move the bow, and, filled 
 with astani.~hmen(, was at alo-is to whom he should give this daughter in marriage. After some time, he came to 
 this resolution, that whoever should be able to break Ibis bow, should obtain Sesta. Udhyalmu-Ramayunu. 
 
 + While Secta was detained at Liinkashe was fed with ambrosia for twelve months by Indrti, as she would not 
 eat in the house of a giant. That Ravinu could not destroy her virtue is thus accounted for by the pooranfs: 
 
 This giant had before seized the w ives of the gods, and dishonoured them ; and one day he dishonoured his neice, 
 the wife of king N'ilft, for nhich crime Koovcrii cursed him, and caused tire to proceed from the his ten heads at 
 once. By the entreaty of Briimha , this curse was mitigated ; nith the proviso, however, that if he ever defiled 
 the wife of anoJier, it should be renewed in full force. — Ibid.
 
 ©F THE GODDESSES.— i?ooA»?inec.] OF THE HINDOOS. 181 
 
 If a Hindoo be charged with any particular act of which he wishes to express his 
 abhorrence, he exclaims, " Radha-Krishnu !" Man_y persons repeat " Ramii I Ramu! 
 Bamu V on such occasions, but no one sa^s Se«ta-Ramu; ^et whea Krishna's oaiae 
 is to be repeated thej aUvajs join to it that of his mistress Radha. 
 
 One of the Hindoo lenrned men has written a work (the Radha-tiintro) to prove 
 that Radha was an incarnation of Bhiiguvutee, and this opinion is quoted b^- the Hia-» 
 doos of the present day to cover this abominable transaction^ 
 
 SECTION LXIU 
 
 Jldokminee and Siitj/ubhamct^ 
 
 THESE £rethe most distinguished wives of Krishnu, but their images are never 
 made, Krlshnii being always associated with Radha his mistress, andnot with his law^ 
 ful wives. At the festivals of Krishno, however, these women are worshipped, as well 
 as six other wives of this god, viz Jamb:ibiit^, Mitravinda, Liagunojitee, Luksh^ 
 inuna, Kalind^, and Ehildra; but Rookminee and Sutjobhama are the most distia» 
 guished. 
 
 SECTION LXIII< 
 
 Soobhudra. 
 
 THIS sister of Jugrmnat'hti is worshipped at the same time with her brother, and 
 placed with bim ia the temples dedicated to his honour.
 
 J.as mSTOliy, LITEIUTURE, ANDllELIGlON, [Part m. Chap.*. 
 
 SECTION LXIV. 
 
 Deities worshipped bj/ the towsr orders only. 
 
 Punchaniinu* 
 
 IS a form of Shivfl : tlie image has five faces, and in each face three ejes. Some 
 persons make a clay image, and worship it with the usual forms, adding bloody sacri- 
 fices; while others worship Ponchani'inii before a stone placed underneath the vutu,t 
 rishwrit'ht'hii,;}: or koolu,^ trees. This stone is painted red at the top, and anointed 
 with oil. 11 Offerings of ilowers, fruits, water, sweetmeats, and fried peas, accompany 
 the worship, and sometimes bloody sacrifices. In almost eveiy village this worship 
 is performed beneath some one of these trees. In some villages several of these 
 
 shapeless stones* are to be seen thus anointed, and consecrated to the worship of this 
 god. In other places the clay images of Ponchannni'i are placed in houses or under 
 trees, and old women called dyasineest devote themselves to his semce : they sweep 
 the inside of the clay temple, and repeat the ceremonies of worship for others, con- 
 stantly remaining near the image ; and receiving all offerings and presents. Not more 
 than one woman waits upon one idol, unless she admit a pupil, who expects to suc- 
 ceed her. These women, either married or widows, are treated almost as witches. 
 
 There is no appointed time for the worship of this god, but Tuesdays or Satur- 
 days are preferred to other days. 
 
 There are some placer, in Bengal where images of Punclianunu are In great cele- 
 brity for bestowing the blessing of children, and other favours on the worshippers. 
 
 • The five faceJ. + Ficjie Indica. t Ficus rcligias*. \ Zizyphusjujuba. 
 
 II Thestaluc of the god Terminus was eilhera square stone, or a log of wood, nhich the Romans usually per- 
 fumed with ointments and cro-.vned nith garlands. 
 
 * The representative of the goddess Passinunlia was a shapeless stone. The Arabians are said to have wor- 
 shipped a ston? nithout the form or sinpe of a deity. 
 
 + It is probable that these dyasinees resemble the priestesses of Cybele.
 
 Of the Goos.~^Pii:ichcnunu.j O F T II E II I N D O O S. 183 
 
 The Hindoo women are terrified at this god, and are exceedingly afraid lest their 
 chHdren should, in play, injure the stone under the tree.* Some therefore warn 
 their chUdren against going near these stones, by declaring that Punchantma wiilas- 
 sui-edly kill them, if they touch or play with his image. 
 
 Children in fits of epilepsy are supposed to be seized by this god, and thrown into 
 a state of frenzy, till they foam at the mouth, tear their hair, &c. The mother asks 
 the supposed evil spirit his name, who answers, through the child, " I am Puncha- 
 nrmu : your chUd has cast dust on my image, kicked it, and is the ringleader ef all 
 the children of the vUlage in this wickedness. I wiU certainly take away his life." 
 The dyasinee is now caUed, who comforts the v/eeping-and alarmed family, and ad- 
 A-esses the god thus, " O Punchaniinu t I pray thee restore this child : tliese are thy 
 vrorshippers ; the offender is but a child; and it is not proper for thee to be angry 
 with such paltry offenders. If thou restore the child, the parents will sacrifice- 
 
 a goat to thee, and present to thee many offerings." If this should fail to render the- 
 god propitious, they take the child to the image, before wliicb they sit down, and. 
 cffer the most excessive flattery to the god, causing the child to beat its head on the 
 ground. After using eveiy contrivance, they retire, and, at the close of the fit, be- 
 lieving that PTmchanrma has cured the child, they present to him offerings according 
 to their ability. 
 
 • The late JPg';nnafhu-TurkkE-PilnchanuDo, wbo died in the year 1807, altheadvancedageof 112, and^» 
 Vt33 supposed to be the most learned Hindoo in Bengal, used to relate the following anecdote of himself: Till he 
 was twenty years oil, he wasericeedicgly ungovernable, and refused toapply to hisstudies. One day his parents re- 
 iaked him very sharply for his conduct, and bewaadered to a neighbouring village, where he hid himself in the 
 vfitutree, under which was a very celebrated image of PanchanwnB. While in this tree, he discharged his urine en 
 the god, and afterwards descended and thre or hiai into a nc Igbboifring pond. The next morning, when the pcr- 
 fen arrived w hose livelihood depended on this image, he discovered that his god was gone ! ! He returned into 
 the village <1 slracted, and tlie \il!agewas verysoonallin an uproar about ihe lost god. In the midst of this con- 
 fusion, the parents of J:' gunnat'iiJ-Turkka-Punchanun'j arrived toseareh forfhefrson; when a man in the crowd 
 declared that he had seen a young man sitting-in PunchanJou's tree, but what was become cf the god he couJdnat 
 say. The run-away at lengthappeared, and thesuspicionsof all the villagers fell upon him,as the stealer of Pun- 
 Channnn. After some time he confessed the fuct, pointed out lie place where he had thrown the stone, and added 
 r-.oreover that he had discharged his urine on the god. All hands were lifted up in amazement at this atrocious 
 c.-ime, and every one present pronounced his death as certain ; tor Punchanun i would certainly revenge such 
 a daring insult. Our young hero was himself terribly affrighted, and from that hour sat down so sedulously to l.is 
 studies, that he became the most learned man in Bengal. He was employed by the government in India tir 
 
 mimy yean, at a salary of 300 roopees per month, aod «sed to give advice en the subject of the Hindoo lar, ia ill 
 difficult cases.
 
 ISl- HISTORY, LITERATUrtE, and RELIGION, [Part hi. Chap. i. 
 
 •SECTIOX LXV, 
 
 jyiiurmu, T'hakooru, 
 
 ANOTHER form of Shh 5. A black stone of any shape becomes tbe representative 
 -of this god. The worshippers paint the part designated as the forehead, and place 
 .it under atiee ; others place tlie stone in the house, and give it silver eyes, andaaoint 
 .it with oil, and worship it. Almost every village has one of these idols, 
 
 A festival in honour of this god is observed by some of the lower orders in Voishaktr, 
 in the day. The ceremonies are like those at the swinging festival, with the addition 
 of bloody sacrifices, the greater number of which are goats. At this time devotee* 
 
 swing on hooks; perforate their sides with cords ; pierce their tongues with spits ; 
 walk upon fire, and take it up in their hands ; walk upon thorns ; and throw them- 
 selves upon spikes, keeping a severe fast. The people who assemble to see these 
 feats of self-torture, are entertained with singing, music, and dancing. On the 14th 
 day, a great feast is held, when people bring their ofrerin2;s, and, giving them to the 
 officiating bramhun, request him to present them to the idol, to fulfil a vow, or with 
 petitions to the go J for some particular favour, as the birth of a child, recovery from 
 fiekness, or any other blessing. 
 
 'Wherever this idol is placed In a house, a 'woman called a dyasinee attends upon 
 It, and repeats the daily ceremonies. 
 
 At two villages in Bengal, PoosoorS and Rayn-kalee, the worship of this god is 
 constantly attended by croAvds from a great distance. If a woman's eldest cliild die, 
 she makes a vow before witnesses, that she will not cut her hair for two years, and 
 that then, going to one of these villages, she will cut it off, and present an oflering 
 to the god, provided he will preserve her second child. Some women, as an ac- • 
 kn owledgment of a favour, or to bega blessing, take a young child in their arms, and 
 putting on wet clothes, place an earthen pot full of burning coals upon some cloth
 
 rr THE Gor>s.—Ka!oo-rnj/a.-] O F T II E II I N B O O S. 185 
 
 on their heads, and sitting before the god i;i a supplicating posture, continue for some 
 time offering incense throwing Indian pitch into the pan of coaU. 
 
 A poor man sometimes places the block sf one, adorned with garland-, Sec. in a has* 
 kui, and the offerings which he collects at the doors of housekeepers in another, and, 
 tying the baskets to a bamboo which he lays on his shoulder, carries the god from 
 door to door, as a shew, while another plajs on a rude instrument of music, and joins 
 in singing the praises of Dhiirmij-t'hakooru. Householders give a handful of rice, 
 and the bsggars present in return a flower which has been offered to the god. 
 
 SECTION LXVI. 
 
 Kaho-rayu, . 
 
 THIS is another form of Shivn: the image is that of a yellow man sitting on a 
 ijger, holding in his right hand an arrow, and in his left a bow. 
 
 A few of the lower orders set up clay images of this god in straw houses, and 
 worship them at pleasure. The wood-cutters in the Eastern, Western and Southern 
 forests of Bengal, in order to ubtain protection fi-om wild beasts, adopt a peculiar 
 mode of worshipping this iilol. The head-boatman raises elevations of earth 
 
 three or four inches high, and about three feet square; upon which he places balls 
 of clay, painted red, and among other ceremonies, offers rice, flowers, fruits, and 
 the water of the Ganges carried from the river Hooglee, keeping a fast : the god 
 then directs him in a dream wliere to cut wood free from danger. There is no au- 
 thority for this worship in the sLastrus. 
 
 Djkshina-rayii is another god worshipped in the same manner, and by the same 
 class of persons.
 
 3-36 IllSTORVj LITERATURE, AND RELIGION, [Part in. Chap; r; 
 
 SECTION LXVIi. 
 
 Kalii-Bhoiriivti. 
 
 A naked Shivu, smeared with ashes : having three ejes, riding on a dog, and holdi 
 ing in one hand a horn, and in the other a drum. In bevenil places in Bengal thia 
 image is worshipped daily. 
 
 Shivn, under tlus name, is the regent of Kashee (Benares) All persons dying^ift 
 Benares are intitled to a place in Shivii's heaven; but if any one violate the laws of 
 the shastru during his residence there, Kalu-Bhoiruvu at death grinds him betwixt 
 two mill-stones. 
 
 SECTION LXVIir, 
 
 Worship to cure (he Itch and Scuny. 
 
 THE goddess Sheetrda is worshipped by the Hindoo females whene^t?r their fi'.i 
 milies are afflicted v^ ith the itch ; and the god Ghetoo (a black boiling potj is wor« 
 shipped to remove the scurvy or any kind of blotches on the skin. 
 
 -<=s5^:^fes=>- 
 
 In the preceding seciions^ of this zcorl; the god PriChixl^, regent of the eaith, shoiM 
 have been noticed; he has no separate worship, but certain formulas are repeated in his 
 
 name at all the great festivals. Vishnoo is revered as the Houshold god; he is 
 
 worshipped when a person enters a new house, or at any other time to procure the remov 
 
 al of family misfortunes. Doorga should have been mentioned also as the ViL- 
 
 X.AGE GODDESS : shc IS Worshipped by the villagers in the month Asharhu, before a jar of 
 •mater, xohen bloody sacrifices are offered. An annual festival is also held in each village 
 in Asharhu, in honour of Vishnoo, Indrii, KoovcrU, and Luhshmee,^lu:nthe persom 
 pay thefrst instalment of their rents. The land-owner is at the expence.
 
 i)r fHE GGT)s. ^Vrdhu-narceshwurii.^ O F T H E H I N D O S. J87 
 
 SECTION LXIX. 
 
 I 
 
 V/orship of beings in strange shapes. 
 
 Vrdhu-nareeshwuru.* 
 
 HERE Shivij and Doorga are united in one body, white and yellow. Tiie origin 
 of this image is thus given in the Lingu pooranii : Shivfi and Doorga, after their 
 marriage, lived on mount Koilasa, where Doorga kept the house, cooked, and nurs- 
 ed her two children, G^neshu and Kartik i ; and Shiva supported the family as a men- 
 dicant. On a certain occasion, Shivu having one day smoked intoxicating herbs 
 to excess, was unable to go his daily rounds. Doorga informed him that there was no- 
 thing in the house ; that the family had eaten half of what was collected the day be- 
 fore, and that Guneshu's rat and Kartiku's peacockt had devoured the rest. After 
 much altercation, Sliivu left his hut, and Doorga, to avoid perishing for want, went 
 to her father's, taking her children with her. On the way, Narridu met her, and advis- 
 ed her to assume the form of the goddess Unnii-p jorna,:^ and lay an embargo on all 
 the food where Shivii would ask for alms. She did so ; and Shivu begged in vain for 
 a luindful of rice. Narudu at length meeting Shivu also, persuaded him to return to 
 Lis wife: Doorga received him with joy, and relieved his hunger, which so pleased 
 the old mendicant, that in pressing her in his arms both bodies became one. 
 
 In the Radha-tilntrn it is said, that Shivn and Dowga assumed this form in order 
 to prove that Shivu is the one Brumhn, in whom both the male and female powere 
 are imited. 
 
 In one of the smaller Hindoo poems, a different account of the origin of this image 
 is given : Shivu finding it very difficult to procure a subsistence by the alms which 
 * UrdhQ, halfjnaree, woman ; SeshirurQ, a oame of Shiva, f Guueshuridesooar&t, and Karliku on a peacock- 
 It One of the forms of Doorga, as the regent of food.
 
 183 HISTOIIV, LITERATURE, and RELIGION, [Part lu. Chaim. 
 
 he daily collected, especially as Doorga had ten mouths, and Gunesha a very large 
 belly, agreed witU his wife, that they should assume one body, which would be sup- 
 ported with less labour. 
 
 Xotwithstanding this apparently close union of Shivil and Doorgn, the S!iivopa» 
 khyann, a poem, contains a story in wl:ich Doorga is represented as quarrelling with 
 Shivu in a fit of jealousy, on account of his begging in that part of Shivu-pooru* where 
 the women of ill-fame live : On another occasion, as related in the Ramayrni'i, a dread- 
 ful quarrel took place betwixt Shivri an 1 Doorga, because Prirushoo-ramii had bcatea 
 Kartiku and GrniiJ.shrt, the two sons of Doorgfi. Another account of these quarrels 
 is given both in the Ramayunri and the Miihabharutn : Ramii's efforts to destroy Ra- 
 vunu proving abortive, in consequence of the protection afforded the giant by Shivi"?, 
 all the gods whom Raviinu had oppressed joined llainii in supplications to Sliivii ; and 
 on the seventh day, when Ravunri was to be slain, the gods resolved to be present ; 
 and Shivu was about to join them, when Doorga interfered, and asked l.im how he 
 could witness the destruction of his own disciple : that disciple, who had stood pray- 
 ing to him all day in the sultry weather, surrounded with four fires ; who had con- 
 tinued his devotions in the dulling cold standing in the water ; and had persevered 
 in his supplications, standing on his head in the midst of torrents of rain. Here she 
 poured a volley of abuse upon Shivu, as a v/ithered old fellow who smoked intoxi- 
 cating lierbs ; covered himself with ashes ; dwelt in cemeteries ; a beggar ; whose 
 name would never be remembered ; — •' and dost thou think,' said she, ' that I shall be 
 present at such a sight!' — Shivti could no longer smother his resentment, but re- 
 proached her in the severest terms, reminding her that she was only a woman, and 
 knew nothing ; and indeed that she did not act like a woman, for she was continually 
 wandering from place to place ; engaged in wars ; was a drunkard ; spent her tin.^ 
 with degraded beings; killed giants, drank their blood, and hung the skulls round her 
 neck. Doorga was enraged to madness by these cutting reproaches, so that the gods 
 became alarmed, and intreated Ramu to join in supplications to Doorga, or there 
 would be no possibility of destroying Ravunr?. lie did so, and so pleased the god- 
 
 * Shivii's Ucaveiv
 
 eptuB GOOS.^KmhnH'KalcS.} OF THE HINDOOS. 189 
 
 dese by his flatteries, that she was at length brought to consent to the destruction of 
 Ravunu. 
 
 At the new or full moon, or on the Sth or 14th of the moon, in any month, or on 
 the last day of any calendar month, in the day, the usual ceremonies of worship are 
 performed before this disajasting image, which is thrown into the water the succeed- 
 ing day. The formulas are those used in tlie worship of Doorga, not of Shivu. 
 Animals arc siain and oflered to the goddess. 
 
 SECTION' LXX, 
 
 Krishnu-Kalee. 
 
 THIS scandalous image is worshipped annually at the total wane of the moon* Iq 
 Kartiku, in the night. 
 
 Of all the milkmaids that used to collect around him, Krishna was most charmed 
 with Radha, the wife of Ayuni'i-ghoshn. When the attachment was first formed, the 
 sisterof Aynnii-ghos'iri saw them together, and informed her brother of the circum- 
 stance, at which Radha became very much alarmed, assured Krishnu that !;er sister- 
 in-law had seen her with him, anJ that her husband would certainly destroy her. 
 Ki-ishnu commanded her not to foar, adding, if her husband came, he would assume tho 
 form of Kalee, and she should be found in the act of worship. When her husband 
 and others arrived, they found hei- thus employed, and joined her in her devotions. 
 Could it be believed that such an abominable instance of adultery and treachery 
 would be made the subject of worship, yet so it is: four images are made from this 
 story, viz. Krishnu -lvalue, R;idha, Aynnu-ghoshri, and Koot.la, Ayunu's sister. — 
 Bloody sacrific2s are olFcred to this imago ; but the worshippers of Krishnu are 
 ashamed, when asked by the shaktSs, if Krishnu has begun to drink blood ? 
 
 ■* A ^cry proper tiaie for such a worship. Let neither sua nor moon shiae on sue h deeds.
 
 190 HISTORY, LITERATURE, and P.ELIGION, [Part lu. CiiAp.f; 
 
 SECTION ViXl. 
 
 JIurce-IIuru. 
 
 HERE Vishnoo (Iliiree) and Shivu (Hurij) appear in one body; the former k 
 black, and the latter white. The image has four arms and two feet. 
 
 The orio-in of this image is thus recorded in the Vishnoo pooranu : — L" kshmee and 
 Doorga were once sitting together, in the presence of Shivn, when Liikslnnee con- 
 tended that her liusband (Vishnoo) was greater than Shivu : which Doorga as firmly 
 denied. Lukshmx' said, her husband must be greatest, since Shivu had worshipped 
 liiip. In the midst of this conversation Vishnoo arrived, and to convince .Lujfsh- 
 mee that both were equal, he immediately entered the body of Shivii, and they be- 
 came onq. 
 
 Another account of the origin of this image is given in the Kashec-khundij, a par£ 
 of the Skunda poorann : On a certain occasion, when Vishnoo and Shivu were con- 
 Tersing together, Shivu requested Vishnoo to assume the beautiful female form 
 wliich he had formerly doneoit the churning of the gea, to which he consented; 
 when Shivu, overpowered with desire, pursued the flying beauty, till, overcome with 
 fntigue, she hid herself behind a tree, and re-assumed the form of Vishnoo. Shivqij 
 however, embraced Vishnoo w ith such eagerness, that the bodies of both became 
 one.* 
 
 The worship of this image takes place whenever any one pleases. Stone images 
 in some places are continually preserved; and in others a clay one is made, and wor* 
 shipped, and afterwards committed to the river. 
 
 • The reader need not be informed how much this str.ry in its termination resembles that of tlic nymph Sal« 
 tnaciSi who is said to have falleu excessivelj in love with a son of Mercury by his sister Venus,
 
 Of THE G oos.—Huree-Iltirrt.l O F T II E H I N D O O S. 151 
 
 Raja Krishnn-chrindra-rajn expended fifty or sixty thousand roopees at the con- 
 secration of a stone image of Huree-Hurn, which may be still seen at Gunga-vas«, 
 near Nud«ya. While this raja lived, fifty roopees were daily expended in this 
 
 worship ; yet, though a number of villages have been bequeathed to the god, the ex- 
 pense of the daily worship and offerings is less now than formerly. Few places 
 in Bengal, however, can now boast of a temple at which fifty roopees are daily ex- 
 pended.* No bloody sacrifices are offered to this image. 
 
 However shocked a professed christian may be at reading such accounts, and how* 
 ever revolting to every feeling of modesty and decency these stories may be, the 
 Hindoo philosophers have thought proper to perpetuate them, and in this image to 
 personify lust itself. The bramhuns also bow down to this image as to a deity 
 
 worthy of adoration. 
 
 ♦ This c vpense is incnrred in the meat offering?, consisting of ricp, peas, salt, oH. jhee, bnttT, sngar, sweef- 
 meals, fruiis of different kinds, herbs, spices, beetle nuts, &c. in the offerinss of cloth, metal vessels, and other 
 thinjs, and in the na^esof the bramhi^r.s and shoodrusemplojed. About ten bramhiins and fourteen shocdr'S 
 eoojtaoily attend ou the ser\ice of tfaii image.
 
 192 HISTORY. UXl^lUTUIlE, AND IIEUGION, [Paht hi. CuAr. "fc 
 
 SECTION LXXll. 
 
 IVorship of human behtgs. 
 
 Deified Men and Women, 
 
 ALL tlie bramliuns, but especially the religious guides (gooroo), are objects of wor- 
 sTiip adiong the Hindoos, and have divine honours paid to them. The spiritual 
 guide, in the estimation of the disciple, is literally a god. Whenever he approaches, 
 the disciple prostrates himself in the dust before him, and never sits in his presence 
 Avithout leave. He drinks the water with wliich he has washed the feet of his goo- 
 roo,* and relies entirely upon his blessing foi- final happiness. 1 have heard seme 
 Hindoos speak with comparative contempt of all other ways of salvation. When 
 the claims of the bramlirms to deity have been disputed by any one, I have seen the 
 poor besotted shoodrii prostrate himself at the feet of the nearest bramhun, and, rais« 
 inghis head, and closing his hands, say, ' You are my god.' At the same time the 
 character of the bramhun has perhaps been notorious for every vice. 
 
 The shastrus declare that the daug'.tcri ofbramhiins, till they are eight years old, 
 are objects of worship, as forms of the gorkless Bhriguv;itee; and some persons Mor- 
 ship these girls daily. The worshipper taking the daughter of some neighbouring 
 bramhun, and placing her on a seat, performs the ceremonies of worship, in which he 
 presents to her flowers, paint, water, garland-, + incense, and, if a rich man, offer* 
 ings of cloth and ornaments. He closes the whole by prostrating himself before the 
 girL At the worship of some of the female deities also, the daughters of brarahuns 
 have divine honours paid to them. 
 
 • Doinp reverence fo the very feet of snprriors prevailed amnnjUie .Tews. Tierce the woman washed the feel 
 of Christ, and wiped Iheni with Uie hair of her head. P.iul >\ as broii";:!! np at the feet of (ianiallcl. 
 
 -t Both the Greeks and Romans, ilU well knano, ased to adorn their images with garl^otisat the time of worship.
 
 Op nEiFiED M3y A\D WOMEN.] OF THE HINDOOS. 193 
 
 The wives of bramhrms are also worshipped occasionally as an act of^reat merit. 
 A man of property sometimes invites ten, twenty, or one hundred of these females, 
 and repeating before them forms of prayer, praise, &c. worships them, and at the 
 close entertains them with the offerings. This is frequently done at Benares. 
 
 On the Uth of the decrease of the moon in Shraviinij, at the time of the Savitreo 
 vrutn, the wives of bramhnns very generally worship their husbands. The worship- 
 per, having placed a seat for her husband, and presented him with new garments, en- 
 treats him to be seated, and puts round his neck a garland of flowers. Slie then 
 anoints his body with fragrant ointments, and performs before him the various cere- 
 monies which belong to the worship of the gods. In presenting the offerings she 
 says, regarding her husband as a form of Vishnoo, "Oh! husband, grant that I may 
 long live in the marriage state, and never become a widow. " The husband then 
 partakes of the offerings, and the wife having walked round him citlicr three or seven 
 times, the service ends. The origin of this ceremony is given in tlie Bnimha-voi- 
 viirttu poorann, but the story is too long for insertion. 
 
 Many of the timtriis, and particularly the Roodra-yamt"iir7, the Yonee-tiintrii, and 
 the Neelfi-tuntru, contain directions respecting a most extraordinary and shocking 
 mode of worship, which is understood in a concealed manner amongst the Hindoos 
 by the name of Chnkrii. These shastrjs direct that the person who w ishes to perform 
 this ceremony must first, in the night, choose a woman as the object of worship. If 
 the person be a dnkshinacharec he must take his own wife, and if a vamacharee, the 
 daughter of a dancer, a kripalee, a washerman, a barber, a chundiilii, or of a Mu- 
 siilman, or a prostitute, and place her on a seat, or mat; and then bring broiled fish, 
 flesh, fried peas, rice, spirituous liquors, sweetmeats, flowers, and other offcrmgs ; 
 which, as well as the female, must be purified by the repeating of incantations. To 
 this succeeds the worship of the guardian deity ; and after this that of the female, — 
 who sits naked.
 
 lOi HISTORY, LITERATURE, a:^d RELIGION, [Part m. Chap. i. 
 
 " Here things too abominable to enter Ike cars of man, and impossible to be revealed to a 
 christian public, are contained in the directions of the sliastru. The learned bram- 
 hun who opened to me these abominations, made several eflforts — paused and began 
 again, and then paused again, before he could mention the shocking indecencies pre- 
 scribed hy his own shastriis. 
 
 As the object of worship is a living person, she partakes of the offerings, even of 
 the spirituous liquors, and of the flesh, though it should be that of the cow. The re- 
 fuse is eaten by the persons present, however different their casts ; nor must any one 
 refuse to partake of the offerings. The spirituous liquors must be drank by mea- 
 sure ; and the company while eating must put food into each other's mouths. The 
 priest then — in the presence of all, — beliavcs towards this female in a manner which 
 decency forbids to be mentioned: after whicli tlip persons present repeat many times 
 the name of some god, performing actions unutterably abominable ; and here this most 
 diabolical business closes. The benefits promised to the worshippers are riches^ 
 
 absorption in Criimhu, &c. 
 
 At present the persons committing these abominations (vamacharjTs) t^ro. liecom- 
 ing more and more numerous ; and in proportion as they increase, the ceremonies are 
 more and more indecent. They are performed in secret ; but that those practices 
 are becoming very frequent among the bramhuns and otliers is a fact known to all. 
 Those who abide by tiie rules of the shastras are comparalive'.y few ; the generality 
 coufinn themselves chiefly to those parts that belong to gluttony, drunkenness and 
 whoredom, without accjuainti.ng themselves with all the minute rules and incantati- 
 ons of the shastrus.
 
 Ofdrified beasts.] of THE HINDOOS. 103 
 
 SECTION LXXIII, 
 
 Tlie Worship of beasts. 
 
 The Cois. 
 
 •BR-'^IHA created tlie bramlrans and the cow at the same time : the hramhiins 
 to read the formulas, and the cow to afford milk, (clarified butter) for the burnt of- 
 ferings. The gods hy partaking oflhc 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 Brumhatobea pi'oper object of worship. 
 
 The shastru appoints that tlie images of (he gods shall be anointed with milk, curds, 
 clarified butter, cow-dung, and cows' urine, whereby they become free from impu- 
 rity ; and all unclean places are purified with cow-dung. Indeed many bramhfins 
 <k) not go out of the house in a morning, till the door-way has been rubbed with 
 cow-dung. 
 
 The cow was created on the first of Voishakhii, and on this day, or on the second 
 of the moon in Jyoisht'lrri, she is worshipped annually. No image is used, but tlie 
 worship is performed in the cow-house before ajar of water. The ceremonies are 
 tlie same as those before the images of the gods ; the prayers are necessarily pecu- 
 liar to the object worshipped. Tlie ofiiciating bramhun, at the close of the service, 
 reads the whole of the Chuudee, a poem relating to the wars of Dooiga. On tlie 
 13th of Phalgoona, the railk-raen paint the horns and hoofs of theii- cattle yellow, 
 and bathe them in the river. 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 Bbfigiivritee ! cat ;" and then walk round her three or seven times, mak- 
 
 ing obeisance. 
 
 Y3
 
 19^ HlSTOllY, LITERATURE, and RELIGION, [Part. hi. Chai'. i. 
 
 If you speak among- Hindoos of eating the flesh of cows, thej immediately raise 
 their hands to their ears : Yet milk-men, car-men, and farmers, beat the cow as un- 
 mercifully as a carrier of coals beats his ass in England 4 and many starve them to 
 death in the cold weather rather than be at the expence of giving them food.* Thus 
 is the cow at once a beast of burden and a goddess. Some of the poor think them-« 
 selves happy if they can support a cow, as by serving this animal they expect reward 
 in a future state. If a man sell his cow, the sliastrtis threaten him with the torments 
 
 of hell during as many thousand years as there are hairs on her body. If any one 
 neglect to burn cow-dung, Sic. in the cow-house, whereby smoke is raised, and th& 
 musquitoes prevented from hurting the cows, he will descend into the hell of mus« 
 quitoes and gad-flies. The gift of a cow to a bramhim is an act of great merit. 
 
 The dung of the cow is gathered and dried as fuel amongst the Hindoos. Some 
 cows are of more value for their dung than for their milk, for the Bengal cow gives 
 very Uttle milk indeed, compared with the Europe cow. 
 
 SECTION LXXIV. 
 
 The motvueij. 
 
 THE black-faced m»nkpy, IItinooman,+ the son of the god Puviini\ by Unjrma, si 
 female monkey, If is believed to be an incarnation of Shivu. 
 
 The Hindoos worship HTinooman on their birth-day to obtain long life, which they 
 suppose this monkey can bestow, as he is immortal. In some temples his image is set 
 up alone, and in others with that of Rami! and Seeta, and worshipped daily. The 
 worship of Ramii is always preceded by a few ceremonies in honor of Hunooman. 
 
 • lathe yoar 1812, a bramh'n was coovicted before the magistrate of Serampore, of stealing from a relatWr, a 
 cow in calf, and oQ'ering this goddess for sale to a hutrher. 
 
 + H'noom.in ! roke his cheek-booe by afall from the sun's orbit: and his aame is derived from honoo, llie 
 cheeli bone. 
 
 J There ijnnih'n.; loo filthy for idolatry : here the god of the ivindspavs his addresses to a ino:ikey,a« Jupiicr 
 bsaid tQha>e dme to a swan.
 
 Of DEIFIED BEASTS.] O F T H E 11 1 N D O OS. 197 
 
 Stone images of Ilunooman are kept in the houses of some of his disciples, and 
 worshipped dailj. The worshipper of this animal i* promised every gratification 
 he can desire. 
 
 Many Hindoos receive the initiating incantation by which this monkey becomes 
 their guardian deity. The mark which these disciples make on their foreheads is 
 the same as that made by the follov/ers of Shivo. 
 
 About twenty yearaago, EesLniirii-chundni, the raja of NndJya, spent 100,000 
 roopees in mairying two monkeys,* when all the parade common at Hindoo marrt< 
 ages was exhibited. In the marriage procession were seen elephants, camels, horses 
 richly caparisoned, palanqucins, hinips, and flanil.cans; the niale monkey was fas- 
 tened in a fine pabnqupon, liaving a crown upon his head, with men standing by his 
 side to fan him ; then followed singing and dancing girls in carriages, every kind of 
 Hindoo music ; a grand display of fireworks, &c. Dancing, music, singing, and 
 
 every degree of low mirth, were exhibited at the bridegroom's palace for twelve davs 
 together. At the time of the marriage ceremony^ learned bramhuns were employed 
 ia reading the formulas from theshastrus I 
 
 Amongst men of sense the perrorn.ance of the ceremonies of worship before the 
 image of this monkey is attended with a degree of disgrace. I have heard of a quar- 
 rel between two brumhi ns, one of ^\hom was paid by a rich Hindoo to repeat the 
 ceremonies of Hindoo worship before the image of Ili.nooman daily at his house : 
 amidst the quarrel tlie other said—' Thou reluse of branihi-ns ! thou gainest a sub- 
 sistence by worshipping a monkey.' 
 
 Stories of this god.^^-Nhcn Hrmooman first saw the rising sun, thinking it a ripe 
 fruit, he leaped up to (he residence of tlio god of iby, and seized his chariot : Ij)(U;i 
 fearing II nooman would swallow the glorious luminary, with his thunderbolt smote 
 him to the eartli, where he lay lifeless. His distracted mother applied to his father 
 
 • At this timf nnne of tlirse montrys wrre to h« srrn about NSJcej.i; now they are fo Doineroiu ibat they 
 devoar almutt all the fruit of the orchards, a^ the iobabitanls arc afraid of httrting them.
 
 103 IIISTOilY, LITEllATURE, ANullELIGIOM, [rAirnii. Chai'. i. 
 
 Pdvumi, uIiQ, enraged at the loss of his son, retired into an inaccessible cliasm, and 
 bound up the wind, till both men and gods began to perish. Bn'imha, Alshnoo, Shi- 
 vTi, and otiier gods now petitioned Puvimii, but he refused them the privilege of 
 breathing, unless they woidd make Ilunoonian immortal. Brumlia then bestowed 
 on Ili'inooinan the water of life, and Puvanu restored to men and gods the vital air. 
 
 -When ten vears old, llunooman was possessed of immense strengtii. lie 
 
 brDughta stone, from a mountain, sixteen or twenty miles in circumference, and 
 threw it into a pool of water where a number of sages were at worship. This raised 
 the water, so that the sages, who had closed their eyes in the act of meditation, be- 
 gan to sink. After a few struggles tliey regained the land, and agai« sat down with 
 closed eyes to their work. Himooman next took out the stone, and the waters retir- 
 ed ; and when the sagies put out their hands to take up water for -worship they were 
 cgain disappointed. Opening their eyes, they saw the water had sunk exceedingly ; 
 and following it, again closed their eyes, and sat down. Hrmooman again flung in 
 the stone, and the sages began to sink. He continued to repeat these frolics, till the 
 gages discovering the culprit, took away his strength. The sagacious monkey now 
 began to flattoithe sagos; brought them fruits, &c. from the forest, and performed 
 with agility every act of menial service. After three years they blessed him, and 
 assured him that when he should see Ramu upon mount Ilishyumjcku, he should 
 
 obtain twice his former strengtii. On a certain occasion llunooman was resolved 
 
 -to put tl>e strength of BhcumTi to trial, as he was reputed to be so tremendous a' 
 giant: and lengthening his tail, he threw it across the path. As the Hindoos never 
 stride across a person's body, or even liis shadow, Blieema requested Hunooman 
 to take up his tail : but he complained he was grown old and could not. At last 
 Bhecmu stooped to lift it out of his way ; he tried at the end, and then at the middle, 
 but found, giant as he was, he could not lift up this monkey's tail. Overcome with 
 astonishment, he began to praise Hunooman, and at length prevailed on him to 
 promise that he mouW help the Pandaviis in their expected war ^^ ith Dooryodhiinu.
 
 Oi uririED BEASTS.] OF THE HINDOOS. J^O 
 
 SECTION LXXV. 
 
 The Dog 
 Carries Kairi-Blioiruvu, a form of Shivfi, and therefore receives the '.vorship of the 
 Hindoos wlienever his master is worshipped. ■ I iiave heard also that there are many 
 Hindoos in the west of Hindoost'hanri wlib pay their devotions to the dog;, and be- 
 come his disci]des. Though the dog is thus placed amongst the objects of worship, 
 he is mentioned in the Mnhabharatrias an unclean animal: every offering which he 
 approaches is rendered unacceptable to the gods, and every one wlio touches him 
 must purify himself by bathing. 
 
 SECTION LXXVI, 
 
 The shachal. 
 
 THE Timtrus mention an incarnation of Doorga in the form of the shackal, when 
 she carried the child Krishnii over the Yumoona, in his flight from king Ki ngsfi. All 
 the worshippers of t'.io female deities adore the shackal as a form of this goddess, 
 especially the vamacharees, who present offerings to him daily. Every worshipper 
 lays the offerings on a clean place in his house, and calls the god to come and partake 
 of them. As this is done at the hour when the shackals leave their lurking places, 
 one of these animals sometimes comes and cats the food in the presence of the wor- 
 shipper ; this will not appear wonderful when it is considered, that the same animal 
 finds food placed for him in this place every day. In temples dedicated to Doorga 
 and other deities, a stone image of the shackal is placed on a pedestal, and daily wor- 
 shipped. When a shackal passes a Hindoo he must bow to it ; and if it pass on the 
 left hand, it is a most lucky circumstance. 
 
 SECTION LXXVn, 
 
 Olher animals vicrshipped. — THE elephant, the Hon, the bull, the bufTaloe, the rat, 
 the deer, thr^ goat, &c. are worshipped at tlie festivals of the gods whom they respec- 
 tively carry, that is, oflndrii, Doorga, Hhivii, Yumri, Guneshu, PuvunrijandBrumha. 
 
 * Tlie dog, it nil! be remeinbere.1, nas consccr.ited t« ^(^.r5.
 
 2p0 HISTORY, LlTliHATURE: and UELICION, [Pat-.t hi. Ciiap.i. 
 
 SF.CTIOX I-XX\HI. 
 
 Worship of Birds. 
 
 Giironra.* 
 
 THIS goil, with the head and wings of a. l)iid:+ and the rest of his body like t'lat 
 of a man, is called the king of the birds, and the carrier of Vishnoo. Vinuta, the 
 wife of Iv'ishyrip'j, the progenitor of gods and men, laid an egg,l and became the 
 mother of this bird-god. As soon as Guroorii was born, his body expanded till 
 it touched the sky ; all the other animals were terrified at him ; his eyes were like 
 li"^htning; the mountains fled with the wind of his wings, and the rays which issued 
 from his body set the four quarters of the world on fire. The affrighted gods sought 
 the lielp of Ugnee, conceiving that Guroorii must be an incarnation of the god of fire. 
 
 In consequence of a dispute betwixt Viniita, the mother of Guroorr!, and Kiidroo, 
 the mother of the serpents, respecting tlie colour of the horse procured at the churn- 
 ing of the sea, a continual enmity has subsisted betwixt the descendants of these 
 females ; and Gurooru once obtained permission from one of the gods to devour all 
 the serpents he could find.^ 
 
 The story of Gurooru's becoming the carrier of Vishnoo, is thus related in the 
 Miihabharutu : His mother in the above dispute, having laid a wager, and being the 
 loser, was reduced to a state of servitude to her sister; and (he s!m peats, wishing to 
 
 * Some suppose Guroorii to be a Urjc species of vulture, and others the gigantic crane. 
 
 + Gorooru in some degree resembles Mercury, viz. in his having wings, and being the messenger of V'ithuoo, 
 as Mjercury vias of Jupiter. 
 
 f Jupiter is said (o have been enamoured of the gqddfss Nemesis in the shape ofagoose, and that she laid an 
 egg, from which was born Helena. 
 
 f) When the Hindoos lie down to sleep, they repeat the nnme of Gtiroorfj three (imts, to obtain protection 
 from snakes.
 
 Or nninnn BIRDS.] OF T II E HINDOOS. SOl 
 
 become immortal, promised to liberate his mother on condition that Guroor'i should 
 firing ChimdrJ (the moon), whose bright parts, the Hindoos say, are filled with the 
 ■water of immortality. Before Giirooru departed, he asked his mother for some food. 
 She advised him to go to the sea shore, and gather up whatever he could see; but 
 conjured him to beware of eating a bramhan, adding, ' Should you at any time feel 
 a burning lieat in your stomach, be sure you have eaten a bramhin.' Thus in* 
 
 structedj lie began his journey : at his flight the three worlds were agitated like tha 
 sea at the great deluge. Passing by a country inhabited by fishermen, he at one in- 
 spiration drew in houses, trees, cattle, men, and other animals ; but, aroong the inha« 
 bitants swallowed, one was a bramhun, who caused such an intolerable burning in his 
 bowels, that Guroora, unable to bear it, called, in the greatest haste, for him to come 
 out! Thebramhjn refused, unless his wife, a fisherman's daughter, might accompany 
 him; to which G-'irooru consented. Pursuing his journey, Gr.roorii met his father, 
 Kusliyupr!, who directed him to appease his hunger at a certain lake where an ele« 
 p'laat and a tortoise were fighting. The body of the tortoise was eighty miles long, 
 and the elephant's one hundred and sixty. Gtiroorri with one claw seized the 
 
 elephant, wit'n the other the tortoise, and perched with them on a tree eight hua- 
 tlred miles high; but the tree was unable to bear the pondrous weight, and unhap- 
 pily thousands of pigmy bramhuns were then worshipping on one of its branches. 
 Trembling lest he should destroy any of them, he took the bough in hjsbeak, continu- 
 ing to hold the elephant and tortoise in his claws, and fiew to a mountain in an uninha- 
 bited country, where he finished his repast on the tortoise and elephant. G.'iroorij, 
 having surmounted astonishing dangers, at last seized tlie moon, and concealed it un- 
 der his wing; but on his return was attacked by Indrii and other gods, all of whom, 
 however, except Vishnoo, he overcame; and even he was so severely put to it in tha 
 contest, that he came to terms with GnroorB, who was made inunortal, and promis- 
 ed a higher seat than Vishnoo, while Guroorn on his part became the carrier of Vish- 
 noo. Since this time Vishnoo rides on Gurooru, while the latter, in the shape of a 
 flag, sits at the top of Vishnoo's car. 
 
 GCiroora is worshipped at the great festivals before the different images of Vish- 
 
 z
 
 1302 HISTORY, LITERATURE, AND RELIGION, [Paut in. Chap. f. 
 
 noo; but has no separate time of worship. His image is placed in the temples dedi- 
 cated to various forms of Vishnoo ; and some persons receive his name as tlieir guar- 
 dian deit_y, and repeat it daily. 
 
 Cdroorii's two sons, Sumpatee and Jfitayoo, once flew, asatrialofstrcngth,upto 
 (he sun ; but the wings of Sumpatee were burnt olT. Grirooru resides in Kooshu- 
 dweepu, one of the seven islands into which the lliaidoos divide the earth. 
 
 Names. Guroomjt, or, he who is clothed with feathers. — Gi'a*oorij,he who swal- 
 lows [serpents, and throws up their bones.] — Tarkshvii, from Tnrkshyti, the father 
 of G.iroorj. — Voiniitcjri, from Viniita. — Khugeshwurii, the lord of the feathered 
 tribes. — Nagantukf], the destroyer of the serpents (nagus). — Vishnoo-rut'hu, the car- 
 rier of Visixnoo. — Soopurnn, he whose feathers are of the colour of gold. — Punniiga* 
 ghunu, the devourer of the serpents. 
 
 SECTION LXXIX. 
 
 Uroonu, 
 
 THE elder brother of Gurooro, is the charioteer of Suoryu, the srni, and is wor- 
 shipped with his master, as well as at the festivals of other gods. The image of this 
 god is that of a man without thighs. 
 
 SECTION LXXX. 
 
 Julai/oo. 
 THIS bird is the friend of Ramu, and is worshipped at the same festival with him. 
 He is mentioned in the preceding account of Raniu. 
 
 SECTION LXXXl. 
 
 Shunkuru ChUlu, or the eagle of Coromandel. 
 
 THIS is the white-heacled kite, commonly called tlie bramhiinee kite. It is con- 
 sidered as an incarnation of Doorga, and is reverenced by the Hindoos, who bow to 
 it whenever it passes them.
 
 Op DEIFIED BIRDS.] O F T 11 E H I N D O O S. fOS 
 
 SECTION LXXXir. 
 
 Khunjunu, or the wag-tail. 
 
 IS considered as a form of Vislmoo, on account of the mark on its throat suppos- 
 ed to reseml)le the Shalgramn. The Hindoos honour it in the same manner as thej 
 do tlia eagle of Coromandel. 
 
 SECTION LXXXIII. 
 
 Other Birds worshipped. 
 
 THE peacock, the goose, and the owl,* are worshipped at the festivals of Kar- 
 tikii, Bruraha, and Liikshmee. 
 
 *If, however, the owl, the vul'.ure, or any other unclean birds, perch upon the honse of a Hindoo, it is an 
 unlucky omen, anJ the effect must be removed by the performance of the following expiatory ceremony : "If 
 a vulture, a heron, a dove, an owl, a haw k, a gull, a kite, a Bhasha, or a Pundura, should settle upon a house, 
 the wife, or a chiU, or some other person belonging to the master of the house, will die, or some other calamity 
 will befal him within a jear afcernards. To prevent which, the house, or its value in money, n.ust be given to 
 brarah'ns; or a peace-offering of an extraordinary nature must be offered : five productions of the cow ; the 
 five gems ; the five nectareous juices; the five twigs of trees; and tJie five astringents, are to be put into a pot o( 
 water; the guardian deities of the quarters of the universe must then be worshipped, and an hundred and eight 
 oblations of clarified butter mnst be made with a ^acrificial piece of the wood of the Khadira tree, while the 
 prayer of Mrityoonjnyii is repeated. The oblation, called the muha-vyadhee homO, is to be performed at the 
 coramencement, or at the end of this ceremony. Oblations of clarified butter, at each of which tliegajitree is re- 
 peated, are then to be made to Vishnoo, the nine planets, Udbhoota, and the household gods, which being done, 
 the bramMins must be entertained with clarified butter aai rice milk. The sacrificial fees must then be paiJ, 
 and water sprinkled with appropriate incantations; when an assurance tliat all has beea duly pcrforined bets^ 
 given, 3 prostration is made to the bramiiiius, and the benediction received from lbem<" 
 
 Z2
 
 m HISTORY, LlTEUATUllE, and UELIGIOxN, [l»Ant iii. Gha?. t. 
 
 SECTIOX LXXXIV. 
 
 Worship of Trees. 
 
 TREES are worshipped by the Hindoos as the forms of particular gods : the ush- 
 Wntii and viitK are representatives of Vishnoo ; and the vilwu that of Shivu. The 
 devout Hindoos worship there, water their roots, plant them near their houses, &c. 
 The Hindoo females who are never seen in the streets, plant a sacred tree within the 
 compound, that the}' may not lose the merit of watering it in the sultry months. The 
 female shuodras, to honour the wives of bramhuns, carry water to these trees, acd 
 on a fortunate day make offerings to them. 
 
 SECTION LXXXV. 
 
 The Toolasee* 
 
 THE Hindoos have no puMic festival in honour of this plant, but they occasionally 
 prostrate themselves before it, repeating a form of prayer or praise; they have p-eat 
 fhith also in the power of its leaves to core diseases, and use it with incantations to 
 expel the poison of serpents. They plant it also before their houses, and iu the 
 
 jnorning cleanse the place around it with water and cow-dung ; and in the evenin.5 
 place a lamp near it. Throughout the month Voishakhn they suspend a large pot 
 over it filled with water, and let the water drop upon it through a small hole. When- 
 ever any of these plants die, it is considered a sacred duty to commit them to the 
 river; and when a person is brought to the river side to die, his relations plant a 
 branch of the toolasee near the dying man's head. A pillar, hollow at the top, is 
 erected by many Hindoos, in which they deposit earth, and set the plant. They walk 
 Tound these pillars and bow to- the plant, actions are declared by the shastrii to be 
 >ery lueritorieus. 
 
 ♦ Basil Ckimamgratissimam, and O — sanctam. The myrtle was sacred to Veaus.
 
 Of BBtFiBM TUEEs.] OF T H i] HINDOOS. 
 
 2C5 
 
 The origin of tL-o worship of the Toolusee is thus related in t!ie Vidhnoo pooi-unn, 
 iiud in the Tool Jsee-M ahatmii : Toolusss, a female, was engaijed for a lono- jjnie in 
 i-eligious austerities ; and at lensfth asked this blessing of Vishnoo, that she might 
 become his wife. Liikshmce, Vishnoo's wife, hearing this, cursed the woman, and 
 changed her into a Toolilsee plant ;* but Vishnoo promised, that he would assume 
 the form of the shalgramo, and always continue with her. The Hindoos, therefore, 
 eoatinuall/ keep one leaf of tlie toulusee uiider and another upon the shalgramo. 
 
 SECTION lAXX^'K 
 
 Olhcr sacred Trees ^ 
 
 THE ushwuttu,+ vutu,:}: vDkooli'i,^ huritukee,|J amiiirikjc,* vilwut and nimbuj 
 trees receive divine honours from the Hindoos, and are set apart with the same ce- 
 remonies as are common at the setting up of an image of the gods. These ceremonies 
 take place either at the time of planting the tree, or after the person has watered 
 and nourished it for some time. An individual who consecrates an ushwuttu or a 
 vritn, considering these trees as continuing to flourish many years, says, ' Oa! Vish- 
 noo I grant that, for plantii^ this tree, I may continue as many years in heaven as 
 this tree shall remain growing in the earth !' The person expects too, that as he has 
 i-et apart this tree toaffoixl shade tohisfellowcreatures, soaflerdcathhe will not be 
 scorched by excessive heat in his journey to Yumii, the regent of death. 
 
 • Apollo changed the youtli Cyparissus into a cypress tree. Daphne was changed into a laurel. 
 
 + Ficns religiosa. This and other frees are never injured, nor cu( <)own, nor hiirnt by devout Hindtoos, 
 I was once informed by a br.imh'i;, that his pran.l-father planted one of these trees near his house, which has 
 BOW spread its branches so widely, that, as my informant atGrmcd, 2000 persons may stand under it; andsomucli 
 is this tree reverenced by his family, that they do not sufler il^ n itiiered branches to be burnt. 
 
 J Ficuslndica, vnlgiirly called the banyan tree. ^ Mimuse^s elecgi. jj TenaicaUa citriniu • I'hiUanthBSJ 
 Mtiblica. t -^Egle ir.armclos. J Jlelki azotfaracta.
 
 200 IIISTOIIV, LITERATURE, and RELIGION, [Pakt in. Cii\r. u 
 
 'Section lxxxvii. 
 
 The inorship of Rivers. 
 
 RIVERS are to be placed among the objects of Hindoo worship:* they are of 
 both genders, Nudu, and Niidee. The worship of these rivers is performed at 
 
 auspicious seasons, as laid down in the shastru, and at some of the great festivals. 
 Certain places also of these rivers are pecvdiarly sacred, and draw to them g^reat 
 numbers of devotees, as, the source of the Ganges; the union of the Ganges, the 
 Yumoona, and the Saruswritoe at Prujagu ;1- the branching of this united river into 
 three streams at Trivenee; the place where the Ganges disembogues itself into the 
 sea, &c. Their waters are used for food, bathing, medicine, religious ceremonies, 
 &c. and formerly when a Hindoo king was crowned, they were poured upon his 
 head as a part of his consecration, 
 
 SECTION LXXXVIII. 
 
 Gatiga. 
 
 THIS goddess is represented as a w'lite woiuiii, wearinn^ a crown, sitting on the 
 sea animal Mukiiru, and having in her right hand a water-lily and ia her left the lute. 
 She is called the daughter of mount Himavrit, though some of the pooranTis declare 
 that she was produced from the sweat of Vishnoo's foot, which Briimha cau'^ht and 
 preserved in his alms' dish. 
 
 * The notion of certain riversbein^ sacri-JjSeems to Jiavc prevailed araonsst oth?r heathen nations. Hence 
 Naaman, the Syrian, said, " Are not Ahana and Pharpar, rivers of Damascus, better than all (he waters of Is- 
 rael ? May I not wash in ihria and be clean ?" 
 
 + It is ascertained, thai there are six places of this name, five of which are situated on the river VKkKmniz. 
 See Asiatic Researckta, vol. Wth,
 
 Of DEIFIED RISERS.] O F T 11 E 11 1 N D O O S. 207 
 
 The grand-father of B jcshmn was one daj performing religious austerities near 
 the Ganges, when the goddess fell in love with him, and, in order to persuade him to 
 a union, went and sat upon his riglit knee. He told her that the left knee was tlie 
 proper place for the wife, and the right for tie son; that therefore she should not 
 become his, but be united to his son ; whose name was Santunoo. After Sant moo 
 and Gunga had been married some time, she ^\as aboutto leave him ; but consented 
 to stay on condition that she might kill aU her children at their biilh. When the 
 first child was born, she threw it into the river, and so on to tlie seventh inclusive. 
 As she was destroying the eighth, Santunoo forbad her, inconsequence of whicli the 
 child was saved, but she abandoned her paramour. Tlie whole of this was to fulfil 
 a cui-se pronounced by Yishnoo on the eight gods named Ushtii-vtisoo. 
 
 The Ramaynnri, the MTihabharritri, and the Giinga-khundn, a part of the Sknn- 
 du poorann, give long accounts of the descent of G.inga fi-om heaven : — S .gnrri, a 
 king, having no children, entered upon a long course of austere devotions, in the 
 midst of wliich Bhrigoo appeared to him, and promised, that from the eldest queen 
 should be born sixty thousand children, and from the otiier only a single child. Af- 
 ter some time, the queen was delivered — of a pumpkin ! which the king in anger 
 dashed to the ground, when the fruit was broken, and, to his astonishment, he s-aw 
 children rising from it ; and, calling sixty tliousand nmses, put each child into a pan 
 of milk. The other wife had a son, whom they called Ungshooman. After these 
 sons were grown up, the king resolred to perform once more the sacrifice of a horse 
 before his death, and committed the victim to the care of his sixty-thousand sons. 
 The person who performs this sacrifice one hundred times, succeeds to the throne 
 
 of heaven. On this occasion, the reigning Tudru was alarmed, this being Si'ignra's 
 hundredth sacrifice. To prevent Its taking effect, therefore, he descended to the 
 earth, and assuming another form, privately carried off the horse, which he placed 
 in pataln, near to Kupil'i, a sage. The sixty thousand sons, after searching through- 
 out the earth in vain, began to dig into patalu,* where they found the horse standing 
 by the side of Kiipilfij who was absorbed in his devotions. Incensed at the old man, 
 
 • Thr Hindoo wri>r» say, that the !f Ten spas were thus formed In the son? of Si'iKiir''. Some accoanU add, 
 (katnot fin ling a place large enough to ceotain the earth which tJiey thus dug up — they devoured itl
 
 ^03 IIISTOIIY, LITERATURE, akd RELIGION, l^'^-'^t ^'I- <^"'^i'' *• 
 
 whom tliey supposed to be the thief, they began to beat him, when awaking from hia 
 abstraction of mind, lie reduced them all to ashes. The king for a long time heard 
 no more of his sons ; but at length iS'ariidii informed him of the catastrophe. }lc, 
 then sent his son Ungshooroan down to the sage, who delivered up the horse, and 
 informed the king that if he could bring the goddess Gfmga from heaven,* his song 
 might be restored to him. The king oiTered the sacrifice, and placing Ungshooman 
 on the throne, took up his residence in a forest as a hermit, where he died. Ung- 
 shooman, in his turn, making his son Dwileepti his successor, died also in a forest. 
 Dwileepii had two wives, but no children ; he therefore abdicated the throne, and 
 embracing the life of a hfrmit, sought of the gods a son, and the deliverance of tho 
 sons of Sngnrii. SIiivFi promised liim, that by means of his two queens a son should 
 be born. These women lived together, and after some time the youngest had a son, 
 wliom they called Bhrigct'rr.t'hu,+ who, however, was only a mass of flesh. T!ioug!i 
 greatly moved at the sight of such a child, they preserved it, and in time it grew up 
 to manhood. One day Ushtu-vukrn, a moonee, who was hump-backed, and wriggled 
 in walking, called to see these females, when Bhngeenit'hri, in rising to salute the 
 sage, trembled and wriggled in such a manner, that Ushtu-viikra, thinking he wa3 
 mocking him, said, 'If thou canst not help wriggling thus, be a perfect child; i>ut 
 if thou art mocking ine, be destroyed.' The boy immediately became perfect, and 
 the sage gave him his blessing. When Bhugeernt'hil was grown up, he addressed 
 his prayers to difTcrcnt gods for the restoration of his sixty thousand relations, but 
 in vain ; at length Brumlia, moved by his piety, gave him a single drop of the wa- 
 ter, and Vishnoo giving him a shell which he blew, Gnnga followed him. As she 
 had to fall from heaven to earth, Bhngeerrii''Iiu was afraid lest the earth shoidd ba 
 crushed by her fall : wherefore Sliivfi, standing on mount Ilimavut, caught Gi.nga 
 in his bunch of matted hair, and detained her there for some time ; but atlength suf- 
 fered one drop to fall on the mountain, and from thence, on the tenth of the increase 
 of the moon in .Tyoisht'hii, the goddess touched the earth, and whichever way Bhu- 
 geerut"'iiri went blowing the conch, there Gnnga followed him. 
 
 • Or, as it h c^rpUincd, if h« csul.l perfor-n fhe funeral rites far tliese sixty Uiqusand persogs lyilb tha e IS- 
 cacinus -H aters of the Ganges, thry wiuM be delivered from the curse, and ascend to heaven. 
 
 + Tiii: story is so extrjnnely iodellcate, that \i U i.npossible to tranil^te it.
 
 Of DsiFiEO RIVERS.] O F T H E 11 1 N D O OS. SC9 
 
 Sereral very curious circumstances happened to Gfinga as sTie passed along. In 
 one place she ran near Junhoo, a sage, and washed away his mendicant's dish, the 
 flowers for worship, &c. upon which he, in anger, took her up, and swallowed her. 
 At the intreaties of Bhugeeriit'hu, however, the sage let her pass out at his thigh, 
 on which account Gunga received the name of Janhavee- 
 
 On they went, till Gunga asked Bhug-eerat'ha where these sixty thousand relati- 
 ons were whom she was to deliver. He being unable to inform her, she, to make 
 sure of their deliverance, at the entrance of the sea, divided herself into one hundred 
 streams,* and ran down into patalu; where, as soon as the waters of G.inga touched 
 their ashes, they were delivered from the curse, and ascended in chariots to heaven. 
 
 "When Gfinga was brought from lieaven, the gods, conscious that their sins also 
 needed washing away, petitioned Bruniha on the subject, who soothed them by pro- 
 mising that Ganga should remain in heaven, and descend to the earth also. This 
 goddess, therefore was called Mundakinee in heaven, Gunga on earth, and Bhoga- 
 Vutee in patalu. 
 
 All casts worship Gnnga, yet most of the ceremonies at the time of the daily ab- 
 lutions, with the exception of some forms of praise to this goddess, are in the name 
 of Sliivu and other gods. The Hindoos particularly choose the banks of this river 
 for their worship, as the merit of works performed here, according to the promise 
 of the shastrus,+ becomes exceedingly augmented. In Voishakhfi, Jyoisht'hii, 
 
 Kartiku, and Maghii, the merit is greater than in other months ; and at the full moon 
 
 • Hie months *f the Ganges. 
 
 + " He who thinks opon Gun^, though he may be 800 miles distant from the r'lrer at the time, is deliver- 
 ed from a.!l sin, anJ is entitled to heaven. — At the hour of death, if a person think upon GBnga, he will obtain 
 a place in tie heaven of Shivu. — If a person, according to the regulations of the sha'^tru, he going to bathe in 
 GBaga, and die on the road, he shall obtain the same benefits as though he had actually bathed. — Tliere are 
 S,503,0O3 holy places belon^insto Giinga: the person who looks at G"'r.ga, or bathes in this river, will obtain all 
 the fruit which arises from visiting all these 3,SO0,000 holy places. — If a person who has been gailty of lillin; 
 cowt, bramh'm, his gooroo, or of drinking spirits, &c. to'ich the waters of Gitnga, desiring in his mind the re- 
 mission of these sins, they will be forgiven. — By bathing in Gunga, accoiapaaied with prayer, a penon w ill re^ 
 move at once the sins of thoosands of births."— Cunga-^oftyo-Z'ufef. A a
 
 210 HISTORY, LITEIUTURE, and RELIGION, [Part iii. Chap.i. 
 
 in the«e months, is still more enhanced. In every month, on the first, sixth, and 
 eleventh of the moou, and at its total wane also, bathing in Gtinga is much recom- 
 mended. 
 
 On the third of the moon, in Voishakhii, a few Hindoos perform the ceremonies 
 of worship by the side of the river, under the expectation that the benefits will be 
 undecajable : sucli is the promise of the smritee sliastr.us. 
 
 On the 10th of the moon's increase in Jyoisht'hii, in the foi-enoon, the Doshuhiua 
 fesUval is held, in commem.oralion of Gunga's descent to the earth. Crowds of 
 
 people assemble from the diff"erent towns and villages near the river, especially at the 
 most sacred places of the river, bringing their offerings of fruit, rice, flowers, cloth, 
 sweetmeats, &c. and hang garlands of flowers across the river, even where it is very 
 wide. After the peo{>le have batlied, the officiating baamhrm ascends the banks of 
 the river with them, and after repeating sungkulpu,* places before him ajar of wa- 
 ter, ami sitting with his face to the north or east, performs what is c&lled ghntn-sfha* 
 prma.+ After this, the bramhun performs other ceremonies, as as"mu shooddhee.i: 
 inigii-nyasri,^ kriranga-nyasuj^ bhoot-sliooddhec,|| dig-vandhunu,* bhjctot.sarrmn.t 
 Sec. ; then the worship of the five gods ; of the nine planets ; of the regents of the ten 
 quarters, &c. To this succeeds meditation, mannsn,^ &c. ; the jTi-iest next presents 
 the offerings, which may be sixty-four, or eighteen, or sixteen, or ten, or five, or 
 mei-ely flowers and water, according to the person's ability. To these offerings, the 
 worshipper must add sesamuni, clarifipd butter, and barlev-flour. The officiating 
 bramhun next performs the worsiiip of iVar.nvrmri, Muheshwurri,^ Briimha, SxryiJ, 
 Bhugjtrat'hu, and Himairiyu ; tl.en the worship of the inhabitants of the waters, as 
 
 * An incantation, at the timo of repeating which the person promises to attend to certain ceremonies. 
 
 + The ceremonies performed at the setting up of an inage. Hire the jrr of water is the image, before 
 which the worfhip of any of the gods may be performed. 
 
 i Piirifyin? the seat. f, Ceremonies accompanied with molions of the fins;ers. || Piirrfving 
 
 the five elements of which the body is composed. * Bi^iiiinj (he ten quarters to prevent evil spirits from 
 
 arriv'ns; to defile the worship. t Driving away the evil spii its, J Going over all the cereraonic* 
 
 io the mind. ^ Shivij, '
 
 Op deified kivers.] - OF THE HINDOOS. 211 
 
 the fish, the tortoises, the frogs, the water-snakes, the leeches, the snails,* the mu- 
 kuriis, the shell-fish, the porpoise?, &c. The offerings after having been presented 
 to the inhahitants of the waters are thrown into the Ganges. Ten lamps of clarified 
 butter are then lighted up, and all the other offerings presented. After this, the 
 names of certain gods are repeated, Avith forms of praise; the fee is presented to the 
 priest, the bramhiins ars entertained, and the ofterings sent to the houses of Iwara- 
 huns. At the close of these ceremonies the people perform obeisance to Gunga, and 
 then depart. Great multitudes assemble on the banks of the river on these occasi- 
 ons, and expect much both in this life and hereafter from this act of worship. If a 
 person placing on his head ten fruits of any kind, thus immerse himself in the Ganges 
 on this day, the sins often births will be removed. 
 
 In this month also clay images of Gunga are set up in domestic temples, and wor- 
 shipped, and the next day thrown into the river. In some places clay images of this 
 goddess are preserved in clay temples and worshipped daily. Persons escaping dan- 
 gers on Avater, present offerings to Gnnga, as well as to Vnroona, the Indian Nep- 
 ture ; as mariners, having escaped the dangers of the sea, used to offer a sacrifice to 
 
 Venus. 
 
 • This strongly reminds tis of the lines of Javeual, Satyr, tt. 
 
 Who has not heard where E^rpi's realms are jiam"d. 
 What monster gods her frantic sons have fram'd ? 
 Here Ibis gorg'd with well-grown serpents,* there 
 The Crocodilet commands religious fear: 
 "Where Memnon's statue magic strings inspire 
 VViih vocal sounds, that emulate die Ijre; 
 And Thebes, such fate, arc thy disastrous turns ' 
 Now pro!tra-e o'er her pompous ruins mourns ; 
 A monkej-god, J prodigious to be told ! 
 .Strikes the beholder's eye with burnish'd gold : 
 To godship here blue Triton's scaly herd, 
 The river progeny is there preferr'd :4 
 Through towns Diana's power neglected lies, 
 Where to her dogs]! aspiring temples rise: 
 And shou'd you leeks or onions eat, no timS 
 Would expiate the sacrilegious crime. 
 Religious oatlons sure, and blest a'lodes, 
 Where erery orchard is o'er-run with gniU. 
 *l>ee Gurooni. f The Wndoos l.krow their duUren lo the tUi-ntDn. J [{unoomm. \ Fit them!a>u'nltt%vj>. 
 
 H S^t a preadin; article. 
 
 Aa3
 
 fHHf HISTORY, LITERATURE, and RELIGION, [Pabt tn. Chap U 
 
 On. the thirteenth of the decrease of the moon, in Choitro, the people descensl »- 
 to the water, and with their hands joined iinmerse themselves ; after which the oflBi- 
 ciatiiig bramhun reads a portion of tlie shastrii ilescribing the benefits aiLsing froia 
 this act of bathing. The people repeat after tlie priest certaia ssgnificaut words, aa 
 the dajr of the month, the name of Vishuoo, &e. and then immerse themselves again. 
 Gifts of rice, fruits, and money are offered to the poor, the bi-amhans, and the priest. 
 Oa this oceasiofi groups of ten or twelve persons stand in the water in one spot, to 
 whom onebranihun reads the formulas. These groups are to be seen, extending them- 
 selves vesy for along the river. At the moment of the conjunction of the moon (on 
 tiie thirteenth of its decrease) with the star Shutubhisha, this festival is called the 
 Great Varoonee. The merit arising from bathing- at this lucky moment is supposed 
 to be very great ; the people fast till the bathing is over. When there is a conjunc- 
 tion as above, and tlie day falls on a Saturday, the festival is called the Great, Great 
 Varoouee.* 
 
 The pooranus declare, that the sight, the name, or the touch of Gunga takes away 
 •>H sin Iiowevcr heinous ; that thinking of Gunga, when at a distance, is sufficient to 
 remove the taint of sin ; but that batliing in Gunga has blessings in it of which n» 
 iniajiDation can conceive. 
 
 So much is this river reverenced among the Hindoos, that nrany bramhiins will not 
 cook upon it, nor throw saliva into it, nor wash themselves nor their clothes in it.f 
 Some persons perform a journey of five or six months to bathe in Gunga, to perform 
 the rites for deceased relations, and to carry this water to place in their houses, for 
 religious and medicinal uses. The water of this river is used also in the English 
 courts of justice to swear upon, as the koran is given to miisiilmans, and the New 
 Testament tocbristiafls; but many of the most respectable Hindoos refuse to comply 
 
 • At tbefimeof manj of the festivals, Ibe sides of theGang«, io manj-pFaces, are gaily ilhiminaled, and li^h* 
 fcsteiK-a on boards, plantain stalks, &c. or put in eaitben pots, are floated down the stream. 
 
 t In the work called Valmtekee-mooDce, amoDgst many other forms of praise to be offered to Gunga, is (he 
 following: " Ogodaes, tbeon 1 that lodges in the hollow of a tree on thy hanks isexalle<! heyond measure, while 
 the emperor, wb.i-e palace is fir from thee. (Iioiiiffi he ii.ay |,(.<scs5 a million of stately efepliauts, ifld inaj h^ve 
 tht wives cf iciUioiis of coii;iiered eueaiie. to serve iiim, is nolhin».'*
 
 Oir BBTFIED RITKHS.] O F TH E IT I NDOO S. SIS 
 
 M iiJi thb method of making oath, alledging that tlieir sliastriis forbid them ia these cases 
 to touch the water of tlie Ganges,* the shal^rarafi, or a bramhua. Whea such cases 
 occur in the courts, tlie judges very candidly p?rniit the person, if of good character, 
 to give his evidence in a wrav consistent with his peculiar prejudices, as, after bath- 
 ing, &c. and standing \vith his face to the east. The Hindoo courts formerly ad- 
 mitted a person's evidence mthout an oath ; aad when a cause could not be deter- 
 mined by evidence tlius given^ they resorted to the ordeal. It is not uncommon for 
 one Hindoo to say to another, ' Will you make this engagement on the banks of 
 Ginga?' The other replies, ' I engage to do what 1 have said: but I cannot call 
 G>:nga to witness it.' Ifa person utter a most audacious lie, while near or upon the 
 Ganges, the person to whom he is speaking says, ' Are you not afraid of uttering 
 such a flilsehood in the presence of Giinga ?' A third person perhaps adds, as a con- 
 tinuation of the reproach — ' Not he; he has been guilty of discharging his mine into 
 Gunga, even at Pruyagu.' 
 
 Morning and evening the Hindoos visit and look at this river to remove the sins 
 of the night or of the day ; when sick they smear their bodies with the sediment, and 
 remain near the river for a month perhaps. Some of course recover, and others die: 
 a Hindoo says, that those who have a steady faith and an unwavering mind, recover; 
 the rest periiih. 
 
 The Hindoos are extremely anxious to die in sight of the Ganges, that their sins 
 may be washed away in their last moments. A person in his last agonies is fre- 
 
 quently dragged from his bed and fi'iends, and carried, in the coldest or in t!ie liot- 
 est weather, from whatever distance, to the river side, where he lies, if a poor man, 
 without a covering day and night till he expires ; with the pains of death upon him, l.e 
 is placed up to the middle in the water, and drenched with it. Leaves of the toolfisee 
 plant are also put into his mouth ; and his i-elations call upon him to repeat, and re- 
 peat for hira, the names of Raran, Huree, Naraynnri, Cinimha, Gunga, &:c. In some 
 eases the family priest repeats some incantations, and makes an offering to Vciliirn- 
 nSc, the river over which the soul, they say, is ferryed afler leaving the body. The 
 
 • Many persons rernse to contest r.To«e'; in nhicb large sums are at stake, nnder the fear tliat 9irj ma) be toa- 
 «trained lo ina»e oaili on (he »atcrsof (he Ganges.
 
 eil HISTORY, LITERATURE, and RELIGION, [Part ih. Chap. i. 
 
 relations of the Ay'ing man spread tlic sediment of the river on his forehead or breast, 
 and afterwards with the linger write on this sediment the name of some deity. If a 
 person should die in his house, and not hy the river side, it is considered as a great 
 misfortune, as he thereby loses the help of the goddess in his dying moments. If a 
 person choose to die at home, his memory becomes infamous. The conduct of Raja 
 Nuvu-krishnij of Niid^Tya, who died in his bed-room about the year 1800, is still 
 mentioned as a subject of reproach because he refused to be carried to the river be- 
 fore death. < Ah ! Ah!' say the superstitious, when a neighbour at the point of death 
 delays tlie fatal journey to the river, 'he will die like Raja Nuvu-Krishnfi.' 
 
 Dead bodies are brought by their relations to be burnt near this river, and when 
 Ihey cannot bring the whole i)ody, it is not uncommon for them to bring a single bone 
 and cast into the river,* under the hope that it will help the soul of the deceased. 
 
 In the eastern parts of Bengal, married women, long disappointed in their hopes 
 of children, ma!;e an ofierin^ to (iiniga, and enter into a vow, that if the goddess 
 will give them two children, they will present one to her; and it is not uncommon 
 for such women to cast the first child into the river as an ofTering; but it is said, that 
 at present, some relation or religious mendicant stands ready to preserve the life of 
 the child. The motlier cannot take it again, but this person adopts and provides for 
 it. These offerings arc made on the tenth of the moon, ia Jyoialit'hii, and on the 
 13th of Choitru. 
 
 Some persons even drown IhemseL es iu the Ganges, not doubting but they shall 
 
 • Many persons, whose relations ilie at a distance from the Ganges, at the time of burnini; (he body pre- 
 serve a tiMir, and at some fnlijre time bring this bone and commit it to C.uni;!, !-t;;pnsins; that tliis will secure 
 <he salvation of the deceased. The work called Krlya-yogasara contains the followins curious story : A bram- 
 ■ hnn, who had been guilty of the -rcntesi crimes, w.-isdevourcdby wild beasts; his bonesonlj remained. A crow 
 took up one of these bunes, and was carrying it over Gunga, » hen anotlier bird darling upon it, the crow let 
 the bone fall. As soon as the bone touched Giinga, the bramhun sprang to life, and waj ascending to heaven, 
 when the messengers of YGmD. the jiijge of the dead, seized him, as a great dinner. At this time Narayunti's 
 messengen interfered, and pleaded, that the sins of this man, since one of his bones had touched Ofinga, were 
 all done away. The appeal was made to Vishnoo, who decided in the brainhiurs favour. The bramhun iniiae- 
 diateky went to heaven.
 
 Of DRiifiED nivEns.] OF TH E HINDOOS, 215 
 
 immediately ascend lo heaven. The shastro encourages this.* It is a sin for a 
 braniliun, but an act of merit in a shoodni, or a dundee, if lie be in worldly trouble, or 
 afflicted with an incurable distemper. The Gunga-Vakya-Videe says, ' Should any 
 person have eaten with another who is degraded for seven successive births ; or have 
 committed the ilve sin?, each of which is called miiha-patokii ; should be have eaten 
 the food which has been touched by a woman in her courses ; or Lave constantly 
 spoken falsely ; or have stolen gold, jewels, Sec. : should he have killed the wife of 
 his friend ; or Lave injured bramhans, or friends, or his mother, &c. ; or have commit- 
 ted the sius which doom a man to the hell called Miiha-rouriivu ; or have committed 
 those sins for which the messengei's of Yumi'i constantly bsat a person ; or have com- 
 mitted multitudes of sins in childhood, youth and old age, — if this person bathe in 
 GJnga, at an auspicious period, all these sins will be removed; he will also be admit- 
 ted into the Iieavea of IJrumha, the Piirrim-hingsee; be put in possession of the me- 
 rits of the man who presents a lack of red cows to a bra mhuu learned in the four vc- 
 dus ; and afterwards will ascend and dwell at the right hand of Vishnoo. After he 
 has enjoyed all this happiness, and shall be re-born on the earth, he will be possess- 
 ed of every good quality, enjoy all kinds of happiness, be very honourable, &c. He 
 who shall doubt any part of this, will be doomed to the hell called Koombhee-paka, 
 and afterwards be born an ass. If a person, in the presence of Gfmga, on the anni- 
 versary of hor arrival on the earth, and according to the rules prescribed in the shas- 
 trr:s, present to the bramhuns whole villages, he will obtain the fruits that arise from 
 all other offerings, from all sacrifices, from visiting all the holy places, &c. ; his bo- 
 
 • The SkSndu poorana declares, (hat by dying io the Ganges, a person will obtain absorption into Bromha. 
 
 The same nrork contains a promise From SbivB, (hat nhoever dies in Gijoga shall obtain a place in his heaven. 
 
 The Bhuvisbjn pooran'u af&rins, (hat if a worm, or an insect, or a grass-hopper, or any tret growin"- by thpside 
 of Gunga, die in the river, it niU obtain absorpiion into Br6mhu. — The Eiumhu pooranc says, that nhether 
 a person renounce life in Giinga prayingfor any particular benefit, or die by accident, or nhether be possess his 
 sensesorniil, he will be happy. If he purposely renounce life, he will enjoy absorption, or the highest happi. 
 ness; if he die by accident, he will still jttaio heaven. — Mfinoo says, 'A mansion with bones for its raftersand 
 beams; with nerves and tendons for cords; with mu-.cles and blood for mortar; with skin for its outward cover- 
 ing; filled with DO sweet perfume, but loaded with feces and urine; a mansion infested by age and by (orroir 
 the Feat of malady, har-.ss?;! with p.iios, haunted wiih the quality of darkness, and incapable of ilandilig lon^ 
 such a mansion of the vital soul let its occupier alirays cheerfully quit,'
 
 21(5 HISTORY, LITERATURE, and RELIGION, [Paiit m. Chap. i. 
 
 dy will be a million times more glorious than the sun ; he will obtain a million of 
 virgins, and multitudes of carriages, palanqueens, &c. covered with jewels ; he will 
 dwell for ages in heaven, enjoying its pleasures in company with his father ; as ma- 
 ny particles of dust as are contained in the land thus given away to the bramh'ms, for 
 so many years will the giver dwell in hap^jiness in Vishnoo's heaven.' 
 
 Every real christian must be deeply affected on viewing the deplorable effects of 
 this superstition. Except that part oftlie rig-vcJj which countenances the burn- 
 ing of women alive, no writers ever gave birth to a more extensive degree of mise- 
 ry than those who have made the Ganges a sacred river. Thousands, yea millions 
 of people are anually drawn from their homes and peaceful labours, several times in 
 the year, to visit different holy places of this river, at a great e.xpence of time, and 
 money spent in making offerings to the goddess ; expensive journies are undertak- 
 en by vast multitudes to obtain the water * of this river, (some come two or three 
 months' journey for this purpose,) or to carry the sick, the dying, tho dead, or the 
 bones of the dead, to its banks ; what the sick and dying suffer by being exposed to 
 all kinds of weather in the open air on the banks of the river, and in being choaked 
 by the sacred water in tlieir last moments, is beyond expression. In short, no eyes 
 but those of Omniscience can see all the foul deeds done upon and by the sides of 
 this river, and the day of judgment alone can bring all these deeds to light. The 
 bramluin will then see, that instead of (lunga's having removed the sins of her wor- 
 shippers, she has increased them a million-fold. 
 
 * Many thousands perish by Ihc dysentery-, and others Uirougb want, in these jonrnief
 
 Or DEIFIED RIVERS.] O F T II E II I N D O O S. .. ^> 
 
 SECTION LXXXIX, 
 
 f 
 
 Other deified Rivers. 
 
 THE Godavuree, the Nurmuda, the Kaverec, the Atrejce, the Kurutoya, the 
 Bahooda, the Gomutee, the Surriyoo, the Grindukee, the VarahoF, the Churmuh- 
 wutee, the Shntudroo, the Yipasha, the GoutiSmee, the Knrrannasha, the Slionu,* 
 the Oiravutee, the Chandiiibhaga, the Vitusta, the Sindhoo, the Bhudra-vnkasha, 
 the Pun'isa, the Devika, the Tamrriptirnee, the Toongiibhiidra, the Krishna, the 
 Vetriwufee, the Bhoiruva, the Brrimhu-pootrn,* tlie Voituruneej and many other 
 rivers, are mentioned in the Hindoo shastrus as sacred* 
 
 At the full moon in Asharhj, many thousand Hindoos assemble at Prutapfi-jurii, a 
 place to the W. of Lucltnow, and bathe in the Godavuree, or in the remains of it, 
 for at this season of the year this river is nearly dried up, 
 
 On the last day of Choitrn, a large assembly of 11 indoos meet at Moduphura-pooru,' 
 about sixteen miles from Patna, where theGunciakee, the Siirayoo, and the Ganges 
 meet.t The assembly remains eight days, and a large fair is held on the spot, at which 
 horses, camels, and other beasts, and also children, are bouglit and sold : the price 
 «f a boy is from ten to twelve roopees ; that of a girl is leas. 
 
 On the same day a large concourse of Hindoos, some say as many as 20,000, prini 
 cipally women, assemble at Uyodhyji, to bathe in the Surnyoo. 
 
 On the Uth of the decrease of the moon in Phalgoonu, an eqiial numljer of people 
 
 • Thme are male rivers. + There are several c.iuses why particular places of these rivers are estecinea 
 
 peculiarly sacred. Some of these causes are given in the shnslrus, nnil olhcrsarise from tradition. One instance 
 ofthclatter occurs respecting Voidyv'iatcc, a place near Sorampore, where Nimaee, a religious men^licant, per- 
 formed bis devotions, and nhcre at present, at a conjunction of particular stars, multitudes assemble Id bathe. 
 
 Bb
 
 ^jH8 HISTORY, LITERATURE, and RELIGION, [Part hi. Chap. t. 
 
 are said to meet on tlie banks of the Suroyoo at Buliuriim-ghatu, near Lucknow : but 
 ihey do not bathe in the river, the water of which is very filthy, but in a sacred pool 
 adjoining. 
 
 On the banks of the Ytimooiw, on the second of the moon in Kartik'i, and on the 
 eighth of the decrease of the moon in Bhadrri, vast crowds of Hindoos assemble in 
 ditlerent places to bathe. 
 
 The Brnmhu-pootra receives the same honours on the eighth of the increase of 
 the moon in Choitru. At a place three davs' journey from Dacca, 50 or 60,000 
 people assemble, and sacrifice pigeons, sheep, and goats, casting them into the ri- 
 ver. Children are also cast into the river here by their mother*, but are generally 
 rescued and carried home by strangers. Superstitious people say, that on this day 
 the river gradually swells so as to fill its banks, and then gradually sinks to its usu- 
 al level. 
 
 The Voltiirunee, in Orissa, is also placed among the sacred rivers, and on the thir« 
 teenth of the decrease of the moon in Choitrii great multitudes of Hindoos, ( 6 or 
 700,000) assemble at Yaju-poorii, near the temple of Jugunnat'ha, andbathcinthia 
 river. 
 
 Many other rivers receive the same bonours ;* and I could have greatly enlarg- 
 ed this account, in detailing their fabulous histories, and in noticing the supersti- 
 tious ceremonies of this deluded people on their banks : but what 1 have here insert- 
 ed, and the preceding account of Gunga, must sufiRce. 
 
 • See Asiatic Researches.
 
 Of DEIFIED FISH.] O F T II E II 1 N D O O S. Sl9 
 
 SECrlON XC. 
 
 Worship of Fish, 
 
 VISHNOO Laving beeji incarnate in the form of a fisL, is worehipperl on certaiu oc- 
 casions, or rather a form of i)raise is repeated in honour of this incarnation. 
 
 In the preceding account of Gunga it will also be seen, that the finny tribes of that 
 river are worshipped at the festivals iu honour of this goddess. 
 
 I am informed, however, that female Hindoos, residing on the banks of the Pad* 
 mu, on the 5th of the increase of the moon in Maghu, actually worship the llishnfish, 
 when they first arrive in the river, with the usual cerciuonieaj and after that partake 
 «f them without the fear of injuring their health. 
 
 Bk2
 
 ^ HISTORY, LITERATURE, akd RELIGIOX, [Pa«t hi. Chap. r. 
 
 sfECTioy xcu 
 
 JVorsliip of BooliSi^ 
 
 THE Hindoos have deified their shastnis, which, on different occasions, they wor- 
 ship with the same ceremonies as an idol, anointing the book with perfumes, and 
 adorning it witli garlands. 
 
 At the reading of any part oftlic vedns, the Chiindee, and other works, the book to 
 be read is always addressed as an idol. At such times the worshipper thus prays to 
 the book : " Oh ! book I thou art the goddess of learning, bestow learning upon me." 
 
 When an individual employs a bramhon to recite to hia family and neighbours the 
 Miihabharatu, Ramayijnr), ShrSe-bhagiivntu, or any other poorann, the worship of 
 the work recited is performed on the first and last days at considerable length, many 
 offerings being preseutcd : each day's recital is also preceded by a short service paid 
 |o the book. 
 
 At the festival in honour of the goddess Snruswiitee any onc^ of the shastrus is 
 adopted and worshipped, jouied with the pen and Ink-stand. 
 
 The followers of Vishnoo, and especially the mendicant voiragees, pay a still great* 
 er reverence than the regular Hindoos, to the books they esteem sacred. Tiiese 
 
 books relate to the amours of Krishni% or to the mendicants Choitimyii and Nitya- 
 niJndu. 
 
 A book placed on a golden throne and presented to a bramhun is a very meritori- 
 ous gifl.
 
 qpDEiFiEDSToxEs.} O F T II E H I N D O S, 2S1 
 
 SECTIOX xcir. 
 Worship of Slones. 
 
 The Shalgramu.* 
 
 Tins is tlie aetites, or eagle-stone, of which there is a great variety, and to which 
 Diany virtues were ascribed bj the ancients. When I shewed a picture of the eagle- 
 stone to a bramhun who was sitting v ith me, without informing him what it was, he 
 exclaimed — 'This is the ShalgTamu!' and added, (jocularly) — ' Oh '.then, English- 
 Bieu will be saved, as they have the shalgramu amongst them.' 
 
 This stone, black, hoUow, andnearly round, is said to be brought from mount Gnn-- 
 dukee, in Napaul. It is added, that m this mountain there are multitudes of insects 
 which perforate th&masses of stone, so that pieces fall into the river Grndukn in the 
 shape of the shalgramu, from whence they are taken with nets. Common ones are 
 about as large as a watch. They are valued according to their size, their hollowness, 
 and the colours in the inside, and from these circumstances they are called by different 
 names. The chief sorts are called LTikshmee-Narayiinii, Riighoonat'hii, Lukshme?, 
 Jiinardfinn, Yamuna, Damodinri,+ &c. These different shalgramiis are worshipped 
 vnder their different names. The first is sometimes sold for as much as two thou- 
 sand roop2es. The Hindoos have a notion that whoever keeps in his house this 
 celebrated stone, and a sheD called dr.kshina-viirtn,:^ can never become poor; but' 
 
 ♦ From sbar5 and gramii, which indicatrs (hat this stone makos theplace excelleni in which it is preserr-- 
 
 ed, as the MGhabharutu is said to purify the places in which it is read : lif nee bramhuns are forbidden to enter 
 a village where tlie Mdbabharatu is not fcund, as such place is pronounced ur.clcan. 
 
 + The Hindoos say, that this last shalgramO reqnires large olTerings of food to be presented to it, and ilial a 
 brambun who had begged one of them, and neglected to feed it sulCciently, T;astrovgLt to ruin, this god having 
 swept away nearly bis t. hole family by death. Many stories of this kind are related of this stone. Tliou»h;i 
 single grain of rice was never known to be eaten bj an imago, jet the Hiiidoos firmly believe this and similar 
 stories against all the evidence of their senses for hundreds of years together. Gopal':, a learned bramhim em- 
 ployed in the Serampore printing-oilice, derlarcd (hat one of these slones had been placed in his house by a re- 
 lation who attributed bis family misfortunes to its powers. 
 
 t A shell the coDTolulioas of which turu to the right. Visbnoo is said to hold a shell of this Vnd iu bit hand.
 
 J22 IIISTOUY, LITERATURE, and RELIGION, [Part in. Chaim. 
 
 that the verv day in which any one parts with one of tliem, he will begin to sink into 
 poverty. Almost every respectable branihun keeps a shalgramn, as do some shocdrus. 
 The bramhun who does not keep one is reiiroached by his neighbours. 
 
 The reason why this stone has been deifieJ is thus given in the Shrce-bhagnvutfi : 
 Vislmoo created the nine planets to preside over the fates of men. Shrinec (Saturn) 
 commenced his reign by proposing to Briimlia, that he should first come under his 
 i-.ifluence for twelv.^jears. Ihiiniha referred him to Vishnoo, but this god, equally 
 averse to be brought under the dreaded influence of this inauspicious planet, desir- 
 ed Saturn to call upon him the next day, and immediately assumed the form of a 
 mountain. The next day Saturn was not able to find Vishnoo, but discovering 
 tliat he had united himself to mount Giindiikee, he entered the mountain in the form 
 of a worm called viiji ii-klttii.* He continued tlius to afflict the mountain-formed 
 Vishnoo for twelve years, when Vishnoo assumed his proper shape, and commanded 
 that the stones of this mountain should be worshipped, and should become proper 
 representatives of himself; adding, that each should have twenty-one marks in it, 
 similar to those on his body, and that its name should be shalgramii. 
 
 The worship of any of the gods may be performed before the shalgramii, and It i* 
 often adopted as the representative of some god. It claims no national festival, 
 but is placed near the image worshipped, and first receives tlie devotions of the Hin- 
 doos. The shalgramuis also worshipped daily by the bramhuns, after morning ablu- 
 tions : They first bathe or wash the stone, reading the formulas, and then offer flow- 
 ers, white lead, incense, light, sweetmeats, and water, repeating incantations : the 
 oiVerings, after remaining before it a short time, are eaten by the family. In the 
 evening, incense, light, and sweetmeats, are oflered, preceding which a bell is rung, 
 and a s.iell blown ; and the whole is closed by the priest's prostrating himself be- 
 fore the stone. 
 
 Di;rlng the month Volshakn, bramhuns suspend a pan of water every day over the 
 shalgramii, and, through a small hole at the bottom, let the water fall on it, to pre- 
 
 * LilcnUI^, the thaader-bolt worm.
 
 Of DEIFIED STONES.] O F T H E H 1 N D O O S. S23 
 
 serve il cool during this month, which is one of the hottest in Qieyezr. TLis wa- 
 ter is cauo-ht in another nan placed beneath, and drank in the evening as holy w;iter. 
 When the country is in great want of rain, a branihi.n in some instances places tl:e 
 shalgramQ in the burning sun, and sits down by it repeating incantatious. Burn- 
 ing the god in the sun is said to be a sure way of obtaining rain. 
 
 Some persons when sick employ a bramhun to present single leaves of the toolusee 
 plant, sprinkled with red powder, to the shalgramii, repealing incantations. A 
 hundred thousand leaves are sometimes presented. It is said that the sick man gra- 
 dually recovers as every additional leaf is offered. When a Hindoo is at the point of 
 death, a bramhun shews him the marks of the shalgramu, the sight of which is said 
 to secuie the soal a safe passage to Vishnoo's heaven. 
 
 In a work called Shalgramu-nirnuyu an account is given of the proper names of 
 the different shalgramus; the benefits arising from their worship; the kinds of shal- 
 gi'amus proper to be kept by persons in a secular state, and also by the religious. 
 
 A separate room, or house, or a particular spot in the room where the family 
 "dwell, is assigned to this god. Some persons keep one, others ten, others a hun- 
 dred, and some even as many as a thousand of these stones. 
 
 The shalgrama is rendered impure by the touch of a shxdrii,* and in such cases 
 must be purified by rubbing it over with cow-dung-, cow's urine, milk, ghee, and 
 curds. If a small part of the shalgramu be broken off, the owner commits it to the 
 river. The bramhuns sell these stones, but trafficking in images is dishonourable. 
 
 [The Shalgramu is the only stone deriving its deity from itself : all other stones 
 "worshipped are made sacred by incantations. For an account of them see a suc- 
 ceeding article relative to the Hindoo images.] 
 
 * So are all other images that have been coniecrated.
 
 22 'i IIISTOllY, LITERATURE, AND RELIGION, [Part hi. Cuaf. i. 
 
 SECTION xciir. 
 A log of Wood woi'shipped 
 
 The Pedal. 
 
 THIS is a rougli pioc? of wood, (termed dlienkee) generally llie trunk of atre«i, 
 balanced on a pivot, with a head something like a mallet ; it is used to separate the 
 rice from the husk, to pound brick-dust for buildings, &c. A person stands at the 
 farther end, and with his feet presses it down, which raises up the head, after which 
 he lets it fall on the rice, or brick-ends. One of these pedals is set up at almost 
 every house in countrj' places. 
 
 The origin of this worship is thus given : A religious guide being called upon to 
 give the initiating incantation to one of his disciples, commanded him to repeat the 
 word dhenkee, dhenkec. Narudn, the god of the dhenkee, pleased with the dis- 
 ciple, visited him, riding on the pedal, and gave him, as a blessing, another incaa« 
 tation, by which he immediately became perfect, and ascended to heaven. 
 
 The pedal is worshipped at tlie time of marriage, of investiture -wlih the poita, of 
 giving the first rice to a child, and at any other particular time of rejoicing. The 
 
 women arc the worshippers. It is also worshipped in the month Yoishakhu by all 
 casts of females, not excepting the wives of the most learned braniliuus, who con- 
 secrate it ])y putting red, M'hite, or yellow paint, and also some rice, doorva grass, 
 and oil, on its head. 
 
 About twenty years ago, the raja of Nulii-danga, Muhendvu-deva-ray'i, spent 
 300,000 roopees in a grand festival in honour of this log of wood. At the close of 
 the festival, the raja took a firebrand, and set all the gilded sceuery on fire, and 
 thus finished this scene of expensive folly and wickedness.
 
 CHAPTER ii. 
 
 SECTION I. 
 
 Of the Temples. 
 
 THE Hindoo temples in Bengal, though diSorcnt in shape, are nearly of the same 
 description of arcliitecture : thej are very inferior, it is true, to the sacred edifices 
 in Europe ; but some of these buildings are in a better style than might have been 
 expected from a people so little advanced in the arts. 
 
 The MUndiru,* dedicated to the lingu, is a double roofed Gothic building, the body 
 square, but the upper part short and tapering to a point. It contains one, two, 
 three, or more rooms, about three cubits by four, with a porch in front for specta- 
 tors. The center room contains the lingo, in the others are placed the utensils for 
 worship, the offerings, &c. — Small square temples for the lingo, with flat roofs, are 
 erected in rows facing the houses of rich men, or befoje a college, a consecrated pool 
 of water, another temple, or a flight of steps descending into the river. Similar 
 temples in honour of Guneshu are to be seen in some places. Very small temples 
 like the Mundira, only three, or five cubits high, and containing a lingu about a foot 
 in height, have been erected at Benares. 
 
 The Deoolu\ temples, sacred to Jngnnnathii, rise from the foundation in a gradual 
 slope like a sugar loaf, with an iron image of Gurooru on the pinnacle. These 
 temples, made of brick, are ascended by a flight of steps, and contain only one room. 
 
 The Panchu-rt'ttnui temple has two or three rooms, and a single arched roof, with 
 a large pinnacle or turret on the dome, and a smaller one^on each corner. It is dedi- 
 
 * M"indirii means any edifice of brick or stone ; but custom has appropriated it almost excliisivf 1 j to tlie 
 templci of llie lia^ t Corrupted from devalayii, i. e. devi, a god, aliiju, a house. % Having five turrets. 
 
 C c
 
 <22Q HISTORY^ LITERATURE, and RELIGION, [Part hi. Chap. ii. 
 
 cated to the different forms of Visliiioo, as Radha-buUubhu, Gopalu, Mudnnu-mo- 
 hunn, Govindhu, &c. The temple called Nilva-Rillnu,* dedicated also to the vari- 
 ous forms of Vishnoo, has a doable roof like the Mundira, with a small turret on 
 laih corner of the lower roofs, and on tJie upper one a larger turret to crown the 
 dome. It contains four or five rooms. At Ugrri-dweepu, the temple of Gopee-nat'hu 
 has diff'erent houses attached to it; one for cooking:, another for the utensils used in 
 worship ; another is a store-house for the offerings, and two others are open rooms 
 for the accommodation of visitors and devotees. 
 
 The Vishnoo-mundinl, having one room, with a portico in front, is a fiat-roofed 
 buildin"-, erected either withm tr without tlie wall which encloses a Hindoo house,, 
 or at a little distance from the owner's house, and sometimes hy the side of the Gan- 
 ges, when the person's house is near the river. A few temples may be seen, hav- 
 ing' three rooms, one of which is the god's hall of audience, another his dining room, 
 and the thiid his room for sleeping. 
 
 Another kind of temple, with a flat roof, is often erected by rich Hindoos adjoining 
 to their houses, and called Chundet-mnndupti, and is designed for the image of Doorga 
 or Kalee. This is built on four sides, with an area in the middle. The image is 
 placed at the north end with its face to the south ; the two sides, and the north end, 
 in most cases, contain upper rooms with porticos beneath. The room which contains 
 the imaoe is about ten cubits long and sixteen broad ; the other rooms are open in 
 front with arclied doorways : and in these the visitors sit to see the ceremonies of 
 worship, hear the singing, &c. 
 
 The Yoru-bangala is made like two thatched houses or bangalas, placed side to side, 
 and has what is called in England a double-pitched roof, generally covered with tiles 
 or bricks. The front is open without doors. These temples are dedicated to different 
 gods, but are not now frequently built in Bengal. 
 
 * Having nine turrets.
 
 Of THE TEMPLES.] OF THE HINDOOS. 227 
 
 The Hindoos have another sacred edifice, called Rasii-mtinchii, in which the im- 
 age of Krishna is annually placed and worshipped. This building is octagonal, witJi 
 eight turrets at the corners, and a steeple in the centre supported by pillars, awd 
 consists of one room, open on all sides and elevated five or six feet from the ground. 
 On the nights of the rasa festival the image is brought and placed in this elevated 
 open room, there worsliipped, and afterwards carried back to the temple adjoining to 
 the owner's house. The Dolu-munchu. is a similar building, but is sometimes made 
 larger. 
 
 A great number of small clay and thatched buildings are erected in Bengal, in which 
 the images of Siddheshwiiree, Krishnfi, Ramij, &c. are set up. The roofs of these 
 buildings are sloping like the huts of the poor in Europe. 
 
 Images of some of the inferior deities ai'e placed under trees, and these tr«es be- 
 come as it were temples for worship. 
 
 In some few towns a nuniTjcr of different temples are built in a square. I once saw 
 a Devaltii/a of this kind at Chanchra, in Jessore, which contains twenty-one temples 
 and as many gods. One thousand acres of ground are attached to this place ; one 
 bramhiin performs the ceremonies ; six others cook for these gods ; four others ga- 
 ther flowers, and bring the articles for the daily worship. Nimaee-midlikn, a gold- 
 smith of Calcutta, built and endowed this place. Similar devaluyus are to be seen at 
 Krishnii-nngiiru,* Gunga-vasu,* Shlvii-nivasri,* Buruhu-nogurujt Natorn,+ Poonte,^ 
 Somra,^ Choo-koilasn, Gooptu-para, and at many other places in Bengad. — Raja 
 Chundru-rayu, of Patulee, is said to have built two hundred of these devalnyiis, at 
 each of which two or three hundred people are daily fed. The relict of raja Tiliikfi- 
 chiindru, of Burdwan, erected one hundred and eight temples in one plain, and placed 
 
 • These belong to Gireeshu-chCndrfi, the raja Nfi vii-dweepB. + This first place is in Moorshndabadfi, 
 
 and belongs to raja Vishoonat'hu, as does that at Natora. J This belongs to raja Bhoovtinu-fhakoorij. 
 
 S This place is the properly of Ram-sijnkuru-ray ti, a voidjii. Cc 3
 
 223 HISTORY, LITEIMTURE, and RELIGION, [Part in. Chap. ii. 
 
 in them as many images of thelingn, attaching to tliem eleven bramluins ami inferi- 
 or servants, and endowijis the temples with estates to the amount of the wages of 
 the attendants. 
 
 Before many temples Is seen a roof, supported by pillars, under which portions of 
 the shastrus are recited or tiling, and at otlier times animals for sacrifice slaughter- 
 ed. In general, however, the singing and dancing at tlic festivals take place under 
 an awning in the open air, near some temple, or near the person's house who bears 
 the expense. Tiie long periods of dry weather in this climate render this practica- 
 ble •, nor would the heat allow of such large assemblies meeting in houses, even if 
 buildings sufficiently large could be constructed. This accounts for the Hindoo tem- 
 ples being so small in the inside : many of Lhem, especially those of the lingu, are 
 only large enough to contain the image, the offerings, the utensils of worship, and 
 the officiating priests. 
 
 Much of the wealth of the Hindoo kings was formerly expended in building tem- 
 ples, and supporting splendid festivals. At present, those who erect these temples 
 in Bengal are principally the head-servants of Europeans, who appropriate part of 
 their gains to these acts of supposed merit.* 
 
 The e?ipence of erecting one of these temples, if a single room, amoimts to about 
 two hundred roopees, and the wages and daily offerings to one image, are about three 
 Toopees per month. Some give the bramhun who officiates t>7elve anas, and others 
 a roopee monthly, with his food and clothes. Sometimes the offerings are given 
 to him, but in other cases they are presented to the bramhuns of the village alter- 
 nately, and the priest has money given him in their stead. These offerings fre- 
 quently consist of a pound of rice, a pint of milk, half an ounce of sugar, and two 
 plantains. The quantity, however, is not prescribed ; and other things are added by 
 the wealthy. 
 
 * The capitol, or temple of J^pite^ Capitolinus, was raised in consequence uf a vow made by Tarquinia* 
 Priscus ia t!ie S'abine war.
 
 Dedication OF TEMPt-Es.] OF THE HINDOOS. 229 
 
 SECTION II, 
 
 Dedication of Temples. 
 
 WHEN a Hindoo lias erected a temple, he appoints a day to dedicate it to some 
 god. Tlie following account of the dedication of one hundred and eight temples 
 to Shivn, someyears ago, at Talitsi, in the district of Burdwan, by the mother of 
 Tcji'ish-chundru, the raja of Burdnan, will give an idea of the manner in which this 
 ceremony is performed. 
 
 The foundation of these temples being about to be laid, a place was dug in the 
 earth about a cubit square, into which water was poured, and a Inick placed in the 
 hole, after wliich the worship of the houshold god (Vishnoo), of Viiroonn, and the 
 lingu, was performed. At the close of the worship, a flower was thrown into the 
 water, the floating of which to the right was considered as a good omen, and decided 
 the point that the temple should be raised on that spot. The following prayer was 
 then addressed to this brick, ' As long as the earth and the mountains remain, so 
 long do thou remain immoveable.' After the temples were nearly finished, many 
 bramhuns and the relations of the queen were invited, and on an auspicious day the 
 ceremony of consecration was performed. An altar was raised before each temple, 
 and four priests chosen for each altar, who purifyinj;- tliem, performed the worship 
 of the five gods,* the nine planets, the ten guardian deities of the earth, and of Shi- 
 va, Vishnoo, and Doorga. To this succeeded the burnt-sacrifice. One liundred and 
 eight officiating priests then celebrated the worship of Shivu while sitting at the doors 
 of the temples. A person, in the name of the queen, next made a present to the 
 .builder, and hinted to him that she now wished to consecrate tliese temples to Shi- 
 vu. The trident of Shivu was next worshipped, and fixed on the steeple. The 
 princess then, sitting in an inclosure below the steps of one of the temples, in the 
 pros-^nce of orto of the priests andlier attendants, devoted these temples to Siiivii, say- 
 ing, ' O Shivu ! I present to thee these one hundred and eight temples, made of brick : 
 
 » Brimha, Visiinoo, Sliivii, Griitshii, and SoorjB.
 
 iiJO HISTORY, LlTEllATURE, AND RELKJIOX, [Part iii. Chap. ix. 
 
 May I be rewarded with an everlasting residence in heaven.' In making this offer- 
 ing, a number of minute ceremonies took place. The princess next sent one of her 
 relatives to perform the worship of Indru near a bamboo bearing a trident with a flag 
 fastened thereto. The same person, after professing to animate one hundred and 
 eight wooden images of the bull, worshipped them, and placed them in the temples 
 tlius dedicated. A representative of the princess next walked round the temples 
 
 three times. The princess herself began to perform the ceremony of circumambiila- 
 tion, but being very corpulent she resigned it to one of the priests. — One hundred and 
 eight priests,' bringing garlands* and the other articles used in worship, now perform- 
 ed the worship of the lingii in the temples. At the close of these ceremonies, the 
 princess presented a roopee to each of the four hundred and thirty-two officiating 
 bramhuns, and one hundred and eight roopees to her own private priest, who also 
 obtained the oflerings. She also presented twelve kinds of offerings to Shivii, among 
 which were vessels of gold, silver, and other metals, cloths, &c. An entertaimnent 
 to the bramhuns succeeded, and at length the guests were dismissed with presents 
 from among the offerings, or in money, from ten to fifty roopees each bramhun. One 
 hundred thousand roopees, it is said, were expended upon these buildings.t 
 
 The ceremonies are nearly similar to the above when idols are dedicated and set 
 up in temples ; when pools or trees are consecrated to the public use ; when cars 
 are presented to some god : and when aperson is finishing the ceremonies of a vrii- 
 tii or vow. 
 
 * At the tim; of worship (he priest always puts upon the imase .T f^arlnnd of flowers. This seems to ha»e 
 been practised ainon; other idolators, for when the priestof Jupiter came to worship Paul and Barnabas, (Ac{s 
 x'lv. 13.) he brought oxen and garlands. No doubt the latler were intended (o be put upon the heads or necks 
 of the apostle and his companion, the persons about to be worshipped. 
 
 t Tejush-chiindru has siace built one hundred and eight temples, at Umbika, and dedicated ttiemlo Shiv'i.
 
 K:*»owMiiKT OPTKMPLES.] O F T 11 E H I N D S. 251 
 
 SECTION III. 
 
 Endozement of Temples. 
 
 THE worsliip in some temples is conducted, and the olFerings supplied, bjtlie fa- 
 mily which has erected the temple ; but in others by a hired bramhiin, who receives 
 monthly wages : the offerings are in general distributed among the bramhijns of the 
 village. 
 
 To a temple particularly celebrated, rich men make grants of houses, sometimes 
 of whole villages ; and of lands, orchards, pools, &c. to a large amount ; and the 
 produce of these grants is applied to the uses of the temple- 
 
 The temple of Radha-biillnblia at BiilliJbhu-poorri, about twelve miles North of 
 Calcutta, has been endowed with lands, houses, &c. and to the annual amount of 3000 
 roopeesj by Raja Niivu-Krishnii, which is divided among sixteen families of bramhuns. 
 
 The temple of Jngunnathu at Miiheshn, about the same dfstance from Calcutta, 
 has been endowed witli lands, &c. to the annual amount of MOO roopees, by llaja 
 inandii-chrindra-rayu. 
 
 The temple of Gopee-nat'hu at Ugrii-dweepu been endowed with lands, &c. to 
 the annual amount of 6 or 7000 roopees by Raja Krishnii-Chundru-Rayu. 
 
 The temple of Jugiinnat'hn in Orissa has been endowed by several rich Hindoos : 
 Raja Ram-Krishnri-devii gave two villages, the rents of which bring in about 4000 
 roopees annually ; Nimoo-mnlliku of Calcutta gave daily one roopee, or "GJ annu- 
 ally ; and his children continue the donation. Other rich men make similar annual 
 presents. It is supposed that not less than 100,000 roopees a year are drawn from 
 the Hindoos by the bramhuns of this temple.
 
 2S2 IllSlOrvV, LITERATURE, and RELIGIOxV, [Part hi. Chap. ri. 
 
 SECTION IV. 
 
 Of Lhc Images. 
 
 Til E iuiigos of l!)i' Hindoo gods are made either of gold, silver, quicksilver mix- 
 ed M itli tlie powdci of lin, brass, copper, iron, mixed metal,* crystal, stone, wood, 
 or clay A The lomiiion \\ orlvraen in gold, silver, brass, &c. make these images. 
 
 The image? made ofgold are generally those of Doorga, Lnkshmee, Iladha, Krish- 
 nu, and Suniswutee, which are kept in pri*ate houses, and worsiiipped daily. These 
 images must not be less in Aveight than one tolii;:}; they are generally three or four. 
 
 The image ol'Sheetula is often made of silver, kept in the house, and worshipped 
 daily. It is as heavy as tea or twelve roopees. 
 
 The images of S!iivn only are made of quicksilver and crystal. They are vcr/ 
 small, and are kept in the houses of the rich, and used for daily worship. 
 
 Small brazen images of many of the gods are kept in private houses and worship* 
 ped daily. These are very small, weighing only an ounce or two. 
 
 Very small copper images of Sooryn, and of Shivo riding on a bull, are preserved 
 in private houses, and worshipped daily. 
 
 The i;nages of mixed metal arc those of Radha, Doorga, Lukshm^, Shiva, &c. 
 
 •Containing, RS the Hindoos say, eight ingredients viz. c;oliI,siIver, tin, copper, iron, zink, lead, and brass. 
 
 + The sliastris allow im.ij;es to be made of no otiicr substcincea than theie. The image of Shiinee alone is made 
 of iron. 
 
 J Three tol'i-; arc rather more than one ounce. At Kid.l-rpire, adjoining to Calcutta, is a goIdcH image of 
 PiJtit'-pavniici;, two cubits high. Naar Serampore is a goldcu image of Ji'gudliatree, aboutacubit and a half 
 liigh.
 
 Of THE IMAGES.] OF THE HINDOOS. 233 
 
 The images of any of the gods may be made with this mixed metal; and may be wor- 
 shipped either in private houses or ia temples. 
 
 The images of all the gods and goddesses may be made of stone ; the greater num- 
 ber are placed in temples ; a few small ones are found in private houses. All images 
 of stone are worshipped daily: the greater number are of the lingu, or the various 
 forms of Vishnoo. A few exist of the lingu nine or twelve cubits high.* The men- 
 dicant followers of Vishnoo carry small images of Krishnu with them in their peri- 
 grinations, which are from one to two cubits high : All the stone images in Bengal are 
 of black marble; but there are some at Benares which are white. The sculpture on 
 these stones is in much the same state of perfection as that to be seen in the oldest 
 churches in England. These stones are brought into Bengal from the upper pro- 
 vinces, and cut by men who are to be found in all the great towns, and to whom it 
 is an employment. Some stone images are miraculously found under grouiid.t Sec 
 page ICO. 
 
 The nimbai tree supplies the images of Vishnoo in his different forms ; also of 
 Boorga, Radha, Lukshmee, Shivu, Garooru, Choitunyn, &c. None of the wooden 
 images are kept in private houses, but in separate temples. They are generally 
 from one to three cubits in height. 
 
 o 
 
 All the images which, after worship, are thrown into the water, are of clay baked 
 in the sun, about four cubits high : The images of the linga made daily and worship- 
 ped, are immediately thrown away. In some places clay images of Kartiku, twenty 
 one cubits high, are setup, and after the festival committed to the river. The images 
 of Doorga, Siddhcshwuree, Unnu-poorna, Krishnu, PunchaniJnri, Shust'liee, Miinusa, 
 Dukshiiiri-rayu, &c. are however constantly preserved in temples. The Hindoo pot- 
 ters are the principal god-makers, though many other casts, and even Miisulmansfol- 
 
 • An imi-e of (he lingii is set up at Benares which sii men can hard!y grasp. 
 
 + A« ima-e of Cybele is said to have fallen from heaven into a certain field in Phngia. 
 
 t Meli« asadarachta. „ ^
 
 834 HISTORY, LITERATURE, and RELIGION, [Part in. Chap. ii. 
 
 low this employment. The maker first takes a board, and raises upon it a little frame 
 work, to which he fastens bamboos covered with straw, for the back bone, the arms, 
 legs, &c. Round these he lays clay mixed with cow-diinjf, chalTand straw, which he 
 suffers to dry ; having made the head of clay, he lays it to dry, and afterwards joins it 
 to the trunk very carefully. He again clothes the body, arms, and legs, with more 
 cow-dung and clay, and covers the whole with a cloth, that it may not crack. When 
 ready, he carries it to the person's house who may have ordered it, and, according to 
 the size, obtains two, four, seven, or eight roopees for it. Sometimes the maker paints 
 it at his own house, which costs two, three, four, or five roopees more. 
 
 The evening before the consecration, the person at whose temple this image is t© 
 be setup, brings twenty-two different articles, among which are fruits, flowers, gold, 
 silver, rice, a stone, turmerick, sugar, cow-dung, clarified butter, i shell, peas, red 
 powder, &c. With all these things the officiating bramhun touches the forehead 
 and other parts of the image, repeating incantations. This is called tdhivasu, or 
 
 inviting the goddess to come and dwell in the image. The next day eyes and a soul, 
 (pranu) are gl.en. No one reverences the image till this work is done. 
 
 When an image of Doorga is to be consecrated, in addition to the above ceremo- 
 nies, a plantain tree is brought, and bathed either in the house or in the river. At 
 this time the service occupies about an hour, after wliich the tree is clothed like a 
 woman, with two \\\wn fruits for breasts; and nine sorts of leaves, smeared with red 
 paint, are hung round the neck. The trees from which these leaves are taken, are 
 said to have assisted in different wars the deities whose images accompany that of 
 Doorga: The Hindoo shastriis make no hesitation in giving tongues to stones, or 
 making trees into soldiers. It may be alloAved in a romance; yet the modern Hin- 
 doos arc silly enough to believe most gravely that all this is the very truth. They 
 say, Why not ? God can do every thing. 
 
 If a woman, a dog, or a shoodru, touch an image. Its godship is destroyed, and the 
 ceremonies of deification must be again performed. A clay image if tlsus defiled 
 must be thrown away. There arc degrees of impurity imparted by the touch of 
 
 tiifferen. animals. Breaking the hand or foot of an image is an evil omen. If
 
 Op THE IMAGES.] O F T II E II 1 N D S. 235 
 
 an image be unequal in any of its parts, or if the eyes be made to look upwards or 
 downwards, and not straight forwards, something evil will befall the owner. If it be 
 Ect up with ease, the spectators declare, that the god himself is pleased. 
 
 Godship of Images tried. — By performing a ceremony called shorn, it is imagined, 
 a person may obtain the power of ascertaining whether the deity dwell in an image 
 cr not. In this ceremony, which must be repeated during fifteen days and nights, 
 the devotee bathes an image of the goddess Vipureeta-prrityungira, with milk, curds, 
 clarified butter, cow dung, and cow's urine; worships it, liaving on red garments, 
 and repeats the initiating incantation of this goddess ten thousand times. In tlie 
 niglit, he walks round the image, in a triangular manner, onehundred and eight times, 
 prostrating himself after every ciicumambulation. On the last day, the ceremonies are 
 continued to a greater extent, and the burnt-sacrifice is added. When such a person 
 bows to an image, if the deity dwell not in it, it will break in pieces. A person of 
 Krishnu-nriguru is mentioned as having obtained this power; he bowed to an image of 
 Mfidunu-Mohunu, at Vishnoo-poora, when the image became bent in the neck, and 
 continues so to this day. At lleboona, a village near Balasore, several stone images 
 are said to have been broken by a man named Kalaparhu, who bowed to them. 
 
 Dd2
 
 23G HISTORY, LITE[|ATLTRE, axo IlELlGlOx\, [Part m. Ca.vp. ii. 
 
 SECTION' V. 
 
 Of the Priests. 
 
 THE Poorohilii. — Every bramliun nmy perform tlie ceremonies of his religion. 
 The priest, called a poorohitu, is, however, called in to assist in the shraddhn, the 
 ten ceremonies called sungskarn, in those at the offering of a temple, at the different 
 vratus, at the festivals, and at a burnt sacrifice, and he is sometimes called to fast, 
 and bathe, in the name of another. A man of property, in some cases, unwilling 
 to fast himself, gives his poorohitii a roopee to do it for him ; and. in the cold wea- 
 ther, he gives liim a fee, to bathe for a month and perform the ceremonies connect- 
 ed with bathing, instead of himself. Some rich men retain a family priest, wlio re- 
 ceives the fees and separate presents of cloth, sweetmeats, riccj fruits, &c. as his re- 
 ward. 
 
 Any bramhnn,who is acquainted with the different formulas of worship, may be- 
 come an officiating priest. In some cases, one person is priest to a thousand fami- 
 lies ; but he employs assistants, and gives them a stipulated sliare of the perqui>ites. 
 If the priest do not arrive in time, or if he blunder in performing the ceremonies, the 
 person employing him reproves him. When several families have the same priest, 
 and wish to perform certain ceremonies on the same day, the priest is sure to offend, 
 and never fails to be told of his partiality to one family, and neglect of the other. 
 These priests are generally very avaricious, and take care to have their full share 
 of the presents at the close of a ceremony. Tlie amount of the fees depends upon the 
 ability and generosity of the person who employs the priest ; who is not unfreqnent- 
 ly very much dissatisfied with what he receives, and complains to others, that " the 
 duties at such a man's house are very heavy, but that he gives only a very trifling 
 fee, and no more of theofl'erings than a crow might eat." This man subsists upon 
 the fees and offerings, engaging in no othir employment. 
 
 The higher orders despise a bramhnn who becomes priest to shoodrHS, and refuse
 
 Or THE PRIESTS.] O F T H E II I N D O S. 237 
 
 to eat with him. Such a person can only be priesf to one cast, and is called the 
 joiners' bramhiin, or the blacksmiths' bramhiin, &c. 
 
 The jogees (mostly weavers), the chandalns, and the basket-makers, have priest» 
 of their own casts, and not from among the bramhiins. 
 
 Ths shastrus point out the proper qualifications of a poorohito, which are similar 
 to those of a spiritual guide,, mentioned in a following article. Some enjoy this of- 
 fice by hereditary succession. When a person, immediately after the performance of a 
 religious ceremony in his family, meets with success in his connections or business, he 
 not unfrequently attributes his prosperity to his priest, and rewards him by liberal 
 presents. On the other hand, if a person sustain a loss after employing a new priest, 
 he lays it at the door of the priest. If at a bloody sacrifice the slayer happen to fail in 
 cutting off the head at one blow, the priest is blamed for having made some blundev 
 in the ceremonies, and thus producing this fatal disaster.^ 
 
 The Acharjfu. — The person who tauglit the vedus used to be called acharyu : an^ 
 at present the bramhnn who reads a portion of them at the time of investiture with 
 the poita, is called by this name ; as well as the person who reads the formularies at 
 a sacrifice. This latter person is generally the poorohitn, but he then assumes the 
 name of acharyo. A considerable number of bramLuns are qualified to dischar<^e 
 the duties of an acharyi], and any one thus qualified may perform them, without any 
 previous consecration or appointment. Twenty or thirty roopees is the amount of 
 the fee of the achai;yu at festivals. 
 
 TJie Siidiisfi^u. — The Sudushya regulates the ceremonies of worship, but is not 
 employed on all occasions; he is however generally engaged at the festivals ; at the 
 first shraddha a'ter a person's death ; at the dedication of images, temples, flights 
 of steps, ponds, &c. At the reading of the pooranus also, he attends, and poinls 
 out where the reading or the copy is defective. lie receives a fee often or fifteen 
 roopees ; and, sometimes as much a= one hundred and fifty. On extraordinary occa- 
 sions, five or ten siidushyijs are employed.
 
 238 HISTORY, LITERATURE, amd RELIGION, [Part ni. Chap. n. 
 
 The Briimha sits near the fire at tlie time of a burnt-oft'eriiig, and supplies it with 
 wood. Tiie fee lo this person is five roopeos in cases where the Sudiishyii receives 
 fifteen; to which is added a gift of rice, &c. 
 
 The Hola tlirows the clarified butter on the fire in the bunil-oflering, repeating 
 the proper formulas. He receives tlie same fee as the acharjti. 
 
 The four last-mentioned persons divide the ofierings presented to I'gnee ; and ar« 
 worshipped at the commencement of a sacrifice, when rings, poitas, clothes, seats of 
 cloth or wood, pillows,* awnings, brass and copper vessels, &c. are presented to 
 them. 
 
 The Hindoo priests wear their usual dress during the performance of anj cere- 
 
 monj. 
 
 Other priesls. — A number of persons arc emplojed as assistants to the priests : as, 
 the Viiroo, who gathers flowers to present to the image, sweeps the temple, &c. The 
 person whobuys and collects tlie things for the ofierings is called Udhikaree ; he who 
 performs the ceremonies of worship is called PJojriku ; he who cooks for the image, 
 Pachiik'i ; he who recites the pooranti in an assembly is called Pat'Juikii ; he w ho holds 
 the book and corrects the reading and the copy, Dhariiku; he who hears the words as 
 the representative of the person who is to enjoy the merit arising from the hearing of 
 these stories, is called Shrota ; and he who repeats in the evening the meaning of 
 svhat has been read in the day, Knt'hnku. 
 
 • The rich Hindoos sit with a large pillow placed at their backs.
 
 Of THE wousHiP IN TEMPLES.] O F T H E II I N D O O S, S33 
 
 6ECTI0N Vr. 
 
 Of the Worship in Temples. 
 
 THE daily ceremonies in the temples erected in honour of Shiva are as follows: 
 In the morning the officiating bramhun, after bathing, enters the temple,* and bows 
 to Shiva. He then anoints tlie image with clarified butteror boiled oil,+ after which, 
 he bathes the image with water which has not been defiled by the touch of a shoo- 
 dru, nor of a bramhun wlio has not performed his ablutions, by pouring water on it, 
 and afterwards wipes it with anapkin. He next grinds some white powder in water, 
 and, dipping tlieends of his three fore-fingers in it, draws them across the lingii, 
 marking it as the worshippers of Shivu mark their foreheads. He next sits down 
 before the image, and, shutting his ejes, meditates on the work he is commencing ; 
 then places rice and doorva grass on the lingii ; next a flower on his own head and 
 then on the top of the linga ; then another flower on the lingfi ; then others, one by 
 one, repeating incantations; he then places white powder, flowers, vilwu leaves, in- 
 cense, meat oflerings, and a lamp before the image ; also some rice and a plantain ; 
 he next repeats the name of Shivu, with some forms of praise, and at last prostrates 
 himself before the image. These ceremonies, in tlie hands of a secular person, are 
 concluded in a few minutes ; a person who has sufficient leisure spends an hour in 
 them. In the evening the officiating bramhun goes again to the temple, and after 
 washing his feet, &c. prostrates himself before the door ; then opening the door,t he 
 places in the temple a lamp, and, as an evening oblation, pcrsents to the image a 
 little milk, some sweetmeats, fruits, &c. when, falling at the feet of the image, he 
 locks the door and comes away. 
 
 At the temple of Shivu, on the 14th of the increase of the moon in Piialgoonri, in 
 
 • Pulling off his shoes at the bottom of the steps. 
 
 + Tite Greeks used to smear the statues of their gods with ointments, and adorn them with garlands. 
 
 t It is reported of some Hirdon «ii '.ts, that when they «cnt to a temple to awake tlie god, while repeating 
 the words of the shaslri'i nsed on these oceasions, the doors always flew ojien of ihemsclves, reminding us of the 
 Eoroi^ean supetstition, that ' the temple of Cybele vas opened not by hands, hut l>y prayers.'
 
 SIO HISTORY, LITERATURE, and RELIGION, [Part hi. Chap, in 
 
 the night, a festival in honour of Shivu is kept : the image is bathed four times, and 
 four separate services performed during the night. Before the temple, the wor- 
 shippers dance, sing, and revel all night, amidst the horrid din of their music. The 
 occasion of this festival is thus related in the Bhuvishwu-poorami : A bird-catcher, 
 detained in a forest in a dark night, climbed a vilwti tree under which was an image 
 of the lingu. By shaking the boughs of the tree, the leaves and drops of dew fell 
 upon the image, with which Shivii was so much pleased, that he declared, tlie wor- 
 ship of the lingii on that night should lie received as an act of unbounded merit. 
 
 The worship at the temples in honour of the different forms of Vishnoo, is nearly 
 ihc same as that at the temples of the lingn. Very early in the morning the officiating 
 bramhun, after putting on clean apparel, and touching the purifying water of the 
 Ganges, comes to the temple to awake the god. He first blows a shell and rings a 
 bell ; then presents water and a towel, and mutters certain prayers, inviting the god 
 to av.ake, &c. The offerings made to the forms of Vishnoo are much gieater in 
 quantity than those presented to Shiva. About noon, fruits, roots, soaked peas, 
 .sweetmeats, &c. are presented to the image, and after this, that which answers to 
 the English idea of dinner, consisting of boiled rice, fiied herbs, spices, &c. Vishnoo 
 neither eats flesh, fish, nor fowl. After dinner, betle-nut, &c. in leaves of the betle 
 vine arc given to be chewed. The god is then left to sleep, and the temple is shut 
 up. While he sleeps the bramhims eat the offerings. In the evening, curds, butter, 
 sweetmeats, fruits, &c. are preeented, and at this hour people come to the temple to 
 look at the god and make their obeisance. After the setting of the sun, a lamp is 
 brought into the temple, and a small quantity of milk, sweetmeats, &c. are offered. 
 The priests wave a lamp of five lights before the image, ring a small bell, present 
 water to wash the mouth, face and feet, and a towel.* After the offerings have 
 continued before the god about ten minutes, they are withdrawn, as well as the lamp, 
 and the god is shut up in the dark all night. 
 
 • When I enquired into the meaning of these ceremonies, I was informed, that they were in imitation of 
 the service paid to Krishna when he used to return from tending the cattle. Water to wash himself, a towel, 
 lights to examine where the thorns had entered his feet or any other parts of the body, a bell to testify Ihcirjoy 
 th.it he was arrived in safety, and some food to refresh him after the fatigues of tlic day in following the herds.
 
 CHAPTER 111. 
 
 SECTION I. 
 
 Of the Times of Worship. 
 
 LUNAR days. — Tlie ciglitli, eleventh, fourteenth, and fifteenth lunar days, both 
 of the increase and decrease of the moon, in each month, are considered as fortunate 
 days. At the full moon in Asharhii, Kartika, Maghii, and Yoishakn, relig^ious cere- 
 monies are peculiarly meritorious, especially gifts to learned bramhtins ; but on the 
 third lunar day in Voishaku, their merit is imperishable. Bathing in the Ganges on 
 the tenth lunar day in Jj'oisht'hii, is extremely meritorious. The second lunar day 
 in Asharhu, and the eleventh in Shravunii are auspicious times for religious cere- 
 monies. The performance of the shraddhu during the decrease of the moon in 
 Bliadrii is a work of great merit. On the seventh, eiglith, and ninth lunar days of 
 Ashwinu, the eleventh in Kartikii, the fifth lunar day in Maghu, the thirteenth in 
 Phalgoonu, and the seventh in Choitru, and at the full moon in Poushu, very groat 
 benefits flov/ from religious acts. On all these days the Hindoos are particularly 
 occupied in the different ceremonies of their religion. 
 
 Weekly Ceremonies. — Some Hindoos fast every Sunday, and perform the worship 
 of their guardian deity Sooryu. Others, to fulfil a vow, fast on a Monday,* perform- 
 ing the worship of Shivti, Others, who suppose themselves to be under the baneful 
 influence of tlie planet Saturn, fast oh a Saturday, and endeavour to propitiate this 
 god by acts of devotion. 
 
 Monthly Ceremonies.— The l^hyama festival is held monthly by certain Hindoos. 
 The shraddhu should be repeated monthly. Some persons not able to attend to the 
 weekly ceremonies connected with their vows, perform them monthly. 
 
 • It is ratber singular that both in the r.urope.nn and Hindoo mytholop;y the two first days of (he week slionM 
 be caUed after the same »ods : Rutce-varP, Sunday, from Ruvee, the sun ; and Somii-varu, Monday, from Somu, 
 the moon. 
 
 Be
 
 242 HISTORY, LITERATURE, and RELIGION, [Part in. Chap. m. 
 
 Annual Festivals.— The festivals ofDoorga, Shyama, Juguddhatree,Kartiku, Mu- 
 hish-mardinee, Rfitrmtee, Unnu-poorna, Phulaharee, Shivri, Krishmi, Guneshfi, &c. 
 are held annually. Two festivals of Shivu and nine of Ki ishaii are annual. 
 
 The following account of the Huidoo festivals in each month of the year is taken 
 from the Tit'hee-Tuttwu : 
 
 Voishalihu.— On the ihirHi lunar day, (the annivcrsan of Cunga's desceBt)ythfi 
 worship of Gunga, of the mountains Koilasu and Ilimaluyu, of Bhugeeiut'hu, and 
 of Shivii. On the twelfth lunar day the bathing and woiship of Vishnoo. 
 
 J^olshCku. — On the tenth lunar day (the anniversary of the birth of Gunga), the 
 worship of Mundsa, and of the nagas (serpents). At the full moon, the bathing of 
 Jiigannat'hu; and on the fourteenth of the wane of the mojn, the worship of the 
 goddess Savitree. 
 
 Asliarhl. — On the second lunar day, the drawing of Jugunnat'hu's car, with the 
 worship of this god, and of Buluramu and Soobhudra. On the tenth, the return of 
 the car; and the worship of these three gods. The next day is the anniversary of 
 Vishnoo's lying down to sleep. 
 
 Shravunu.— At the full moon, the dolu festival. On the eighth of the wane, (the 
 anniversary of the birth ofKrishnii), the worship of this god, of his father, Jushoda, 
 Rohinee, Chundika, BiilaramiT, Dukshu, Gurgri, Brumha, Lukshmee, and Shiist'hee. 
 
 Bliadrii.— On the seventh lunar day, the worship of Shivii and Doorga ; and on 
 the seventh, the worship of Mtinosa, before small sheaves of doorva grass. On the 
 twelfth, the worship of Indrn before a kind of flag-staif made with a tree called do- 
 munn. On the fourteenth, the worship of Ununtu. The shraddhu is performed every 
 <lay during the wane of the moon^
 
 Of THE TIMES OF WORSHIP.] OF THE HINDOOS. 243 
 
 Ashwinii. — From the first to the ninth lunar day, the worship of Dooro-a. At 
 the full moon, the worship of Lfikshmee, and the g^ame of Chiitoorajee ; and on the 
 last day of the moon, the Shyama festival. 
 
 Karliku. — On the first lunar day, the worship of kin» Bulee; and on the second 
 that of Yumu, and the feasting of own brothers by their sisters.* On the eighth, 
 fhe worship of Gurooru; and on the ninth that of .irignddhatree. At the full moon, 
 the rasii festival, and the worship of Shyama before a picture. At the entrance of 
 the sun into a new sign, or, on the last day of Kartiku^ the worship of Kartikf?. 
 
 UgruhaT/uiiu. — On tlie sixth lunar day, the worship of Kartiku; and on the se- 
 venth, eighth and ninth, that of Muhishu-murdin^. On the fourteenth that of 
 Goiiree ; and on the seventh of the wane of the moon, the offerings to the dead. 
 
 Poiif^hfi. — On the eighth of the decrease of the moon, the ofTerings to the dead. 
 On the fourteenth, the Shyama festival. 
 
 . Maghii. — On the fourth, the worship of Gouree; on the fifth, that of Suriiswii* 
 t^, and of the ink-stand ; on the si\th, that of Shusht'hee ; on the seventh, that 
 of Sooryfi, and on the eighth, that of Bh^shmii. On the eighth of the decrease of 
 
 the moon, the offerings to the dead, and on the fourteenth the anniversary of the rise 
 of the lingu. 
 
 Pha'goonu. — On the eighth, the worship of Mangiilu-chundika, and at the full 
 moon, the dolii festival. 
 
 Choitrii.— On the sixth, the worship of Kartiku ; on the eiahth, that of Vishnoo 
 with ushoku flowers ; on the ninth, the anniversary of the birth of Ramu. On the 
 
 • Tlie smritee shasfrns ordain this rnstoni. The manner of kcejiing it Is as follons : The sisters mark the fore- 
 heads of the brothers with while powder, and present ihem with gaTments, poitati,'&c. and provide a great feast. 
 It is said (hat Yaiuu aud bU sisler Vumuona esiablis'ied this cistoin. 
 
 Ee2
 
 9« HISTQRY, LITERATURE, and RELIGION, [PAax iii. Chap, iiu 
 
 seventh, eighth, and ninth, the worship of Doorga, and on the ninth, that of Lnnii- 
 p5orna. On the fourteenth, the Avorship of Kamii-devu. On the thirteenth of tli« 
 decrease of the moon, the worship of Gunga. On the entrance of the sun into a 
 new sign at the close of this month, the presenting of water, rice, &c. to bramhuna. 
 
 Dailj/ Ceremonies. — The shastrus prescribe daily duties towards the gods, deceaij- 
 ed ancestors, strangers, and the cow. The worship of Vishnoo, before the shal- 
 gramu; of Shivti, before the lingu; of a person's guardian deity, before the shalgra- 
 mij pr water, and of any image constantly preserved, is performed daily. If the fa- 
 mily of a bramhrin, whei-e such an image is set up, has become unclean by the death 
 pf one of its members, or by any other cause, they do not omit the daily worship, 
 but invite another bramhun to perform the ceremonies. Sometimes a person makes 
 a vow to perform for a certain time the daily worship of Vishnoo, Siiivu, and his 
 guardian deity. Bathing also, and repeating the names of the gods, with or with- 
 out a bead-roll, especially the name of a person's guardian deity, are acts of daily 
 worship. The daily shraddhu is performed by very few, but at the time of bathing, 
 in the ceremony called turpunu, the Hindoos pour out water from a copper vessel, or 
 from their hands, for their deceased ancestors. Some religious acts are performed 
 daily for three or four months together : as during the time of Vislinoo's sleeping, 
 (viz. fiom the twelfth or fifteenth of the moon in Asharhu, to the twelfth or fifteenth 
 in Kartiku) a person vows that no razor shall come on his head, that he will abstain 
 from flesh, fish, salt,* peas, oil, curds not made at home, &c.; that he will not visit 
 at the house of a shoodrn, nor eat there nor any where else more than once a daj» 
 During this period he engages particularly to attend to his daily duties, as bathing, 
 repeating the name of his god, &c. 
 
 Agreeably to the directions of the An'.iikri-tnttww, the daily duties of a bramhun, 
 walking in strict conformity to the rules of his religion, are as follow : 
 
 He must divide the day, from five o'clock in the morning till seven at night, into 
 seven equal parts. The duties of the first part are thus described : first, awaking 
 
 * Rock salt may be eaten.
 
 Of the times of wokship.] O F T H E U 1 N D O O S. 2V5 
 
 from sleep, and rising up in his bed, he must repeat the names of diBcrent gods and 
 sages, and pray that they would mal;e the day prosperous. He must then repeat 
 the name of Urjoonu, and pray to him, that whatever he may lose during the day 
 jnay be restored to him ;* and then the names of any persons celebrated for their re- 
 ligiouis merit. Next the names of Uhulya,+ Dropudee,| SSta,§ Tara,|| and Miin- 
 dodurec* After this, he must meditate with his eyes closed on the form of Iiis 
 spiritual guide, and worship him in liis mind, repeating these two incantations : ' Oh ! 
 f * * * * 1 according to thy commands I descend from my bed.' ' Oh ! * * * * ^ ! 1 
 know what is right, but I do it not. I know what is wrong, but I forsake it not. 
 But do thou reside within me, and whatever thou commandest I shall do.' Then 
 follows another incantation, and obeisance to Huree. He now descends from his bed, 
 placing first tiis right foot on the ground. On going out, if he see a Shrotriyu bram- 
 Iinn, a beloved and excellent wife, fire, a cow, an Ugnihotree bramliun, or any other 
 bramiiun, the day will be auspicious. If he see a wicked or naked person, a wretclied 
 woman, distilled spirits, or a man with a great nose, the day will be inauspicious. 
 By repeating the names of Kurkotiikrj,+ Diininyuatee,:}: Nulu,^ and Ritoopurnu,]! no 
 quarrel will arise during the day. He must then, after discharging wind, washing Iu3 
 mouth, &c. go at least a hundred and ten yards from his house into the field, and 
 taking water, choosing a clean place, scattering some grass to the S. W. tying a tur- 
 ban round his head, remaining silent, with his face to the North, refraining front 
 spitting, and holding his breath, perform the offices of nature. His poifa must 
 remain on his right ear till he has washed his hands* It is unlawful to attend to 
 the offices of nature on a road, in the shade, where cattle graze, in the fire, or water,- 
 in a ploughed fi3ld, where dead bodies are burnt, upon a mountain, on tlie ruins of 
 a temple, on an ant-hill, in a dilcb, or by the side of a river.* After this, he must 
 go to a more clean spot, and taking some good earth, cleanse the left hand ten times, 
 
 • It 13 said that when Urjoon"! was kir°;, there were no robberies, or if suchathiogdidhappcn, by repeating 
 his name, the loser was sure to find his property again. 
 
 + The wife of GoutiSmn ; she ^vas guilty of adultery with IndrS. f The wife of Yoodhisht'hiru and bis 
 
 brothers. ^ The wife of Ramii. |1 The wife of BalcS anJ S.iogrceva, two moakies. » The wife of Ravijnii. 
 
 + A serpent. J The wife of king NSlu. ^ A kin;^. || Another kioj. 
 
 » So llnle is this regarded, that almost all the lower orders of nTndooi go to the Ganges.
 
 216 HISTORY, LITERATURE, and RELIGION, [Paut hi. CiiAr. iit. 
 
 then both hands seven times, the back of the left hand six times; and then his nails; 
 then wash his hands ; each foot three limes; and then rinse both feet. If be per- 
 ceive any evil smell remaining on his hands or feet, he must wash tlvem again. If 
 \he bramliun had no water-pot, he mnst wash himself in this manner in a common 
 pool or river, and take care that he come out of the water clean. His water-p it 
 must neither be of mixed metal, copper, nor gold : an earthen pot must be throwti 
 away as soon as used. If the pot be of brass or silver, he must scour it well after 
 lie return. If a bramhun attend not to these modes of cleansing, all his other reli- 
 gious actions will be void of merit.* 
 
 The bramhnn must next attend to his morning ablutions. Taking a dry foweT, 
 he must go to a pool or river, and placing the cloth on the ground, wet his feet and 
 hands ; then perform achiimunri, by ta'king up water in the palm of his right hand 
 three times, and drinking it as it runs toward his w rist ; then with his right hand 
 touch his lips, nose, ey«s, ears, navel, breast, forehead, and shoulders, repeating art 
 incantation ; wash his hands again and perform achumimu, repeating an incantation ; 
 then sitting to the N. or E. before sunrise, cleanse his teeth with the end of a green 
 stickjt about six or seven inches long. If he clean his teeth after sunrise, in the next 
 birth he will be born an insect feeding on ordure. He must now wash from his face 
 the mark on his forehead made the day before ; then scrape and wash his tongue, 
 taking care that the blood does not flow. If in cleansing his teeth he should make them 
 bleed, he becomes unclean, and is disqualified for performing any religious ceremo- 
 ny on that day. If, however, he make liis teeth bleed by the side of the Ganges, 
 be does not become uucleao. 
 
 He must next gather floweis for worship on the banks of a pool or river. If any 
 one forbid him, he must willingly desist ; if any are given him by a bramhun, he 
 
 • One of llif things, in the conduct of Eunpcans, \vliicli gives most offence to tlie Hindoos, is the omilliDg 
 these modes of cleansing. 
 
 + On (he 1st, fith, 8th, lOlh, and llth days of the increase and wane of the moon, and at the full and new 
 moon; en the laft day of Ihe calender month ; on a fas! day, and on the day of perrormins; a shrirfdhri, il is un- 
 lanfiil for a hramhin to clean his teeth h ith a stick. If he should do Ihison Ihete dajs. he « ill sink into a dread- 
 ful hell. Iflhc Bible hai lain down rules and pcnalliis like these, what occoiionjor ridicuU to unjelieuers I
 
 Op THE TIMES OF TTORSHip.] QF T H E 11 f N DO OS-. S47 
 
 must receive them; but not if a shoodru offer them : if a person have them to sell, 
 he must give him what he asks. If in carrjins; these flowers to the side of the water, 
 a person of mean cast touch them, or he touch any unclean thing, he must throw 
 them away. If a person of any cast make a bow to him while the flowers are in his 
 band, he must also throw them away.* 
 
 Returning to the river,^ and sitting in silence, he mast rub himself all over with 
 mud; then descending into the river as high as his breast, with his face towards the 
 East or North, he must repeat certain incantations, by which (in his imagination) all 
 other sacred rivers will flow into that in which he stands, as well as all other holy 
 places; he n*ust afterwards repeat many incantations, and perform moodra,. viz. cer- 
 tain motions by twisting his fingers into several curious shapes ; then, dividing his 
 hair behind, and bringing it into his hands before, with his thumbs he must stop his 
 ears; with the three first fi.ngers of each hand cover his eyes, and with his two little 
 fingers, his nostrils, and then immerse himself three or four times; tlien with his 
 hands joined throw up water to his head; then repeat other incantations; then taking, 
 up water with hisjoined hands, he must offer it three times to the sun ; then washing 
 Lis body, and repeating certain prayers, that he may ascend to some heaven, or re- 
 ceive-some temporal good, he nuist again immerse himself in the water. After this 
 he must ascend to the side of the river, and wipe his body with a towel: then re- 
 peat certain forms of praise to Gnnga, Sooryu,. Vishnoo. and other gods ; then put 
 dry and newly-washed cloth round his loins ; and sitting down cleanse his poita by a 
 rinsing it in the water; then taking up some earth in his hand, and diluting it with 
 water, put the middle finger of his right hand in this earth, and make a line betwixt 
 his eyes up to the top of his forehead ; then draw his thpee first fingers across his . 
 forehead ; make a round dot with his little finger in the center at the top of his head ; 
 another on the upper part of his nose ; another on his throat ; then with his three 
 first fingers make marks across his breast and arm&; then make dots on his sides, 
 
 * The meaning of this is, that the sin of the person who made iho bnw being transferred to the bramh n, the 
 sin, instead of enieriog the fire said to lodge in .a bramh ii's hand, by which it would be consumed, eniers the 
 flowers, and tiiej thereby become uncle.in. If a hrainhnn, with flowers in his hand, meet a shoodru who is ig- 
 noraal of the rules of the sliastrB, he forbids hiiu to bow to hinij but iu general the lower orders know this cus-
 
 24S inSTOUY, LITtlRATURE, and RELIGION, [Part ni. Chap. ik. 
 
 and another on llie lower part of Iiis back. After this he must take up water in his 
 right hand three times and drink It. 
 
 To this succeeds the morning smidliya, in which the person niustofler many pray- 
 ers; pour out water to difl'erent gods, repeat certain forms of praise in honour of 
 the sun, whicTi he must worship, and repeat the gayiitree ; then take up water with 
 his kosha,* and pour it out to his deceased ajicestors; after which he mast return 
 home, and read some part of the vida.f 
 
 After this, if the bramhiin be a house-keeper, he must seek the provisions for his 
 family for the day. If he be diligent in discharging social duties, he will obtain 
 heaven; but if not he will sink into hell. 
 
 About eleven o'clock, taking the flowers, his kosha and kooshee, some seeds of 
 scsiimum, leaves of the vilwu tree, blades of the kooshii grass, and a towel, he must 
 proceed to the river. Placing these things by the side of the river, he must prepare 
 a place for worship; take some proper eartli, and cleanse it, so that neither insects, 
 hair, nor any thing impure remain ; and then make the earth into a baU, lay it down, 
 and wash his own body, rubbing himself with his towel. Then he must descend 
 into the water up to the middle, and perform his ablutions as in the morning. After 
 bathing, he must ascend to the side, Avipe himself, put on a dry piece of cloth (not 
 a black one); sit with his face to the East or North ; tie a lock of hair into a knot, 
 and having repeated a prayer, the whole of his hair in a knot ; mark his forehead as 
 in the morning; then perform the ceremony called achumnnn; and then the sundhya. 
 After this he must make an image of the lingii with tlie pure earth which he has pre- 
 pared ; and laying it aside, descend into the water, or sit by it, and pour out water 
 (containing a few seeds of the sesamum) from his kosha to three or four of the gods, 
 repeating incantations: then to certain sages, and deceased ancestors, viz. to three 
 generations on the father's and three on the motlier's side, (males). If a branihim 
 
 * A small copper cup. Another slill smaller is called kooshee. 
 
 + If at this time he copy apart of any of the sha^trus, and present it to 'ome bramhfn,he BillrccciYe ever- 
 lasting happiness.
 
 Daily WORSHIP.] OF THE HINDOOS. 249 
 
 do not present drink-ofFerinss to deceased relations, all his works of merit lose their 
 virtue. 
 
 The next thing is the act of worship, (pooja) in which the bramhun must sit with his 
 face to the North, and placing the ling i towards the same point, bathe it by sprink- 
 ling it with water, then closing his eyes sit for some time in the act of meditation, 
 (dliyana) after which, placing some flowers on his own head, he must perform the 
 worship of Shiva ; then meditate on the image, and placing flowers on the lingu, re- 
 peat other incantation?, to communicate a soul (pranu) to the lingu; then another 
 prayer to bring- Shivu himself into his presence ; and then perform a ceremony called 
 yoneo-moodra, which consists of five curious motions with the hands ; then he must 
 offer to the lingo a morsel of silver or gold ; or, if he be poor, water, reading a pray- 
 er. He must after this offer water for the god's feet ; also a little dry rice, and a few 
 blades of doorva grass, with a prayer; then a number of raw vegetables. He must 
 next repeat the name of Shivu a certain number of times; offer water, and repeat an 
 incantation offering water or flowers, and worship Shivu in his eight forms,* re- 
 peating eight incantations; then follow forms of praise in honour of Shivu, during 
 which he must prostrate himself before the lingu; and afterwards make a drumming 
 noise with his thumb or fingers on the right cheek, and beat against his sides with 
 Lis arms. If he has been worshipping by the side of the Ganges, he must throw 
 the lingii into the river, or if by the side of a pool or any other river, he must throw 
 away the lingu on the land. To this should succeed the worship of Vishnoo before 
 the shalgramij, or before water. Next that of Soorya, Cgnee, Doorga, Bramha, 
 the gayntr^, the spiritual guide, the nine planets, the ten guardian deities of the 
 earth, and lastly of the person's guardian deity. The offerings in this last act of 
 worship are the same as in the worship of the lingn, but the prayers are more nu- 
 merous. 
 
 When all these ceremonies have been performed by the side of a pool, or a river, 
 the worshipper having presented the burnt-offering, must return to his house, per- 
 
 • These eight forms of Shivij arc representatives of the eartlj, water, Ore, air, space, saciifice, the sun, and 
 the mooQ. Ff
 
 2j0 HISTORY, LITERATURE, anu RELIGION, [Part hi. Cuap, iu. 
 
 form the daily shraddhii, and offer to the gods plantains, dry rice, peas, sweetmeats, 
 cocoa nuts, &c. 
 
 Tlie day's work must be closed by entertaining several poor bramhuns or other 
 guests who may be in liis house. If no guests siiould arrive, about three o'clock in 
 the afternoon he must sit down to dinner ; which may consist of boiled rice, fried 
 fruits, split peas, greens, sour curds, or milk, but neither fish nor flesh. First, he 
 must offer the whole food to his guardian deity, sprinkling water on the rice, and re- 
 peating incantations ; and then put morsels of the different articles of his food in five 
 places on a clean spot, which, after sprinkling with water, he must offer to the five 
 winds, Naga, Koorniii, Kreekiitii, Dcvu-diittfi, and Dhunnn-juyii. After this, drink 
 a little water, repeating an incantation, and then put a little rice into his mouth with 
 his right hand at five different times, and repeat incantations containing the names 
 of five airs which the Hindoos say are lodged in the body : he may then, remaining 
 in silence, finish his repast, afterwards drink a little water, wash his hands and 
 mouth, and cleanse his teeth. After washing his feet, he must sit upon a mat of 
 koosha-grass and chew betle-nut, mixed with some or all of the following articles, 
 lime, treacle, catechu, cardamums, cloves, nutmeg, mace, camphor, coriander seed, 
 &c. Before he begins to chew the bctle, he must offer it with prayers to his guar- 
 dian deity. If he do not chew betle, he must eat fruit of the tenninalia citrina, and 
 repeat the name of Vishnoo once. 
 
 To this must succeed the evening sundhya, either in his own house or by the side 
 of the river. The ceremonies are the same as those already described. After this, 
 repeating the name of his guardian deity during two hours, he may take a little re- 
 freshment, as sweatmeats, milk, plantains, curds, or something of the same nature; 
 and about ten retire to rest. 
 
 At present, those bramhuns who live without secular employment, spend about four 
 hours daily in worsiiip, an hour in the morning, two at noon, and one in t'le even- 
 ing. Such a person's first act in the morning, as he rises, is to repeat the name
 
 Daily woKSHip.] OF THE HINDOOS. '251 
 
 of his guardian deity, after which he goes into a field with a pan of water, and re- 
 turning, bathes : then taking the water of the Ganges, he sits down in his house, or 
 b_y the river, and pours out drink-oifeiings to his deceased ancestors; repeats certaia 
 forms from the vedn, the meaning of which he himself does not understand; wor- 
 ships Shivu with the usual forms of praise, as, ' Oh ! Shivu ! thou art every thing ; 
 thou unitest all the gods in thyself; thou cans't do all things,' &c. during which he 
 offers with proper forms water, flowers, &c. to the god ; and then repeats for some 
 time the name of his guardian deity. At noon after bathing, he repeats certain forms 
 fiom the veda, and worships Shivu, his guardian deitj', and otiier gods, with the usual 
 forms and offerings; pours out drink-offerings to deceased ancestors, and repeats the 
 name ofliis guardian deity. At this time, the worshipper prays for any thing he may 
 be anxious to obtain, as the health of his child, a lucrative situation, &c. but this is 
 done on'y w'.en sickness, poverty, or any otlier necrjssity, forces a person to ex- 
 press his complaints to his god. The worship in tlie evening is similar to that in the 
 
 Bramhrms in employment unite the first and second services together in the morn- 
 ing, and finish the whole in half an hour, confining themselves to the repetition of 
 the name of their guardian deity, the forms from the \edii, including the gaytitree, 
 and pouring out a drink-offering to deceased ancestors. Most of these persons 
 omit the evening service altogether. 
 
 Though these ceremonies are in general performed in the house, the family do not 
 unite in them: during their performance, the family business is transacted, and the 
 children play as usual ; the worshipper himself not unfrequently mixes in conversati- 
 on, or gives directions respecting matters of business. The children sometimes sit 
 as spectators, so that by the time they grow up, they learn the different forms of 
 daily worship. 
 
 The women, though not allowed to touch a consecrated image, (beasts, women, 
 and shoodrus are forbidden) worship the gods daily in their own houses, or by the
 
 252 HISTORY, LITERATURE, and RELIGION, [Paiit hi. Chap. hi. 
 
 river side, (repeating certain forms from the Tiintrn shastriis) before an earthen 
 image of the lingu, or the water of the Ganges : if they should worship before a con- 
 secrated image, they must keep at a respectable distance from the idol. Some merely 
 repeat a few forms while staiuling in the water, bow to tlie god, without an image, 
 and thus finish the religion of thr> day ; others spend half an hour in these ceremo- 
 nies, and females who have leisure, an hour or more. 
 
 The shoodrns in general repeat the name of their guardian deity while bathing, 
 and this comprises the whole of their daily religion : yet rich men of the lower casts 
 spend an hour in religious ceremonies, in the house or by the side of the river. 
 
 As there is nothing of pure morality in the Hindoo writings, so in the ceremonies 
 of this people notliing like the rational and pure devotion of a christian worshipper 
 is to be found. In performing their daily duties, as miglit be expected from a ritu- 
 al possessing little meaning and no interest, the Hindoos are sometimes precise, 
 and at other times careless, muttering forms of praise or prayer to the gods while 
 their attention is c'rawn to e>ery surrounding object. To expect that services like 
 -these would miiid the heart, is out of the question.
 
 CHAPTER IV. 
 
 Variojis Religious Duties and Ceremonies. 
 
 SECTION I. 
 
 Form of inHialion into the Hindoo religion. 
 
 EVERY Iirndoo receives an initiating- incantation from some bramh"in,* who tliea 
 becomes his spiritual guitie (gooroo) : the principal thing in this incantation is the 
 name of some god, who becomes his (ishtu) chosen deity, and by repeating m hose' 
 name he is to obtain present and future happiness. 
 
 When the ceremony of initiation is to be performed, an auspicious day is chosen, 
 which is preceded by a fast. On the morning of the day appointed, the disciple 
 bathes ; after which, entreating- the priest to sit down, he presents him with some 
 cloth, kourees, betle-nut, and a poila; after which lie performs the ceremony called 
 sunkulpri, in doing which he first takes in his joined hands a small copper dish, with 
 some water in it, lays a plantain, some flowers, sesamum, kooshii-graas, rice, &c. 
 upon it, and then says, ' For the removal of all my sins, and to obtain happiness 
 after death, I take the incantation from my gooroo.' The gooroo then performs 
 At some length the worship of the god whose name is to be given ; to which suc- 
 ceeds the burnt-offering. He next thrice repeats in the right ear of the disciple the 
 incantation; after which the disciple presents a fee of from one to twenty roopees, 
 and worships the feet of the gooroo, presenting sweetmeats, cloths, flowers, fruits, 
 and other oiTerings commonly presented to the gods. He next repeats certain forms, 
 and in his meditation brings into his mind that his spiritual guide is in fact his guar- 
 dian deity, from whom he is to receive salvation. Another fee is then given ; after 
 
 which the disciple drinks the water in which the gooroo's feet have been wasiied, 
 
 «i 
 
 » There are some rare examples ainon^ the poor of persons who never receive the initiatory incantation.
 
 251 HISTORV, LITERATURE, and RELIGION, 1;Part m. Chap. ir. 
 
 and prostrates himself at his feet, when the spiritual guide putting his right foot on 
 his head, and, stretching forth his right hand, gives him a blessing. The gooroo is 
 then feasted, with other bramhuns. Two or three persons only are permitted to be 
 present at this ceremony. 
 
 The above incantation is called veeju niiintrn.* It generally consists of a single 
 sound ; as, when it is to be taken from the name of a god, a consonant is taken out of 
 this name, and a vowel added to it : thus when Krishna is about to become the chosen 
 god of a person, the gooroo takes the consonant k, and adds to it a or oo, or some 
 other vowel, and then the miintru becomes ka, or koo. Very frequently the sound 
 fing is united to a consonant, to form the initiating incantation, of which there are 
 many specimens in the T intra-sarri. It is probable that no meaning was ever in- 
 tended to be attached to those sounds. 
 
 SECTION II. 
 
 Duties of a disciple to his Spiritual Guide, (Gooroo). 
 
 THE following article respecting the qualifications of a gooroo, is taken from the 
 Tuntrn-saru : A spiritual guide must be free from the following faults : he must not 
 be subject to his passions, so as to become an adulterer, a thief, &c. ; be born of a good 
 family ; possess suavity of manners; be attentive to religious duties ; honourable in 
 the eyes of others ; always keep his body pure ; be ready in religious ceremonies ; 
 faithful in the discharge of the duties of his cast ; wise, able to keep in order as 
 well as to cherish his disciples ; learned in the shastrus, &c. From a gooroo thus qua- 
 lified it is proper to receive the initiatory rites. A person who is a glutton, who has 
 the lepros}', is blind of one or both eyes; very small in stature, or who has whit- 
 lows ; whose teeth standout; wlio is nois}* and talkative ; subject to his wife; or 
 whose toes or fingers are unnaturally unequal, or of an improper number; an asth- 
 matic person, or in other respects diseased, is disqualified. 
 
 * The origiual iacaatation, or that nhicb gives rice to works of merit, nealtb, the desire of happiness, aad 
 absorption.
 
 Duties OF A DISCIPLE.] O F T H E II I N D O O S. 1^55 
 
 The following- are the duties of a disciple to his preceptor, as given in the Tuntra- 
 saru : A disciple must he docile; keep his body pure ; be obedient in receivin"- all 
 that the shastrus make known ; be capable of understanding what he is tau"-ht &c. 
 If the disciple consider his gooroo as a mere man, and not the same as his "uardian 
 deity, he will sink into misery. A pupil must worship his father and mother, as tliose 
 who gave him birth ; but he must honour his gooroo in a superior degree, as he who 
 rescues him from the path of sin, and places him in the way of holiness; the goo- 
 roo is in fact the disciple's father, mother, and god; if even Shivu be offended with a 
 disciple, his gooroo is able to deliver him. The disciple must promote the welfare 
 of his gooroo by all his actions: if he injure him, in another birth lie v.ill become a 
 worm feeding on ordure. If a disciple renounce the initiating incantation, he will 
 die; if he reject his gooroo, he will become poor; if both, he will fall into the hell 
 Rouruvu ; if he, leaving his guardian deity, worship another god as his guardian dei- 
 ty, he will sink into torments. A disciple must honour his gocroo's son and grand- 
 son as he honours the gooroo. Whether the spiritual guide be lenrncd or ignorant, 
 a vile or a holy person, a disciple has no other resource, no other way to happiness, 
 but his gooroo. Other shastrus prescribe, that the disciple shall make prostration to 
 the gooroo three times a day, if he live in the same village, viz. in the morning, at 
 noon, and in the evening. If he meet him at any time, he must prostrate himself at 
 his feet, and receive his blessing. When a gooroo dies, a disciple becomes unclean. 
 
 When the gooroo arrives at the house of a disciple, the whole family prostrate 
 themselves at his feet, and the spiritual guide puts his right foot on the heads of the 
 prostrate family. One of tlie family washes his feet, and all afterwards drink some 
 of the dirty water with which his feet have been washed; the water which remains 
 is preserved. Others present to him flowers, or anoint his body with oil, or bathe 
 him by pouring water on his head. After they have all bathed, they again wor- 
 ship the gooroo's feet, by presenting flowers, sweetmeats, &c. repeating incanta- 
 tions. The gooroo is then entertained. Of the little that he leaves, each one seizes 
 a morsel with eagerness. At length he departs with presents according to the dis- 
 ciple's ability. Some give a piece ofcloth, others from one to ten roopees. The 
 disciple sometimes sends presents to his gooroo's house.
 
 2jG history, literature, and RELIGION, [Paiit hi. Chap. it. 
 
 As a proof how rigidly many of the Hindoos adliere to the commands of the shastrw 
 on this subject, it may not be amiss to record the following circumstance : In theyeat 
 1804, Huree-Turkti-Bhooshunn, a bramhun of Calcutta, agedabout60, was carried 
 to the river side, at the point of death, and while there one of his disciples Ubhuyii- 
 charrmii-Mitri'i, a kaist'h'i, went to see him. The disciple asked his dying gooroo 
 if there was any thing that he wished from him. The gooroo askedhim for 100,000 
 roopees. The disciple hesitated, and said lie could not give so much. The gooroO 
 then asked him what he was worth. He said, he might be worth about 100,000, 
 but it was not all in roopees. The gooroo asked him to give his children half tiiis 
 sum. This the disciple surrendered ; and then asked him what else he could do for 
 him. He pretended not to want any thing else, but his youngest son then present 
 was in want of a pair of gold rings for his wrists, and which he had been unable to 
 give him. T!ie disciple had a son standing near who had on a pair. These rings, 
 worth about five hundred roopees, were inuuedialely taken ofF, and put on the 
 wrists of the old gooroo's son. The disciple again asked v/hat else he could do 
 for him. The gooroo requested him to give his eldest son a piece of ground in Cal- 
 cutta. He gave it. This land was worth twenty thousand roopees. The disci- 
 ple again asked, if there was any thing further he could do to please him. The 
 old fellow made apologies, but at length requested him to make a present of five 
 thousand roopees towards the expences of his shraddliii.* This Mas added. The 
 next morning the gooroo died. His wife was burnt with his body. At the time of 
 his shraddhn, the disciple added another five thousand roopees towards defraying the 
 expences. This man's memory is execrated by all the Hindoos; who say, he would 
 certainly have gone to hell, if his wife had not burnt herself with him. — Since this 
 event Ubhiiyij-chiirunii died at Muttra, and his widow, taking his clog and stick, re- 
 nounced life at Calcutta on a funeral pile prepared for the purpose. 
 
 At present, the office of spiritual guide is often hereditary, and of course is fre- 
 quendy in the hands of persons really disqualified. Neither do the modern Hin- 
 doos par much regard to the qualifications of their teachers ; these guides too are 
 equally careless respecting their disciples : they give the incantation, and receive io 
 
 • Rites for the repose of the soul.
 
 DtTiB? OF AOisciPLE.] OF T f I E HINDOOS, 257 
 
 reliuii reverence and presents. To become a religious guide it is only necessary to 
 be a bramhun, and be acquainted with the incantations. In uianj cases indeed the 
 wives of bramhuns become gooroos to their own children, as well as to other.-!, both 
 male and female. It is considered as a happy circumstance to receive the form of 
 initiation from a mother. Among the followers of ChoitQnya, some shoodrus are 
 
 The business of a religious guide is very profitable. Some obtain a thousand dis- 
 ciples : and all are ambitious of guiding the rich. Upon a moderate calcidation, the 
 gooroo of a thousand disciples receives in presents much more than a thousand roo- 
 pees annually. A poor man generally gives his gooroo a roopee a year, or if he 
 visit him twice a year, two roopees. One or two of the Gosaees, descendants of 
 Choitiinyij, have two or three thousand disciples. 
 
 Instances of disputes betwixt a spiritual guide and a disciple are not uncommon, 
 in which case the former does not fail to curse such a disobedient disciple in terms 
 like these : ' May your posterity perish.' ' May all your wealth evaporate.^ The 
 disciple is exceedingly alarmed at the curse of his gooroo, and if in a short time any 
 of the family die, his neighbours ascribe it to this curse. If the children do not choose 
 their father's gooroo, he curses the family-.. If a bramhon consider himself as hav- 
 ii.'g claims on any member of a family to become his spiritual guide, and this person 
 or t'ie family be unwilHng, the bramhjn goes to their house, and refuses to eat till 
 they consent. The family dare not eat till the gooroo has eaten.— On some occa- 
 sions, the gooroo is called in to adjust family differences. If two brothers quarrel 
 about an estate, an appeal is made to the gooroo, who generally gives his judgment 
 in favour of the brother who can aiibrd tiie greatest bribe. 
 
 Tlie £^ooroGs arr not distinguished by any particular dress, and many pursue se- 
 tubr employtuent. 
 
 I have heard of some religious guides who, tailing advantage of the profound re- 
 verence in which they are held, are guilty of improper eonduct with their female
 
 2jS IIISTOllY, LITERATURE, and RELIGION, [Part hi. Chap. iv. 
 
 disciples; and others of these demi-gods are guilty, of crimes which they expiate on 
 a gallows. 
 
 Assislant-Gooroo. — These persons are sometimes employed in teaching the disci- 
 ple how to worship his guardian deity. If the chief gooroo be a female, or be ig- 
 norant of the proper incantation, the assistant-gooroo is called in. 
 
 SECTION III. 
 
 Jieligious Austerities, ( Tupiisi/a.) 
 
 THOSE religious works which require bodily suflcrings, are, in general, deno- 
 minated tijprisyas. Among other acts which fall under this description, are, — severe 
 abstinence : repeating the name of an idol, and sitting in particular postures, for a long 
 time ; a person's surrounding himself with five fires ;* and the severities practised by 
 ascetics. Tliese works of severity towards the body are not done as penances for 
 sin, but as works of extraordinary merit, producing large rewards in a future state. 
 
 SECTION IT. 
 Burnt-SacrificcSf ( Yiignu.) 
 
 IN these sacrifices, the following ceremonies are commanded by the shastrn: — 
 The names of deceased ancestors for six generations must be repeated in the morn- 
 ing before the sacrifice; to this succeeds the appointment of the sacrificial priests; 
 then a ceremony for the success of the sacrifice, in which the priest, taking up dry rice, 
 scatters it on the ground, repeating incantations ; after this, sunkulpuy in which the 
 
 * In J.anaary, 1812, the author witnessed the performance of some uncommonly severe acts of religious .au- 
 sterity in the suburbs of Calcutta: A number of Hindoo mendicants hnd erected huts near one of the de^^cents 
 into the Ganges, and several devotees on this spot daily surrounded themselves nith fins of cow-duni;, and for 
 three or four hours each day rested on their slioulders with their legs upward, repeating; the names of tl'.e gods 
 in silence, and counting their bead rolls. Crowds of people were coming and going, astonished spectators of 
 these infatuated men; who continued their religious austerities in the night, by standing up to the neck in the 
 Ganges for two or three hours, counting their beads.
 
 Of BonNT-sAciiiFicEs.] OF THE HINDOOS. '. gjj) 
 
 person, repeating the name of the day, month, &c. declares that he is about to per- 
 form this ceremony to obtain such and such benefits ; lastly follows a sacrifice of mus- 
 tard seed to drive away evil genii and enemies. On the altar are placed things ne-, 
 cessary far the ditFereut ceremonies, as pans for water, branches of the mango tree,, 
 •fruits, flowers, garlands, sandalwood, tooliisee* and vilwt.t leaves, doorva andkoosha 
 grass, rice, seeds of sesamum, curds, red lead, small twigs of sacred trees to be» 
 burnt, a mortar and pestle, spoons, meat offerings, garments, &c. The priest sitting 
 on the altar worships certain gods ; after which the altar is set in order for the sacri- 
 fice, and the fire prepared ; the worship of Ugnee then takes place, at the commence- 
 ment of which the priest repeats a prayer from the vedu to this purport : ' Oh ! 
 Dgnea ! thou who sittest on a goat, and hast seven columns of fire; thou art ener- 
 gy itself; thou art the mouth of the gods— I worship thee; come.' One of tlie 
 priests next purifies with incantations the vessels, the wood for the sacrifice, and the 
 clarified butter ; he then boils the rice, and afterwards performs the burnt-sacrifice . 
 either with clarified butter, the flesh of some animal, pieces of wood, vilwii leaves 
 flowers of the kurriveerri^ or the water-lily, boiled rice, seeds of sesamura, or fruits. 
 To this succeeds a burnt-sacrifice to certain gods with rice, clarified butter, suo-ar, 
 curds, milk, flesh, and other articles, and a sacrifice to the nine planets and to all 
 the gods whom the priest can remember. An atonement for any mistake which may 
 have occurred is next made by a burnt-oft'ering of clarified butter. The officiatin<» 
 priest must then put on the fire a new poita, cloth, flowers, a plantain, betle, and 
 rice, when the sacrificer, standing behind the priest, must put his right hand on his 
 shoulder, while the latter pours clarified butter on the fire, till the flame ascends to 
 a great heighth. If the flame be free from smoke, and surround the altar in a 
 southerly direction, the blessings sought by the sacrificer will be obtained ; after 
 this, the priest, sprinkling some water on the fire, dismisses the god Ugnee. The 
 sacrificer now presents fees to the priests, and the whole ends with a feast to the 
 bramhuns, and the dismissing of the guests with presents. 
 
 I have obtained from several works accounts of the following burnt-sacrifices. 
 
 <Ocymum gratUsimum. tiEgle marmelos. { Nerium odorum. 
 
 Gg2 '
 
 260 HISTORY, LITERATURE, and RELIGION, [Part iii. Chap. it. 
 
 Tfie sacrifice of a MAN 11 — First, a covered altar* is to be prepared in aj) open 
 place near the house of the ofterer ; sixteen posts are to be erected, six of vilvu, six 
 of khudirr?, and four of oodoomburn; a golden imago of a man, and an iron one of 
 a goat, are then to be set iip, and also golden images of Vishnoo and Lrikshmee, a 
 silver one of Shivn, with a golden bull on wliich Sliivn rides, and a silver one of 
 Guroorfi. Brass pans are also to be provided for holding water, &c. ^vnimals, as; 
 \. oats and sheep, are to be tied to the posts, one of tlie khiidiru posts being left for 
 the nian who is to be sacrificed. Fire is next to be procured with a burning glass,, 
 or with flint, or brought from the house of a devout bramhiin. Tlie priest called 
 brriinlia sits on a seat of hooshii grass at one coiner of the altar with an alms' disli 
 ia his hand, and consecrates the different utensils. The priest called hota then 
 
 performs certain minute ceremonies, and lays blades of Icooshu grass all round the fire 
 f>n the altar; to which succeeds the burnt-sacrifice to tlie ten guardian deities of the 
 earth, to the nine planets, to lloodrri, Brinnha, Vastoo-pooroosliu, and Vishnoo: to 
 each of the two latter clarified butter is to be poured on the fire a tliousand times. 
 Next follows another burnt-sacrifice, and the same sacrifice to sixty-foi irgods, be- 
 ginning v/ith Douvarilui. After this, in the name of all the gods above-mentioned, 13 
 made the bur:it-sacrifice with the flesii of the other animals tied to the difTerent posts. 
 To this succeeds the hi'.man sacrifice. The victim must be free from bodily distem- 
 per, be neither a child nor advanced in years. + After slaying the victim, the hota, 
 with small piece-; i f fiesh, must offer the sacrifice to the above-mentioned gods, walk- 
 ing round the altar after each separate offering. 
 
 In the third book of the Mriha-bharutu, a story is related respecting a king of the 
 name of Scmukri, who obtained from the gods a hundred sons in consequence of hav- 
 ing- offered a human sacrifice. 
 
 TheRamayiinn contains a story respecting Muhee-Ravunu, who attempted to of- 
 fer Ranin and Lukshmrin"), when in patiiln, as a sacrifice to Cluidra-Iuilee, in order 
 to obtain success in war for his father RavrmB. 
 
 • Tlif? Hindoo altar may have brick-work arnond ll, hnl in the inside it ts to be filled op with pare earth. 
 In the ecu: re some peibonsmake a hole for the fire, and oiliers raisi- on the centre a small elevation ofsaad^aniJ 
 ■aa this IvimUe the fire. + These \icliins -n ere formcrlj bousht for sacrifice.
 
 IIoMAN' SACRtFicEs!] OF THE HINDOOS. 261 
 
 Anotlier story is contained in the Ramayunri, that Umvrireeshn, kins: of Uyodliva, 
 once resolved on otFeringahuraan victim, which, after l)ein£: prepared, was stolen by 
 Indrfi. The king traversed many countries unable to obtain another victim, till at 
 last Kicheekn, sold his second son to him, for 'heap- of the purest gold, jewels, and 
 a hundred thousand cows.' The father refused to sell his eldest sor., and the mother 
 would not give up the youngest. The second son, after he iiad been sold, claimed the 
 protectionof the sage Vishwa-mitru, who directed each one of Lis sons to give him- 
 self up to be sacrified instead of this youth; but they all refused; when Vishwa-mitn"! 
 cursed them, and gave this youth an incantation, by repeating which the gods would 
 deliver him from death. After he had been bound for execution, he repeated tiiis 
 incantation from the Ilig-veda, when Indri delivered him, and bestowed on tlse kino- 
 the blessing he sought by this sacrifice. — The Shree-bhaguvutu gives a similar story 
 respecting an ascetic, Juni-Bhviriitii ; but in this case the goddess worshipped burst 
 from the image, rescued the devotee,* and destroyed those who were about to saai- 
 fice him. 
 
 The Institutes of Munoo contain the following pai-agraph : 'The sacrifice of a bull, 
 «J a man, or of a horse, iu the kulee age, must be avoided by twice-born men ; so 
 must a second gift of a married young woman, whose husband has died before con- 
 summation, t!;e larger portion of an eldest brother, and procreation on a brother's 
 widov.' or wife.' 
 
 However shocking it may be, it is generally reported amongst the natives, that 
 human sacrifices are to this day offered in some places in Bengal. At a village 
 called KsheerH, near tlie town of Burdwan, it is positively affirmed, that human sa- 
 crifices are still ofiered to the goddess Yoogacva, a fcrm of Eocrga: at Kiretti;- 
 kona, near Mcorshiidiiiad, to KalJi, — and at many other places. The discoverv of 
 these murders in the nasie of religion is made by finding the bodies with the herds 
 cut off near these images ; and though no one acknowledges the act, yet the nati\ es 
 well know that these people have been offered in sacrifice. 
 
 • Tn'T man observed a ToiUDlary silence, and refused atl iiitercoiuseiviiblsuDian beings, (bathe might avoid 
 icjuiicg any one.
 
 2g2 HISTORY, LITERATURE, amd RELIGION, [Part hi. Chap. iv. 
 
 About seven years ago, at the village of Serampore, near Kiitvva, before the tem- 
 |)le of the goddess Tara, a human ))ody was found without a head, and in the inside 
 of the temple diiferent offerings, as ornaments, food, flower*, 'pirituous liquors, &c. 
 All who saw it know, that a human victim had been slaughtered in the nigiit, and 
 searcii was made after the murderers, but in vaiiu 
 
 At Brumha-neiitrila, near Nudeeva, is an image of Munusa, before which the wor- 
 ship of Doorgii is performed. It is currently reported that at this place human 
 victims are oi casionally offered, as decapitated bodies are found there. 
 
 Ramu-nat'lin-VachrisptitS, the second Sungsliritu pundit in the college of Fort- 
 William, once assured mc, that about the year 1770, at the village of Soomiira, near 
 Gooptipara, he saw the head of a man, with a lamp placed on it, Ijing in a temple 
 before the image of the goddess SiddhoshwHree, and the body lying in the road op- 
 posite the temple. A similar fact is related respecting an image of Bhurga-Bheema 
 at Trnnlookii, where a decapitated body was found. . 
 
 At Chit-poorQ, and at Kalee-ghatii,* near Calcutta, it is said, that human sacri- 
 fices have been occasionally offered. A respectable native assured me that at Chit- 
 pooru, near the image of Chittreshwuree, about the year 1788, a decapitated body 
 was found, which, in the opinion of the spectators, had been evidently offered on the 
 preceding night to this goddess. 
 
 The following story respecting raja Krishnu-clu ndru-ravu is believed by a great 
 
 * About the year 1800, accordinp; to Ubhi'iyu-clinrt'inri, a learned bramhiin, who has asfi^led the author in this 
 work, two Hindoos cut out their own tongues, and ottered them to the idol at Kalee-ghatia : botli these men came 
 from Hindoost'hanu : one ofthem was seen by my informant ly ing on the ground after the action, the blood run- 
 ning from his mouth. At Jwala-mookhiJ, to the N. W. of Delhi, from time immemorial infatuated Hindoos 
 have cut out their tongues, and olfered them to Suiec, to whom this place is sacred, and where the tongue of this 
 godde-s is supposed to have fallen when Shivu threw the members of her body into different parts of the earth. 
 Ill the inside of ihe tem|>le at this place (which appears to be part of a burning mountain) fire ascends, exhibiting 
 to this degraded people a constant miracle. The same person informed the iulhor, that two diseased persons, 
 who had gone to the idols ,it Tarrikeshwiiru and at Muoola, in Bengal, some years ago, despairing of a cure, sa- 
 crificed themselves to these idols by sUibbing themselves, and letting the blood fall into the pans placed to receive 
 the blood of slaughtered animals.
 
 HuMAxsAcaiFicEs !] OF THE HINDOOS. 2G3 
 
 number of the most respectable natives of Benjal: A bramhricharee of Kiitukona, 
 after repeating (j ipu) the name of his guardian deity for a long time, till he had 
 established a great name as a religious devotee, at length had a dream, in which 
 he supposed that his guardian deity told him to make a number of offerings to her, 
 which ho understood to mean human sacrifices, and that then she would become vi- 
 sible to him, and grant hirn-all his desires. He was now very much perplexed about 
 obtaining the necessary victims, and, as the only resource, he applied to Krislmu- 
 chnndra-raya, and promised, tliat if hs would supply the victims, he should share in 
 the benefits to be derived from this great act of holiness. The raja consented to tills, 
 and built a house in the midst of a large plain, where he placed this brumhucharee, and 
 directed some chosen servants to seize persons of such and such a description, and 
 forward them to the brrimhucharje. This was done for a considerable time (some 
 say for two or three-years) till at length the brumhucharee became weak and ema- 
 ciated through the perpetration of so many murders, and the raja began to suspect 
 that there must be some mistake in the business. Me consulted a learned man or 
 two near him, who declared that tlie brrmihiicharee had very likely mistaken the 
 words spoken to him in his dream, for that these words might mean simple oficringsr 
 of food, &c. A thousauid. victims aie said to have been thus butchered. 
 
 The sacrifice of a Bull. — In this sacrifice four altars are required for offering the- 
 flesh to four gods, L'lkshmce-Xarayrinu, Ooma-maheshwriru, Briimha, and Ununtu. 
 Before the sacrifice, Prit'hiv:^, the nine planets, and the ten guardian deites of 
 the eavth are worshipped. Five vilwii,* five khridirri,-h five pulashu,* and five 
 
 oodoombrir 1^ posts are to be erected, and a bull tied to each post. Before the burn- 
 ing of the flesh, clarified butter is burnt on one altar, and afterwards small pieces 
 of the flesh, of the slaughtered animals on the four altars. The succeeding ceremo- 
 nies are common to all burnt-sacrifices. This sacrifice Mas formeily very common: 
 The Piidmri-pooranri and MiVia-bhariJtu contain accounts of a great sacrifice of a 
 bull performed by Rnntee-devri. 
 
 ' JJ^lc raarmelo!. + Micnfa cafec.'m. J Bu:ea froodo^ ^ ricus glosicrata.
 
 !i6i IilSTOHY, LITr:RATL'Rt:, and RELIGION, [Paiit ui. Chap. iv. 
 
 TAe sacrifice of a Horse (U.h'jaH-mcdhu). — The animal must be of one colour,* 
 without blemish, of good signs, young, and well formed. On an auspicious day, 
 the sacrificcr must touch the head of tlic horse with clay from the Ganges, saiidul 
 wuod, a pebble, rice not cleansed from tlie husk, leaves of doorva grass, t flowers, 
 fruits, curds, clarified butter, red lead, a s!ioll, lainp-black, turmerick, mustard, gold, 
 silver, metal, a lamp, a looking glass, and otiier tilings, repeating the prescribed for- 
 mulas. The horse is next bathed with water in w hich has been immersed a ball com- 
 posed of the b-.irk of ditlerent trees, and spices; and afterwards superbly caparison- 
 ed. The god Indru is then invoked by a number of prayers, and invited to come and 
 preserve the horse, wliich is about to be let loose. A paper is next fastened on the 
 forehead of the Iiorse, containing an inscription in Sfrngskrifu to the following pur- 
 port : ' I libeiate this horse having devoted it to be sacriliced. Whoever has strength 
 to detain it, let him detain it.:{: I will come and deliver it. They who are unable 
 to detain it, will let it go, and must come to the sacrifice, bi-inging tribute.' Tiic 
 horse is then liberated, and runs at liberty for twelve months, followed by servantts 
 belonging to the sacrilicer. At the close of the year, he is brought and bound ; and 
 at the time appointed, a proper place is chosen and cleansed, and an altar of cartii, 
 \ralled round with brick*, sixteen cubits square, and one eubit high, is built, with a 
 roof over it resting on posts. At the cast end a hole is made, acd lined with bricks, 
 to contain the fire ; or a small terrace of sand may be raised on the altar for receiv- 
 ing the fire. Under the roof is suspended a canopy, with elegant curtains on all sides. 
 A rope is fastened round the posts of the altar, also branches of the raango tree, tails 
 of the cow of Tartary, bells, and garlands of tlowers. The sacrifioer then, acom- 
 panied with present-', and the reading of different formulas, appoints to their different 
 work in tiie sacrifice, the acharyn, tiie sridusyii, the brijniha,^ the hota,|| and the 
 oodgata, the latter of whom repeats portions of the Sim i ved i, sitting on the altar. 
 T>vcnty-one posts, eighteen cubits and ten fingers high, are fixed in thegiound, six 
 
 » V white liarse is preferred. + Ajmslis linearis. J The pooraofs give aecoanlsof dreaUfal 
 
 v-nrs liotli aiuoag guilj and men to nbtain this !io.' e. 
 
 ^ He DHUt si; crilliia a c«tit sf the fire. I In this sacrifice tiiteen botzi are «nr.pIoj«d.
 
 Sacrifice OF A HORSE.] OF THE HINDOOS. 265 
 
 of vilwu, six of the kluidiru, sLx of pfilashfi, one ofpivalu,* and two of dcvii-daroo.f 
 Each post is to have eight points at the top, to be covered with painted cloth, and 
 encircled witli garlands. The six pi'ilashii posts are to be put into the ground with 
 their heads Iient towards the altar. The horse is to be tied to one of the khndirri 
 posts ; and thirty animals and birds for sacrifice to the other posts. All tliese animaU 
 and birds are to be purified by sprinkling water on their faces, and bv repeating in- 
 cantations. A silver image of Giuooru with gold feathers, and sixteen gold bricks, 
 are then to be brought : after which the sacrificer and his wife are to wash the feet 
 of the horse, and caparison him afresh. A fan of deer's skin is provided to blow the 
 coals, also some kooshii grass, M'itii piles of thin twigs of the fig or the piilashn tree ; 
 a large pestle and mortar for bruising the rice ; a bowl made of the fig-tree for hold- 
 ing the holy water; a wooden spoon to stir the boiling rice; another large one with 
 two boles in the bowl to pour the clarified butter on the fire ; another kind of spoon, 
 to pour the boiled rice on the fire; a pan of water, having on its top some branches, 
 fruits and flowers, with the image of a man painted on it, and smeared over with 
 curds, &c. ; round the neck of the pan a piece of new cloth is to be tied, and five ar- 
 ticles, viz. gold, silver, a pearl, a cm-al, and a gem, put into the pan ; five smaller 
 pans of water are also to be placed near the other, ornamented without in the same 
 manner. The horso is then killed by the hota, who divides the flesh into pieces, and 
 casts it on the fire, adding elanfied butter, and repeating the formidas. When the 
 serum is put on Hie fire, tlie sacrificer and his wife are to sit upon the altar, and re- 
 ceive the fumes. The other animals are to be next sacrificed, amidst the repeating 
 of incantations. These sacrifices are offered to Brumha, VishnoOj Shivu, and the 
 ten guardian deities of the earth. At the close of these ceremonies, the liota casts 
 a small quantity of curds on the fire towards the North East ; sprinkles a little wa- 
 ter on the face of the sacrificer and liis wife; bathes them by pouring upon them wa- 
 ter from the large pan, repeating incantations ; and marks their foreheads, should- 
 ers, throats and breasts, with the ashes from the burnt curds. i This sacrifice was 
 
 • ChironJias.ipida. + Pine or fir. 
 
 t Thp cianr.rrs of the Hinrloo" .Tt tV.e tmc this sairif or rspil fo hr ottereS, nn*! have heen very ilifipreDt 
 from wfnt thoy are now : a Hindon trinale of rank never a^ipears al present in a public asseaitly, peruiitliiig 
 another uau (o mark her forehead n itb paint, &r. U b
 
 265 HISTORY, LITERATURE, and RELIGION, [Part ih. Cii*r. iv. 
 
 performed hv many of the Hindoo king?, as meiilioncd in several poor,inus. He 
 Wiio perfijrrac'd one hundred was entitled to the thrwie of Indru, the king of lliegods. 
 
 The sacrifice of an Ass. — The sacrifice is to be performed by a dond^, or other 
 rcligiousmondicant, as an atonement for some fault, by which he has lost his station 
 as a devotee. After the fire is prepared, Noirita is worshipped; the sacrificer tiien 
 anoints the ass with tiu-merick, bathes it, and ties it to a vilwu post, and afterwards 
 purifies it by repeating incantatioas and sprbikling it with water. A burnt-sacrifice 
 with clarified butter is then oflercd to the ien guardian deities of the earth ; and the 
 ceremonies by which a person is created a dundee, are repeated. ■ The relapsed 
 mendicant is now placed near the altar ^ the ass is slain ; and its flesh offered to 
 Noiritii in the burnt-sacrifice, after which the staff is put into tlie hand of thedundee, 
 who addresses petitions to the god Cgnee, and to the dTindees who are present. He 
 next performs the sacrifice, thinking on Brumha, and then closes the w liole by dis- 
 missing I- gnee, or, in other words, he quenches the fire by pouring curds upon it. 
 This sacrifice is supposed to be effectual to all spiritual purposes, but it does not 
 restore the dundee to his. rank amonij the same class of mendicants. 
 
 s 
 
 Sacrifice at the birth of a Son. — A father, on first visiting his son, is commanded to 
 take a piece of gold in his hand ; and with fire produced by rubbing two pieces of 
 wood together, to offer a sacrifice to Crumha, and then anoint the forehead of the 
 child with the clarified butter left on the fingers at the close of the sacrifice. The 
 mother must sit near tlie altar, and receive the scent of the offerings, having the 
 child in her arms. To secure the strength of the child, clarified butter and curds 
 must be burnt, and prayers repeated. The father must also bind a string of seven 
 or nine threads, and five blades of doorva grass, round the wrist of the child ; and 
 sprinkle water on its forehead with blades of kooshn grass. He must also present 
 oil and betle to ten or twelve married females, and entertain the mat iiis house. This 
 ceremony is never performed at present. 
 
 Sacrifice offer death. — The sagnikri bramhuns, who burn the bodies of the dead 
 with the fire kindled at their birth, are directed to make this sacrifice. First, a
 
 RunHT-oFFEHiHGs.] OF THE HINDOOS. 207 
 
 burnt-ofFeiing is made with clarified butter ; then the corpse, being washed, is laid 
 upon the altar, and the person officiating puts some of the clarified Ijutter to the 
 mouth of the deceased; after which the fire is made to surround the body, and a 
 prayer is repeated, that all the sins collected in this body may be destroyed by this 
 fire, and the person obtain an excellent heaven. 
 
 Sacrifice to the Nine Planets. — Most of the formulas in the preceding sacrifices are 
 used in this. The only differences belong to the wood and food burnt, to the images 
 of tl»e planets, the dress of the priests, and to the fees presented at the close of the 
 ceremony. This sacrifice is made to remove the supposed baneful iitfluence of an 
 evil planet. Tlie author once witnessed, this ceremony at Calcutta, 
 
 Other sacrifices. — Beside these, many other sacrifices are mentioned in the Hindoo 
 writings : I select the names of a few : Raju-sooyu, offered by the kshutriyu kings 
 to atone for the sin of dcstix)ying men in war. — Ugnishtomw, a sacrifice to Ugnee. 
 — Jyotishtomo, to obtain a glorious body, and Ayooshtomu, to obtain long life.—* 
 Surpugnu, to destroy snakes. — Muha-vrutu, to obtain the heaven of Bramlia. At the 
 close of this sacrifice, a bramhun and his wife are brought out, worshipped, feasted, 
 and loaded with presents. — Poundureekii, performed with the flowers ofthe water- 
 lily dipped in clarified butter, in order to obtain Vishnoo's heaven. — Utiratru, per- 
 formed in the last stages of the niglit, to the god Brtimha. — Vishwa-jatn, to obtain 
 universal conquest. — Oindro-diidhee, performed with curds, made from milk taken 
 from the cow while the «alf is kept at a distance with a twig ofthe pulaslia tree; the 
 wliey to be given to a horse. — Pruja-yagn, performed by a king for the good of his 
 subjects. — Ritoo-y ago, attended to tor six years, the time being varied according to the 
 six seasons. — Survvn-duksliinii ; so called because the fees to tlie officiating branihuns, 
 at the close ofthe sacrifice, amount to the whole properly of the sacrijlccr.'* — X'Jvii- 
 shus-yshtee, a sacrifice with first fruits to obtain good harvests. 
 
 • One of the sifts proper (o be pre?enfetl to bramhuns is a person' sKfiolf propertu ! See a?ncreedinp:arli- 
 elf , Danu. Here the fee at the ( lo.-e -of a sacrifice is a pcrsLu'i all .' Sucli is the rapacilj of ihe^c priests of ido- 
 
 ■' H h2
 
 268 HISTORY, LITERATURE, and RELIGION, [Part hi. Chap. it. 
 
 SECTION V. 
 
 Burnt-Offtrinp;it, ( Homil).* 
 
 THIS is a particular part of tlio sacrifice called yugnii, but at present it is often 
 «ertbraied separately. The things otTered are clarilicd butter, sesanmm, flowers, 
 boiled rice, rice boiled in milk and sweetened with lioncv, door va-grass, \ ilwu leaves, 
 the tender briuiches, half a span long, of the ushwutt'hut the dooinvriru,:!: the piila- 
 shu,^ the akundn,!] the shuraee,* and the khiidirfit trees. Clarified butter alone Lj 
 sufficient, but any or all of these things may be added. J 
 
 The person who wislies to perform this ceremony, provides a bramhun acquaint- 
 ed with the usual forms, and on the day before the service observes a fast. Tlie next 
 ^ay he rises early and bathes, performing in the morning his usual worship : then 
 coming home, he begins the ceremony in the presence of his friends, with the as- 
 sistance ol the bramhiin whom he has chosen. First he sits down, either in the 
 Jiouse of before the door, with his face towards the east, and makes a square altar 
 of four eubit ; with clean dry sand, upon which, with a blade of kooshii-grass, he 
 writes the proper incantation. He then takes a little straw in each hand, lights that 
 in his left, and throws the other away. He repeats tliis actwn again, and then laying 
 down the wisp of lighted straw on the altar, repeating incantations, lays upon it the 
 wood, and worships the god Ugnee (fire). Having already provided clarified 
 butter, and placed twigs, half a sjjan long, by his side, he takes up one of them at a 
 time, and, dipping it in the clarified butter, lays it oh the fire, repeating a prayer. 
 He may offer either eight twigs, twenty-eight, one hundred and eight, two hundred 
 and eight, or tliree hundred and eiglit, and so on till he be satisfied, or till he think 
 the gods have had clarified butter enough. § At the close, he puts or pours upon 
 
 •» From hoo, (o olTer by fire. i- Ficus religiosa. J Fkiu racimosa. ^ Btifeafrondosa. 
 
 H ,\sclcpi.-is fcigantea. * Mimosa albida. i Mimosa catechu. i The flebh ofgoaUroaj be 
 
 used in the homK; but it is not customary at present. 
 
 S The god IJcni"c wa? once surfeited with clarified bmler, and to relieve him Uijoonn burnt a whole forest 
 cunlaiuicg snrdiciiial {ilants.
 
 BtooDV sAcnmcES.] OF THE HINDOOS. 
 
 the fire, plantains, the leaves of the piper betle, and sour milk. He does this, as 
 they say, to cool the earth, which, being a goddess, is supposed to have sustained 
 some harm by the heat of the fire. Finally, he makes presents, and entertains 
 
 bramhriiis. 
 
 SECTION VI. 
 
 Blood)/ Sacrifices, (Biike-danu).* 
 
 THE reader will have observed, that for tlie burnt-sacrifices, animals were slain 
 and offered on the altar. In these sacrifices (Biilee-danft) animals are slain, but the 
 flesh is offered raw, and not burnt on the altar : this is the difference between the two 
 sacrifices. Among the things proper for sacrifice are men, buffalos, goats, sheep, 
 horses, camels, deer, fish, and birds of various kinds. At present only buffalos, 
 goats ami sheep, are offered. 
 
 Wh«n an animal, for example a goat, is sacrificed, the following forms are used : 
 First, the animal is bathed either with or in water, and then brought before the 
 idol, when the officiating bramhun paints its horns red, and whispers an incantation 
 in its right ear; after which, taking the right ear of the goat in his left liand, with a 
 blade of kooshfi-grass he sprinkles the head of the animal with water, and repeats 
 many incantations; the goat is then worshipped and fed with the offerings; afVer 
 which, it is led out and fastened to the stake. The instrument of death is next 
 
 brouglit, I>athed, smeared with red lead, during the repetition of an incantation, 
 worshipped, and made to touch a burning lamp, that its edge may not be blunted 
 by the power of any incantation. The officiating bramhun next puts the instru- 
 ment and a flower into tlie hand of the slayer, (perhaps the blacksmith), who pla- 
 ces the flower in his hair, and prostrates himself before the idol. Then laying 
 down the weapon, he binds his cloth firmly round his loins, and waits at the post, 
 in the excavation of which the neck of the goat is to be placed, till the bramiiiJn has 
 
 • From bCIee, a sacrl6ce, and da, to pive. The shastrSs include all ofl'triu^ under tlie name btlee ; but at 
 present tills term is conSned tu the offering ui' the flesh of animals.
 
 270 lilSTOliY, LITERATURE, and RELIGION, [Part iu. Chap. iv. 
 
 anointed the post with red lead, and placed a saucer containing a plantain to catch 
 the blood. The goat's neck is now fastened in the excavation of the post, with its 
 head on one side and the body on the other. One man pulls its head by the cord 
 round its neck, which has been smeared with red lead, and another pulls the hoAx. 
 The officiating bramhim sprinkles the neck with water, and divides the liairon the 
 neck, after which he goes into the presence of the idol, and offers a cloud of incense ; 
 and then he and all present, putting their loose garment around their necks.^i<-e, 
 and stand before the idol with joined hands; and while they remain in this attitude, 
 the executioner, at one blow,* strikes oft" the head. The man who holds the body, 
 suspends it over the dish containing the plantain, and the blood runs into it ; after 
 which he lavs -the body down. The officiating bramhiin pours sonvc water on the 
 head, v, hich another person holds in his hand, and afterwards places it before the idol, 
 fastening it on each side with two sticks put into the ground to prevent its moving. 
 The slaver then "-oing to the body, cuts a morsel of the flesh from the neck, and casts 
 it among the blood preserved in the dish, which is now carried and placed before the, 
 idol. The doors are then shut; a light made with clarified butter is placed on the 
 head, and the head is offered to the idol, with appropriate prayers. The whole of 
 the blood is next offered, and afterwards divided into four parts and offered, which 
 closes the ceremony. 
 
 » A person in the east of Bengal, who was accu-tomed to lay .iside part of his monthly savinp <o pnrfhase 
 oBeriDgs for the annual worship of Doorga, was cxcccdinjily alarmed during thefe>tival one year, when the per- 
 son who was to cut off the head of the sacriBce (a Iniffalo) failed to sever the head from the hody .it one blow. 
 Lcavinz the sacrifice slrusgling and half killed, he went up to the image, ai d w ith joined hands cried out, ' Oh ! 
 mother • why .art thou displeased with me ? What have 1 done .=' His female .elations came into the temple, and 
 wept before the image in the most bitter manner. The spccLitors beg.on to reason upon this dreadful crcum- 
 .tance, impulin:; .he failure iu slaughtering the buffalo to difforont causes, according to their fancies. One 
 
 opinion, among the rest, was, tha, the owner of the ..aage w.as ,n no fault, but that the goddess «as angry be- 
 sause Uie oBiciaiing bramli jd had lei fall taliva up«u ihc oUering^ while icadin,- the formula..
 
 trRi?.K.oFPEuisc:s.J OF THE HINDOOS. £7d 
 
 SECTION VU. 
 
 Bathing, (Snan'iJ.* 
 
 BATHING, as an act ofpurification, always precedes and sometimes follows other 
 ceremonies. It may be performed by pouring water on the body in or out of doors, 
 or by immersing the bot'y in a pool or a river. 
 
 A bramhnn bathes in the following manner : He first rubs his body with oil, and 
 takes with him to the river a towel, a brass cup called a kosha, flowers, leaves of 
 the vilwu tree, and a few seeds of sesamum. Some take along with them a little 
 rice, a plantain or iwo, and sweetmeats . A rriving at the river side, the bramhun, 
 hanging a towel round his neck, makes a bow, or prostrates himself before the river; 
 then rising rubs his foreiiead with the water, and offers praise to GiJnga. If he ha3 
 omitted his morning duties, he performs them now. After this he makes a clay 
 
 image of the lingn, then descends into the water, and immerses himself twice, hav- 
 ing his face towards the north or east. Rising, he invokes some god, and, with 
 his fore- finger making circles in the water, prays^ that all the holy places of the 
 river may surround him at once, or rather that all the fruit arising from bathing in 
 them may be enjoyed by him. He again immerses himself twice, and, rising, cleanses 
 his body, nibbing himself with his towel. He then comes up out of the water, 
 
 wipes his body, and repeats many forms of prayer or praise. This is what properly 
 belongs to bathing ; but it is succeeded by repeating the common forms of worship, 
 for which the person made preparations in bringing his kosha, flowers, leaves, 
 stjsamuni, making the lingn, &:c. ... 
 
 Bathing, in cases of sickness, may be performed without immersing the head in 
 water, by rubbing the arms, legs, and forelicad, with a wet cloth, or by changing 
 the clothesjt or by sprinkling the body with water, and repeating an incantation or 
 two, or by covering tiie body with the ashes of cow-dung. 
 
 • Fnim shna, to purify or bathf. t A Hindoo considiers those clolhes defiled in which he has been 
 
 eniployoJ ia secular concerni.
 
 272 HISTORY, LITERATURE, and RELIGION, [Part hi. Chap. iv. 
 
 SECTION VIII. 
 
 Drhik-offeruigs to the gods and deceased ancestors, (Tiirpunu).* 
 
 THE Hindoos at the time of batliing, present water daily, to the gods, thesagep, 
 ^-ukshus, nai^us, gfindhiirvus, upsurns, fisooriis, vidyadhurus, pishachus, siddhfis, and 
 to their deceased ancestors. + This they call tiirprinri ; which should be performed 
 three times a days : those who use the koslia, take up water in it, putting in sesa- 
 nium, repeating the proper formulas, and then pouring out the water into the river 
 or pool where they are bathing. Those wlio perform this ceremony witliout tlie 
 kosha, take up water with their liands, and, repeating a prayer, present it to the 
 gods, by pouring it out from the ends of the fingers ; to parents, by letting it fall 
 betwixt the fingers and thumb of the right hand ; and to the sages, by pouring the 
 water out at their wrists. For those who have died in a sta.te of extreme poverty, 
 and have no one to perform the ceremonies for the repose of the soul, instead of pour- 
 ing it out of the hands, they offer the libation by wringing the cloth with which they 
 bathe. If the person bathe in any other water, and not in the Ganges, he cannot use 
 sesamum, but performs the ceremony with water alone. 
 
 SECTION IX. 
 
 The ceremonies of Worship, (PuiJja.) 
 
 THE following ceremonies in the presence of the idol are what the Hindoos call 
 pooja : Previously to entering on this act of idolatry, the person bathes ; returning 
 )iome,t he washes his feet, spreads a blanket, or some other proper thing to sit 
 tipon, and then sits down before the idol, having the articles necessary for worship 
 
 • From Tripfi,{o Satisfy. + Seeds of spsamuin arc also presented to deceased anccslors, nnd. aronn; the 
 
 gods, to YiSnifi, the regent of death. } Tliese ceremonies are frequently performed by the river .side.
 
 Cr,aEMoxiEs OF wousHip.] OF THE HINDOOS. £73 
 
 before him : a kosha, or metal bason, and a koshee, or smaller one; a small wooden 
 stand, a metal plate, an iron stand to hold five lamps, a censer, a brass stand with a 
 eaiall shell placed on it, a mefal plate on which to place flowers, a metal bowl into 
 which the water and (lowers are thrown after they have been presented to the idol; a 
 metal jug for holding water, a metal plate to be used as a bell, a shell, or sacred 
 conch,* which sounds like a honi, with a number of dishes, cups, and otiier utensils 
 fbr holding rice, paint, incense, betle, water, milk, butler, curds, sweetmeats, flowers, 
 clarified butter, &c. Having all these articles ready, t the worshipper takes water 
 from the kosha, with the koshee, and letting it foil into his right hand, drinks it, he 
 then takes a drop more, and then a drop more, repeating incantations. After this, 
 with the finger and thumb of his right hand he touclies his mouth, nose, eves, cars, 
 nave], breast, slio'jlders, and the crown of his head, repeating certain forms. He 
 then Avashes his hands, makes a number of motions with his fingers, and strikes the 
 fearth with his left heel three times, repeating incantations- When this is done, 
 
 he flirts the first finger and thumb of his rig'it hand, Avaving his hand towards the 
 ten divisions of the earth; closes his eves, and repeats incantations to purifv Iiis 
 mind, his bodj, the place where he sits, as well as the olFerings about to be presented, 
 which it IS supposed may have become unclean, "by having been seen or touched by 
 a cat, a dog, a shackal, a shoodra, or a Musfdman. Next, he takes a flower, m hich 
 fie lays on his left hand, and, putting his nght hand ujwn it, revolves in his mind the 
 form of the god he is worshipping. He then lays the flower on his head, and, 
 
 joining his hands together, closes his eyes, thinks upon the form of the god, that 
 he has a nose, eyes, four arms, four heads, &c. and then recites the outward forms 
 of worship in his mind. He now presents the offerings ; first, a square piece of 
 
 pold or silver, as a scat for the god, inviting him to come and sit down, or visit 
 Ixim, and then, asking the god if he be happy, repeats for him, ' Very happy.' After 
 this, lie presents water to wash the feet; takes up water with the koshee, and pours 
 it into the tr.etal bowl; and presents at once, rice, a vilwii leaf, eight blades of door- 
 
 * I!c;)i rr^;! ■\■,^■\ \TonK>ii, on eaSering a temple, oficn tlow the conch or ring the bell, to cnlcr'ain the god. 
 
 H I.i {!;''i>"--^!.."!icii t'l? worship is peifiirired in thehoase, a hramh'n's wife agriinst the arrival of hcrhus" 
 baoJ fiom bathiug, seji in proper order all llie ariiclcsilsed inirorship, flowers, water, utcikllf, &c. 
 
 I i
 
 27i [IIST0:i7, LITEIIATUIIE, axd RELIGION, [Part hi. Chap. iv. 
 
 va grass, paint, and water, with incantations, fie then presents water to wash the 
 mouth, curds, sugar, hone_y ; then water to wash the mouth again, and water to hatlie 
 in, with prayers; t!icn cloth, jewels, gold, silver, ornaracnls, bedsteads, curtains, 
 abed, pillow, cloth, printed cloth, clothes for men, women, or children, shoes, 
 brass drinking cups, candlesticks, and whatever would be proper presents to the 
 branihtins.* After this, paint, either red or white, is presented on a flower; theq 
 eight or ten flowers ; leaves of the vilwii tree: anecklace of flowers; incense ofthree 
 kinds, and a lighted lamp, with incantations. After the bloody sacrifices, the of- 
 ferings are presented, comprising rice, split peas, different kinds of peas, shaddocks, 
 pomegranates, pine-apples, netted custard-apples, another species of custard-apples, 
 broad fruit orjakus, manT;os, water-melons, cucumbers, plantains, oranges, ginger, 
 cocoa nuts, almonds, raisins,+ guavas, dates, jamb'is, jujubes, wood-apples, melons, 
 sugar-canes, I'adishes, sweet-potiitoes, kesooru,:}: water, milk, curds, another sort of 
 curds, cream, butter, sour-milk, clarified butter, sugar, sugar-candy, &c. &c. After 
 presenting the offerings, the person repeats the name of a god for some time, and 
 then prostrates himself, (the spectators doing the same); putting the cloth round 
 liis neck, and joining his hands, he offers praise to the god, and prostrates himself 
 again : the dinner follows, consisting of fried greens, and several other dishes made 
 lip of kidney beans, varttakee,§ cocoa nuts, &c. fried together; split peas and several 
 kinds of fried herbs or fruits; four kinds offish; boiled and fried goats' flesh, veni- 
 son sind turtle; different fruits prepared with treacle; rice and milk boiled with 
 sugar; things prepared with pounded rice; curds, sweetmeats, &c. The fish, flesli, 
 fried greens, and every thing of this kind is eaten with boiled rice. A dish called 
 kechooree, consisting of rice, split peas, clarified butter, turmerick, and spices, 
 boiled together, is also presented, and then water to drink. With every article of 
 food a separate prayer is offered. Water is next presented to wash the mouth, 
 
 and a straw to pick the teeth, with prayers; then the burnt-offering is made, and a 
 
 • It must not be supposed that all these articles are presented daily by the Hindoos. This account describes 
 what is performed atfeslivals. In the daily worship, flowers, leaves, sacred grass, a litUe rice, &c. are presented. 
 
 + These and several otlier articles are imported from foreign countries, and though they have been prepared 
 by the h.inddofthe unclean, yet the Hindoos make no difficulty in presenting them to iherrgods, and afiernardA 
 eating tbcni, J The root of scirpusmaximiii. ^ .Solanum mulongeoa.
 
 JtfEDiTATioN.] OFTHEHINDOOS. 275 
 
 present of money given. At last the person prostrates himself before the object of 
 worship, and then retires to feast on the offerings with other brambiins. Tiiis is a 
 detail of the form of worship on a large scale, at which time it occupies the officiat- 
 ing bramlion two hours. 
 
 SECTION X. 
 Meditation, (Dlit/anii.)* 
 
 IN {'us act ofdevotion, the worshipper (of Slilvu for instance) closes his ejes, places 
 his arms before him, and repeating the names of the god, ruminates thus : 'his co- 
 « lour is like a mountain of silver ; his body shines like the moon ; he has four arms ; 
 ' in one. hand he holds an ax, in another a deer, with another bestows a blessing, ani 
 'with the otlier forbids fear ; he has five faces, and in each face three eyes; he sits on 
 'the water-lily; the gods surround him and celebrate his praise; he is clothed with 
 'the skin of a tyger; he was before the world; he is the creator of the world; he re- 
 ' moves fear from every living creature.' While he meditates on the offerings, he 
 proceeds thus : 'Oh! god, I give thee all these excellent things; (recounting in his 
 mind the names of all the offerings, one by one). 
 
 Both these forms of meditation are constantly used at the time of worship (pooja). 
 Many things are related in the pooraniis respecting the meditation known to asce- 
 tics, who, by the power ofclhyanu, discovered things the most secret. 
 
 SECTION XI. 
 
 Repeating the names of the gods, (Jupu.)\ 
 
 THE Hindoos believe that the repetition of the name of God is an act of adora- 
 tion: some add that the name of God is like fire, by which all their sins are consum- 
 ed: hence repeating the names of the idols is a popular ceremony among the Hin- 
 doos. 
 
 • From dhyoi, to think. + To speak. I it
 
 SHi HISTORY, LITEU.ITLRL:, anj RELIGION, [I'aut in. Cj;Ar. i». 
 
 Is <hi« hrt tlw worshipper, taking- a strins; of heads, repeats the name of hisijnar- 
 4ii^u deity, or tliat of any other ^(>d, coi«itiH;:% his. laeads, 10, 28, 108, 208, and so 
 M* aduiflg to t'verv lOS notloiis il'an wn litmdrcd.Tiiore. Tliw act is not efficacious, 
 however, unless tlie person keep his mind fixed on t;i(> form ofthe idol. RIanj secu- 
 lar persons perfornijupu without heads, hy counting- tlieir fingers. 
 
 It is said (hat a person ohtains whatever he FecUs hv perseverinr^ in this actof ado- 
 ration. If he he desirous of a wife; or of cliildren ; or of mnnoj, (say a lack of rco- 
 pces) ; «>r seek recovery from i-ickness, or relief fi-om misfortune, he begins to rej^at 
 tlie name of his s^-od, and Iwr-lieves that he soon hecomcs suhject to his wishes. Jnpii 
 makes an «'ssential part of the daily worship of a ITii*Joo : some mendicants continue 
 it day and night, year after year, except when eating, sleepiH"-, bat!u«g-, &c. 
 
 The Tunlru-sarri contains the following- acconnt ofthc consea-ation of the head- 
 roll : Tiic person sits down on the floor of his house, and taking ^ome green, red, 
 black, yellow, and white paint, draws a water Jily on the floor, upon which he places 
 a small brass dish ; and upon this, nine leaves of the iishwutlin tree, and upon the 
 leaves a strin':; of beads, cow's uria-. (ow dung, sour milk, milk, and clarified but- 
 ter, mixing them toj;ethcr, and repeating an incantation ; he then places honey, 
 suoar, ?our milk, milk, and clarified butter, upon tlic bead-roll, repeating anotlier in- 
 cantation: then soni > red lead and spices, and then, with incantations, he gives the 
 bead-roll a soul (pr.'i.u , and according to the usual froms, worships it, and offers a 
 burnt-offering to the god w.ose name be intends to repeat with this string" of beads. 
 
 SrCTlON XII. 
 
 Forms cf praise to t/ie^ods (S/uvii.) 
 
 FORMS of praise to the god.«! constitute a part of the daily worship of the Hin- 
 doos. They spring not from emotions of gratitude, but are repeated as acts of 
 merit, to draw down favours on the obsequious worshipper : In this act, the per- 
 son draws his upper g-ai ment round his neck, joins his hands in a supplicating man-
 
 FonwiOFPnvYER.] OF THE HINDOOS. i"77 
 
 ner, and repeats the forms of praise with a loud -»oico. Examples: — ' Oh ! ShivQ ! 
 thou art able to do every ihiiig- ! Thou art the preserver of all ! Thou art the fountain 
 
 of Jife!' To Kartikii : ' Tl;ou art Ihe god of gods ; therefore 1 come to thee, to en- 
 
 auirehow I may repeat the praise ofSheetula, that she may remove swellings on the 
 
 hody.' To Sheetiila: 'I salute Sheetula, the goddess, for she can remove the fear of 
 
 boils.' 
 
 The Hindoos say, that by praise a person may obtain fi-om the gods (who are fond 
 of flattery) whatever he desires. The forms are taken from theshastru, though on 
 some occasions a person may recite words of his own invention. 
 
 SECTION xiir. 
 
 ■Forms ofpraj/er to the gods, (Kuvucftii). 
 
 TH FSE prayers are principally found in the Tuntrris ; a few in the pooranus. They 
 relate to the welfare of the petitioner here and hereafter: and are given by a spiri- 
 tual guide to his disciple. Ex. ' O ! Hi'mooman ! when I go eastward, do thou pre- 
 
 • serve me ! O ! son of Puvrmu ! wlien 1 proceed southward, do thou keep me. O ! 
 
 * beloved son pf Keshuree !* wlen I go westward, do thou preserve me. O ! Ka- 
 
 • mngnu !+ keep me from danger when I go northward. O ! Sagurij-parrign !J save 
 
 * me when I descend. O ! burner of Lunka ! (Ceylon) deliver me from all danger. 
 ' O ! counsellor of Soogreevfi ! preserve my head.' In tlils manner the person ad- 
 dresses petitions to this monkey-god, as for his head, so for the preservation of eve- 
 ry member of his body, from the forehead to theto^. 
 
 He who repeats this form twelve times beneath the nrkn tree, will obtain long life, 
 be the strongest man on earth, and the goddess of fortune will never forsake his 
 
 • KeshHree wa« married to the mother of Ilunooman (if marriages take place among monbies), and Himoo- 
 inan was the illegitimate sod of PfivCnS. 
 
 "f This mookey-god is called by this name, as tbc dertroyer of evi> desire, from karoS. desire, and hun, to 
 destroy. t SagiiTii, sea, part-gu, tbe crosser, alluding to his leaping across the sea to Cejlaa.
 
 278 HISTORY, LITERATURE, axd RELIGION, [Paiit hi. Chap, it, 
 
 dwelling. If he repeat this kuvjchn seven times, at midnight, standing in water, 
 Le will be able to drive awaj from his body every kind of disease; if at any time, 
 in any place, he will obtain beauty, eloquence, wisdom, strenglh, victory, patience, 
 and be free from fear and disease. If any one bind this kuvuchii (as a charm)* or 
 .bis arm, he will obtain every desire of his heart. 
 
 SECTION XIV. 
 
 ' - Petitions and vows, (Kamanii and Maniinii.) 
 
 THE Hindoos are continually resorting to their gods for particular favours: if a 
 person wish for a 8on,t or any other blessing, he takes rice, plantains, and sweet- 
 meats, and goes to some idol; and after worshipping it, and presenting offerings,' 
 asks tiie god to bless Iiim with a son. This petition is called kamunn ; after putting 
 up which, he vows, thatif the god grant his request, he will oiler to him two goats, or 
 present him with two loads J of sweetmeats : this vow is called manunu. 
 
 In this manner, the Hindoo asks for different blessings from his god, such as to 
 l)ecome the servant of some European, or to have sickness removed, or for riches, 
 a house, a wife, or for a son to be married. A woman prays for a husband who is 
 absent. A mother prays tliat her sick child may recover. Thus thfe poor Hindoo 
 carries his property to dumb idols, and knows nothing of the happiness of casting 
 all his cares on the glorious Being, " who carcth for him." ' The vows made at 
 such times are various. One promises to sacrifice a goat, a sheep, or a buffalo; 
 
 « Not only the Hindoos but the Mfisiilmans also are much allached to charma. I once saw a MusBlman 
 
 iro nan (irnpping slips of paper into the river, ami, I'pnn inquiry, found that they contained some sacred words, 
 and that the woman was presenting these papers to t!ic river-s;;iat, Kliajak!\ejur,in hopes of obtaining relief from 
 sickness, ser?ice, or the like. 
 
 t The Hindoos in janeral never pray for riavi^hters, hecaii'se l!i'>y do not brinj much honour to the family; 
 they are expensive, and Ihey ran do nothins; fur tlie family when the father is dead : where.is a son preserves his 
 father's memory, performs the ceremonies for the repose of his soul, and nouribfaes the family by bis labours. 
 
 J Tliat is, as much as a man can carry at twice in Oio way the hearen carry water, n ho put abamboo joke 
 on the shoulder, and suspend ajar of water from each end of the bamboo.
 
 Petitions AMD VOW3.] OF T II E H 1 N D OS. 27<i 
 
 another to present sweetmeats, or cloth, ornaments, raonej, rice, a house, a neck- 
 lace, one hundred water-lilies, on&tliousand toolusee leaves, or a grand supper. All 
 these oEerings come to the bramhons.* 
 
 If the gods do not grant the requests and regard the vows made at these times, 
 the worshipper sometinses vents l.is rage in angry expressions, or, if tlie imag';be 
 in his own house, he dashes it to pieces. Such an enraged worshipper some'jaies 
 sajs — ' Oh ! thou forsaken of the goddess Fortune, thou blind god; thou canst look 
 upon others, but art blind to me.' ' The gods are djing,^" says another, 'other- 
 wise mj- five children would not have died; they have eaten my five children at once.* 
 'After having worshipped tliis god so faithfully, and presented so many offering;, 
 this is the shameful ruanner in which I am requited.' Words like these are common; 
 but this is in times when the passions of the worshippers are touched by the death 
 of a child, or by some dreadful misfortune; and those who treat the gods so roughly 
 are generally of the lower orders^ 
 
 SECTION XV. 
 
 Vozcs,( VrutH.) 
 
 CERTAEy ceremonies, performed at stated times, frequently by females, are cal- 
 led by the name vr'itii. The following is an example of one of these ceremonies : 
 At the fifth of the increase of the moon, in the month Maghn, what is called the 
 Punchiimee- Vratu is performed. On the day before the commencement of this ce- 
 remony, the woman who is to perform it, eats food without salt and only once In the 
 day, refrains from anointing her body with oil, eats rice tliat has not been made wet 
 in cleansing, and puts on new apparel. The following morning she bathes, after 
 which the officiating bramhun arrives at her house, and the things necessary for the 
 
 * Theshastr'i has declared that no ciflsare to be received from the hands of shoodrrs, except land or \ir»ins. 
 If, however, a bramhun have received a forbidden »ift, he is directed to ofier it to Vishnoo, and then di!iribu:e 
 it among bramhCns, repeating, for the removal of his sin, the gajiStree one hundred a.ad eight times, or more.
 
 -2iO' IllSTOllV, LlTI^'lATUIli:, and IlKLIGION, [Part in. Ciixr. iv. 
 
 woi-ship are brought, as, a new eaitlicn jar, rice, swcelnicats, a new poita, apiece 
 oliicw cloth, clarified butter, fruits, flowers, &c. The woman presents to the of- 
 iiciating- brainhiin, who sits in the house on a mat made of kooshii-grass, witli his 
 i'ace towards the north or east, a piece of new cloth, and, putting a cloth over h >r 
 slioulders, and joining her hands, informs him that she intends to perform this vriitl 
 every month for six jears, and prays iiim to l)econie her representative in this work, 
 tihe then rises, and the bramhun, taking the slialgraniii, places it before him, and 
 performs the worship of Vishnoo and Lukslimee. In the third and fourth years, 
 on the day preceding and on the day of the worship, she eats rice net made wet in 
 cleansing; the next year, on these dajs, only fruits; the following year, on these 
 two days, she fasts. On tlie last day, (at which time the six years expire), the of- 
 ficiating braniliuns attend, to whom she says, ' 1 have now finished the six years' vruta 
 I promised : I pray you to perform another vrutri.' She then gives to each a piece 
 of cioth, a poita, and some betle-nut, and patting a eloth round her neck, and join- 
 ing '.:er hands, begs them to perform the neccs-sary ceremonies. Placing the slialgra- 
 mu before them, they then perform the worship of Sliivu, yooryu, Grincshj, Vishnoo, 
 and Doorga, in w hich ofltiings are made of cloth, sweetmeats, &x. Nest they w or- 
 sliij) t!ie woman's spiritual guide, in which, amongst other tilings, an offering is made 
 of a bamboo plate having on it a number of articles, and among tlie rest a piece of 
 clotli. To this Gvjccceds the worship of Vishnoo, LQkshmilo, aud the officiating 
 priests. A priest next prepares an altar four cubits square, by spreading sand upon 
 the ground. At three of the corners he fixes three pieces of wood, lights some 
 straw, and then \\orships the fire; next he boils rice, and, with clarified butter, 
 presents the burnt-oifering. The female now puts a bamboo plate on her head, 
 and walks round the fire seven times; then, standing still, she says, 'O L'gnee ! I 
 call thee to witness, that Ihave performed this vrutu six years.' She says the same 
 to the sun, the shalgramu, and to the branihiins. Next she gives a fee, and distri- 
 butes the gifts to the priests and bramhuns. The bamboo plate which she placed 
 on her head is laid up in the house, and the whole closes with a grand dinner to tlie 
 bramh'ms and others. This is the form of a vriita on a large scale. The Hindoos 
 liave, it is said, two or three hundreJ ceienionies called by this name.
 
 Vows.] OF THE HINDOOS, 281 
 
 Savltree-vrutii. In tliis ceremony tlie wife of a Plindoo, in the month Asharhw, 
 worships her husiiand : she first presents to him a new garment, hangs a garland of 
 flowcrd round his neck, rubs his body with red lend and ointments, and while ho 
 sits on a stool, worships liim, by presenting different offerings to him, repealing in- 
 cantations, and praying that she may never be separated from him as her liusbaad, 
 nor ever become a widow. After a numl>er of other services paid to him, among 
 which she makes him partake of a good dinner, she >valks round him sevea times, 
 and then retires. 
 
 AdurS-sInghasrau-vrata is observed every day In Voishakhu for one year. During 
 the thirty days, thirty women, the wives of bramhilns, are entertained ; a different 
 female eacli day. When the bramhiir.K arrives, a seat Is given her on the porch, 
 and the mistress of the house washes her feet, fans her, anoints her head with oil, 
 combs her Iiair, ornaments her forehead with paint, anoints her body with perfumes, 
 and employs a female barber to paint tlie edges of her feet. After this she conducts 
 her into the house, where she is fed with all the dainties the house can afford, and 
 dismissed with a gift of kourees. On the last of the thirty days, in addition to this 
 entertainment, a piece of cloth is presented to a bramhunee. The benefit expected 
 from this vrritri is, that the female who tlius honours the wivesof bramhuns shall be 
 highly honoured by her husband In another birth. 
 
 It would be easy to multiply examples, for almost every Hindoo female performs 
 one or another of these vrc.tris;* but this will be sufficient to give the reader an idea 
 of these ceremonies; from the merit of which some expect heaven, others children, 
 others riclies, others preservation from sickness, &c.— The vriitus are a very lucra- 
 tive source of pre fit to the bramhuns. 
 
 ♦ Vrntis arf uncoil liiion.il vows to pirform certnin rcligirtus rercmoiiics; but what Is oallrd manSn^ (fee a 
 preceding arci. le) U a conditional vow, i-rciuiiiDg to pr^scnl offcriDgi on condition that the god bestow sucb or 
 
 such a beocSl. 
 
 Jj
 
 £62 IIISTOKY, LITERATURE, amj KELIGIOxN, [Part hi. Chap. iv. 
 
 StCTlOX XVI. 
 
 Failing, (Onpfrjnsii.) 
 
 FASTING is another work of merit anion i; t!io Iliiidoos. A common funi is con- 
 ducted in the Pjllowioi;- manner: the person abstaiiiR on the preceding;- Any from rub- 
 binjr hi* body with oil, and from eating-, except once in the former part of the day. 
 The next day he cats not'iln"-; and on llie folionina- day he eats once, wor.shir,:^ soma 
 god, and enteifains one or more bramhini*. If a perr^on be unable to fiist fo such a 
 degree, lie is permitted to take a little million the .second day; if he be very weak, 
 he may add fruit, curds, swoetmetits, &c. 
 
 Some Hindoos fast on the 11th* of the increase, and the I2lh of the decrease of 
 the moon in every month; on the 11th in Shraviniri, Bhadru, and Kartikuit on the 
 .I'ith in Shravunu; on the 11th, of the decrease of the moon in Phalgoona:i: on the 
 9th in Choitia:^ on the Sth in lihadru :;| and on the Sth in Ashninn.* In this mouth 
 many native; of Ilindoost'han fast on the first nine days of the moon, in honour of 
 Doorga, and observe, as they say, a total abstinence even from water. Fasts precede 
 some of the festivals ; after the death of parents Hindoos fast three days; after that 
 of a husband, a wife fasts three days; before ofTerin^^ an atonement, a fast is observ- 
 ed; the day any pilgrim arrives at a holy place he fltsts : in fulfilling vows, the Hin- 
 doos keep many fasts ; some persons enter into a resolution to fast every other day, 
 and persevere in this for years. Some renounce rice altogether, and keep a per- 
 petual fast, living on milk, fruits, &c. Others (pilgrims) offer a certain fruit to some 
 
 » AViilon s keep this fust so strictly, that if a widow were dy'ia;, and a dranght of water would i)roloiig Jifo, 
 hi't friendg uuiitd scarcely gi\e it. 
 
 + Oh thi> lirst of lliese days Visbnoo goes tosleep ; on the fceond he turns to the other side ; and on the third 
 iieawjikcs. 
 
 J Tiie (irr.nion of this f;i5t is thns related : On a rerl^iin ncrasiDii, Onori^a a~Ui'd ShivS what would please 
 him must, and be a norli of the greatest merit. lie lojjlied, to hold a la-.: in bis name on tlie 1 lili of the wane 
 uf the moon in I'.i ili; loiiu. 
 
 VHie bir:h-day of Itamii. |1 Krishnu's liirth-day. * The time of the Doorga festival.
 
 Gifts.] O F T II E II I N D OO S. 283 
 
 idol, and renounce this kind of fruit, promising never to eat of it again to the end of 
 life. The gods, it is said, delight to see their followers renounce any thing as an act 
 of devotion or attachment to tliem. This person presents to bramhuns fruit, thus re- 
 nounced, on the anniversary of tlie day on whicli he renounced it. — Anollier custom 
 bearing a similarity to fasting also prevails among the Hindoos : in the niontlis Ashar- 
 hu, Shravnnu, Bliadrn, and Asliwiiiii, many renounce certain articles of diet, and 
 otlicrs omit to be shaved, as acts of devotion to the gods. 
 
 The blessing expected from fasting is, that the person will ascend to the heaven 
 of that god in whose name he observes the fiwt. 
 
 SECTION XVII. 
 
 Gifts, (Danii.)* 
 
 PRESENTS to learned bninuinns ; to those less learned : to unlearned bramhrins ; 
 to one whose father was a branihun but his motlier a shoodrn, and alms to the poor, 
 are called by the name of dann. The Otings which may be presented are, wliat- 
 
 ever may be eaten, or worn, or is in use among Hindoos. These are 'he common 
 gifts, but the shastnis have pointed out extraordinary gifts ; a daughter in marriage 
 w ithout receiving a fee ;+ a pool of water ::}: a shalgramu; a house containing food, 
 
 * From ila, to jivp. + The »?nprali(y nf tlic rei;>oclal>lc Hindoos say, thai receiving a fee for a daugh- 
 
 ter is like sell i Tig desh; }'el [he lower order? of brand* ■'ii'! coiiunoiiiy rercive money on s:ivinjiadau|^hterin inarri- 
 R^e. Formerly the Hindoo rajas as,vis;eci tlie l>r.im!u'ns !»y s*\ '"S them money for liie evpcnces of tiieir weddings. 
 A s;ory is r^-la'ed of a raja who n.is intreated by a braoihSn to bestow a gift upon liiin lor tiie expences of his mar- 
 ri ige. The raja ordered him to put a j^arlaod roitntj (he neck of tlii' first wrnnan he met, and let her beeome 
 
 his wife. The bramh'Jn weiit ont, and met the ra j::"s motliei returning from bathing. W hen about to put the 
 garUnd round hernecit, she demanded the reason of this strange condoet, which the hrarnhnn explained. The 
 old (ady (old him to waii, and she would briuj about n hat he wanted : she sat at the door of the palace, and 
 compelled her son to come End invite her in. She replied, that she was become the «ifo of sucli.-ibrainhi'!u,and 
 that she riust go n ith her new husband. The raja, thunderstruck, called for the bramhuii, gave him a thousand 
 roe pees lo\7ardshis wedding, and brought hi' mother into the house again. 
 
 t Pool; are dug every year in all parts of Uengal, and oflcred to all creatures, accompanied witli a number of 
 ceremonies. J j 2
 
 SSI HISTORY, LITERATURE, an-d RELIGION, [Part i:i. CuAr. i<'. 
 
 clothes, &c. for twelve months; gold; cov.s ; elephants; horses; palanquecns ; a 
 road ; a copy of a pooranu ; a mountain of gold,* silver, brass, rice, or other articles j 
 landjt a person's whole projicrti/; yea, even his life. 
 
 There are three ways of presenting a gift, one in which the person worships the 
 receiver- another in which he gives as an act of benevolence; and the last, in which 
 the giver prays for some blessing on presenting his gift. If a shoodru wish to pre- 
 sent a gift to a bramhim, he batlies, and carries it fiisting : on aiTiving in the pre- 
 sence of tlic bramhrm, he sprinkles the gift with water, repeating an incantation that 
 it may be thereby purified, and then presents it with such words as those : ' Sir, I 
 have presented to you this gift: let me have your blessing, that 1 may obtain hea- 
 ven, or, that my father may obtain heaven, or that it may be imputed to me as aa 
 act of merit.' 
 
 If a man present land to bramhun?, he wiTl obtain honven ; if a cow, he wul after 
 death ride on a cow across the river Voitfirunue ; if water, after death he will find 
 refreshing water in his journey to Yumalfiyu (the residence of Yiinui, the regent of 
 death) ; if a house to bramhfuis, he will obtain a palace in heaven ; if an umbrella 
 to a bramhiii, he will not suffer in another world from the rays of the sun ; if shoes, 
 in his way to heaven he will not suffer from the heat of the ground : if perfumes to 
 brarahuns, he will never after death receive an offensive smell; if medicine to the blind, 
 he will bo delivered from darkness hereafter; if a daughter to a bramhiin without a 
 fee, he will gala as much as if he had given the whole world. 
 
 • The .'leight of these mountain-gifls i* tiven in the Pooihkf rR-khSmlu of ihc PSdmSpooranu. It mnjt not be 
 inpposeJ that ibi-y arc very large ; t)ut it is necc5*arj that fignrrs of trees, deer, &c. should be seen on them. la 
 one of the s:nri:oo- is an accottnt of a prootituie who olt'ered a mo..;':.iii of gold. About llic year 11'ji, Chi^inoo- 
 f;ai>shil, a !iai;i'hu of Midnapore. ^ave to the bramhf ns an nrtilicijl mountain of gold. A li;te before this, Gupa- 
 •If-icrifhnu, aiiidjcof Hajf-nrguril, preseoted to the braaihi'cs three inountaias, one of gold, another of rice, 
 and •inoliier of the seeds of sesamum. 
 
 + It !■; YC17 common for rich hind-owners to make prefonls of land to hramhuns. At a shr.iddh"i for a father 
 or a nio'ihcr, a piece of laud, or iis \aluc in money, is inv."ri.ibly j;i>rn to hrair.hr.ns, unless the per-on be po.>f, 
 ]\t.inv of the Hindoo rajas swij^bt out poor bruniiiun-^, and gave them gmii Is of land. A story is rehiled of Kcilrttee- 
 chondrS, raja of liurdwan, who once found a poor fatherless boy, fhcson of a branihrn, tending cattle ; he ^aie 
 him ;t village, wi.h tisniiich land as he could run o>er niihout slopping ; and disinherited tJie fhoodrii nho had 
 dared tocmpi ly the son of a bramhiin in so mean an occupation. The s,ame raja ordered a man to be cut ia 
 
 piecej for refusing to reilore to u bramhtia a grant of taud n bich tlie former had bought in a lot ofl'cred for sale.
 
 Wo luvs o K M EE iT.J O F T II E II I X D O S. 2S5 
 
 SECTIOX XVIII. 
 
 Enierlawhs Bramhuns. 
 
 AS might be expoctetl, in a system formed by bramhrins. honourino' tlicm with a 
 feast is represented as an act of the highest merit. At the close of all relicjious ce- 
 remonies, bramhuns are entertained ; private individuals, during- particular Iiolidays, 
 make a feast for one or more bramhuns ; a person on his birth-da v, on the anniver- 
 sary of the day in which he received the initiating' incantation, or at the full snoon, 
 or at any feast, esitertains bramhins. Dunu^ the w hole of the month Voishakhu, 
 it is very meritorious to give feasts to bramhuns. 
 
 SECTION XIX, 
 
 Various zcorfcs of merii. 
 
 THE Hindoo lawgivers have established several customs which, if separated from 
 idola!iv, would be worthy of the highest commendation: thcj' promise to the obedi- 
 ent the greatest rewards in a future state. 
 
 Among these we may place hospitality to strangers.* The traveller, when he 
 wishes to rest for the night, goes to a house, and says, ' I am fitit'hee,' i. e. I am to 
 be entertained at your house. The master or mistress of the house, if of a hospita- 
 ble disposition, gives him water to wash his feet, a seat, tobacco, water to drink, &c. 
 After these refreshments, they give him firewood, a new earthen pot to cook in,f 
 rice, split peas, oil, spices, &c. The next morning he departs, sometimes n ithout 
 
 * Mnnoo says, * No gnest mu?t be Hi«Tni=>r(l in the evening hy a house-keoprr: hois sent b}' the returpia^siin, 
 and whetiicr he come in tit >tv,son or ni^easonably, he iiin.>i ijf*! sojourn in the house vt illiout enlertaimneni. Let 
 not himself cat any delicate fuod, without .-tfking hi- guest In |Kirluke of it: the satisfactioo of a jjuesl »ill ajiiur- 
 cdly bring the house-keeper, nealth, re|iui;iiion, long life, auJ a place in heaven.' 
 
 i Almost ever; Hiodoo is cither conslaotly or occasionally bis own cook.
 
 286 HISTORY, LITERATURE, axo RELIGION, [P.vnT ni. Chap. iv. 
 
 saying- any tiling, ami at other times lie takes leave* In the houses of the poor or 
 the covetous, a stranger meets with worse entertainment. Not unfrequently the 
 mistress of the house excuses herself to a person wishing to become a guest, and 
 among- other things alleges, that there are none but women and children at home. 
 It is not very uncommon, for a traveller to go to several !iouse=5, and to be refused at 
 all. This is partly owing to fear, that tlio .stranger may plunder the house in the 
 night. Where persons have porc'ies at the outside of their houses, t!;ev have less 
 fear, as the stranger is then kept at a distance. Tiiis hospitality to strangers is in- 
 deed sometimes abused by a thief, who robs the house and decamps. Yet if a per- 
 son refuse to entertain a stranger, the shastro declares that all the sins of the guest 
 become his, and his works of merit become the guest's. The traveller sometimes 
 ni'iiinurs on going away, exclaimihg that the people of this village are so depraved, 
 that they refuse a handful of rice to a traveller. If a ilunily arc unable through 
 poverty to entertain a guest, theshastiu orders that they sliall big for his relief. The 
 stranger after eating must take nothing uncooked from the house. 
 
 A person of the name of Goluku-Chiindrri-Rayu, of Scranipore, formerly sirkarto 
 the Danish East India Company, has particularly distinguished himself in the pre- 
 sent day as the most ejninent Hindoo in Beng-al for liberality to strangers. Upon 
 an averan-e, two luindred travellers or nieiulicants were formerly fed daily at and from 
 his house; and it is said that he expended in t'ais manner iifty thousand roopces an» 
 nually. 
 
 * The lliniloof !mve no word for ' tlianic yoii,' in (Iielr common larsjiinpp, and sr.ilidiilf W^olf appears to rnn- 
 Slitule no part of tlirir virHics. The jrral.-st lieni'lils ronrcrrcil vorv ran-lj lueo! Hii!i <.-\cn Ihf least arli;iM.Ir(!!;- 
 ment. 1 have knon a Kuroprao phj «icians prrform the most extraordinary cures on the hodiej of tlio natives gratii- 
 ilo^l^l^•, without a snlilary in>tance nrcurrins of a sins:'e individual nluriiin'; to ackKowlKij^elhe Pavoiir. Amon;st 
 the hii;lKT orders of Hindoos. ho« evf r, the master of a honse someliires says to a piiest on liis dt-parlrrr, * You 
 niU exruse all inattention," and the jMist replies, ' Oh ! Sir, voh areof a dIsiio~a'shed east ! What sh::!! 1 -ay 
 in relarn for llie mannor in which I li;ue lieen entertained : Suci: food ! surh a hed 1 Rut this is like yourelf. 
 No one entertains a gicsl as you do. May I.ukshmec (the poddcss of riches') ever dwell in your house.' 
 
 1 f npiiosc. ih.at in all rastern rounlries it is a i ustoni f.ir jiie^ts to be t!iu5 entertained at private hotie*. The 
 address of our Ixird to his disciples seems to intimate that such was the case amonj tlie Jews : " And ints whatr 
 (opver e'ly or town ye sliall enter, enquire w ho in it is worlliy ; and there atide till yc go tJiencc. Aiid \> ho»o. 
 p\er ,hall laU receive yoy, «hrn je depart out of that house," &c.
 
 WoKSs Oi 3ii:niT.] OF THE HINDOOS. <sS7 
 
 Another work of chanty is the digging cf pooh by tlio side of public -oath, Jo sup- 
 ply the thir::^ty traveller with water. Tiie cutting of tiiesc poiv.U, and buildina; flights 
 pf stops ill order to descend into tliem, is in many cases, \evy fX[)ensive : four thoii- 
 sand roopees are frcnuently expended in one pond, including- tiie cxpencc attending 
 the setting it apart to the use of the public; at which time an assembly of i)ranih iiis 
 is coiiectod, and certain formulas from the shastrcis read by a priest, amongst which, 
 in ta? name of tlie oHerer, he says, ' I oiler this pond of water to (piench the thirst 
 of mankind.' At t' e close of the ceremony a feast is given to the assembled bram- 
 huns, who are also dismissed with presents. It is unlawftil fur the owner ever af- 
 terwi'.rds to appropriate this pond to his own private use. ] f the water be very clear 
 and sweet, the ofierer is complimented as a person with whose merits the gods are 
 pleased. A person of Burdwan, of the name of Harari-palu, is mentioned as having 
 prepared as many as a hundred pools in different places, and given them for public 
 use. Persons inhabiting villages wliere water was scarce, used to petition this i)nb- 
 lic benefactor to cut a pool for them, and, after obtaining leave of the raja, he be- 
 stowed upon them this necessary blessing.* 
 
 The planting of trees to afford shade to travellers is another act of merit among 
 the Hindoos, and, in a hot climate like this, deserves to be classed ai.iong actions 
 that arc commendable. Some trees also are considered as sacred, and the planting 
 of them is therefore deemed a religiouf act. The trees thus planted are generally 
 the iishwiit'h"!,! the viitu,^ vilwri,^ ushoku,* vukooiri,^ pirikshu,6oodoombrirri,^ shing- 
 slripa,^ tiimali,^ jeevn-pootrJc,'*^ &c. At the time of planting these trees, no re- 
 ligious ceremony takes place, but when they are dedicated to public or sacred uses, 
 the ceremony called prjtisht'ha is performed. The person whoplanf« one r;sl;M,i- 
 t'hri,^^ one nimbu,^- two chumpiiku,^^ three nagrdieshwurri,!^ seven talft,'^ and nine 
 cocoa nut trees, and devotes them with their fruit, shade, &c. to public uses, is 
 promised heaven. 
 
 * Ciitini wclii made a man fnmoiis it> palriarohal liini'!- : a welt, "niti (o Ik- .Tacoli's reell, r\i^ll■(^ in Sama- 
 ria at llie commeacpment of llie Chri^iian ;rra. John iv. 6, H. 
 
 1 Ficiis rfligio^a. 2 Ficu« Imlira. 3 I";'*- raarrv.Ios. 4 Jope?iaa=oca. 5 Mimn on« ficnji. 
 
 6 Ficiis wnosa. 7 Ficos slomerala. R Dalbrrgia Si^so. S Xaiiihodiymiis pictoriuj. 10 l':;.T.fTr- 
 
 tained. 11 Firiis religiosa. I'J Mclia azadirachla. 13 Micliclia clianipaca. 11 Mcsiia fer«i. 
 
 13 Bora&.>us Habcllifurmis.
 
 9SS HISTORY, LITERATURE, and RELIGION, [Paut hi. Chap. it. 
 
 About twenty years an;o, a land-owner of Patu-duhu, about fourteen miles from 
 Calcutta, planted au orchard by a public road, placed a person to keep it, and de- 
 dicated it to the use of travellers of all descriptions, who are permitted to enter it, 
 and take as much fruit as they can eat on the spot. Krishnu-vusoo, of Calcutti, 
 made a road* from Kiituku to the temple of Jugunnat'hu in Orissa, and planted a 
 double row of fruit trees on the sides of this road for the use of pilgrims goinpf to 
 the temple. Tlie pilgrims cook their food, s^lccp under the shade of tliese trees, 
 and eat the fruit which they yield. He also cut a large pool near the temple, to 
 supply these pilgrims with water. Raja Sookhu-mnyu of Calcutta, who died in the 
 year 1811, left 100,000 roopees to be appropriated to the repairs and improvement 
 of the road to the temple of Jngrmnat'hn in Orissa, and to assist pilgrims goinjf 
 there in paying the tax to government. 
 
 Ill some parts, in the sultry months Yoishakhu and Jyoislit'lin, rich Hindoos, as 
 an act of merit, erect sheds by the public roads, and supply travellers gratis with 
 water and otlier refreshments. 
 
 For the comfort of travellers, lodging-houses are erected by opulent Hindoos on 
 the side of public roads, in some of whicii travellers are supplied with refreshments, 
 gratis. 
 
 SECTION XX. 
 
 Reading and hearing the Pooranus. 
 
 AT the close of most of the pooraniis, the writers affirm, that it is an act of the 
 greatest merit, extinguishing all sin, for the people to read these works, or hear 
 them read. T'lose priticipally recited in Bengal, as an act of merit, are the Muha- 
 bharatii, the Shree-bhagiiviitri, the Kaliku pooranii, tlie Ootkiilu and Kashee kliundNs.t 
 
 • Tlierc are very few good pablic roads in Bengal. + Tliese two last works are partsof the SbQndu pcoraau.
 
 KEAni.vG THE Poop.ANcs.] OF THE IIINBOOS, 
 
 289 
 
 loscn. 
 
 Some auspicious day, in the month Kartiku, Maghn, or Voishakhu, is cfcc 
 on the day prccedino^ which the bramhims are entertained. A sl'ed, co\ crrd with 
 thatch and open on aU sides, is prepared, sufficienllj large, if the ceremony be on a 
 grand scale, to accommodate four or five thousand people. At one end, a place ra- 
 ther elevated is prepared for the person who is to read, and the other end, if there 
 be a portico to the house, is enclosed by a curtain, from whence the women hear 
 and peep through the crevices. Mats are spread for the people to sit on, the 
 
 bramhuns in one place, the kayust'hSs in another,* and the shoodrws in another. On 
 the appointed day all take their places : the-people, on entering, nii:ke prostration 
 to the shalgramfi and to the bramhnns. The person at whose expence this is per- 
 formed, after bathing, enters the assembly, acquaints the pundits w ith his design, 
 and asks leave to choose those who are to read; to each of whom he present? a piece 
 of cloth, directing liim what to do. The reader (Pat'liuku) sits on the elevated scat; 
 below him, on the right and left, sit the examiners (Dharukus), and before him the 
 Sridusyus, who decide upon the exactness of the copy. Two persons (Shrotas), sit in 
 front, and, in the name of the householder, hear it read. Before the recitation be- 
 gins, abramhun in his name, presents a garland of flowers, and some white paint to 
 the sba'gramn, places very thick garlands on the nock, arms, and head, of the read- 
 er, and anoints his breast and f >reiii.'ad w ith white paint, and aRcrwards places gar- 
 lands round the necks of the brarahrins and some of the slioodr/.s. Tlie Pat'hiikii 
 then, (about nine or ten o'clock in the forenoon), begins to read one of these poo- 
 ranus aloud. The first day they sit about an hour; but on the succeeding days they 
 begin at seven, and continue till tw el ve ; and in the afternoon meet again, w hen the 
 meaning of M'Jiat was read in the forenoon in Sangskritii is to be given in Bengalee, 
 by the Ktif hiikn, (or speaker), who takes the seat of the Pat'huku, placing the shal- 
 gramd upon a stand before hiin. At times the passions of the multitude are greatly 
 moved ; when some one perhaps presents the reader with a piece of money. The 
 whole is closed at dusk, Avhen the people retire, and converse upon what they have 
 
 • Whfnakny"jt"h"i hasapooran"i read athUown house, Iieforp the rpcifal commerces the ofliriating bran-.hun 
 ■«or>hi[>s the bonk, the authir, and the person whose actions .irc celebrated in tliis work. flcv.crs, rice, a 
 burnt-offering, &c. arc presented to the book, acd to ibe persons nuisbijipetl. 
 
 K k
 
 290 HISTORY, LITERATUHE, and RELIGION, [Part hi. Chap. iv. 
 
 heard. This method is pursued from day to d.iv till the book is finished : the reci- 
 tation of the Miiha-bharotu occupies four months, of the Shret-bhagnviitii, about one. 
 
 Some persons entertain the guests on the hist day instead of the first, dismissing 
 the bramhiins with presents. It is said, that not less than 100,000 roopees Iimvc 
 
 been sometimes exiieiuled by rich men at such recitals. Tiie person who causes 
 these books to be read, is promised g^reat future regards. 
 
 sr.CTiox XXI. 
 
 Sacred Rehearsals, (Gcllu~)* 
 
 THE Hindoos, as an act of merit, employ persons to sing those parts of thePf 
 shastrfis, which contain the history of their gods. These songs have been composed 
 in the Bengalee from the following, among other shastriis, the Chundec, Ramayunii, 
 the Maha-hharutu, the Shree-bhagavutii, tlie Gunga-vakyu-vulee, the Kalikfi, Piid- 
 ns'.j and Shivu pooraniis, and the Kashec-khund i. The names of the son.js are: 
 KalSE-keirtunii, Uiuiiula-nuingnhi, K'l ishiiii-mungrdu, Gt'.nga-bhi.ktee-tiiri.ngin'jc, 
 Kuvee-kunkiinJ, Mniuisa-miingrju, Uiiree-bungkeertunu, Pctrcr-ganu, Dhupcr-gajui^ 
 
 As a specimen of t'le manner in which this singing is conducted,- 1 insert an ac- 
 count of the performance c-i lied Kuvee-.'vink'.iiiu. Sometimes a rich man bears the 
 expence, and at others half a dozen persons join in it. If the former, he has liie re- 
 hearsal in his own yard, and if several unite, it is done in some suitable place in tl:e 
 village, after the place has been swept, and an aAvniug put over it. Eight or ten 
 singers of any cast, attended by f )ur or five musicians, are employed. I'pon the 
 ancles ofall the singers are loose bi-ass rings, which make a jingling noise; in llie 
 left hand is held a brush made fi'om the tail of the cow of Tartary, and in the riglit, 
 round flat pieces of metal, which by being shook, make a jingling noise. The drum 
 continues to beat till all the people have taken their places j after which the chief 
 
 • From goi, ?ing.
 
 S^cnED Reiilarsals.] of THE HINDOOS. S91 
 
 sin;jer steps forth, and after a short preface, begins to sing, moving his feet, wav- 
 ing Iiis hands, and now and then dancing. The softer music also plavs at intervals, 
 and the other singers take parts, waving the cow-tails, and dancing with a slow mo- 
 tion. When the passions of the hearers are affected, some throw small pieces of 
 money at the feet of the principal singer. The performance continues during the 
 day for nearly six hours, and is renewed again at night. 
 
 These rehearsals are in some instances continued a month : each day a new song 
 is chosen. The inferior singers receive about eiglit-pence a day each ; and for this 
 trifle, sing till they are black in Ihe face, and become quite hoarse. The perform- 
 ance being out of doors, is very unfavourable to vocal eflbrts. and the exertions of 
 the singers are in consequence very painful. The gifts lo tliose singers «ho excel 
 often increase the allowance considerably; and at the time of their dismission, the 
 performers have garments. Sec. presented to them. A feast to the bramhuns con- 
 cludes the rehearsal. Sometimes women are employed, though not frequently. 
 
 The hearini of those songs, liowever filthy some of them may be, is considered 
 as an act of religious merit. 
 
 SECTIOX XXII. 
 
 Hanging lamps in the air. 
 
 IN the month Kartikii, the Hindoos suspend lamps in the air on bamboos, in ho« 
 nour of the gods, and in obedience to the shastrcs. I cannot learn any other origin of 
 t';is custom than this, that as the offerings of lamps to particular gods is consider- 
 ed as an act of ranrit, so this offering to all the gods, during the auspicious month 
 
 Kartikujis supposed to procure many benefits to the giver. 
 
 Kk 2
 
 292 niSTOliy, LITERATURE, and RELIGION, [Part hi. Chap. iv. 
 
 SECTION xxiir. 
 
 Method of preventing fnmilt/ misfortunes. 
 
 IF a Hindoo die on an unlucky Jay, the shastras declare that not only the whole 
 race of such a person, but the very trees of his garden, will perish. To prevent 
 these direful effects, a ceremony called Pooshkraa-shantee is performed in the night, 
 by the river side, or in some plain; where two bramlums sit on an altar, and wor- 
 ship the nine planets, also Yiimri, Chitrfi-gooptil, Pooshkriru-poorooshfi,* and tl;e 
 shalgramu ; and afterwards offer a sacrifice. One of the bramhuns then makes the 
 the images of Yumn and Pooshkuru-poorooslin, one with cow-dulig and the other 
 with paste made of ric3. To these images he imparts souls ; worships the knife, 
 slays a fish, and offers it in two parts, with some blood, to the cow dung and paste 
 images. TJj? person wlio performs this ceremony then dismisses the two branihiins 
 with fee?, and avoids seeing their faces any more on that night. 
 
 SECTION XXIV. 
 
 Ceremony for removing the erils following bad omens, 
 
 IF a thcTider-bolt fail on a house ; if a Tulture, or hargilla, (the gigantic crane), 
 aligiit on it; or if shackais or owls lodge in it : or if a shackai howl in the >ard in 
 the day t me, — some evil will befall the persons living in this house. To prevent 
 this, the ceremony called Udbhoot'i-shantec is performed ; whicli comprises the wor- 
 ship of Bramha, and other go Js, the burnt-saciifice, repeating the name of a certain 
 deity, <fic. 
 
 * Y'lmii is the \\ii%p nf 'ho dead ; Chitru-gooptu is his recorder, aad Pooslikurii-poorooshu, a kind i)f inferior 
 dcil^, who resides niUi ViimD.
 
 WOKSHIP ON A DEAD BODY.] F T H E II I N U O O S. 203 
 
 SECTION XXV. 
 
 Ceremonies performed while silling on a dead body. 
 
 IN the foriner edition of this work I inserted a pretty long account of a number 
 of strange ceremonies, principally drawn from the tdntrus, and known under the 
 name of Sadhrmii. One of these rites is performed while sitting on a dead body ; 
 and the whole are practised under the superstitious notion that the worshipper will 
 obtain an interview with his guardian deity, and be impowered to work miracles. 
 
 The late Ramti-Krishn';, raja of Nalorii, employed the greater part of his time 
 in repeating the name of his guardian deity, and in otlier gloomy and intoxicating 
 rites. The princess who had adopted him, and who had become his spiritual guide, 
 Mas on'ended on perceiving' his turn of mind. A little before his death, he perform- 
 ed the Shuvii-sadhunu, and his house steward, a bramhun, provided for him a dead 
 body and other necessary articles ; and it is affirmed, that while the raja was sit- 
 ting on the dead body, (which was placed in the temple of Kalce, built by the raja 
 at Natoru),* he was thrown from it to the river Naradr?, a distance ofi;bout half a 
 mile. After a long search, the raja was found on this spot in a state of insensibili- 
 ty, and in a few days after he died. I give this story as it was related to me by two 
 or three bramhrms. That the raja performed the Sliuvu-sadhunii is very probable. 
 
 SECTION XXVI. 
 
 Ceremonies for removing, suhdtiing or desiroj/ing, enemies. 
 
 THE ttititrri shastrris and even the vedils have laid down the forms of an act of 
 worship to remove an enemy to a distance, to bring him into siiljection, or to dc- 
 6troy him. This worship is addressed to theyoginee^, or other inferior deities, bc- 
 
 ♦ The rnja ib said to have enilowcd tliis temple n itli lands, &c. of the annual value of 100,000 roopccs.
 
 29i HISTlilY, LlTEilATUllE, and IlL'LTGION, [Part in. Chap. iv. 
 
 fore a frin:ile image made of cow-dung, or a pan of water, on a Tuesday or Satur- 
 day, at tlie darkest hour of the night. Many incantations are repeated, and some 
 bloody sacrifices olfered. Tlie worshipper expects, that by the power of thaie in- 
 cantations his enemy will be seized with some dreadful disease, and will thus perish 
 by the unseen hand of the yoginees. If a person hear that his enemy is performing 
 these ceremonies for his destruction, he pays auotlier person to perform similar rites, 
 to prevent any evil arising to hinu 
 
 The Hindoos have ."Iso a great variety of incantations which are supposed to 
 possess the same power as charms in Europe.* I'or destroying the cattle or goods 
 of an enemy, incantations are used; as well as to hinder cows from calving, milk 
 from yielding butter, &c. Another incantation is used to extrnct fish bones from the 
 tliroat. Tiiey have incantations also for almost every disease; a«, the head-ach, 
 tooth-ach, fever, dysentery, leprosy, madness, burns, scalds, eriiptions on the skin, 
 &c. In the tooth-ach they are taught to imagine that I)y the power of the incanta- 
 tion a small grub is extracted fron» the tooth. An incantation is repeated to make a 
 tree grow in the belly of an enemy, as well as to oJ>tain preservation from snakes, 
 tvgers, witches, ghosts, and all other destructive things ; and to drive away serpents, 
 or wild beasts. If any one has been robbed, he prevails upon a person to read an 
 incantation to discover the thief If any one, who has power to injure another, be 
 ofTended, the Hindoos read an incantation to appcnse him. If a person has a trial 
 •lependiug in a court of justice, he reads an incantation while putting on his turban, 
 that he may gain his cause. The cast of Hindoos \>lio keep snakes for a shew, re- 
 peat ino.inlations (hat they may handle these snakes without iiarni. Odier incanta- 
 tions are mentioned by which a person is able to conceal himself, when in the act of 
 doing any thing requiring secrecy. 
 
 • Siimr iRcaotatinnc ra»*t he rend fvrry (lay, otitis^ preserve their power tliree, and some eight days; tiul on 
 incanlaliuu will t^ifp good longer thaa eight day- iviihoiil bcii:g read .ifreih.
 
 IiiiPURE Orgies.] O F T II E H I N D OO S. 295 
 
 SrCTION XXVII. 
 
 Impure Orgies, aithjiesk, spirituous liquors, Src. ( PuornahhishckH.) 
 
 SOME of the worshippers ofthe female deities a^i^iime the profession ofhriim- 
 •hnc'inrSes, among- whom the ceremony called p'Toriuibliishekri is known, and which 
 is performed in the nig-ht, in a secret manner, at tl)P house of tlie person wlio »ni- 
 devstands the formulas. He who wishes to bo initiated rnto these rites, rai-.es 
 
 an altar of earth in the house appointed, and scatters some peas on it, whicli sprout 
 GUI bv the time the altar is used. On the day preceding the rites, he performs the 
 vriddhee shraddlifi in the name of his deceased ancestors, and during the whole of 
 the following- ni«:ht, repeats the name ofthe goddess to be worshTppcJ, rehearses 
 lier praise, eats ilesh, drinks spirits, &c. On the following day, he takes to the 
 
 house appointed some (lesii (of any animal), spirituous liquors, rice, fish, and many 
 other offerings, with nine females of different casts, one of which must be a bramhnn's 
 daughter, and nine men, (brumhiJcharees), with one female for the priest and ano- 
 ther for hinrself. The priest next takes nine pans of water, a'ld places on them 
 branches of different trees, and sets up some plantain trunks around (hem, after 
 which the person t»be initiated presents a garment to the priest, and i-ntreats him 
 to anoint I.im. The priest then oilers to the goddess, an intoxicating beverage made 
 with the leaves of hemp, of which all present, both women and men, partake. He 
 next nibs on the foreheads ofthe persons present some red lead, and worships the 
 goddess, the guardiaa deity of the person to l>e initiated, making the latter repeat 
 it, and worships the men and women who are present, presenting to each a pic>ce 
 of cloth and other offerings. Next the priest gives to the women spirituous 
 lic^uors, in cups made of the cocoa nut, or of human skulls. What they leave is 
 taken out ofthe cups, mixed together, and giver* to the men. The women thou 
 arise one by one, and, dipping the brandies into the pans of water, sprinkle the per- 
 son to be initiated, repeating incantations. This at lion is repeated by the pries', 
 who changes the name of the disciple, and gives him one e.xpressive of the state
 
 295 HISTOHY, LITERATURE, AND RELIGION, [I'Ani m. Chav.iv. 
 
 into which he is entering, as, Anundu-nat'hu, 1. c. the lord of joy. If after this the 
 disciple should beconjc a religious mendicant, he is called a Vyiiktavu-dhootu. If he 
 continue in a secular state, he is called a Gooptava-dliootii.* AH the persons pre- 
 sent continue repeating the names of their guardian deities, and at intervals par- 
 take of the offerings, without considering the distinctions of cast, or the unlawful- 
 ness of the food. After midnight, acts of obscenity are prepetrated, so abominablo, 
 that the bramhun who gave me tliis account could only repeat them in part.t After, 
 this, the priest worships one or more females, the daughters of branihilns, and sa- 
 crifices a goat to Bliilgiivutee. The initiated then ofi'ers a present of money to the 
 priest, and to the females and males, present. The remainder of the niglst is spent 
 in eating, drinking spirits, and repeating the names of dilTercnt deities. Tiieseabo- 
 rninal)le ceremonies are enjoined in most of the tuntrn shastrus. The bramhun 
 
 who gave me this account had procured it from a brumhCicharee by pretending that 
 he wished to perform these rites. 
 
 In the yearlSOO, Trikonn-gosM'amee, a vyrktavu-dhootu, died at Kalec-ghati", in 
 the following manner : Three days before his death he dug a grave near iiis hut, 
 in a place surrounded by three vihvi'i trees, which he himself had planted. In the 
 evening he placed a lamp in the grave, in which he made an oflering of llesh, gr2ens, 
 lice, Sec. to the shackals, repeating it the next evening. The following day he 
 
 obtained from a rich native ten roopces worth of spirituous liquors, and invited a 
 number of mendicants, who sat drinking with him till twelve at noon, when he asked 
 among the spectators at what hour it would be full moon ; being informed, he went 
 and sat in his grave, and continued drinking liquois. Just belore the time for the 
 full moon, he turned his head towards the temple of Kalec, and informed the spec- 
 tatoi-s, that he had come to Kalee-ghatu with the hope of seeing the goddess, not 
 
 • Thp first of tV.c'e t>Tn nnir.fs implies, that the person niaiifs no reeret of lii>> lieinj in the order into which 
 hf! is iiiitiited. I!e therefore beeomes a rclis'ons mendicant, and i;i!h!ieLly drii:k'>9')iritsnnd smokes intoxi- 
 
 calins herbs. The latter, after initiation, continues in a iecul.-.r state, and drints spirituous liquors in lecret. 
 
 + Ramu-natniu, the second SfingskritO pilndit infhe college, informed a friend of mine, that lie once w.-.'elied 
 one of tliefc grouj-s unobserved, ivhen spirits were poured on the head of a niiUcd woman, uhile aoolher drank 
 them as ilicj ran fioni lier body.
 
 Impube OitGtEs.] OF THE HINDOOS. 297 
 
 the image in the temple. He had frequently been urged by different persons to 
 
 visit the temple, but though he had not assigned a reason for his omission, he now 
 asked, what he was to go and see there : a temple ? He could see that were he was. 
 A piece of stone made into a face, or the silver hands ? He could see stones and sil- 
 ver any where else. He wished to see the goddess herself, but he had not, in this 
 body, obtained the sight. However, he had still a mouth and a tongue, and he would 
 again call upon her : he then called out aloud twice ' Kalee! Ivaleel' and almost 
 immediately died; — probably from excessive intoxication. The spectators, though 
 Hindoos, (who in general despise a drunkard), considered this man as a great saint, 
 who had foreseen his own death when in health : he had not less than four hundred 
 disciples. 
 
 The persons who have gone through the ceremony of Poornabhishekn conceal thi» 
 fact as much as possible, as the drinking of spirits is disgraceful. They renounce all 
 the ceremonies of the other Hindoos, as far as they can do it without incurring dis- 
 grace and loss of cast. 
 
 Two bramhnns who sat with me when I was finishinq^ this account, Rssurcd me, 
 that the drinking of spirits was now so common, that out of sixteen Hindoos, two 
 dvank spirits in secret, and about one in sixteen in public* Several of the Hindoo 
 rajas, Viho had received the initiating incantations of the female deities, are said to 
 have given themselves up to the greatest excesses in drinking spirits. 
 
 * Thty nSar. or uretend !r> ofTrr. ihcsc fpirils (o the idols, ani thon, the <lnnkin», or drinking to excess, i< 
 no crimp, i" '.fie <-;jiiicn of tlifffc brrimhriciiarli;!.. Aninngsl thf regular Hindoos, llie eating of llcih ij.i crimef 
 bot eniin' flr»l! t.'uit has tf en ofitred to an iiiui^c '* !"' innocent action. 
 
 LI
 
 908 HISTORY, LITERATURE, AND RELIGION, [Part in. Chap. iv. 
 
 SECTION XXA^III. 
 
 Burning of TTidon's alive. 
 
 THE following and other passages from the Hindoo sliastras have no doubt gi- 
 ven rise to this singularly shocking practice. 
 
 ' O Fire, let these women, with bodies anointed with clarified butter, eyes (colour- 
 ed) with stibium, and void of tears, enter thee, the parent of water, that they may 
 not be separated from theii- husbands, but may be in union with excellent husbands, 
 be sinless, and jewels among women.' — Rig-zedii. 
 
 I ' There are 35,000,000 hairs on the human body. The woman who ascends 
 
 j the pile with her husband, will remain so many years in heaven.' 'As the snahe 
 
 i catcher draws the serpent from its hole,^ so she, rescuing her husband (from hell) 
 rejoices with hira.' « The woman w ho expires on the funeral pile « ith her husband 
 purifies the family of her mother, her father, and her husband.' ' If the husband 
 be a bramhunicide, an ungrateful person, or a murderer of his friend, the wife by 
 burning with him purges away his sins.' ' There is no virtue gi'eater than a vir- 
 tuous* woman's burning herself with her husband.' 'No other effectual duty is 
 known for virtuous women, at any time after the death of their lords, except casting 
 themselves into the same fire.' ' As long as a woman, in her successive transrr.i- 
 grations, shall decline burning herself, like a faithful wife, on the same fire with her 
 deceased lorJ, so long shall she not be exempted from springing again to life in the 
 body of some female animal.' — Uiigira. 
 
 * The terms Sadhwee and Sulee, here rendered virtuous, are thusexplained hj Ilareeta, ' commisferalingirith 
 her husband in tro'.iblo, rejoicing in his joys, neglecling herself when he is gone from home, and djing at Iiis 
 death.' In the Miitshyu poorana it is said, ' By the favour of a chaste woman ( Sadhnee), the universe is pre- 
 terved, on which account she is to be regarded by king, and people as a goddess.'
 
 1 
 
 Burning OF WIDOWS ALIVE.] OF TH E HINDOO S. 290 
 
 'If a woman who had despised lier husband, and had done what was contrary to 
 his mind, should (even) from mercenary motives, as fear, or a suspension of the 
 
 reasoning powers, die with her husband, she shall be purged from all (crimes).' 
 
 3Iuha-bharutu. 
 
 ' Though he have sunk to a region of torment, be restrained in dreadful bonds, 
 have reached the place of anguish, be seized by the imps of Yumu ; be exhausted 
 of strength, and afflicted and tortured for his crimes ; still, as a serpent-catcher 
 unerringly drags a serpent from his hole, so does she draw her husband from hell, 
 and ascend with him to heaven by the power of devotion.' ' If the wife be within 
 one day's journey of the place where the husband died, and signify- her wish to burn 
 with him, the burning of Iiis corpse shall be delayed till her arrival.' ' If the hus- 
 band die on the third day of the wife's menstrual discharge, and she desire to burn 
 with him, the burning of his corpse shall be delayed one day to accommodate her.' 
 — Vijasu. 
 
 ' If the husbaudlje out of the country when he dies, let the virtuous wife take 
 liis slippers (or any thing else which belongs to his dress) and binding them (or it) 
 on her breast, after purification, enter a separate fire.' — Brumhii pooranii. 
 
 ' A bramhunee cannot burn herself on a separate pile. — Goutumu. But this is 
 an eminent virtue in another woman.' — OoshO.na. 
 
 ' A woman with a young child, pregnant, doubtful whether she is pregnant or not. 
 or menstruous, cannot ascend the pile.' — Vnh>i7i-narudee>/ifpooranu. TheYishnoo 
 pooranii adds,^ or lately brought to bed (within 20 or 30 days), cannot,' &c. 
 
 1 do not find, that it is common for women to reveal their intention of being burnt 
 with their husbands while both parties are in health. A few, however, avow thi* 
 in confidence to their Iiusbands, and there may be circumstances in the family which 
 may lead to the expectation of suc!> an event. In some families, for several gcne-
 
 .300 HISTORY, LITEIIATURE, and RELIGION, [Paht hi. Chap. iv. 
 
 rations, the widow iiivaiiably perishes at the death of her husband ; and thus, esta- 
 b1i-.!»ed custom exacts this self-immolation from every woman who has been so un- 
 happ3' as to have become united to such a tamil>'. How shocking to tlie female her- 
 self, had she christian feelings, to know that such a death awaits her ! How shock- 
 ing to the son, had he the feelings of a man, to know that he is doomed to perpe- 
 ,tri»te Bo horrible a matricide ! 
 
 When the husband is directed hy the physiciati to be caiTied to the river side, there 
 being- then no hopes of his recovery, the wife declares her resolution to be burnt with 
 him.* In this case, she is treated with great respect by her neighbours, who bring 
 Jier delicate food, &c. and when the husband is dead, she again declares her resolu- 
 tion to be burnt with his body. Having broken a small branch from the mango 
 tree, she takes it with her, and proceeds to the body, where she sits down. The / 
 biirber then paints the sides of her feet red ; after which she bathes, and puts on new 
 clothes. During these preparations, tlie drum beats a certain sound, by which it 
 is known, that a Avidow is about to be burnt with the corpse of her husband. On 
 hearing this all the village assembles. The son, or if there be no son, a relation, or 
 the head man of the village, provides the articles necessary for the ceremony. A hole 
 is first dug in the ground, round which stakes aie driven into the earth, and thick 
 green stakes laid across to form a kind of bed; and upon these are laid, in abun- 
 dance, dry fasfgots, hemp, clarified butter, pitch, &c. The officiating bramhfTu now 
 causes the widow to repeat the formulas, in which she prays, that 'as long as four- 
 teen Indrjs reign, or as many years as there ar^ hairs on her head, she may abide 
 in heaven with her husband ; that the heavenly dancers during this time may wait on 
 iier and her husband, and that by this act of merit all the ancestors of her father, 
 mother, and husband, may ascend to heaven.' She now presents her ornaments to 
 her friends, ties some red cotton on both wrists, puts twotnew combs in her hair, 
 paints her forehead, and takes into the end of the cloth that she wears some parched 
 rice and kourees. While this is going forward, the dead body is anointed with 
 
 * Dyiiig in the Fiijhl of the f'nii^fs is not considered as absolutely nfccisary, however, if a woman perish 
 with the d'iad body, and sometimes a ivife forlfids tlie removal of her sick husband, assuring her friends, tiiat she 
 means to be burnt, and this malie the inlvation of her husband certain witlioiit the help of GDnga.
 
 BcnNiNC OF WIDOWS ALIVE.] OF THE HlxNDOOS. SOI 
 
 clarified buttw nnd bathed, prayers are repeated over it, and it is dressed in new 
 clothes. The son next lakes a handful of boiled rice, prepared for tJie purpose, 
 
 and, repeating, an incantation, offers it in the name of his deceased father. Ropes 
 and another piece of cloth are spread upon the wood, and the dead body is then laid 
 upon tlie pile. The widow next walks round the funeral pile seven times, strew ms; 
 parched rice and kourees as she goes, m hich some of the spectators endeavour to 
 latch, under the idea that they will cure diseases.* The widow now ascends the 
 £ital pile, or rather throws lierself down upon it by the side of the dead body. A 
 iew female ornaments having been laid over her ; the ropes are drawn over the bo- 
 dies which are tied together, and faggots placed upon them. The son, then, averting 
 his head, puts fire to the face of his fatlier, and at the same moment several persons 
 light the pile at different sides, when women, relations, &c. set up a cry: more fag- 
 gots are now thrown upon the pile with haste, and two baml)oo levers are brought 
 over tlie whole, to hold down the bodies and the pile.t Several persons are em- 
 ployed in holding down these levers, and others in throwing water upon them, that 
 they may not be scorched. While the fire is burning, more clarified butter, pitch, and 
 faggots, are tiirown into it, till the bodies are consumed. It may take about two 
 nours before the whole is burnt, but I conceive the woman must be dead in a few 
 minutes af^er the fire has been kindled. At the close, each of the persons who have 
 been employed, takes up a burning stick and throws it on tiie remaining fire. The 
 bones, &c. that may be lef^, are cast into the Ganges. Tlie place where the bodies 
 have been burnt is plentifully washed with water, after which the son of the deceas- 
 ed makes two balls of boiled rice, and, with an incantation, olfeis them in the name 
 of his father and mother, and lays them on the spot where they were burnt. Tlie 
 persons who have been engaged in burning the bodies now bathe, and each one, tak- 
 ing up water in his hands three times, and repeating incantations, pours out drink- 
 offerings to the deceased. The son binds upon his loins, in coming up out of the 
 water, a shred of new cloth, which he wears, if a bramhun, ten days : after this the 
 
 < Moihrrs lian^ (he koiireps round (he necks of sick cliildren. + A person sonieliinos lakes 
 
 oat- of iliesc bamboos, after the bodies are burnt, and, making a I)on- and .arrow \\ ith it, repeats i.'icant.itians 
 over it. He then in.tkei au ima^e of some enemy with clay, and lets fly the arrow into this iuiage. The jicr- 
 con nbosc iuiage is thus pierced issiiid to be immediately seized v\ ith a pain in bis breast.
 
 3P2 HISTORY, LITERATURE, and RELIGION, [Part in. Cjiap. iv. 
 
 family return home, or remain till evening, or, if the burning has taken place in the 
 evening, till the next morning. Before entering the house, they touch a piece of 
 kot iron, and also fire. This is -done as a charm against evil spirits. 
 
 , Soon after m^- arrival in Bengal, I was an eye-witness to two instances of the burn- 
 ing of widows to death : On the latter occasion two women v.ere burnt together ; 
 one of tlicni appeared to possess great resolution, but the other was almost dead 
 vrith fear. In<hoyear I8I2, I saw another widow burnt to death at Soonduru-pooru 
 a distance of about three miles from Serampore : and in the month of November, 18t2, 
 the ^vife of Ramu-nidliee, a banker, of Serampore, was burnt alive with the dead 
 iiody of Iier husband, not half a mile from the ftlissiou-house. These facts respect- 
 ing tlie murder of the helpless widow as a religious cerenionv, are indeed so notori- 
 ous, that the most careless traveller may convince himself, if lie take the least notice 
 
 I T)f what is doing on the banks of the river. The natives do not attempt to hide 
 
 these murders, but rather glory in them as proofs of the divine nature of their reli- 
 
 / gion. The facts hereafter inserted have been voluntarily given to me by respectable 
 natives, most of whom were eye-witnesses of what they here testify. 
 
 Several years ago, Ram-'Nat'hn, -the second Sungjtkritu praidit in the college of 
 Fort- William, saw thirteen women burn themselves with one Mookliu-rami'i, of Oola, 
 near Sliantee-pooru. After the pile, which was verv larjre, had been set on fire, a 
 quantity of pitch being previously thrown into it to make it burn the fiercer, another 
 of this man's wives came, and insisted on burning: whileshew'as repeating the for- 
 mulas, however, her resolution failed, and she wished to escape ; but her son, per- 
 ceiving this, pushed her into the fire, -which had been kindled on the sloping bank of 
 the ri\ or, and the poor woman, to save herself, caught hold of another woman, a wife 
 also of the deceased, and pulled her into the fire, where (hey both perished. 
 
 About the jear 17S9, Ubhuyri-churrmii, a iMamhiui, saw four women burnt witli 
 Raniu-kantfi, a koolina bramhun, at Vasu-diirooiiec, near Kalee-ghatr;. Three of 
 these women were already surrounded by the flame? when the fourth arrived. She 
 insisted on being burnt with them : accordingly, after going rapidh through the
 
 ButtNiJfG OF WIDOWS ALIVE.] OF THE HINDOOS, SOS 
 
 preparatory ceremonies (the bramliuns in the mean time bringing a large q\iantily 
 of combustible materials), some fresh wood was laid near the fire already kindled, 
 upon which this infatuated female threw herself. In a moment foggots, oil, pitch, 
 &c. were thrown upon her, and, amidst the shouts of the mob, she expired. 
 
 Ramu-Hiiree, a bramhun, had three wives living at Khurridnh, near Calcutta, at 
 the time of liis death, about the year 1802. One of them was deranged ; with ano- 
 ther he had never cohabited, and by the other he had one son. Tiie Intter had 
 agreed with her husband, that whenever he should die, she would burn witli hini^; 
 and he promised her, that if he died at Patna, where his employer Used, the body 
 should be sent down to Khurudiih. This woman touched her husband's body at li.e 
 time of this agreement as a solemn ratification* of what she said.f After some time 
 this man died at Patna, and a friend fastened the body in a box, and sent it down on 
 a boat. As soon as it arrived at Khuradiih, the news was sent to his relations. Tlie 
 wife who had made the agreement failed in her resolution, aiitl sat in the house weep- 
 ing. Her son, who was gro«Ti to manhood, oitlered her repeatedly, in the most brutal 
 manner, to proceed to the funeral pile; and reminded her, that it was through licr 
 that his father's body had been brought so far; but she refused, and stijl remained 
 weeping. While this was going forward, the deranged wife, hearing that her hus- 
 band was dead, and that his body had anived at tlie landing-place, instantly declared 
 
 • The Hindoos also make oath w!ii!i- touchiiisone of (hesha-tiiis, or Ihe sh.TlsramiJ, or a cow, or fire, 1 1 l!ie 
 looliisee, or a roodrakshi'i siring of heads, or ricr. Whoo made l.ifore a In amhi":ii, or in a temple, or I)} lay- 
 ing the hand on the head of a son, an oath is ratified. 
 
 + The Hindoos relate a number of stories respecting-wonien who prnnii^.'a 'heir husbands (o burn with tlic-», 
 liut afterwards shrank from (he task. A story of this kind is related of a man named v.iijialu-liharn, who pre- 
 tended to die, in order to try the faithfulness of his wife. As soon as she thought he was really dead, she declar- 
 ed she would nut die on his funeral pile, when the (supposed) dead man arose, and upbraided herfor her insince- 
 rity. Another story is related lu ShCmbhoo-ramO, of Arachya, in Burdnan, who had three wives, but was 
 most attached to the youngest. This woman had promised her luisband to burn with him after his death, and he 
 had in consequence behaved with ihe greatest coolness towards his other w ives, and had heaped all hisvNcaltti 
 on this favourite. A person suggested doulils respecting the sincerity of this woman's decl.iralion. To try her, 
 on a certain occ.Tsion, when alisent from iioine, her husband sent a relation to say he was dead, and to urge her 
 to go to the spot to be burnt h ilh liini. As soon as she heard ihe tidings, instead of proceeding to the spot wlio- 
 the body was supposed to l)e waiting, she locked up all Ihe jewels, dtc. her husliand had given her, and set her 
 husband's relations at defiance. In a few hours the (dead) hutbaud arrived, degraded this wife, and for tlie 
 future became more attached to the oUier two. » .
 
 :;0l HISTORY, LITEIIATURE, axd RELIGION, [Part m. Chav. iv. 
 
 llmt she would l)urn with him. The people endeavoured to terrify her, and divert 
 her from her purpose ; but she persisted in affirniing tliat she would positively burn. 
 She came to the house, and poured the most bitter reproaches on the wife who was 
 iinwiliin"' to die. This poor deranged wretch had a ciiain on her leg : a spectator 
 proposed to take it olT, and lead her to the funeral pile ; and the third wife arriving, 
 she was led with this deranged woman to the body : the wood and other articles for 
 the funeral pile were prepared, and a large crowd had assembled by tlie liver side. 
 As soon as the deranged wife saw the dead body, which was veiy much disfigured, 
 and exceedingly oft'ensive, she declared it was not her husband; that in fact they 
 were gomg to burn her with a dead cow. She poured curses on them all, and pro- 
 tested she would not burn with a dead cow.* The other female, who had never 
 touched her husband, except at the marriage ceremony, was then bound to this 
 putrid carcase, and devoured by the flames. 
 
 About the year 1706, the following most shocking and atrocious murder, under 
 the name of sulin-inrirruiii,! was prcpctrated at Mujil-poori'i, about a day's jour- 
 ney south from Calcutta. Bancha-ramir, a bramhiui of the above place, dying, 
 his wife at a late hour went to be burnt with the body : all the previous ceremonies 
 were performed ; she was fastened on the pile, and the fire was kindled ; but the night 
 was dark and rainy. When the fire began to scorch this poor woman, she contriv- 
 ed to disentangle herself from the dead body, and creeping from under the pile, 
 hid herself among some brush-wood. In a little time it was discovered that there was 
 only one body on the pile. The relations immediately took the alarm, and search- 
 ed for the poor wretch ; the son soon dragged her forth, and insisted that she should 
 throw herself on the pile again, or drown or hang herself. She pleaded for her life 
 at the hands of her own son, and declared that she could not embrace so horrid a 
 doiUh— but she pleaded in vain : the son urged, that he should lose his cast, and that 
 therefore he would die, or she should. Unable to persuade her to hang or drown 
 herself, the son and the others present then tied her hands and feet, and threw her on 
 tl;c funeral pile, where she quickly perished. 
 
 1 • Til (!iF mon;l> <i:' Janii;iiy, IPIS, a |)Oi)r i!cranE;cil \>oman was burnt alive nilh th» corpse of her hu'^bniiit, 
 I USglio.j-Bal'h'i, a bracihrin, al ljrij;'.r.-»-[ioovu, ia t.'ic zlllali of Krishna-arguru. + Sih;, witli; iniSranri, dcaib.
 
 BiiRMN'G OF WIDOWS Ai.ivE.] OF T IT E HINDOOS. 305 
 
 Gopee-nat'iin, a branihun employed in the Serainpoie printing-oflice, was inform- 
 ed by his nephew that in the year 1709, he saw thirty-seven females burnt alive with 
 the remains of tJniintri-ramii, a bramhun of Uagna-para, near Nrideeya. This koo- 
 leinii bramhm had more than a hundred wives. vVt the first kindling of the fiie, only 
 three of them were present; but Ihe fire zcas hrpt biiniing three (lajjsl When one or 
 more arrived, the ceremonies were performed, and Ihei/ Ihrczo Ihemscheson the hhiZ' 
 ingfirc ! On the first day, tliree were burnt ; on the second fifteen, and on the third 
 nineteen ! Among- these some were forty years old, and others as young as sixteen. 
 The t!ircc first had lived with this bramhiin; the otiicrs had seldom seen him. From 
 one family ho had married four sisters; two of these were among the slaughtered 
 victims. 
 
 In the year 1812, a kooleenii bramhijn, who had married twenty-five women, died 
 at Choona-khalee. Thirteen died during his life time ; the remaining twelve perish- 
 ed with him on the funeral pile, leaving thirty children to deplore the fatal elTects 
 of this horrid system. 
 
 Some years ago, a kooleenu bramhnn, of considerable property, diedat Sookhu- 
 ehnrj, three miles east of Serampore. He had married more than forty women, 
 eighteen of whom perished on the funeral pile. On this occasion a fire extending 
 ten or twelve yards in length was prepared, into which they threw themselves, leav« 
 iBg more than forty children. 
 
 About the year 1S02, the wife of a man of property of the writer cast, was burnt 
 at Kashee-poorn, in the suburbs of Calcutta. The bramhun who witnessed this scene 
 informed me that, when he went to the spot, he saw a vast croAvd of people assem- 
 bled, and amongst the rest the above fenwle, a girl about fourteen years old, and 
 another female, of a different cast, who had colmbited witli the deceased. The girl 
 addressed herself to the mistress of her husband, and asked her what she did there: 
 it was true, her husband had never loved her ; nor had he for one day since their 
 
 marriage lived with her, yet she was now resolved to enjoy his company after death. 
 
 M m
 
 306 HISTORY, LITERATURE, and RELIGION, [Part hi. Ciiap.it. 
 
 She added, (continuing her address to the mistress of her husband), ' If, however, 
 you will accompany him, come, let us burn togctlier ; if not, arise and de[)art.' She 
 then asked the woman what her husband had l>equenthed to hoi', and was answered 
 that he had given her twenty-five roopees, and .some clothes. To thi-; the wife of 
 tlie deceased added twenty-five more. After this conversation, the branihfms has- 
 tened the ceremonies ; her friends entreated her to eat some sweefnicals, but she 
 declined it, and declared that she would eat nothing but that which she came to eat 
 (fire). At this time the clouds gathered thick, and there was the appearance of heavy 
 rain : some persons urged delay till the rain was over ; but she requested them to 
 liasten the business, for she was ready. A bramhnn now arrived, and entreated the 
 favour of this woman to forgive a debt due to her husband for whicli his brother was 
 in confinement. She forgave it, leaving a written order behind Jier, to which she 
 affixed her mark. After Jlie ceremonies by the side of the river, and near the pile, 
 were concluded, she laid lierself down on the pile, placing one arm under the head of 
 the deceased, and the other over his breast, and they were thus tied together. At 
 the time of lighting the pile, the rain fell in torrents, and the tire was so partially 
 lighted that during half an hour it only singed her clothes and her hair. This devo- 
 ted female, however, remained in the same posture on the pile till the rain ceased, 
 when, in a few seconds, the fire devoured her. It was reported that she had coha- 
 bited with others, l)ut she denied it before she ascended tlie pile. 
 
 An English clergyman, now deceased, once related to me two scenes to which he 
 had been an eye-witness : one was that of a young woman who appeared to possess 
 the most perfect serenity of mind during every part of (he preparatory ceremonies : 
 calm and placid, she acted as though unconscious of tlie least danger ; she smOed 
 at some, gave presents to others, and walked round the funeral pile, and laid herself 
 down by the dead body, with an much composure as thougli she had been about to 
 take rest at night. The other scene v/as very different : the Avoman, middle aged 
 and corpulent, appearetl to go through the business with extreme reluctance and 
 agitittion : the bramhrms watched her, followed her closely, held her up, and led 
 her round the fui-ial pile, and seemed to feel uucMsy till tiiey had tied lier fast to
 
 BtTRNIXG OF WIDOWS ALtVE.] OF THE HINDOOS. 307 
 
 tlie dead body, and had brought the fn2:c;ots and bamboo levers over her. This 
 
 clergyman added, that he saw oiie ofthi;-, woman's arms snovo, as iii convulsive mo- 
 tions, for some time after the pile was lighted. The Hiiidoos sav, that it is a proof 
 the woman was a great sinner, if any part of her body is seen to move after the pile 
 has been ligliled ; and, on the coiitraiy, if she- is not seen to move, tliey exclaim — 
 ' Ah ! what a perfect creature she was ! What a blessed siihri-miirunn was hcr'j.' 
 A re?pectal)le native once told rae, that he had heard of a woman's shrieking dzead- 
 fuUy after she was laid on the pile, which, howevefj did not save her life.* 
 
 Instances of children of eight or ten years of age, thus devoting themselves are 
 ^ not uncommon. About t^o year 1804, a child eislit years old was burnt with the 
 { dead body of Huree-nat'hri, a bramhun of Elo, near Calcutta. At tlie time the 
 
 news arrived of the death of tiiis child's husband, she was playing with otlier chil- 
 dren at a neighbour's house. Having just before been severely chastised by her 
 aunt, and having formerly suffered much from her, she resolved to burn with the 
 dead body in order to avoid similar treatment in future : nor could her relations in- 
 duce her to alter her resolution- Slie said she would enter the fire, but would not 
 <^o back to her aunt. As soon as she was laid cm the pile she appeared to die, (no 
 doubt from fear) even before the fire touched her. The Hindoos say, it is often the 
 case, that the female who is really Sadhwec, is united to her husband immediately 
 on hearing the news of his death, without the delay of the fire.— Another instance 
 of the same kind occurred in the year 1802, at Vurisha, near Calcutta, a clnld, eight 
 years old, was burnt witli her husband. Before she went to the ftineral pile, she 
 was compelled to put her hand upon some burning coals, and hold it there for some 
 time, to convince her friends that she should not shrink at the sight of the fire.— 
 About the year 1794, a girl, fifteen years old, Avho had been deliveicd of her first 
 child about three weeks, was burnt with her husband, DiveS-chiuunn, abramh::n 
 of Muniramn-poorii, near Barrack-poorri. Her friends remonstrated with her, and 
 
 • T .-im credibly informfd, that on the banks of the Brrimhn-pootr-, the Hindoos do not Iiy fr,?jots on the ho- 
 
 <Jie3, iior are b.i.nhoos used a. levers to hold them don n, but the widow liee on the pile with her armb round her 
 
 biubund, aijd the fire is kindled beneath them. 
 
 M m 2
 
 308 IlISTORV, LITERATURE, and RELIGION, [Paut hi. Chap. iv. 
 
 did all except (what they ought to have done) use force. When they urged the 
 situation of the infant she would leave, she begged they would not disturb her mind 
 with such things : it was only a female child, and therefore the leaving it was of less 
 consequence. After she had mounted tlic pile, she sat up, and assured the oflicia- 
 ting bramhun she then recollected, tliat in a former birth he was her father. 
 
 Women eighty years old and upwards sometimes burn with their liusbands. About 
 theyear 1791, Gopalu-nayalnnkarfij a very learned bramhun died at Nudwya. He 
 was supposed to have been one hundred years old at the time of his death: his wife 
 about eighty. She was almost in a state of second childhood, yet her grav hairs avail- 
 ed nothing against this most abominable custom. A similar instance occurred about 
 theyear 1809 at Shantee-pooru, when the wife of Ramu-chundru-viisoo, akayust'hu, 
 at tlie age of eighty or eighty-five, was burnt with the corpse of her husband. 
 
 Mrityoonjuyn, the first Sungsliritii pundit in the College of Fort- William, once 
 saw a brainhfinee at Rringn-poorii, who had escaped from the pile. She was carried 
 away by a mat-maker, from whom she eloped, and afterwards lived with a Miisiil- 
 nian groom. About the year 1804, a woman wlio had lived with a man as his wife 
 burnt herself with his body at Kalee-ghato, near Calcutta. Some years ago, a sepoy 
 from the upper provinces died at Khiddiru-pooru, near Calcutta. The woman who 
 had cohaliited with him went to the head land-owner, and requested him to provide 
 the materials for burning her with the dead body. lie did so, and this adulteress 
 tntered the ilaraes, and was consumed with the dead body of her paramour. 
 
 In Orissa the defenceless widow is compelled to cast herself into a pit of fire. If, 
 on the death of a raja, ids w ife burn herself with him, his concubines are seized, and, 
 by beating, dragging, binding, and other forcible methods, are compelled to throw 
 themselves into the pit, where they are all destroyed together. On this subject I beg 
 leave to insert a letter drawn up by Pi'irfishoo-ramu, a learned bramhun : ' Shree Pu- 
 ' rrishoo-ramu writes : 1 have myself seen the wives of one of the rajas of Oorisya burn 
 ' with their husband : these are the particulars : After the death of raja Gopee-nat'hii-
 
 iJcnwiNG OP wiDoirs ALIVE.] OF THE HINDOOS. 309 
 
 'derli, the head queen, of her own accord, being prepared to be burnt with the body, 
 ' a pit was dug, and quantities of wood piled up in it, upon which the corpse was laid, 
 ' and upon this more faggots : when the fire blazed with the greatest fury, the head 
 * queen cast herself into the flames and perished. The two other wives of the raja 
 'were unwilling to follow this example ; but they were seized by force, and thrown 
 'into the pit, and consumed. This I»appened about the year 1793.' 
 
 The widows of the yog3es, a desciiption of weavers, are sometimes buried alive 
 v/'nh their deceased husbands. If the person have died near the Ganges, the grave 
 is dug by the side of the river; at the bottom of which they spread a new cloth, and 
 on it lay the dead body. The widow then bathes, puts on new clothes and paints 
 her feet, and after various ceremonies, descends into the pit that is to swallow her 
 up : in this living tomb she sits down, and places the head of her deceased husband 
 on her knee, having a lamp near her. The priest (not a bramhiin) sits by the side 
 of the grave, and repeats certain ceremonies, while the friends of the deceased walk 
 round the grave several times repeating 'Hureebrd! Hureebfil!' that is, literal- 
 ly, ' Repeat the name of Hiiree ;' but in its common use if is equivalent to Huzza ! 
 Huzza ! The friends (if rich) cast into the grave garments, sweetmeats, sandal wood, 
 roopees, milk, curds, clarified butter, or something of this kind; and the widow 
 directs a few trifles to be given to her friends or children. The son also casts a new 
 garment into the grave, with flowers, sandal wood, &c. after which earth is carefully 
 thrown all round the widow, till it has arisen as high as her shoulders, w hen the re- 
 lations throw earth in as fast as possible, till they have raised a mound of earth on 
 the grave, when they tread it down with their feet, and thus bury the miserable 
 wretch alive. They place on the grave, sandal wood, rice, curds, a lamp, &c. and 
 
 then, walking round the grave three times, return home. Among the voishnn- 
 
 vus also are instances of widows being buried alive with the dead bodies of their 
 
 husbands. On enquiring among the bramhiins and other Hindoos employed in the 
 
 Serampore printing-office, I found that these murders were much more frequently 
 practised than 1 had supposed : almost every one had seen widows thus buried alive, 
 or had heard of them from undoubted authority.
 
 310 HISTORY, LlTKPtATURE, and RELIGION, [Part in. Chap. iv. 
 
 i I could easily increase tlie number of tliese accounts so as to form a volume ; but 
 
 1 ■' 
 
 '■ I am not anxious to swell this work with more tacts of this nature : these are suf- 
 
 V ficient to fill the mind of the benevolent with the deepest compassion for the miser- 
 able victims of this shocking superstition. 
 
 The Hindoo sliastrus permit a woman to idter lier resolution, even en the funpinl 
 pile, and command such a person to observe a severe fast as nn atcnement. This 
 fast, however, may be commuted by ijifts to bramhuns. nie Vislinoo pooranu di- 
 rects such a female to become a biiimhucliaree, which profession obliges the person 
 to abstain from every pleasure, from chewing betle or other exhilirating herLs, from 
 anointing Ijerself with oil,* &e. Notwithstanding this provision of the shastrii, 
 I am informed that at present a wido«', if she go to the dead body, declaring that 
 she will be burnt with it, is never permitted to return : or, should such a case occur, 
 she is delivered up to persons of the loweet cast to do wliat they will with her : she 
 never goes back to her relations. 
 
 f I The desire of Hindoo women to die with their husbands; and the calmness of 
 many in going through the ceremonies which precede this terrible death, are cir- 
 cumstances almost, if not altogether, unparalleled. It is another proof of the amaz- 
 Uig power which this superstition hasi over the minds of its votaries. + Among other 
 i ; circumstances which urge them to this dreadful deed we may rank the following : 
 ,' /First, the vedtis, and other shastriis, recommend it, and promise the widow that 
 l I she shall deliver her liusband from liell, and enjoy a long happiness with him in 
 ,' ! heaven ; secondly, long custom has familiarized their minds to the deed ; thirdly, 
 
 • Tliis anointing is called ilbliish^kl) : when «il is a|>()li«d (o the frown of the bead,andreac1iPj(o all iht 
 limbs, it is railed ubhyi-njii." Tliere seems to be a slnmg affinity betwiit Ibe Jewisb and Hindoo methodi 
 
 of anointing in this respect : " It is like the precious ointment upon the bead, that ran donn upon the beard, 
 even Aaron's beard, that went down to the skirts of his garments." 
 
 + Such a widow reflects thus: It isTight tliat the wife leave the world Bith her husband : a son can never be 
 toamofherwhat a husband is lo a wife; the eJlinclion oflifr is the «ork of a minute ; bv slranjiing, by drown- 
 ing, bow soon does the soul leave the body : there are no terrors then in (be funeral pile, and I -iiail at once 
 enter on happiness: what multUudes have died ic this macmr before me; and if i live, I haveBotbiDEbutwrroB- 
 to eipcc:. "
 
 Jiunviyo OF WIDOWS ALIVE.] OF THE HINDOOS. 311 
 
 b_v this act they escape the disgrace of widowhood, and their names are recorded 
 / among the honourable of their families;* fourthly, they avoid being starved and iH- 
 i treated by their relations ; and lastly, the Hindoos treat the idea of death with com- 
 parative indifference, as 1)ein^ only changing one body for another, as the snake 
 changes his skin. If they consiiiered death as introducing a person into an unaltera- 
 ble state of existence, and God, the judge, as requiring purity of Iieart, no doubt 
 these ideas would make tham weigh well a step pregnant with such momentous con- 
 sequences. 
 
 The conduct of the bramhnns at the burning of widows is so unfeeling, that those 
 who have represented them to the world as the mildest and most amiable of men, 
 need only attend on one of these occasions to convince them, that Ihey have great- 
 ly imposed on mankind. Where a family of bramhnns suppose that the burning of 
 a mother, or their brother's or uncle's wife, or any other female of the family, is 
 necessavv to support the credit of the family, the woman knows she must go, and 
 that her death is expected. She is aware also that if site should not burn, slie will 
 be treated with the greatest cruelty, and continually reproached, as having entailed 
 disgrace on the family. The brarahun who has greatly assisted me in this work lias 
 very seriously assured me, that he l>elieved violence was seldom used to i-cmpel a 
 woman to ascend the pile ; nay, that after she has declared her resolution, her friendg 
 use various arguments to discover whether she be likely to persevere or not, for if 
 she go to the water side, and there refuse to burn, they consider it au indelible dis- 
 grace on the family : that it is not uncommon for tliero to demand a proof of her re- 
 solution, by obliging her to hold her finger in the fire: if she be able to endure this, 
 they conclude they are safe, and that she will not alter her rcsoiisticn. If, I owever, 
 she should flinch at the sight of the pile, &c. they remain deaf to wliatever ?he says ; 
 they hurry her through the preparatory ceremonies, attend closely upon her. and go 
 through the work of murder in the most determined manner. 
 
 * It is romtic.n at Benare? toso! op liylhp side of (lie rivrr, «lone mopumen!s to the mempry of niilon; nlm 
 harf brrn l:arnt with the bodies of ilcceaied iu!sI)an<N. Persons earning from bathing bow to these slciies, i.u<i 
 sjirirM* water on tJiem, repeating the iiofiiS SCtei:, SCtec, i.e. chastt.
 
 312 HISTORY, LITERATURE, avd RELIGION, [Paut hi. Chap. iv. 
 
 Some years ago two attempts were made, under the immediate siiperintendance of 
 Dr. Carey, to ascertain the number of widows 'jurnt alive within a given time. Tiie 
 ! first attempt was intended to ascertain the nun.ber thus buint within thirty miles of 
 Calcutta, during one year, viz. in IS03. Persons, selected for the purpose, were ser.t 
 from place to place through that extent, to enquire of the people of each town or vil- 
 lage how many had been burnt within the year. The return made a total of FOUR 
 HUNDRED AND THIRTY-EIGHT. Y'et very few places east or west of the 
 river Iloogly were visited. To ascertain this matter with greater exactness, ten 
 persons were, in the year 1804, stationed in the different places within the above- 
 mentioned extent of country; each person's station was marked out, and he coi;ti- 
 nued on the watch for six months, taking account of every instance of a widow's be- 
 ing burnt which came under his observation. Montlily reports were sent in ; and 
 the result, though less than the preceding year's report, made the number between 
 TWO AND THREE HUNDRED for the year ! —If within so small a space se- 
 veral hundred widows were burnt alive in one year, HOW MA NY' THOUSANDS 
 OF THESE WIDOWS MUST BE MURDERED IN A YEAR— IN SO 
 EXTENSIVE A COUNTRY AS HINDOOST'HAN ! * So that, in fact, the 
 funeral pile devours moi-e than war itself ! How truly shocking! Nothiiig equal to 
 it exists in the whole work of human cruelty. Wliat a tragic history would a com- 
 plete detail of these burnings make ! 
 
 • It will easily occur lo a person familiar nirli (he holy ?crip(arcs, wli.it a great difference there is be- 
 twiit the commands o." these scriptures respecting Ihe widow and the orphan, and ilii- Hindoo shastriis. la the 
 former the Divine Being declares himself to be " the father of the fatherless, the husband of the widow."
 
 Voluntary StrrciDE.] OF THE HINDOOS, 313 
 
 SrXTION XXIX. 
 
 Volunfari/ Suicide, (Kam?/u 3Iurunii.)* 
 
 A NUMBER of expressions in several shastrus countenance the practice of vo- 
 luntary suicide ;t and some of the smritees, and pooranfis, lay down rules for Kaniyu- 
 niuri'inu ; declaring it, however, a crime in a bramliun ; but meritorious in a shoodrii. 
 The person is directed first to offer an atonement for all his sins by making a present 
 of gold to bramhuns, and honouring them Avitlia feast; afterwards, putting on new 
 apparel and adorning himself with garlands of flowers, he is accompanied to the river 
 by a band of music. If he has any property, he gives it to whom lie pleases: then, 
 sitting down by the side of the liver, he repeats the name of his idol, and proclaims, 
 that he is now about to renounce his life in this place in order to obtain such or such 
 a benefit. After this, he and his friends proceed on a boat, and, fastening pans of 
 water to his body, he plunges into the stream. The spectators cry out ' Iliiree bill ! 
 Hureeb'il!' Huzza! Huzza! and then retire. Sometimes a person of property 
 kindly interferes, and offers to relieve the wants of the victim if he will abstain from 
 drowning himself; but the deluded man replies that he wants nothing, as he is go- 
 ing to heaven ! 
 
 When a person is afflicted with a supposed incurable distemper, or is in distress, 
 or despised, it is common for him to form the resolution of parting with life in the 
 
 * From kam"!, dr irr, ?.ni Tn^rnn"!, death. 
 
 + Ah.ny modern tvorks in (he English language »ivp (no miic!i roiinfenanee lo this dreadful crime. What Ij 
 H (hat unites nominal chriiii insan.l h.-a'.hrnsinromanj pointsof doctrine and practice? Mfnno snys, 'A man- 
 'sion infested I'v age anl by sorrow, let its occupier always cheerfully quit.' Mr. Hume says, ' Whenever iiain 
 ' or sorrow so far ovcrco-ne rav patience, as to make me tired cf life, I may conclude thit I am re-c.-.lied from 
 • my sta'.inn in tlie pl.iinest and mo-t express terms.' ' Where is the crime of turning a fen ounces of blood from 
 ' their nilnr.l chinael?' Theicare the opinions of M'nno and Hume. The christian sys em, in every part, 
 teaches ns to say, " All the dnys if my appointed time v, ill I wait, till my change come." In TnglanH, where 
 the idea prevails ihat self-murder evdu Ics from the hope of mercy in the nest world, suicides are very common. 
 What lh~n m'litthey he in a rnunlry con's^ningso mnch unrelieved distress .as tiiis,aud where the inhabitants are 
 persuaded, that self-murder in the Ganges is the very road to future happiness ! 
 
 N n
 
 Sli IIISTOIIV, LlT£l{ATUlJi:, anu RELIGION, [Part iu. CiiAP.ir, 
 
 Ganges; or, tlie ciiine is committed alter a vow, at the time of making- v.hicli the 
 person pra_yed tor some favour iu the next birtlt, as ricl.es, freedom from sorrow, 
 &c. Sick pei'sons sometimes abstain from food for several days while sitting- uear 
 tlie river, that life may thus depart from them in sight of the holy stream ; but the 
 n-roa(?r num!)er drown themselves iu the presence of relations ; and instances are 
 mentioned, in which persons in the act of self-murder have been forcibly pushed back 
 into the stream by tlioir own ofispriug ! There are diiTerent places of the Ganges 
 where it is considered as most desirable for persons thus to murder themselves, and 
 in some cases auspicious days are chosen on which to perform this work of religious 
 mail; but a person's drowning himself in any part of the river is supposed to be fol- 
 lowed with immediate happiness. At Sag.'iru island it is accounted an auspicious sign 
 if the person is speedily seized by a shark, or an alligator: but his future happiness 
 is supposed to be very doubtful if he should remain long in the water before he is 
 drownsd. T!ie Uritish Government, for some years past, has sent a guard of se- 
 i poys to prevent persons from murdering themselves and their chiidien at this junc- 
 ' fion of the Gi:i ;c.-i with the sea, at the annual festivals held in this place.* 
 
 Some years ago, as Shivu-Shirom"]nee,-f a bramhun, was returning from bathin:* 
 with Kashte-nat'hu, another bramhun, at Shantee-pooru, they saw a poor old man 
 sitting on the bank of the river, and asked him what he was doing there. lie replied, 
 that he was destitute of friends, and was about to renounce his life in the Ganges. 
 Kashee-nat'hu urged him not to delay then, if he was come to die ; — but the man seem- 
 ed to hesitate, and replied, that it was very cold. The braralum, (hinting to his com-' 
 panion that he wished to see ihc sport before he returned ho.Tie), reproached the poor 
 tren-il)ling; wretch for his cowardice, and seizing his hand, dragged him to the edge 
 of the bank, where he made him sit down, rubbed over him the purif)ing- clay of the 
 river, and ordered him to repeat the proper incantations. Wliile he was thus, with 
 his eyes closed, repeating these forms, he slipped down, and sunk into the water, 
 which was very deep, — and perished ! 
 
 • In I'jc year ISO,), at this place, 1 saw a !>rarr:IiLm(; ((iripjiirpr wilFi wet, and sfiivprinj wiih cciri), «ho had • 
 just lieen prevcn'eJ by 1 1 • 'epov? from droivning herself; — and during; nij contmu.iace Itjcre Iheard of several 
 ir.n'brrs nho had been prevented from innrderin,; their children. 
 
 ■i This m ill leUtCil tlie fact to me himself.
 
 VoLUXT.inY ScKiDn.] OF THE HINDOOS. SIS 
 
 About the jear 17fl0, a joung man of the order of dtindEs, took up liis abode at 
 Kakdiaiee, a village near Nudecya, for a few months, and began to grow vcrv cor- 
 pident. Reflecting ti;at a person of his order was bound to a life of mortification, 
 and feeling his passions grow stronger and stronger, he resolved to renounce his lifi? 
 in the Ganges. He requested his friends to assist him in this act of self-murder, and 
 they supplied him with a lioaf, some cord, and two water pans. He then procpedod 
 on the boat into the middle of the stream, and, filling- the pans with water, fastened 
 one to his neck, and the other round his loins, and in this manner descended into tiic 
 w.itcr — lo rise uo rnor': ! in the presence of a great multitude of applauding specta- 
 tors. A few years after this another diindee, while suffering under a fovcr, renoun- 
 ced his life in the Ganges at NfideFya ; and nearly at the same time, a dundee at 
 Arijaduh, about four miles from Calcutta, in a state of indisposition, refusing all 
 medical aid (in which indeed he acted according to the rules of his order), cast hisn- 
 Belf into the river from a boat, and thus renounced life. 
 
 Gunga-dhrirn-shastree, a learned bramhun, inpjrmed mc, that in tlie year 180G he 
 spent near two months at PruyagJ, during m !iica time he saw about llihli/ persons 
 ihvzcn f.'ieiiisthrs ! Almost every day he saw or heard of one or more snnnyasiUs 
 who thus terminated their existence: and several instances occurred in which a man 
 and his wifi", having no children, drowned themselves together, praying for some 
 blessing in the next birth. 
 
 A friend, in a letter written in the year 1815, says, ' The circumstance which you 
 * heard me relate of the poor leper, took place at Futwa, a little more than a year 
 'ago. On hearing the people of my boat declare that a man was going to be drown- 
 'ed, I looked out, and saw t!ie poor creature, who had been deprived by disease of 
 'his fingers and toes, but who in other respects appeared healthy, eating very hear- 
 'tily in the presence of his friends. The bank being higli, I could not leave the boat 
 ' till we had proceeded to a considerable distance from the place wliere the man sat. 
 'As I v. as running towards the spot, I heard the people on the top of the boat call 
 ' out, 'He is drowned ! he is drowned !' His attendants, who appeared to be his re- 
 
 N n2
 
 318 IIISXaRY, LITEIIATUIIE, and RELIGION, [Part in. Chap. iv. 
 
 'latives, had assisted him to descend the bank, but whether they pushed him in, or 
 ' whether he went into the water of his own accord, I cannot tell. He made great 
 'ffforts to resist the stream, and reach the side, and struggled much before he sunk. 
 * — I endeavoured to impress on the spectators the heinousness of this crime, but they 
 'smiled at my concern, and said, they had only complied with the wishes of the de» 
 * ceased, who had been deprived by disease of his hands and feet.' 
 
 iinother friend, in a letter written at Cutwa in the year 1812, says, ' Last week I 
 ' witnessed the burning- of a leper. A pit, about ten cubits in depth was dug, and 
 <a fire placed at the bottom of it. Tiie poor man rolled himself into it, but instant- 
 'ly on feeling the fire begged to be taken out, and struggled hard for that purpose. 
 ' His mother and sister, however, thrust him in again ; and thus, a man Avho to all 
 'appearance might have survived several years, was cruelly burnt to death. 1 find 
 * that the prac.ica is not uncomm j;i in these parts.' This poor wretch died with 
 the notion, th.it by thus purifying his body in the fire, he should receive a liappy 
 transmigration into a healthful body : whereas, if he had died by the disease, he 
 would, after four births, have appeared on earth again as a leper. 
 
 Mr. C. in a lett?r from Agra, dated in the year 1812, says, * I went out a few 
 
 * mornings ago, and came to an enclosed place, which, on enquiry, 1 found had been 
 ' rendered sacred by ten persons having been buried alive there : I am informed, that 
 
 * many persons visit the place every Monday afternoon for worship ; and that once or 
 ' twice a year large crowds assemble here, and at another similar place near the city. 
 ' There is gr^at reason to fear that this practice is very common in these parts. At 
 « Allaliabad many drown themselves every year; and at Vrinda-vonu many are bu- 
 ' ried alive or drowned every year, probably every month.' 
 
 The Hindoos relate that there existed formerly at KsheTrn, a village near Nu- 
 deTya, an instrument called kurrivut, which was used by devotees to cut off their own 
 heads. The instrument was made in the shape of a half moon, with a sharp edge,
 
 VoMTNTAnv SuicrnE.] O F T II E HI NDOOS. 317 
 
 and was placed at the back of the neck, having chains fastened at the two extremi- 
 ties. The infatuated devotee, placing his feet in the stirrups, gave a violeot jerk, 
 and severed his head from his bodj. 
 
 SECTION XXX. 
 
 Persons casting themselves from precipices, S(e. 
 
 ANOTHER way in which the Hindoo shastrns allow a person to renounce life, 
 is hy throwing himself from a mountain, or some other eminence. Bengal is a per- 
 fect plain; and I have not learnt how fir this permission of the shastrii is acted upon 
 in the mountainous parts of Hindoost'hanu. 
 
 SECTION XXXI. 
 
 Dt/ing under the xcheels ofJugunnaVhii's car. 
 
 AMONGST the immense multitudes assembled at the drawing of this car, are 
 (^ numbers afflicted with diseases, and others involved in worldly Iroubles, or worn 
 out with age and neglect. It often happens that such persons, after oflering up a 
 prayer to the idol, that they may obtain happiness, or riches in the next birth, cast 
 themselves under the wheels of the car, and are instantly crushed to death. Great 
 numbers of these cars are to be seen in Bengal, and every year, in some place or 
 other, persons t'lus destroy themselves. At Jugunnat'hfi-kshetru, in Orissa, several 
 perish annually. Many are accidentally thi-own down by the pressure of the 
 
 crowd, and are crushed to death. The victims who devote themselves to death in 
 these forms have an entire confidence that they shall, by this meritorious act of self- 
 murder, attain to happiness. 
 
 I beg leave here to insert the following extract of a letter from an oflTicer, to a 
 friend, to confirm the facts related in this and the two preceding sections : ' I have
 
 313, ms TOUY, LITEII VTUIIS, a\d IIELIGION, [Pauv lit. CuAi'. nv 
 
 ' k-now!i a wo;iian, whose courage (ailed h?r onthepilc, bludgeoned by bcr own dear 
 
 * kindred. Tiiis I have told (ho autiior of " i'iie Vindication of the Hindoos." 
 
 ' 1 have taken a Gentoo out of the Ganges: I perceived him at night, and called 
 ' out to the boat-men. — Sir, he is gone ; he belongs to god. Yes, but take him i:p, 
 
 * and God will get him hereafter. AVe got Iiim up at the last gn^p : I gave !ii:n 
 ' some brandy and called it physic. O Sir, my cast is gone ! No, it is physic. It ii 
 ' not that, Sir ! but my family will never receive me. I am an outcast ! What ! for 
 'saving yonr life ? Yes. Never mind such a family. 1 let above one hundred 
 
 * men out of limbo at Jiigrmnat'lui : there were a thousand dead and dying, — all in 
 'limbo starving, to extort money from them.* 
 
 SECTION XXXII. 
 
 I)if(inticide. 
 
 THE people in some parts of India, partinilarly tlic inhabitants of Orissa. and 
 of the Eastern parts of Bengal, frequently offer their children to the goddess Gim- 
 ga. The following reason is assigned for this practice : When a woman has been 
 long married, and has no children, it is common for the man, or his \\ ife, or both of 
 them, to make a vow to the goddess Ganga, that if she will bestow the blessing of 
 children npon them, they will devote the firsl-born to her. If after this vow they 
 have children, the eldest is nourished till a proper age, which may be three, four, or 
 more years, according to circumstances, when, on a particular day appointed (or 
 bathing in any holy part of the river, they take the child with thcni, and offer it to 
 this goddess : the child is encouraged to go fartlier and farther into the water till it 
 is carried away by the stream, or is pushed olf by its inhuman parents. Some- 
 times a stranger seizes the child, and brings it up, but it is abandoned by its parents 
 from the moment it floats in the water, and if no one be foinid more humane than they, 
 it infallibly perishes. The principal places in Bengal where this species of murder 
 
 * T Ii.ivc joni til- aulliorily of iliis c'n leinan for Inserting this cxlrarl : I)u| I rely on his known benevolence 
 to o.xcuic (lie freeJom 1 liave thus l&ken.
 
 IMI^v^<TICIDE.^ or THE HINDOOS. - '£19 
 
 is practiced, are, Gr.nga-Saguru, where the river Hocglj disembogues itself info the 
 sea; Voidyuvatte, a to-.vn ubout fourteen miles to tte north of Calcutta; Tiivi::it?, 
 NiidJeja, Chahdiih, and Piujagu. 
 
 The following- shoclving' cusfom appears to prevail principally In the northern dls- 
 / tricts of JJengah If an infant refuse the mother's breast, and decline in healtli, it is 
 '- said to be under the influence of some malignant spirit. Such a cliild is sometimes 
 put into a basket, and hun;*- up in a tree vvltere this evil spirit is supposed to reside. 
 It is generally destro3ed by ants, or birds of prey, but sometimes perishes by neg- 
 lect, though fed and clothed daily. If it sliould not be dead at the expiration of 
 three days, the mother receives it home again, and nurses it, but this seldom hap- 
 pens. The late Mr. Thomas, a missionary, once saved and restored to its mother, 
 an infant wliich had fallen out of a basket, at Bholahatu, near Malda, at the nso- 
 ment a shackal was running away v/itii it. As th.is gentleman and Mr. Carey were 
 afterwards passing under the same tree, they found a ba&ket hanging in the brandies 
 containing the skeleton of another infant, which had been devoured by ants. The 
 custom is unknown in many places, but, it is to be feared, it is too common in others. 
 
 In the North Western parts of Ilindocst'hanu, the horrid practice of sacrificing 
 female children as soon as bom, has been known from time imm'.'morial. The Hin-' 
 does ascribe this custom to a propliecy delivered by a bramhf.n to DweTpu-singhr/, a 
 raja-pootij king, that his race would lose the sovereignty through one of hia fer.iah? 
 posterity. Another opinion is, that this shocking practice has arisen out of the law 
 of marriage, which obliges the bride's father to pay almost divine honours to tiie 
 bridegroom :* hence persons of high cast, unwilling thus to humble themselves for, 
 the sake of a daughter, destroy the infant. In the Piinjab, and neighbouring dis- 
 tricts, to a great extent, a cast of Sikhs, and the rajii-pootus, as well as many of tlipr 
 bramhnns and other casts, murder their female children as soon as born. I have 
 made particular enquiry into the extent of these murders, but as the crime is per- 
 
 * At th? time of marriage, the boy's father taking hoi J of the knee of the boy, worships hiin, by presCDtiog 
 uSerio^ office, flowerj, paiirt, iSc. ailJ proniijing to give to him bisdaiightcr.
 
 310 HISTORY, LITERATURE, and RELIGION, [Part in. Chap. iv. 
 
 petrated in secret, have not been able to procure veiy exact information. A gen- 
 tleman whose information on Indian customs is very correct, imforms me, that tliis 
 practice was, if it is not at present, universal among all the raju-iroots, who, he sup- 
 poses, destroy all their daughters : he expresses his fears, that, notwithstanding 
 their promises to the Government of Boinbaj, made in consequence of the very be- 
 nevolent exertions of Mr. Duncan, the practice is almost generally continued. lie 
 adds, the custom prevails in the Punjab, in Malwa, Jcud-poorij, JesselinerC; Guze- 
 ratj Kutch and perhaps Sind, if not in other provinces. 
 
 A friend at Ludhana, in a letter written in the year 1812, says, * The horrible 
 ♦custom of murdering female infants is very common among the raju-pootus. One 
 •of these fellows had been induced, by the tears of his wife, to spare the life of a 
 
 * daughter born to him. The girl grew up, and had arrived at the age of thirteen, 
 ' but, unfortunately for her, had not been demanded in marriage by any one. The 
 ' raju-pootT) began to apprehend the danger oflier bringing a disgrace upon the fami- 
 
 * ly, and resolved to prevent it by putting the girl to death. Shortly after forming 
 
 * this atrocious design, he either overheard, or pretended to have overheard, some 
 
 * of his neighbours speak of his daughter in a wa^' that tended to encrease his fears, 
 'when, becoming outrageous, he rushed upon the poor girl, and cut her head off". 
 
 * The native magistrate confined him for a year, and seized all his properly. Cut 
 
 * this was only because the girl was marriageable; infants are murdered with pcr- 
 ' feet impunity.' 
 
 ' The Jatus, a people who abound in these parts,' says a friend, in a letter from 
 Agra, dated May, ISH, ' destroy their female children as soon as born, but being 
 
 * now afraid of the English, they remove their pregnant women before the time of 
 'delivery into the district of the raja of Bhurutu-poorii, that they may there commit 
 'tiiese horrid niurdsrs with impunity. Oh ! the dark places of the earth are full of 
 
 * the habitations of cruelty ! In these parts there are not many women burr.ed with 
 
 * their husl)ands, and when they do burn, they are not held down with bamboo?, but 
 ' left to themselves and the fire ; but if any one run away or jump out, they cut her
 
 Voluntary Suicide.] OF THE HINDOOS. S91 
 
 •down Tilth a sword, and throw her into the fire again. This was done at a flight of 
 'steps just l)v, a little before the English took this place ; since which time 1 havQ 
 *not hoard of an^ such events occurring.' 
 
 SECTION XXXIIT. 
 
 • 
 
 Ascetics devoured in forests by wild bfmfs. 
 
 BESIDE the dreadful waste of human life, in practising superstitious austerities, 
 great numbers of Hindoo devotees, y/\\Q visit forests as an act of seclusion from the 
 world, perish by w iid beasts. The author, when on a visit to Saguru island in the 
 year 180C, was intbrnied by a yogee that six of his companions had been devoured 
 there by tj/gcrs in the three preceding months ; that w hile absent in the forest gather- 
 ing sticks, ho heard their cries, and looking over the wall of the temple yard in which 
 they li\ ed, he saw the tygers dragging them by the neck into the forest. Other 
 
 forests infested by wild beasts are visited by these yogees, many of whom are devour- 
 ed every year. Numbers of secular persons too, drawn to the annual festivals cele- 
 brated iu these forests, fail victims to the tygers. 
 
 SECTION xxxlV. 
 
 • Perishing !n cold regions. 
 
 THE Hindoos have a way to lieaven without d> ing. If the person who wishc* 
 
 to go this way to heaven, through repeating certain incantations, survive the cold, 
 
 he at last arrives at Himaliy-ri, the residence of Shivu. Such a person is said ' to 
 
 go the Great Journey.' Yoodhist'hini, according to the pooranus, went this way 
 
 to heaven; but his companions Bhetmn, Urjoonti, Nnkoolu, Srihu-devu, and Drou- 
 
 pildTe, perished by the cold on the mountain. This forms another method in which 
 
 the Hindoos may meritoriously put a period to their existence. It is also one of 
 
 the Hindoo atonements for great offences. 
 
 =^ o •
 
 K3 IIISTOIIY, LlTEILiTUllE, and RELIGION, [Paut in. Cjiap.iv. 
 
 It is difiicult to form an estimate of the number of Hindoos who perish anr.ual- 
 ly , iBe victims of superstition ; and the author fears any reasonable conjecture would, 
 appear to many as highly exaggerated, and intended to prejudice (he public mind 
 against the Hindoos as idolaters. He wishes to feel and avow a just abhorrence 
 of idolatry, and to deplore it as one of the greatest scourges ever employed by a 
 Being, terrible in anger, to punish nations who have rejected the direct and simple 
 means which nature aiul conscience supply of knowing himself; but he would use 
 no unfair means of rendering even idolatry detestable ; and with this assurance, he 
 now enters on as correct a conjecture respecting the number of victims annually s-a- 
 crJficed on the altars of the Indian gods, as he is able : 
 
 Widows burnt alive on the Funeral pile, In IliiidoosChanil, - - 5000 
 
 Pil<rrims perishing on the roads arnl at sacred places^* - . - 4000'' 
 
 Persons drowning themselves in the Ganges, or buried or burnt alive, • 500 
 
 Children immolattd, including the daughters of the raju-poolns, - - 500 
 
 Sick persons zchose death is hastened sn the banks of the Gangcs^\ - 500 
 
 Total, 10.500 
 
 • " Builirutlt in Orissa, Hay 30l!i, 1803. We know th.it we are apprnachin; JuggernanI (and yet we are more 
 than fiTiy miles from il) by the human bones wliich wc h.ive seen for some days slrewed by the way. At (his 
 place we liav,' been joined by several large bodies of pilgrims, perhaps 2000 in number, who have come from vari- 
 ous purls of Jiorthern India. Some old persons are among them wh.j wish to die at Juggernaut. lumbers of 
 pilgrims dieon the road; and their bodies generally remain unburied. On a plain by the river, near the pil- 
 grim's Caravaiiseraat this place, there are move than a hundred skulls. The dogs, jackals, and vultures, seem 
 to live here on human prey. 
 
 *' Juggernaut, llth June. — 1 have seen Juggernaut. Tlie scene at Buddruck is but the vestibule to Juggcrnaiit. 
 No record of ancient or modern historycan give, I think, anadequate idea of this valley of death; il may betru- 
 ly compared with the " valley of Ilinnom." I have also visited the sand plains by the sea, iu some places whilCDfcI 
 w.ith the bones of the pilgrims; and another place a little way out of the town, called by Ibe English, the Goi*orha, 
 where. the dead bodies are usually cast forth.; and where do^sand vultures are ever seen. 
 
 "Juggernaut, 'iht June. I beheld another distressing scene this morning at the Place of Skulls; a poor woman 
 Ijingdead, or nearly dead, and her two ckildren by her, looking at the dogs and vultures which were near. The 
 people passed by without noticing the children. I asked them where was lh.eir home. They said, " they b:id do 
 home but where their mother w;is." O, there is no pity at Juggernaut ! no tenderness of heart io Moloch's king- 
 dom." tiuchunsins Researches in India, 
 
 A person who has lived several years near the temple of Jugunnat'hn, in Orissa, in a letter to the author, sayj, 
 "I cannot pronounce on the numbers who annually perish at Ji'gunnat'h", ami on their way thither; in some years 
 they io not amount to more than 200 perhaps; but in others they may exceed 2000." 
 
 + A gentleman, whose opinioo is of great weight, says, " I belisvc this estimate is far below the truth."
 
 YoLVSTxnY Suicide.] OFTHEHINOOOS. 323 
 
 Supposing there to be five thousand towns and large villages in Hindoost'hanu, 
 and that one widow is burnt from each of these places in one year, no less a num- 
 ber than Jive thousand helpless widozcs are annunlli/ burnt alke in this country; but if 
 we are guided by the calculation made at Calcutta (^ee page 3! 2) it will appear, 
 tliat at least two widows in every large village must be murdered annually, includ- 
 ing all the large towns in the same ratio. If so, instead of five thousand murders, 
 the number must be doubled ; and it will appear that TEN THOUSAND WI- 
 DOWS PERISH on the funeral pile in the short period of twelve months ; nor is 
 this havock like the irregular return of war; on the contrary, it is as certain and 
 as Cital as the march of death itself. , 
 
 The second calculation will not appear exaggerated, I am persuaded, when we 
 consider the testimony of Dr. Buchanan, added to that of an officer inserted in the 
 Sl9th page of this work ; to -\vhich I could add, that of many respectable natives : 
 
 by fevers, by the dysentery, and other diseases arising from exposure to the 
 
 night air, and the privations of a long journey, crowds are carried oflf in a few days : 
 sometimes numbers involuntarily foil under the .wheels of the monstrous car of Ju- 
 gnnnat'hn : five or six hundred persons, principally women, I am informed, were 
 crushed to death before the temple of Jfignnnal'hu, iii the year 1810, by the mere 
 pressure of the crowd. The reader must consider that these sacred places, the resort 
 of pilgrims, are spread all over Hindoost'hanu, and that pilgrims travel to them from 
 distances requiring jouruies of three, four and five months. 
 
 In the opinion of every person to whom I have shewn the manuscript, the other 
 calculations fall far below the real fact. 
 
 But if these calculations are not beyond the truth, what a horrible view do they 
 present of the effects of superstition. Since the commencement of the bramhinical 
 system, millions of victims have been immolated on the altars of its gods ; and, not- 
 withstanding the influence of Europeans, the whole of Iliudoost'hanii may be teroi- 
 ed " a field cf blood unto this day." 
 
 O o 2
 
 S2i HISTORY, LITERATURE, and RELIGION, [Part ni. Ciiap.iv. 
 
 I must leave it to the pen of the future histoiinn and jioet to give tliese scenes that 
 just cnlotiring which will harrow up the soul of future generations: 1 must leave 
 to them the description of these legitimate nvuders, perpetrated at the command 
 and ill tlie presence of the liigh-pricsts of idolatry ; who, by the magic spell of su- 
 perstition, have been able to draw men to quit their homes, and travel on foot a 
 tluiusand miles, for the sake of hrliolding an idol cut out of the trunk of a neigh- 
 bouring tree, or dug from an adjcining qrirary ; — to prevail on men to commit mur- 
 ders to supply human victims for the altars of religion ; — on mothers to butcher tl.eir 
 own children ; — on friends to force diseased relations into the arms of death, while 
 struggling to extricate themselves ; — on children to apply the lighted torch to the 
 pile that is to devour the living mother, who has fed them from her breasts, and 
 dandled them on her knees. To crown the whole, these priests of idolatry have 
 persuaded men to worship them as gods, to lick the dust of their feet, and even to 
 cut off lumps of their own flesh,* their own heads+ as offerings to the gods. 
 
 SECTION XXXV. 
 
 Ceremonies performed on zhiting hoJi/ ■phcts'. 
 
 THE founders of the Hindoo religion have taught that certain places, (Teert'hn- 
 st'hanu) J are peculiarly sacred ; that the performance of religious rites at these places 
 is attended with peculiar merit, and followed by extraordinary benefits. The source 
 and confluence of sacred rivers; places where any of the'phcenoraena of nature have 
 been discovered ; or where particular images have been set up by tlie gods them- 
 selves:^ or where some god or gr .'at saint has resided; or where distinguished re- 
 ligious actions have been performed — have been pronounced sacred. 
 
 Excited by the miraculous accounts Inserted in the shaStr^.s, multitudes visit these 
 places; others reside there for a time ; and some spend the last stages of life at a 
 
 • Sre page 120. + Seepage 316. J The place where pertons ohfaiDsalvntion : from <rff , falva- 
 
 (tioD, and sChanu, place. S At Bcaarc> ShivQ is said to have set uj> nith bis unn hands an image of the lingn
 
 PirxRiMAOEs.] OF THE HINDOOS. 323 
 
 holy place, to make sure of lipaven after death. Rich men not unfrequentlv erect 
 temples and cut pools at these places, for the benefit of their souls. 
 
 When a person resolves to visit any one of these places, he fixes upon anauspi* 
 cious day, and, two days preceding- the commencement of hisjournev, has his head 
 shaved ; the ne.\t day he fasts; the following day he performs the shraddhii of the 
 three preceding generations of his family on both sides, and then leaves his house. 
 If a person act according to the shastro, he observes the following rules: First, 
 till he returns to his own house, he eats rice which has not been wet in cleansing', 
 and that only once a day ; he abstains from anointing his body with oil, and from 
 eating fish. If he ride in a palanqueen, or in a boat, he loses half the benefits of 
 his pilgrimage. If he walk on foot, he obtains the full fruit. The last day of his 
 journey he fasts. On his arrival at the sacred spot, he has his whole body shaved;* 
 after wliicii he bathes, and performs the shraddhu. It is necessary that he stay seven 
 days at least at the holy place; he may continue as much longer as he pleases. Every 
 day during his stay he bathes, pays his devotions to the images, sits before them and 
 repeats their names, and worships them, presenting such offerings as he can afford. 
 In bathing he mukes kooshn grass images for his relations, and bathes them. The 
 benefit arising to relations Avill be as one to eight, compared with that of the person 
 bathing at the holy place. When he is about to return, he obtains some of the offer- 
 ings which have been presented to the idol or idols, and brings them home to give to 
 his friends and neighbours. These consist of sweetmeats, flowers, toolusee leaves, 
 the ashes of cow-dung, &c. After celebrating the shraddhn, he entertains the bram- 
 hiins, and presents them with oil, fish, and all those things from which he abstained. 
 Having done this, he returns to his former course of living. The reward promised 
 to the pilgrim is, that he shall ascend to the heaven of that god who presides at 
 the holy place he has visited. 
 
 The following are some of the principal places in llindoost'hanii to which persons 
 go on pilgrimage : 
 
 * Kit he a n-omaD, she has on); the breadth of tivo fingen of her hair behiod cutoff. If a widow, her nhol9 
 head is shaved.
 
 a*:.'; HISTORY, LITERATUUL:, and religion, [Part III. Chap, iv 
 
 Cut/a, rendered famous as the place where Yishnoo destroyed a giant. To pro- 
 cure the salvatio;i of deceased relations, crowds of Hindoos perforin the shraddha 
 here, on whom governmcat levies a tax. Ricli Hindoos have expended immense sums 
 3t this place. 
 
 Kashcc (Benares). To this place multitudes of Hindoos go on pilgrimage; the 
 ceremonies of religion, when performed at the different holy places in this city, are 
 supposed to be very efficacious. Il is the .greatest seat of Hindoo learning in Hin- 
 doost'haiiii. Many Hindoos spend their lasttlays here, under the expectation, that 
 dying here secures a place in Shivii's heaven. To prove that a man dying in the very 
 act of sin at this ))lace obtains happiness, the Hindoos relate, amongst otiicr sto- 
 ries, one respecting a man who died in a pan of hot spirits, into wliich he accident- 
 ally foil while carrying on an intrigue with the wife of a liquor merchant. Sbivii is said 
 to have come to this man in his last moments, and, whispering the name of Brnmha 
 in his ear, to have sent him to heaven. Even Englishmen, the Hindoos allaw, may 
 go to heaven from Kasliee, and they relate a story of an Englishman who had a great 
 desire to die at this place. After his arrival there, he gave money to his head Hin- 
 doo servant to build a temple, and perform the ditferent ceremonies required, and in 
 a short time afterwards obtained his desire, and died at Kashee. J suppress the 
 
 name of ray countryman from a sense of shame. 
 
 Pna/agu (Allahalmd). The Hindoos suppoFe that the Ganges, the Yumoona 
 and the Siiruswutee, three sacred rivers, unite Iheir streams here. Many persons 
 from all parts of India bathe at this place, and many choose a voluntary death here. 
 Government levies a tax on the pilgrims. He who has visited Goya, Kasheu and 
 Pruyagu, flatters himself that lie is possessed of extraordinary religious merits. • 
 
 J ugunnaCJin-hshi'itrn (in Orissa). Several temples and pools attract the atten- 
 tion of pilgrims at this place; but the great god Jngunnat'hii is the most famous 
 object of attention to pilgrims, who come from all parts of India at the times of the 
 tliirtecn annual festivals iseld in honour of this wooden god. All casts eat together 
 lierc, llie rise of which custom is variously accounted for. Tiie Hindoos say, that
 
 PtLGUiMAGES.] OF THE HINDOOS. SST 
 
 £00,000 people assenible at this place at the time of drawing the car, when five di- 
 sk people are said to throw themselves under the wheels of ihe car every year, as 
 acertainraeans of obtaining salvation. When 1 asked abramhiin in what way such 
 persons expected salvation, he said, that generally the person who thus threw away 
 his life was in a state of misfortune, and that ho thought, as he sacrificed his life 
 through his faith in Jug nnat'iui, this god would certainly save him. — T!ie pilgricjs 
 to this' place, especially at the time of the above festival, endure the greatest hard- 
 ships, some from the fatignes of a long journey, others from the want of necessary 
 support, or from being exposed to bad weather. Multitudes perish on the roadsj 
 very often by the dysentery, and some parts of the sea shore at this holy place may 
 be properly termed Golgotha, the number of skulls and dead bodies are so great. 
 In no part of India, perhaps, are- the horrors of this superstition so deeply felt as 
 on this spot : its victims are almost countless. Every tliird year they make a new 
 image, when a bramhan removes the original bones of Krishnu* from the belly of 
 the old image to that of the new one. On this occasion, he covers his eyes lest he 
 should be struck dead for looking at such sacred relics. t Ai\er this, we may be sure, 
 the common people do not tvish to see Krishnu's bones. 
 
 It is a well-authenticated fact, that at this place anumber of females of infliraous 
 character are employed to dance and sing before the god. They live in separate* 
 houses, not at the temple. Persons going to see Jiigunnat'liu are often guilty of 
 crmiinai actions with these females.:]: Multitudes take loose women with them, ne- 
 ver suspecting that Jiigunnat'hu will be offended at iheir bringing a prostitute into his 
 presence, — or that whoredom is inconsistent with that worship from which they ex- 
 pect salvation, and to obtam which some of them make a journey of four months, 
 
 » The tradition is, that kins TnJrn-dyoomn'shy thrdirpction of Vishnoo, placed thebooesof Krishnfi, who had 
 been accidentally killed by a hiin;er, in the belly of the image of Jug nnal'hii. 
 
 + Therajaof B,.r.lwan,Kecrtee-Chandrr,, expended, ilis said, twelve lacksofroopeesinajonrnevtcIC^un- 
 nat'hij, and io bribing the bramhrms to permit him to see these bones. For the sight of the bones he paid tno 
 lacks of roopees ; but he died in six months afterwards— /or Ms temerily. 
 
 i The oOiciating bramhuns there continually live in adulterous connection with them.
 
 S23 HISTORY, LITERATURE, and RELIGION, [Paht in. Chap.iv. 
 
 Refore this place fell into the hands of the English, the king, a Maihatta chief, 
 exacted tolls from pilgrims for passing through his territories to Jrigunnat'hn. At 
 one place the toll was not less than one pound nine shillings for each foot-passen- 
 ger, if he had so much property with him. When a Bengalee raja used to go, he was 
 accompanied by one or two thousand people, for every one of whom he was obliged 
 to pay the toll. The Honorable Company's government levies a tax of from one 
 to six roopees on each passenger. For several years after the conquest of Kiitukii 
 by the English, this tax was not levied, when myriads of pilgrims thronged to this 
 place, and thousands, it is said, perished from disease, want, Hic. 
 
 Some persons, on leaving this holy place, deposit with tlie bramhtins of the tem« 
 pic one or two hundred roopees, with the interest of which the bramhans are to 
 purchase rice, and present it daily to Jugunnat'hii, and afterwards to diindees or 
 bramhuns. Deeds of gift are also made to Jugunnat'hu all over Hindoost'hann, 
 
 which are received by agents in every large town, and paid to the Miit'hu-dharees* 
 at Jugiianafhri-kshiitrri, who by this means (though professing themselves to be 
 mendicants^ have become some of the richest merchants in India. 
 
 Hamcshwurii. (Ramiseram). This place forms the southern boundary of the bram- 
 Iiinical religion. It is famous for containing a temple said to have been erected by 
 Ramn on his return from the destruction of the giant llavuna. Noue but wandering 
 jiieudi/cants visit it. 
 
 ChUndru-sTiikurU, a mountain near Chittagong, -on which stands a temple of the 
 lingii. Over the surface of a pool of water inflammable air is ^aid to be perceived, 
 from the fire of which pilgrims kindle their burnt-olFuringn. The water ooze? from 
 one side of the rock, and as it falls below, the pilgrims stand to receive the puri^ing 
 stream. 
 
 • Thf-r MlfhS-diiarles arc fonnil at erprv holy j;!ace. One person presides over thehnuse, nhic'i is th j coci- 
 mon resort uf pilgrim^, \vhe are CDtcrlalned Ihcre.
 
 Pilgrimages.] OF THE HINDOOS. 329 
 
 Gitnga-Sagiirii, (Sagnr"i-island). At this place the Ganges runs into the sea; and 
 this circumstance, it is supposed, gives an efficacy to the waters. Vast crowds of 
 Hindoos visit this island twice in the year, and perform religious ceremonies for the 
 good of themselves a«d ancestors : some are guilty of self-murder, in which they are 
 assisted by a number of alligators which visit this spot: the infantis cast into the jaws 
 of this voracious animal by its infatuated mother; and thus the religion of Bnm- 
 ha transforms the mother into a monster, and tears a«iinder the tenderest ties of na- 
 ture. — Kuins and pools still exist on this island, which prove, that though now the 
 Iiaunt of wild beasts, it was once inhabited. 
 
 Uj/odhj/a, (Oude), the ancient capital of Ramn, situated by the river Suriljoo, is 
 still inhabited. The pilgrims are generally Ilaraats. MiCkila, (Tirhoot), the birth* 
 place of Seeta, and tlie capital of her father Janiikn, is resorted to by pilgrims, as well 
 as Mut'hoora, the birth-place of Krishn'i, and rwirfrt-vi/nM, the scene of the revels of 
 this licentious deity, wliose followers visit many sacred retreats, the resort of Krishna 
 and the milkmaids. Gohoola, the place where Krishnn was educated, is also visited 
 by pilgrims, who are shewn various spots which have been consecrated by the gam- 
 bols of their favourite god. 
 
 ' o^ 
 
 The forest of Noimishii, near Lucknow, Is celebrated as the place where Sjotii, the 
 sage, read the pooran'is to 00,000 disciples. 
 
 Voidj/QnaCM, a place in Birboom, contains a celebrated image called Ramu-lingu. 
 Some pilgrims, afflicted with incurable distempers, fast here till they die ; others 
 make vows, sometimes in some such words as these : 'Oh! Voidyunat'hu, give me a 
 wife, and I will bring a pan of water from the Ganges and bathe thee,' or, « I will 
 present to thee a mun of milk, for frumenty.' 
 
 Al Vukreshaurti, another place in Birboom, an imnge of the sago L'shtavukrii is 
 set up, where several warm springs attract the attention of devotees, who bathe io 
 their waters, not to heal their bodies, but their souls.
 
 330 HISTORY, LITERATURE, AND RELIGION, [Part m. Chap. iv. 
 
 Kooi-oo-lsluilri'i , a place near Dellii, where the dreadful battle lieln ixt Yoodist'hirii 
 and Doorjodham'i was fought. Here Purushoo-ramu also is said to have filled five 
 pools with the blood of the kshelriyusjfiom which he offered a libation to his decea- 
 sed futher.* 
 
 JJingoola, a cave or excavated rock on the sea shore. Oflerings are presented to 
 the regents of the place on a stone in the cave.. 
 
 Ekamru-kantinii, a place on the borders of Orissa, containing GOG€ temples dedi- 
 eated to Shivii. Not less than 70 or 80,000 people are said to visit this place at the 
 dritwiug of the car of J\igaQnat'hii, when all casts eat together. 
 
 Iluree-dwarii, from HSree, a name of VIshnoo, and dwarn, a door, or the mouth 
 fcom which the Ganges issues. An account of this place, inserted in the 6th volume 
 ©f the Asiatic Researches, declares, that 2,500,000 people assembled here at a fes- 
 tival in 179G. 
 
 Kanchee, a town in Telinga, divided into two parts, Shivu-Kanchee and Yishnoo- 
 Kancli^. At a festival held here in the month Choitrfi, the disciples of Shivu and 
 of V ishuoo (juarrel, and often murder one another. 
 
 Multitudes oFother places in India are vt^nerated and visited by pilgrrnas. When 
 1 was writing this account, on describing Bristol hot wells, with all its gilt crutches 
 hanging in tlie pump-room, to the ^earned bramhnn who assisted me, he confessed 
 tJiat it would make a famous holy place, and attract immense crowds of pilgrims. 
 rt is a deplorable circumstance, that such a waste of time, of life, and of property, 
 sJiould be incurred, through the fatal deception, thatthe siglit of a holy place will 
 be aucefited by the Judge of heaven and earth, instead of repentance and conversion, 
 instead ofa contrite heart, and a holy life. 
 
 • To salisfv h'S rr^YH^i»; Theie is noMiiii? rrvoltin^to the f«*<»Ifn^^ of the llinrTr/osin th'i> drendftil act of rr- 
 rtnit: his made Ko oroo-l shri ru a ;',»fj jiliioe When a Hindoo i> <lescril)iji» a dreadful quairel, he sajs, " H 
 xiii a perfect K«oruo-kshutra."'
 
 CEttEMaiUES ATDBATu.] O F T II E H I N D O O S. 331 
 
 BECTIOV XXXVI. 
 
 Ceremonies at death. 
 
 A sick person after his removal to the banks of the Ganges, if he possess suffici- 
 ent strength, directs quantities of food, garments, &c. to be presented to t'ie bnim- 
 hiiHS. That he may not be compelled to cross VoitdrunSe, kIiosg waters are hot, in 
 his way to the seat of judgment, he presents to a bramh':n a black cow. When 
 
 about to expire, the relations place the body up to the na.vel in the river, and direct 
 Ihe djing man to call aloud on the gods, and asskt him in doing so. 
 
 The burning of the body is one of the first ceremonies which the Hindoos per- 
 form for the help of the dead in a future state. If this ceremony have not been at- 
 tended to, the shraddhrijiriiprmfi, &c. cannot be performed. If a p(Wion be unable to 
 provide wood, cloth, clarified butter, rice, water pans, and other thino^s, beside tire 
 fee to the priest, he must beg among his neighbours. If tliebodvbe tlirown into the 
 riyer, or burnt, witliouf the accustomed ceremonies, (as is sometimes the case) the 
 ceremonies may be performed «v«ran image of the deceased made of kooshri^rass. 
 
 Immediately after death, tTse attendants lay out the body on a slueet, placing two 
 pieces of wood under the head and feet ; after which they anoint the corpse with cla- 
 rified butter, bathe it with the water of the Ganges, put round tlie loins a new gar- 
 ment, and another over the left shoulder, and then draw ti.e sheet on which the body 
 lies, over the whole. The heir at law next bathes himself, puts on new garments, 
 and boils some rice, a ball of which and alighted brand he puts to tlie mouth of the 
 deceased, repeating incantations. Tlie pile having been prepared, he sets fire to it, 
 smd occasionally throws on it clarified butterand other combustibles. When the body 
 IS consumed, he washes the ashes into tlie river; the attendants bathe, and, present- 
 ing a drink-offering to the deceased, return home ; before they enter the house, liow- 
 ever, each one touches fire, and chews some bitter leaves, to signi^ that parting with 
 relations by death is an unpleasant task. 
 
 r p2
 
 33? HISTORY, LITERATURE, AND RELIGION, [Part iii. Cuap.iv. 
 
 SECTIOX XXXVII. 
 
 Rites for the repose of the soul, (Shraddltu.) 
 
 THE Hindoo shastr'is teach, that after death the soul becomes pretu,* viz. takes 
 abodj about the size of a person's thumb, and remains in the custody of Yum'', the 
 judge of the dead. At the time of receiving punishment the body becomes enlarg- 
 ed, and is made capable of enduring sorro^v. The performance of the shraddhu 
 delivers the deceased, at the end of a year, from tliis state, and translates him to the 
 heaven of the Pitrees, where he enjoys the reward of his meritorious action?, and 
 afterwards, in another body, enters into that state whicli the nature of his former ac- 
 tions assiijn to him. If the shraddiu'i be not performed, the deceased remains in 
 the pretu state, and cannot enter another body. We are here strongly reminded of 
 the S25th and six following lines of Virgil, in the Gth book of hi, .iEnicd, as weU 
 as of the 23th ode of the 1st book of Horace. 
 
 The offerings made in a person's name, after liis decease, and the ceremonies 
 which take place on the occasion, are called his shraddhn, which the Hindoos are 
 very anxious to p3rform in a becoming manner. The son w ho performs these rites 
 obtains great me it : and the deceased is hereby satisfied,+ and, by gifts to the brara- 
 hJns in his name, obtains heaven. 
 
 Tiiere are three shraddhus for the dead : one, eleven days after death ; another, 
 every month ; and another at the close of a year after a person's decease. During the 
 tent days of mourning, the relations hold a femily council, and consult on the means of 
 performing the shraddhu ; on the last of these days, after making an offering for the 
 dead by the side of the river, they are shaved. This offering cousists of boiled rice, 
 
 * A departed ghost. -f Mt'noa says, ' What sort of oblation, giveo ihtly to the manes, is capable of 
 
 satisfying thejo for a long time, or fi>r eternity, 1 will oow d t lare without omission.' 
 
 { Bramhuns are uucleao ten dajs after the death of a relation ; luhStriyu!, twelve ; voisbycs, fifteen ; asd 
 jhoodrus, thirty.
 
 Offerings TO THE MANES.] OF THE HINDOOS. 333 
 
 curds, sugar, sweetmeats, milk, plantains, &c. made into ten balls, and presented 
 with praj ers. 
 
 The next day, after bathing,* the family prepare an open place for the cereraO". 
 nies. If it be the shraddhu of a rich man, all the learned Hindoos and respecta- 
 ble people of the neighbouring villages are invited. The company being seated 
 under an awning, the sons and the other relations of the deceased, dressed in new 
 garments, place themselves in the midst of the company with their faces eastward, 
 having near them sixteen different gifts, as brass cups, candlesticks, umbrellas, shoes, 
 &c. Next are brought, seeds of sesamum, a small piece of gold, and another of a 
 different metal, wrapt up in new cloths. The son of the deceased now puts a piece 
 of new cloth across bis neck, and offers an atonement for tlie sin of liaving killed 
 insects in sweeping the room, in cooking, grinding spices, and in moving the water 
 jar; then follows an offering to the sun ; then, rising, and bringing his hands for- 
 ward in a supplicating posture, he solicits leave fi-om the company to make the of- 
 fering; after which he offers the sesamum, gold and metal, for the happiness of the 
 deceased; takes the kosha, and sprinkles the sixteen gifts with water; (hen placing 
 a flower on each, and repeating prayers, he offers them in the presence of the shal- 
 gramu, one by one, in the name of the deceased, that he may obtain heaven. The 
 son after this, if in circumstances sufficiently affluent, presents large gifts to the bram- 
 hnns, as elephants, horses, palanqueens, boatu, &c. the receiving of which, however, 
 is not honourable. A bramhun then marks the foreheads of all present with sandal 
 powder, and puts round the neck of each a garland of flowers. To the ngnidanecf 
 bramhuns and others are now given, amidst much confusion among the receivers, the 
 sesamum, the morsel of gold, tlie metal, a large bason full of kourees, and a couch 
 or two, as well as the sixteen different gifts, after which the assembly breaks up. 
 The son then goes into the house, and placing a bramhun and his wife on a seat, 
 covers them with ornaments, worships them, and, adding a large present of money, 
 dismisses them. 
 
 • At the timeof hatliinr, the pf rson who wiTl perform (he shraddhii, purifies himself by putting water, seed*, 
 fruits, S;c. in l)Krl^. of the truulss offoiir plantain trees, repealing incantations lie ^elKIs some of this water home 
 topiirir* the family. 
 
 f Bramhuas tvlio receive (be first gifis at sbrad'lhus are culled byr this najie.
 
 SS4 niSTOllY, LITER VTUIiE, and RELIGION, [Patit hi. CuAr.iv. 
 
 After this, the son of the deceased requests fivpbramh'ns, of ponie Dote forkr.rn- 
 ing, to offer a male calf, in doin"^ which they take two cloths each, four poifas, fo\rr 
 betle-nuts, and some kourees, provided for the purpose, and go with the compai.j 
 to a spot where an altar has been prepared, one cubit high, and four cubits squ.r.-. 
 Four of the bramhiins sit on the four sides of the altar, and there worship c;;r;.:in 
 gods, and otTrra burnt-sacrifice. Near the altar arc placeJ the shalgranin, four fern J" 
 calves, a male calf, and a vjlwn post. The lifth bramhnu reads certain parts of a 
 pooranii, to drive -dway evil spirits. The female calves are tied to four vihvu posts 
 and the male calf to a post called vrishu post.* To the necks of the female calves 
 four small slender baskets are suspended, in which are placed, among other things, 
 a comb, and the iron instrument with which the Hindoo women paint their eyebrow* 
 black. A sheet of metal is placed under the belly of the male caJf; on the back a 
 sheet of copper; the hoofs are covered with silver, and the horns with gold, if the 
 shraddhu be performed by a rich man.t On the hips of the male calf marks of Shivus 
 trident are impressed with a hot iron. After this, the son of the deceased washes 
 the tail of the male calf, and with the same water presents a driuk-oifering to his de- 
 ceased ancestors; and afterwards marries the male calf to the four female calves, re- 
 pealing many formulas, in which they are recoraraended to cultivate love and mu- 
 tual sympathy. The son next lil)eratcs the female calves, forbidding any one to de- 
 tain them, or partake of their milk in future. In liberating the male calf, he says, ' 
 ha\e given thee these four wives ;J live with them. Thou art the living image Oi 
 Yiimri ; thou goest upon four legs. Devour not the corn of others, go not near a 
 eow in calf,' &c. The female calves are generally taken by branihuns.§ The mak 
 calf is let loose, to go where he pleases.]] 
 
 • Vrishii is fhc nnne for a bull. A rouj;h ima»eofone oFlhesf ammalslsrarvtdinfhemlflc'.If oflhf po5t,i«'hii-1» 
 isaflrrwanUsrI up in a public road till it rots or falls don o. It is often full of rough carvi-d fi^iipes. A food one 
 costs aboul four roopees. + If by a poor man, imitations of these tilings are used. 
 
 ' J Iferelhe Hindoos marry rattle ! In anetlicr pari of ih'STolume ttie rraderwill find an account of the trar- 
 riage of nonkies! ! fj Yd the receiving of these anJ other gifts at shradJhi 3 is supposed to disgrace a persoa. 
 
 H The^e bnH^ wander about, anH are tr<'ated by thr Hindoos trilh _^rr;it respect. Noon« can clnini any re- 
 dro<s fur till- injury they do, and nn Hindoo dare <ic6lroy them. la large toiMLi they arc o.^en mUcbievoun. 
 
 The linglish call thcia brainh.~4a^c buiU.
 
 OFPERIffOS TO THE MASTES.] O F T 11 E H I N D O S, 335 
 
 To this succeeds what is peculiarly termed the shraddhu. The river side, or the 
 cow-house, or some retired place, is chosen; after cleansing which, they collect all 
 kinds of eatables, cloth, sesamum, flowers, &c. and place them in dishes made of 
 the excavated trunks of the plantain tree. The son then washes his feet, and sits 
 with his face towards the east, with a shalgramii before himyand repeats many incan- 
 tations to purify himself; he then worships theshalgrama ; presents to his deceas- 
 ed parent the seven dishes placed to the east, repeating- various incantations; and 
 worships Gunga,' Vishnoo, and the houshold god, adding an offering to the ances- 
 tors of the kingy as an acknowledgment for using the king's land at worship. He 
 then, tttrning^hfs face to the south, reads many incantations, and with five, seven, 
 or nine blades of koosha grass, makes the image of a bramhun, which he places on » 
 plantain before him; then with joined hands he repeats before this image many in- 
 cantations, to the following purport : ' Before thee^ O bramhnnj 1 perform my father's 
 shraddhu;'* next, he offers to his deceased paient, on a plantain-trunk dish, seven 
 Wades of koosliu and seven of doorva grass, flowers, dry rice, cloth, red paint, and 
 a brass lamp. He next cleanses the place before him with his hands, and scattering 
 upon it a few blades of kooshfi grass, presents other offerings to his deceased father, 
 repeating many incantations^ which contain the names of the offerings, and an invita- 
 tion to the deceased father to partake of them. From what remains of these offer- 
 ings the son makes two balls, the smallest of which is offered in the name of those of 
 the family who have not received the benefits of the shraddho, and the other he pre- 
 sents to his deceased flither, and then lays it on some kooshti grass as before, and 
 worships it, presenting flowers, water, &c. He now places both hands open against 
 a lamp which is burning, as thougli he were warming himself, after which he pros- 
 trates himselfto the sun, and presents a fee of from one roopee to five to the officiat- 
 ing bramhon ; salutes all the bramhuns present, and makes prostrations to the shal- 
 gramu, which he afterwards sends into the house. All tlie offerings are sent to the 
 houses of bramhcns. The family now return home, where an entertainment is pro- 
 vided, both for bramhuns and others, consisting principally of sweetmeats, milk, 
 curds, sugar, cakes, &c. The bramhimseat in an enclosed spot ; the uninvited bram- 
 
 Th« shaslrti directs that a. living.bramhan Jiall be clioien ; but a grass braai'.um is generally subblituted.
 
 336 IIISTOIl Y, LITERATURE, and RELIGION, [Part hi. Chap.iv. 
 
 hiins near the house, and the poor in the street or road. At the close of the entertain- 
 ment, if the person making the shraddhii be rich, he gives presents to all those who 
 are not guests, whether bramhuns or tl'e poor, and tlius dismisses them. The next 
 morning he dismisses the learned brarahiHis with presents : to the most leara.'d he 
 gives five roopees perhaps, and to those less learned, one. The bramhrms w o\iere 
 invited are also dismissed with presents. About one o'clock a feast is provided fop 
 the relations, wlio are dismissed the next morning with presents of money, cloth, 
 &c. and on this dav another dinner is provided for nearer relations. At the close of 
 the shraddhii a number of mendicant musicians play on certain instruments of mu- 
 sic, and sing verses celebrating the revels of Krishna; they are often dismissed with 
 large presents. 
 
 The next day the family return to their accustomed diet; but the sons, for twelve 
 months after the decease of the father, must refuse every gratification, and cook with 
 their own hands, or eat what has been prepared by a wife, or some near relation 
 dwelling in the house. 
 
 Gmga-Govindri-Singhii, a p?rson of the writer cast, head-servant to Mr. Ifas- 
 lings, expended, it is said, 1,200,000 roopees at his mother's shraddhii; and Raja 
 Nuvii-Krishnii of Calcutta, nearly as much in the shraddhii for his mother. This 
 expense was principally incurred in presents to the bramhiins, such as beJsteads, at 
 two or three hundred roopees each ; water-pitchers of silver and gold, some worth 
 a thousand, and others two thousand roopees; dishes of silver and gold, at five 
 hundred, two hundred, and one hundred ; silver and gold cups and lamp-stands, at 
 two hundred, one hundred, &c. ; covered bowls for betle-nut, and gold and silver 
 water jugs, at from five hundred down to one hundred ; cloths at ten or fifteen roo- 
 pees a piece. 
 
 Vast crowds of mendicants* and poor people fill the roads at the time of a large 
 shraddhii for two or throe days together, each of wiiom obtains a roopee, or half a 
 
 * Some of these mendicants come joarnies of four or five days.
 
 PuEiFioATioNS.] OF THE HINDOOS. 357 
 
 roopee; sometimes nothing. The lower orders expend three hundred, two hundred, 
 or one hundred roopees at a shraddhu. Many persons reduce themselves to beggary 
 to procure the name of having made a great shraddhfl. If a man delay this ceremo- 
 ny, the priest urges him repeatedly to what he calls his duty. According to the Kin* 
 doo law, a person cannot inherit an estate who has not performed the shraddhQ. 
 
 The monthly shraddhu for the first year after the death of the parent is upon a very 
 small scale, and the expence is from ten roopees to twelve anas. 
 
 Beside these, there are other shraddhns for deceased ancestors, as, in every month 
 at the total wane of the moon: on the last fiileen, or ten, or five days of the moon 
 in Bhadru ; once during the first fifteen days of the moon in Ugruhayimu ; and again 
 in the same month,* in Poushn,t and Maghu,! on the 8th of the wane of the 
 moon; in Voishakhu^ and Shravrinu.JI on any of the first fifteen days of the moon. 
 At some of these times all Hindoos perform this ceremony ; at other times onl}- a few 
 persons. The expence is trifling, as scarcely any persons are entertained at them. 
 
 SECTION XXXVIII, 
 
 Piirifualions. 
 
 A HINDOO becomes unclean by various circumstances, during which he is ii;ter- 
 dicted almost every religious ceremony, and forbidden to shave or cut his nails. In 
 the act of purification the person shaves the head, bathes, and puts on clean apparel. 
 
 A Hindoo becomes unclean after the death of persons related to him by birth. If 
 a child die before he has teeth, the family bathe immediately, and become clean ; or 
 
 • In fhi? shraddhu the flesh of rnivs was formerly od'orprt in sarrifirp. In the k'lee-yoojn (hiiis forhid- 
 itn. and that of deer or goats is substitntrd. + This shraddhii is performed principallv willi herbs. 
 
 t In this shraddhu bread is chiefly used. \ Rarley is the principal Ihin;; n«ed in this "^hradc'ha. 
 
 Alihis ti:ne ('le Hindoo women -cattir tlie hnsks of barley in the pnblic roads, in iipilation i; is sad. if ;he mother 
 of ('."'jlioo-n'Midfi in, compiler of a nuinber of the sinritecj. || The newly descended rain is the principal 
 
 .iriicic in this shraddhu.
 
 35^ HISTORY, LITERATURE, and RELIGION, [Part hi. Chap.iv; 
 
 ifa child die before its ears are bored, the family remain unclean one night. If a 
 Tvoinan miscarry, the family become impure for ten days. After a birth, all the mem- 
 bers of the family in a direct line become unclean. A woman in her courses, is 
 unclean for three days ; but on the fifth day, after bathing, she may again perform 
 religious cejemonies. E.very person is considered as in some measure unclean while 
 in a state of sickness, and from some religioin services a sick person is wholly ex- 
 cluded. A bramhun becomes unclean by the touch of a shoodru, a dog, a MusijI- 
 man, a barbarian, &c. and all casts, by touching a woman in her courses^ a deai 
 body, ordure, urine, the food of other casts, &c. 
 
 SECTION XXXIX. 
 
 Atonements for ojj'cnces. 
 
 THE ancient Hindoo laws on this subject are very numerous, and in many in- 
 stances very severe and unjust. By these laws the whole property of the country 
 was put into a state of requisition by tha bramhans. At present, very few offences 
 expose a person to the penalties of the canon law : among these, however, are the 
 killing a brarnhnn, a religious mendicant, or a woman ; striking a bramhiin ; killing a 
 cow. Slight atonements are also offered by some when labouring undei* certain 
 diseases, and for unintentional offences. 
 
 I here insert some extracts from the work on atonements called Prayiishchittii-- 
 Nirnnyri: — There are nine sorts of sins requiring atonements : I. jatee-bhriing- 
 shu-kiiru, in which is included the eating of onions, defrauding relations, &c. 2. shun- 
 kriree-kurrinn, viz. sodomy. 3. upatreo-kiirunri, which includes receiving presents 
 from barbarians; bramhims entering into trade ; and bramhuns serving shoodros.t 
 4. mulavuhn, in which is included, destroying insects ; eating fruit wliich has laia 
 near a person who has drank spirits; excessive grieffjra trilling lOss, and stealing 
 wood, fiuit or flowers. 5. prukeernniikri, Avhicii includes various offences against the 
 cast. G. oopupatrikri, which includes many actions : among the res<, killing cows ; be- 
 coming priest to the low casts; a person's selling himself ; forsaking father, mother, 
 * In many places bramhuns, at present, become clerks, tooks, &c. to the liigher classes of sboodrOs.
 
 Atonements.] OF THE HINDOOS. 
 
 sons; neglecting the vedus, or consecrated fire; giving a daughter In marriage to a 
 ■younger brother before the elder ; giving a younger son in marriage before the elder ; 
 in the two last cases also becoming priest at the time of such marriage; usury in lend-; 
 ing goods; not completing a vriita: selling a pool of water, a garden, a son, &c. ; not 
 .performing any one of thesilngskariis; forsaking a friend; obtaining instructions from 
 a disciple; killing a woman, or a shoodrfi, a voishyii, a kshutriyfi, &c. ; cutting green 
 trees for fire wood ; neglecting to pay debts ; subduing or driving away a person not an 
 enemy by the power of incantations ; denying a future state, &c. 7, ijuoopatukuj which 
 includes many different actions, viz. a son's having intercourse with a woman who is 
 wife (though of another cast) to his father ; adultery with an uncle's wife; with the 
 wife of a grandfather; withanauntby themother'sside; with thewifeof a king; with 
 a father's sister ; with the wife of a shrotriyii bramhun ; ivith the wife of a priest; with 
 the wife of a teacher of the ved is ; v/ith the wife of a friend ; with the friend of a sis- 
 ter ; with any woman in the line of consanguinity ; with any woman of a cast superior 
 tothatof the man; with the wife of a chandalii; witha virgin, the daughter of a bram- 
 hun ; with a woman while in her courses ; with a woman who has embraced the life of 
 a bramhucharin je. 8. muhapatnku, which includes five different offences, viz. killing 
 bramhims ; a bramhun's drinking spirits, or a shoodrti's intercourse with the wife of a 
 bramhun ; stealing gold from a bramhOn lo the amount of a gold mohur ; adultery 
 with the wife of agooroo, viz. with the wife of a father, if she be of a superior cast, or 
 if she be of the same cast. Whoever commits these actions is called muhapatrikee, and 
 whoever lives in familiar habits with this person becomes also muliapatiikee: this 
 includes sleeping on the same bed; sitting together on one seat; eating together; 
 drinking out of one cup; eating together of food cooked in one vessel; becoming 
 priest to a muhapatukee; teaching the vcdijs to such an offender. If a person con- 
 verse witha muhapatukee, or touch him, or if the breath of this offender fall upon 
 him, and these familiarities be continued for twelve months, this person also be- 
 comes a miJhapatiJkee. 9. utipatuku includes incest with a person's own mother, 
 or daughter, or son's wife. 
 
 If a person kill a bramhun, he must renounce life, or offer the prajapijtyuatonc- 
 
 Qq2
 
 ^ HISTORY, LITERATURE, and RELIGION, [Part hi. CuAP.ir, 
 
 ment for twenty-four years ;* or, in case of inability, he must offer 360 cows with 
 their calves, and 100 cows as a fee, or 470 roopees, besides 24 roopees as a fee. If 
 a person murder a bramhunee, whose husband is ignorant of the vcdiis, the offen- 
 der must perform the prajaputyu atonement for six years. This may be commuted 
 for ninety cows and calves, or 270 kalifmris of kources. For murdering the wife of 
 a ksliiitriyfi, this atonement must be repeated three years ; of a voishyu, one year 
 and a half, and of a shoodru, nine montlis. If the woman were with child, or in her 
 courses, the atonement must be doubled. If a bramhiin, or a kslHitriyu, murder a 
 kshritriyii, the prajaputyu atonement nnuit be repeated for three years. Tliis may be 
 commuted for forty-five milch cows and their calves, or li5 kahuntis of kourees. 
 If a branihun, a kshutriyu, or voishyu, murder a voishyfi, tiie above atonement must 
 Ve repeated for one year and a half. This n\ay be commuted for twenty-three cows 
 and their calves, or 67^ kahfrnfis of kourees. For murdering a sh3odrn, the above 
 atonement must be repeated for nine mouths. This may be commuted for twelve 
 cows and their calves, or 36 kahtinus of kourees; about one pound sterling. 
 
 If a bramljun have killed a cow belonging to a bramhnn, he must offer the fbl-* 
 lowing atonement: he must have his head shaved; for thirty days, dwell with cows; 
 eat barley boile^l in the urine of cows, and wear a cow's skin. For the next two 
 moutlis, he must eat only once a day. For the two following- months he must 
 
 bathe with the urina of cows. During these days of penance he must abstain from 
 sin; he must follow i herd of cows ; stand when they stand, + and eat the dust which 
 they throw up with their feet. At night, after putting the cows in the stall, he must 
 
 • Tliefollowingisthe1awresp»o<ingthisatonem«i(: The offender, for throe days, is lo eat, each iTay, only 
 twenty-si* inouthfiils of rice, cJarificd hutter, milk, fkc. horled together ; for tile next three days he must rat 
 in theev 'liins^tweat^-lwo mnuilifils ; for tl>e ne\l t!iree days he istoasfcfor nothing, and, unless spontaneously 
 given hi.Ti, to eat nothinp. If any foo.1 be ^ivn him, it must he Iwenly-fonr mouihfulsof the same kind of food 
 as mentioned above j for the next three days he must cat nothing. If he abstain from food on lho?e days iit 
 
 which he is allowed to lake food if jiven lo him, he does not eommil a fault. If a person be unable to fast solonf, 
 he may makea eommihaiion by faslnissit d.ays. If a per-on lie not able lo fast six days, he may be eirompted, 
 on making an otleriiig of a cow aad calf; or in cascof inability to do this, liem.ay ofler three tahCn&of kources. 
 
 + If, ho-.tever, part of the herd be lying down, and part be standing, he must do as the greater nnml-er do. 
 If the number !> in;; dona and thttoamber staodiug be equal, he must do that which ie most painful to iiimseir^ 
 »f coune he mu^t stand.
 
 Atonements.] O F t H £ II I NDO O S. 341 
 
 Bow to them, and then sit upright, cross-legg'd, and watch them all night. If one of 
 the herd be sick, or have met with any misfortune, he must expose his own life for 
 its preservation. He must not seek the preservation of his own life from the 
 
 scorching sun, the chilling cold, the pelting rain, or the driving storm, till he have 
 secured the herd. If the cows be feeding on another person's ground, he is not to 
 drive them away, nor inform the owner. lie must not prevent the calf from suck« 
 ing, thou:;h the cow should not have been milked. After the person has thus gone 
 through this atonement without fault, lie must offer to a learned bramliCn ten cows 
 and a buU. If this be beyond his ability, he must give up all he has. If an offen- 
 der be unable to go through all this penance, be mufet, besides the above fee, offer 
 seventeen new-mUch cows. If he be poor, he may offer sixty-six kaliiJnus of kou« 
 rees.* This is the atonement if the cow was wilfully killed by a bramhm. If ac- 
 cidentally killed, the offender must go through half the penance, and offer one cow. 
 Besides offering the atonement, the person who has wilfully or accidentally killed a 
 cow, must give to the owner another cow equally good. If he cannot give such a 
 cow, he must give a proper price, to be ascertained by five respectable neighbours. 
 If a bramhun castrate a bull, he must offer the six months' atonement as for killing 
 abramhuh's cow. If a cow die accidentally in the field, it is taken for granted 
 
 that it was not properly taken care of, and an atonement must be offered. Such a 
 person must have his head shaved; bathe three times a day; wear a cow's skin with 
 tiie horns, hoofs, &c. on it; follow the herd: Avatch the herd by night, &c. If the 
 animal disd at night in the cow-house, and the keeper was permitted to go home, in- 
 stead of watching over the cattle, theatonement must be offered by the owner. If 
 in consequence of the falling of a bell from a cow's eart the cow die, tlie owner must 
 offer half of the prajapfitya atonement. If a Hindoo sell a cow to a barbarian, he 
 must eat only one mouthful in the morning for four days, and for the next four days 
 four mouthfuls each dav in the evening. If tjie biiver kill and eat the cow, the 
 
 • In the work called Pray^shcbittJ-vivik"^, it i< declarrd, (hnt if a person be nnabic to pay this fine, he mirst 
 beg for twelve years, and nliatever he is able to procure, lie miist give a> a commutation for the atonement. At 
 the present period, persons may be seen, having tlie head slaved, making a noise like the Ion ing of a cow, ha%ing 
 a rope, with which cows are tied by the leg, in the hand, &c. begging for this avowed puqiose ;yet most of ihcBe 
 psrron? make tliis a contrivance lo obtain money. 
 
 i Hung there like an ear-ring, or ornamrni, but with the intenlioD of keeping the herd togetherby the sound.
 
 2i2 HISTORY, LITERATURE, and RELIGION, [Part m. Chap.iv. 
 
 person who disposed of the animal must offer the same atonement as a brarahun for 
 killing a cow. 
 
 If a man kill a horse, he must make an offering of cloth to a bramhi'm.* If an ele- 
 phant, he must give to the bramiinns five blue bulls. If an ass, agoat, or a slieep, 
 a male calf, one ^ ear old, must be given to a bramhun. If a goose, a peacock, a white 
 heron, or a hawk, he must give a cow to a bramhun. If a tjger, a milch cow. If 
 a camel, or a buffalo, he must forfeit a rutuku of gold. If a hog, he must present 
 to a bramhun a pitcher of clarified butter. If a parrot, a calf, one jear old. If a 
 enake, an axe for cutting wood. If a cat, a guano, an ichneumon, or a frog, he must 
 for three days partake of jiothing but milk. Jf any one of these offences have been 
 done repeatedly, the offender must offer a fourth of the prajapr.tyu atonement. If 
 a person liave killed a thousand larger insects, he must offer tiie same atonenvent as 
 for accidentally killing a shoodru. For killing a few small insects, the person must 
 repeat an incantation, while squeezing his nose with his fingers. 
 
 Ifa brara'rin, ignorantly, have intercourse once with the wife of a chandalu, he 
 must offer the prajaputyu atonement during twelve years. If done wilfully, he must 
 renounce life as the expiation of his sin. If done repeatedly, the offence cannot be 
 expiated. Ifa bramhun have improper intercourse with a virgin, or with his own 
 daughter, or with his son's wife, he must become an eunuch, and renounce life. If 
 a person of any other cast commit such sin, he must renounce life by the toosh-anulii 
 atonement.t 
 
 If a shoodru live with a bramhunS of bad character, lie must renounce life by cast- 
 ing himself into a large fire. Ifa shoodru live with a bramhunS ofunsullied character, 
 
 * The atoiirmoiits for kUtin>; iiorscs and oilier animals, as well as insects, are aiike to all the casts. ShoolS- 
 panee, a pundit, however, maintains, that in all liiese cases, a shoodrO, afeuialc, a chiM, and an a^ed person, 
 are to ofTrr only one half of the atonement. 
 
 + In the work called praj u-hehiltri-xivckn, the method In which this person must renonnce life is thus relat- 
 ed: After »I:aving hia head, hathing, &<■. he must cover liimself with chall', and, lyiajdoMn, the fire must he 
 kiodled at his feet; and iu this way, hy slow degrees be must give up his life, to explatehis crime. lu another 
 
 work
 
 Atonements.] OF T HE H 1 NDO OS. " StS 
 
 he must tie straw round the different parts of his bodjr, and cast himself into the fire. 
 The woman must i>e placed on aa ass, and led round the city, and then dismissed, 
 never to return. If a voishya commit the same offence with a bramh ineo, or a fe- 
 male kshatriyu, he must renounce life, t^ing kooshn grass round his limbs, and then 
 throwing himself into the fire. If a person defile the bed of his mother-in-law, he 
 must put a red hot piece of stone or iron into his mouth, and become an eunuch. If 
 any person have unnatural connection with a cow, he must repeat the prajapLtyu 
 atonement four times. 
 
 if a person marry his paternal or maternal niece, he must perform the chandra- 
 ynnri atonement, and the marriage becomes void, though the maintenance of this 
 woman for life will fall upon the offender. [For marrying within the degrees of coh« 
 sangtiinity, many different atonements are ordered, according to the nearness af 
 relationship. } 
 
 If a bramhure eat without having on his poita, he must repeat the gayntree 100 
 times, and partake of nothing that day but the urine of cows. If a person eat cow's 
 flesh unknowingly, he must offer the prajaputyii atonement. If he have repeat- 
 
 work, the following story is related, respecting, this method of expiating sia : In former times, it was common 
 for very learned pvndits to go from kingdom to kingdom, challenging each king lo bring forlh his pOniliis, to 
 hold disputations on the siihjecis contained in the shastrus, Obdr.yunacliaryu had, in tliis manner, oblaiued 
 the victory over all thepundib in the world. He was also the great instrument in overcouiiiig ilie bou.ldhCs 
 and in re-estalilishing the practice of the ved's ; b;it in arming the kings against (he bouddhus he had been in- 
 strumental in destroying many bouddhn braiiihiiDS. Towards the close of his life he went to Jugi nnal"hu-kshf- 
 trn; but when he arrived at the temple, the door shut of itself against him, and he sat at the door, sorrow fuf, 
 and keeping a fast. la the midst of his fast, (he god appeared to him in a dream, and (old him, he had been 
 giiilly of killing many bramhiins; he could not, therefore, see his face: he must renounce life by ottering 
 the toosh-aoulu atonement. Oodriyunach,iryu was angry with JCgcnnalMin, aud jtrnnounced a curse upon hiin^ 
 telling him, tii.il in some future period, when he shonid be des(royed by tie houddh'is, he would remember his 
 benefactor. This pundit, soon afterwards, howeier, obejed ihe command of Jfgiinnat'hii: when he had been 
 several days suffering in the chaff-fire, and his lower parts were burnt, Shnnkiracbaryu called on him, and 
 challenged him to dispute. Ood''y''nacharyii declined i(, on account uf the pain which he endured ; but Shifn- 
 kJracharyi'i promised to cure (he burnt parts, and (old him, that after the dispute was over, he migh( ofl'cr ihi; 
 a(onement. Ooduyr'nacharyii ridiculed him fur pre:en.1ing to dispute with him, since he had not sense to judge 
 in a case so obvious: halfhisbjiy was burnt already ; and yet he (Shunk'iracharyu) advised him to have (he 
 burnt pans restored, in order to dispute with him, in which case he would h.ave to endure these sutierings twice 
 over. ShiinltiiracharyC', being thus overcome at the commencement, retired. The olhcr coatinued the atone- 
 ment, and thus expiated bis sin of killing the bouddUii bramhCns.
 
 S4i HISTORY, LITERATURE, and RELIGION, [Taut hi. Chap. it. 
 
 edlj eaten cow's flesh, he must perform the diaiKlrajuiiri vri.tti, and forfeit a bull 
 and a cow. If a person eat the fiesh of elephants, horses, camels, snakes or dogs, ho 
 must continue ofl'cring the prajaputyu atonement during twelve months. If a br;inv- 
 hun drink spirits, he must again undergo investiture with the poita. If a branihun 
 : repeatedly eat onions, he must perform the chandra} nnd vrritfi, and be again invest- 
 ed with the poita. If a person drink the milk of a cow, before the expir.Uion often 
 days after she has calved, he must fast two days. If any man drink the milk of 
 
 ehcep, or buifalos, he must fast two nights. 
 
 If a bramlinn eat once with a person whose father was a slioodrii and his mother 
 •a bramhnnjc, he must perform the chandniyanu vrutu, or make an offering of eight 
 cows and their calves : or 22-| kaiuuins of kourees. If a branihun cat the food, or 
 semen, or urine, or ordure of a voishyii, he must perform the prajapntya vruta ; or 
 perform the other things prescribed instead of this atonement. If any person be 
 compelled to eat the boiled rice of a chandalii, he must fast twelve days; but this may 
 be commuted by giving to a bramhrm five cows with their calves, or 13 kahuniis of 
 kourees. If the rice be unboiled, the eater must fast three days. If a brani- 
 
 hun unknowingly drink water from the pilcl-.er witli which a chandalii draws water 
 from his well, he must fiist three nights, and tlie next day he must cat cow-dung, 
 cow's urine, milk, clarified butter, and curds, mixed together.* If he do tiiis 
 designedl}', the atonement must be doubled. If a bramhrm drink water from, or 
 bathe in, a pool dug by a chandalu, he must eat cow-dung, cow's urine, milk, curds 
 and clarified butter, mixed together. If a dog touch a Ijrainhun while he has food 
 in his iiand, tlie latter must fast one day. If a cliandahi touch a bramhun before he 
 have waslied his hands and mouth after eating, the latter must fast tln-ee days, and 
 repeat the gayutree a thousand times. 
 
 If a cliandaFi, or mlechchu, break a bramhun's poita, the bramhiin must ofTer the 
 nijlia-santriprinu atonementt twice. 
 
 • In proportion to (he qnnntii; of cow-duns:, ho niu«t lake (wice as much urinf, four limes as n-.urli milk, 
 eight lirr.es as much clarified hutler, and of curds i!r: same as clarified butter. 
 
 + In this atonement Ilie penon mnst mix watersfreped in knosliu-»ras«, milk, curds, riarifird butter, con -dunf 
 and caw's urine togetiicr, and eat them, and Ibe day aficr h- must fast.
 
 Atowem^sts.] of the HINDOOS. SB 
 
 A person, having finished the ceremonies of an atonement, must lay aliandful of 
 grass before a cow ; which, if she eat, it is a proof, that the sin of the offender is re- 
 moved. If she refuse it, the atonement must be otfered again.* 
 
 If sias be not expiated by the necessary atonements, the offenders will des(;end 
 ■into hell, from whence, after expiation, they will again arise, perhaps, to human 
 birth, in conseqnence of some frairnient of merit whicli they possessed in the preced- 
 ing^ birth ; but they will continue to wear tlie marks of the tin in which tliey died.t 
 Such persons must offer the proper atonements, wlien these sins will be removed. 
 Ifsucli a diseased person die without having offered the atonement, the funeral rites 
 must be refused. Should any one burn his bod} , he must perform the chandiayunu 
 vrutu. 
 
 • Some years ago, a rich Hindoo of C.ilciilta, nho had romniilted many sins, thoiigiit it !icccs.«a7y to cipiatr 
 lbe:n by ao aianeiiK-iil. H*iiiviied Icarneil natives from NCdceya to ascertain the proper atonement, nhirh lie 
 aflfrnariU uflVred, but when he caine to finirhtlie ceremony by fivin; grass to the c»w, she would not roceixcil. 
 This exriled the greiuest anviely, and several p'-ndils were conMiIled, to a'certnin whether the law for the cere- 
 mony had been properly laid dmvn. They a'l afiinnod that it hid, bat on .T'ljunnafhR-tiirk-'i-pTincliani'mri be- 
 inf; interrogated, he declared, thai the conunuUition, instead r,f ihree sliould havr beea five kahuniiF of koarees 
 for each coiv. Upon this infonnalion the iiK-reascd ^um was paid ; tic cou then aie rise grapf, and the otTender's 
 
 sin was known to be e\piated I 1 Several oilier anecdotes of this kind ar>' in ('ircn)ati<iii ajnon» the natives. — 
 
 There is a remarkable coincidence betwixt thi* story and that related of Apis, the ox worshipped by the I'py p- 
 tian5, of whom it is said, that he took food from those that came to consult him ; but that be refused to eot froiB 
 Ibcliaads of Germanicus Cxsar, who died not lung after. 
 
 ♦ MRnoesays,'* A stealer of gold from abramhSn li:us whitlows on his nails; a drinker of spirits, Hack teeth; 
 tte slaj-exof a braralifin, a marasmus ; the violaler o( his goornu's bed. shall be a deformed wretch. — For sinful 
 acts inoEtly corj>oreal, a oian shall assume after death a ves^tablc or mineral fi;ri'i. i'crsiich acts nwstly verlial, 
 tbefonn of a bird or & beast ; for acts mostly mental, the lowi-s^ of human conditions. — The slayer of a bramhod 
 omst enter, according »o the circHmstances of bis crime, the body of a doj, a boar, an rss. a camel, a biill.a'oat. 
 a3feeep,astag, abird, acbaudair', or a poccassa. — A priest, who hhs dr,aiikspiritHou' liquors, shall migrate into 
 «be form of a saiaUer or larger worm or iotcct, ef a moth, of a fly feiediasoD orduie, or ofaiuiie ravenous animal. 
 — He who steals tlie gold of a priest, shall p.".ss a thousand limes into the bodies of spidei-s, of snakes and caineli-. 
 
 ons, of crocodiles and other aquntiek mous'.erj, or o." mischievous bio. d-sucking demons. He who violate.- tiie 
 
 bed of his natural or spiritii.il father, migr.iles a hundred times into tlie forms of grasses, of shrubs w ith cruv. d- 
 ed stems, or of creeping and twining plants, of vultures and other carnivorous aiiimaU. and other beas's v.ith 
 aluirp teeft, or of tigers, and other cruel brntes.— Tbey who hurt any sentient beings, are born cats and other 
 
 eater; of ravr d.-sh ; tjjey, who taste what oiiglit n;>t to he tasled , maggots or small tties ; they, who steal ordinary 
 things df vourers of each other ; they who embrace very lo-.v women, b'coine restle-s ghosts. — If a man steal 
 train iu the husk, be 5h,all be born a rat ; if a yellow mixed metal, a gander j if water, aplava, or diver : if 
 
 R r honey
 
 3-4fi HISTOIIY, LITERATURE, avd RELIGION, [Part m. Chap. iv. 
 
 If a pnrson weep for the dcatli of a self-murderer, or for a person killed by a cow, 
 or by a bramhun, he or she must offer an atonement. If a woman repent after as^ 
 centlinT tlie funeral pile, or after resolving to renounce life in any way allov/ed by, 
 the shastrri, he or she must perform the prajaputvu vrrtu. 
 
 For expiating the sin of falsehood, a person nui«t repeat the name of Vislinoo 
 once.* To preserve the life of a bramhun, and to appease an angry wife, falsehood 
 may be spoken innocently.. 
 
 Wlien there are many offenders m his kingdom, who are unable to offer the pro- 
 per atonements, a king must perform the cliandraynnu vrntn; by which he will ob- 
 tain t!ie pardon of the sins of tliese subjects, and deliver his kingdom from the effects 
 of sin remaining unexpiated.t 
 
 hjney, a great siinjinj p;nr.! ; if milk, a crow; if expressed jutfo, a df»j; ; if ckirified butter, an ic!mci;m«n.— 
 If cxqui>Uo perfucir«, a musk-rat ; if potherbs, a peacocli ; if dressed grain in any of its various forms, a porcu- 
 pine ; if raw grain, a hedge hog.—If a deer or an elephant, he shall be born a wolf; ifa horse, a tiger ; if roots 
 01 fruit, an ape; ifa woman, a bear; if water from ajar, the bird cliataca; if carriages, a camel ; if fmall cattle, 
 a 'j'lat. — Women, who have committed similar thefis, incur a >imilar taini, and shall be paired with thoje male 
 bcists in the form of their females. — As far as vital «oul--, aildicted to sensuality, indulge themselves in forbid- 
 den pleasure-, even to the siime degree shall the aeuteness of their senses be raised in their future bodies, that they 
 may ensure analogous pains, — They shalltirst have a sensation of agony in Tamisru, or utter darkness, and in 
 other scats of horror; in UsipfitrSvunn, or the sword-leaved forest, aiic! in dilTorent places of binding fast and of 
 rending. — Multifarious tortures await them: they ^liall be mangled hy ravens and o« Is ; shall swallow cakes 
 boiling hot ; shall walk over in flamed sands, and shall feel the pangs of being baked like the vessels of a pat- 
 ter. — They shall assume the forms of beasts continually miserable, and suffer alternate atflictions from eirtremi- 
 lies of cold and of heat, surrounded w ilh terrors of various k'mds. — More than once shall they He in difiVrent 
 vomb-, and, af.er agonizing births, be condemned to sever,' captivity and to servile attccdanee on creatures 
 like ih.-m"elve?.— — Ths.a >hall foUov? separ.aiioui from kindred and friciidi ; forced residence with the wicked; 
 painful gains r.ad miaous losses of wealth;- friendships liardly acquired, and at length changed into enmities. — 
 Old age without resource; diseases attended Hithaagui-b; pangs of icnumerable sorts, and, lastly, unconquer- 
 able death." 
 
 • Oa the other hand, it is a common s,iy!ng among the Hindoos, derived from some of their shaslrSs, that if 
 a person utter alie, his family, fi>r fuarteeo generations, will successively fall into hell. 
 
 ■f I have heard a ntitive Christi.in, when preaching to his countrymen, mention this atonement, to iltustrale 
 the fact of Gdd"= having given his Son as an atoaetnent for sitis committed in his earthly kingdom.
 
 CHAPTER V. 
 
 Doctrines of tlie Hindoo Religion. 
 
 ' The reader is referred lo another paii of this work for the speculative theories of the 
 Hindoo mi/lhologi/. The author has begun these theories where they appear to be 
 interwoven with the popular superstition. 
 
 SECTION I. 
 
 Of the transmigration of souls. 
 
 AFTER death, the pereon is conveyed by the messenger'; of Yamii through the 
 .air to the place ofjudgBient. After receiving his sentence, he wanders about the 
 earth for twelve months, as an aerial being or ghost, and then takes a body suited to 
 his future condition, whether he ascend to the gods, or suffer in a new body, or be 
 hurled into some hell. This is the doctrine of seFeral pooranus ; others maintain, 
 that immediately after death and judgment, the person suffers the pains of hell, an4 
 removes bis sin by suffering ; and then returns te the earth in «ome bodily form, 
 
 I add a few particulars respecting the transmigration of souls from the work called 
 Kurma-vipaku : He who destroys a sacrifice will be punished in hell : he will after- 
 wards be born again, and remain a fish for three years ; and then ascend to human 
 birth, but will be afflicted with a continual flux. He who kilU an enemy subdued in 
 war, will be cast into the hell Krukrxhii ; after w hich he w ill become a bull, a deer, 
 a tyger,a bitch, a fish, a man ; in the last state he will die of the palsy. He who eats 
 excellent food witliout giving any to otiiers, « ill be punished in hell 30,000 years, 
 and then be born a musk-rat ; then a deer ; then a man m hose body emits an offen- 
 sive smell, and who prefers bad to excellent food. The man who refuses to Ims 
 father and raotiier the food they desire, will be punished in hell, and afterwards be 
 born a crow; then a man. In the latter birth he will not celish any kind of food. The 
 
 R r2
 
 348 HISTORY, LITERATURE, and RELIGION, [Paiit hi. Chap-v. 
 
 stealer of a water-pan, will be born an alligtitor, and then a man of a monstrous size. 
 The person who has lived witli a woman of superior cast, will endure torments in 
 hell during- seventy-one joogus of the gods : after this, in another hell, he will con- 
 tinue burning like a blade of grass for 100,000 years. He will next be born a worm^ 
 and after this ascend to human birth, but his body will be filled with disease. The 
 f^^U aler of rice will sink into hell ; will afterwards be born and confmue eighteen yejirs 
 a crow ; then a heron for twelve years : then a diseased man. He who kills an ani- 
 mal, not designing it for sacrifice, wiJl, in the form of a turtle, be punished iu hell ; 
 then be born a bull, and tlicn a man afflicted with an incurable distemper. He who 
 kills an animal by holding its breath, or laughs at a pooranu at the time of its recital, 
 will, after enduring infernal torments, be born a snake, then a tyger, a cow, a white 
 heron, a crow, and a man having an asthma. He who steals alms, will sink into 
 hell, and afterwards be born a blind man, afflicted with a consumption. A beautiful 
 WbraJan whs despfees her hnsband, will suffer in hell a variety of torments ; she »ill 
 then be born a female, and, losing her husband very soon after marriage, will long 
 mailer the miseries of widowhood. 
 
 The UgH€6 pooranu gays, that a person who loses human birth, passes throngli 
 8,000,000 births amoHg tlie inferior creatures before he can again obtain human 
 birtli: <)f which he remains 2, 100,000 births artiDHg the immoveable part* of creation, 
 as stones, trees, &c. ; C00,000 among the watery tribes ; 1,000,000 among insects, 
 ^<yrn*s, &e. ; 1,000,000 aniOng the birds ; and 5,000,000 amoiftg the berfsts. In the 
 RS^tHding Scale, ifhis works be suitable, he continues 400,000 births among th« low- 
 *»«nsts of men -, during 100 births aiBong bratotiins ; and after this he ina^ obtain 
 Bbi,oYption in Brjimhu, 
 
 Whelher the doctrine of the iftf-tempsychftsrs ol•igi»ftl^<^ with »!>« f>oiitk**n w 
 fh* pWk)saphet, its inflnciicfe rt* the statfe of -society miglt forrti ah interesting «*♦ 
 ^ect ©f enquiry. As far as I have been able to trace its inftttence, it appears to have 
 the tno<»t nnhappy effects iSpon the present race of HindooR. All their sins are catf 
 ^idfered as necessary consequences of actions done in aft>rm(»i- life, on which accoant 
 th<>y sel4<jm ohafge their consciences with guilt for commilling tl»eii». If a Hindoo b*
 
 TiiAKSMiGnATiov OF sotJts.] O F TH E II I ND O O 3. 54? 
 
 attacked with some disease, or fall into peculiar misfortunes, he immediately tracPB the 
 cause to the sins of a former birth ; and, instead of using measures to extricsite him- 
 self, he sits down in despair, tiiinking that these things are inseparably attached to 
 his birth, and that he can get rid of them only with life itself. In a religious view, 
 this doctrine is very pernicious: the christian is taught, that every thing depends 
 upon the present state, and he therefore " works out his salvation with fear and trem- 
 bling;" bat the Hindoo, like all other men, being always disposed to procrastinate 
 in relio-ion, finds this disposition greatly encouraged, by the hope that a future birth 
 will be more favourable to him; that he shall be born to better fortunes, be rich, or 
 be placed in happier circumstances for pursuing the concerns of religion. The next 
 birth, in the mouth of a Uiudoo, is the same as ' to-morrow' in the mouth of a uo« 
 minal cluistian. 
 
 The faith of the Hindoos in the doctrine of the transmigration of souls often ap- 
 pears in their conversation, especially when either prosperous or adverse circum- 
 stances have arisen in a family. Wlien a person is in deep sorrow for the loss of a 
 child, and is addressed by another on the subject, the former perhaps utters her 
 grief in some such words as these : ' Wliat have I done, that 1 am thus grievously 
 
 • afflicted ? When I examine my life from my childhood, I cannot see that I have 
 
 • done any harm. Why then does God thus afflict me ? Why did he give me a 
 *child ? Why did he take it away r' — She next vents her grief in a torrent o'' abuse 
 on Yijma : < Oh! Yiin.;! ! What did I do to thee? I am sure I never injured thee ! Thou 
 
 • knewest that I had none else : I am in this world like a blind creature; this child 
 
 • was my staff, — and thou hast taken him away. O thou wicked Y mu — I will put 
 'a wisp of fire in thy face. I will flog thee with the broom. My breast is rent 
 ' with grief.' Another female now joins her, and says, ' OIi ! sister, What! is 
 
 • your child gone ! Ah ! All ! Ah ! — that vile Yumi: — he is full of iiijustice. If I 
 
 • could see him, I woidd cut him into a thousand pieces. He has taken all mine ; 
 
 • but he has left you one.* Ah ! if I were stone, I should spilt into pieces; but 1 am 
 
 • The Hindoo womfn are excessively fonil of their ohildren. V,'hcTi a mother pays her respects to an aged 
 female, she presents her child to receive her blessing, ami ^ajs, ' Mother !— give iny chil J vour blessing.' The old 
 woman s-nys, ' Live, live, as many years as there are hai:-s on my head.' 'When a mother l.ikes her chiKI into 
 company, to prevent il» bein^ hurt !iy a witch, slierabiili t'orehead witb earUi ihranaapby wonus, ornitb 
 Uie cud bf a lamp-^> ick, ani ^pits ou its brcui^t.
 
 '350 HlSTOllY, LlTtlRATUHE, and RELIGION, [Part hi. Chap.v. 
 
 Vearth— onl_y flesh and blood, and therefore I am sunk into notliiug. But why do 
 '1 thus complain ? J am not sin-ular; every one's house is plundercJ.' Another 
 Rersonnow comes in, and says, ' Why doyou blame ITimu ? AVhat fault has he done^ 
 '^In furuier births you must li^ve committed many crimes ; otherw ise 1 cannot see 
 ''Why you should suffer in this dreadful manner : you have done nothing but vorks 
 
 * of merit in this birth. You must have injured someone's child in a former birth, 
 ' and now yours is taken from you. Yumu has done nothing; wronj;. lie is justice 
 
 * itself lie never errs. Nor ought you to think it extiaordinary that a person dies. 
 ' Itis more extraordinary that a person desires to live. If you confine a bird in a 
 ' cage, though you cherish him with the greatest care, if the door be open he flies away. 
 ' But though there are nine openings in the body by wliich the soiil may make its 
 ' escape, and though tlie person be suffering the deepest distress, yet the soul is not 
 ' willing to depart ; — this desire of life is more wonderful than death itself. — 
 ' When the soul has taken its flight, then, why sljoiildyou think it such an «xtraor- 
 < dinaiy thing ? You are sutlering for the sins of many former births, which sins, like 
 ' a shadow, will pursue you, go m here you will, and assume whatever shape you may, 
 ' (ill they be expiated by suflering. If this were not so, why is it that a good man 
 ' suflers while a wicked man is raised to the pinnacle of prosperity ? If men suflered 
 ' only for the sins of ihis life, the good would have nothing but liappiness, and the 
 ' M icked nothing but sorrow ,'* 
 
 Sometimes the doctrine of transmigration appears in tl^e conversation of widows, 
 when they arc talking over their sorrows one amongst another : One begins the 
 conversation, by addressing one of the company, recently become a widow, in some 
 such words as these : ' Ah ! why is so much trouble fallen upon you ? You have con- 
 ' tiuually performed works of merit. 1 have observed, that from your childhood 
 ' you have been very religious.'t Another replies—' How you talk ! What ! do 
 
 • 1 h.^vp hc-aril it ur!;dl, in proof of tlif reMily of succpsslvc births, tlint, if a child had not drawn the breast in 
 aforiner birth, it would not, as soon as iN>rj), cling to the brr.i-t, and know how to tuck. A person before whoui 
 ■ this argument was once urged, asked how this was to be accounted fur «hcn theperson arose from the stale of a 
 ' j65!i to human birtli ? 
 
 t When a Hindoo female c6ild shews her attachment to religion, she gathers ulwij leaves and flowers, and, 
 
 making
 
 Tkansmicratiox OF souls] of the HINDOOS. 35! 
 
 'jou think she i> suffering for sins committed in this birth!' The widow addres- 
 sed now adds—' Ah! my sorrowr> ore indescribable. I am nmv suffering for tlie 
 ' sins of manj births ; the sins of birth after birth, birth after birth, are fallen iip-^ 
 'on me. If tha sins of numerous births^ had not been cast upon me, would my hus^ 
 
 • band (a lack of lives in one) have been taken from me ? O GT>d, do not bring up- 
 ' on my worst enemy the misery which I endure. What had 1 done against Cod,, 
 'and what against him (her hu-band) that I suffer thus .' I must have injured him 
 ' in a former birth,, and therefore he was married to me on purpose to bnng upon 
 'me the sorrowsof widowhood. He was bom in one womb, and I in anotherr 
 ' we were perfect sti-angers; fate brought us together, and I began to flatter my- 
 ' self that I should long enjoy the blessings of a married state, when he was seiz- 
 ' ed witli sickness, and, witliout making the least provision for me, has left me tc 
 'ciouch and fawn for a handful of rice. When waiting upon him in his last mo- 
 ' nients he did not say, I leave you this or that ; you will not be destitute ; butj 
 'shutting up my food and garments, he has thus abandoned me. He! he was my- 
 'greatest enemy. If I meet him in a future state, I'll certainly revenge myself, 
 ' Instead of putting fire into his mouth after death, if I had known that he would have 
 •served me thus„I would have put fire in-his raouth while living. I-entreat the 
 *godp, that in the next birth I may be a man, and he my wife, and that I may bring 
 
 • upon him exactly what he has brought upon me ; and that this may be continued 
 
 'through numerous births. Vile enemy .' Continuing her address to a married 
 
 woman, she says — ' See ! you have two meals a day, wliile I have but one ; you havQ 
 ♦all manner of ornaments, and I am naked ; you are invited to all the feasts ;* you 
 
 • caneat of all kinds of delicacies, biit I must live on the meanest food ; I must &st 
 'twice a month; + there is no end of my sorrows.' 
 
 makin; an imagR of the ling"', attempts to worship it : or she sits dbwiradentive?)' and watches others ^rliile thejT 
 p.erform the ceremonies of worship; or she !;oe?<o a fes::val, and .Tssists the feamles in making the necessary 
 preparations. When she isgron n to maturity, she ])erf<>rms dilTerent ceremonies to obtain the blessing of a 
 
 good husband. After marriage, she worshi(is Shivii and other gods, and prays that lier hnsband may love her,- 
 and live long, so that she m.iy not endure the hardships of widowhood. When she becomes a mother, she daily 
 bows to the gods, repeats their names, and prays that they n ill bless her child. 
 
 » A widow can take no share in marriage ceremonies, &c. She is not even permitted to touch the bride. 
 
 + This fast is kept by widows on the eleventh of the increase and decrease of the moon in every month, whicS 
 is observed so strictly among the higher casts, that notwithstanding a widow b:.* eaten onlyouce on the preced- 
 ing day, ebedoes not touch the least aliment, not even a drop of nater, on this day.
 
 552 HISTORY, LITERATURE, and RELIGION, [Paut hi. CaAr.v. 
 
 If a person die an untimely death, it is attributed to crimes committed in a for« 
 mer state of existence. A person born blind is supposed to have destroyed the eysa 
 of some one in a former birth. A few iiciu^hbours silting together, as a ^jtison 
 
 afflicted with an incurable distemper, passes along, observe, ' Ah! no doubt, that 
 man was guilty in a former birth of such or such a crime, and no>v the consequen- 
 ces appear in his present state.' 
 
 The prosperity of persons, especially if they have suddenly risen from poverty 
 to affluence, frequently gives rise to remarks on the merits of such persons in a for- 
 jBor birth : ' See,' says one, ' such a person was poor, and is now worth so many 
 lacks of roopees. He must have performed acts of extraordinary merit in former 
 births, or he could not have so suddenly risen to such a state of affluence.' AVhen 
 conversing on this subject with a Hindoo, he instanced the case of Ramii-TIfiree- 
 Vishwasa, late of Khurdah : *He was so poor,' said he, ' that he was indebted 
 to others for a place to lodge in. After a few years of service with a European, he 
 obtained a fortune of thirty lacks of roopees. He l>ought an estate ; erected a num- 
 ber of temples to Shivu, and then went to Kashee, (Benares) where he died in a ve- 
 ry short time. Such on auspicious life and death* can only be attributed to some 
 nonderful acts of devotion or liberality in former births.* 
 
 A Tcry learned man is complimented with haying given learning to others in a 
 Ibrmer birth. 
 
 When the Hindoos see any of the animals used cruelly, especially cows, they 
 exclaim : ' Ah !— How many sins must that creature have committed in a former 
 birth '.' They say the same if they sec a dog eating ordure. When thej see a dog 
 riding with his master in his palanqueen, they say — ' True, thou art bom a dog, 
 but some good works have made thy fate tolerable.' 
 
 The pooranus and other shastrns promise deliverance from future birth upon the 
 performance of ditfcrent religious ceremonies. 
 
 * Every one who dies at Kaslwe bccamts a s«J.
 
 Jn DG KEN T AFTETi 'death.] O F T H E U 1 N D O S. 35 
 
 SECTION- II. 
 
 Judgment of men after death. 
 
 [Froin the PudmS pooranc.] 
 
 AT tlie extremity of the earth southwards, floating on the waters, is Sungjumunw, 
 the residence of Yuma, the judge of the dead, and of his recorder Chitru-gooptu, 
 and his messengers. Yumu has four arms, is of a dark colour, with eyes like the 
 petal of the water-lily : in his hands he holds a shell, a discus, a club, and a lotus ; 
 he rides On Gurooru ; wears a golden poita, and pearl ear-rings, and has a crown on 
 his head, and a garland of flowers round his nerk. Cliitrti-gooptii, the recorder, 
 and Yumu's attendants, appear in the most pleasing forms. 
 
 Those who perform works of merit are led to Yiiniii's palace along the most ex- 
 cellent roads, in some parts of which the heavenly co urtezans are seen dancing or 
 singing : and gods, grindhtlrvn?, &c. are heard chanting the praises of other gods; 
 in otiiers showers of (lowers are falling from heaven : in other parts are houses con- 
 taining cooling watei', and excellent food ; pools of water covered m ith n^ mphaas ; 
 and trees, affording fragrance by their blossoms and shade by their leaves. The 
 gods are seen to pass on horses or elephants, with white umbrellas carried over 
 them, or in palanqueens or chariots, fanned with the chamurus of the gods, while 
 the devurshees are chanting their praises as they pass along. Some, by the glory 
 issuing from their bodies, illumine the ten quarters of the world, 
 
 Yumu receives the good with much affection, and, feasting them with excellent 
 food, thus addresses them : ' Ye are truly meritorious in your deeds ; ye are wise ; 
 
 * by the power of your merits ascend to an excellent heaven. He who, born in the 
 
 * world, performs meritorious actions, — he is my fathei", brother, and friend.' 
 
 S s
 
 354 HISTORY, LITERATURE, AND RELIGION, [Paut m. Chap.v. 
 
 The w-icked have 688,000 miles to travel to the palace of Y.imn, to receive judg- 
 ment. In some places they pass over a pavement of fire ; in others the earth in which 
 their feet sink is burning hot ; or they pass over burning sands, or over stones with 
 sharp edges, or burning Irot ; sometimes showers ofsharp instruments, and at others 
 showei's of burning cinders, or scalding water, or stones fall upon them ; burning 
 winds scorch their bodies ; every now and then they fall into concealed wells full of 
 darkness, or pass through narrow passages filled with stones, in which serpents lie 
 concealed ; sometimes tlie road is filled with tliick darkness ; at other times they pass 
 through the branches of trees the leaves of which are full of thorns ; agahi they walk 
 over broken pots, or over hard clods of earth, bones, putrifying flesh, thorns, or 
 sharp spikes; they meet tygers, shackals, rhinocei-oses, elephants, terrible giants, 
 &c. ; and in some parts they are scorched in the sun without obtaining the least shade. 
 They travel naked ; their hair is in disorder; their throat, lips, &c. are parched ; 
 they are covered with blood, or dirt ; some wail and shriek as they pass along ; others 
 are weeping ; otliers have horror depicted on their countenances ; some are drag<^ed 
 along by leathern thongs tied round their necks, waists, or hands; others by cords 
 ■passed through holes bored in their noses ; others by the hair, the ears, the neck, or 
 the heels ; and others are carried having their heads and legs tied together. Onarrrv- 
 ing at the palace, they behold Yiimu clothed with terrer, two hundred and forty miles 
 in height ; his eyes distended like a lake of water ; of a purple colour; with rnys of 
 glory issuing from his body ; his voice is loud as the thunders at the dissolution of 
 the universe ; the hairs of his body are each as long as a palm-tree ; a flame of fire 
 proceeds from his mouth ; the noise of the drawing of his breath is greater than the 
 roaring of a tempest ; his teeth are exceedingly long ; and his nails like the fan for 
 winnowing corn. In his right hand he holds an iron club ; his garment is an ani- 
 iDal'ss kin : and he rides on a terrific buffalo. Chitrri-gooptu also appears as a terrible 
 monster, and makes a noise like a warrior when about to rush to battle. Sounds 
 terrible as thunder are heard, ordering punishments to be inflicted on the ofl^enders. 
 At length Yi.mfi orders the criminals into his presence, and thus addresses them: 
 < Did vou not know that I am placed above all, to award happiness to the good, and 
 ' punishment to the wicked ? Knowing this, have you lived in sin J Have you ne- 
 ' ver heard that there are different hells for the punishment of the wicked ? Have
 
 Qf FUTURE HAPPINESS.] OFTHEHINDOOS. 355 
 
 ' jou never given your minds to religion ? To-day, with your own eyes, you shall 
 ' see the punishment of the nicked. — From yoogij to yoogu stay in these hells ! — 
 ' You have pleased yourselves in sinful practices : endure now the torments due to 
 ' thesp sins. What will weeping avail ?' Yiim i next directs Chitrri-gooptCi to ex- 
 amine into the offences of tlie criminals, who now demand the names of ihe witness- 
 es: let sue'., say they, appear, and give their evidence in our presence. Yumii smil- 
 ing, though full of rage, commands Soorvn,i Chimdr,i,2 Priviinri,3 Ugnee,* Akashri,5 
 Prit'hivee,^ Vuroonu,^ Tit'hee,^ Dinu,^ Ratree,lO Pratri-kaln," S mdhya-kaia,l2 
 and l)hrirmn,J3 to appear against the prisoners ; who, hearing the evidence, are 
 struck dumb ; and remain trembling and stupified with fear. Yiimn, then, gnashing 
 liis teeth, beats the prisoners with his iron club till they roar with anguish ; after 
 M'hich he drives them to different hells. 
 
 SECTION' III. 
 
 Of future h(qfpinesi. 
 
 THE shastriis teach that there are four kinds of happiness after death, 1. That 
 possessed in the heavens of thegods ;* — 2. that, when the person is deified ; — 3. that 
 which arises from dwelling in the presence of the gods:+ — and, 4. in absorption.^ 
 In the three first, the person is subject to future birth, but not in the last. The three 
 first are obtained by works ; the last by divine wisdom. 
 
 1 The sun. 2 The moon. 3 Wind. 4 Fire. 5 .Tlthcr. 6 Earth. 7 Water. 8 A lunar-day. 9 Day. 
 10 Night. 11 Mornin». 12 Evening. 13 A reprejentative of Yumii. All the elemenis, and the divisions of 
 
 time, are thus called npoD to witness against the prisoners. 
 
 * The Meemang?!) writers have decided, that there is no separate place of future happiness ; that whether a 
 person enjoy happiness orendure misery, the whole is confined to the present life. The pooran's, on (he other 
 hand, declare, that there are many places of happiness and misery, and that peisons go to these places after death. 
 
 + All raised to heaven are not permitted to approach the god in whose heaven they reside. This privilege be- 
 longs only to favourites. 
 
 J The vedanlu sbostrijs teach, that wherever a person possessing divine wisdom dies, he is immediately receiv- 
 ed into the divine nature, as air, escaping from a vessel when broken, immediately mixes w ith the surri>undin» 
 »ir. The pooranus, however, teach, that the soul of such a person ascends lo God inhabiting a certain place, and 
 is there absorbed into the divine nature. S s 2
 
 35(5 IIlSTOltY, LITEIUTURE, ai*d RELIG-IOX, (JPart tii. Cuap.v. 
 
 The descriptions which the pooranus give of the heavens. of the gods are truly ia 
 the Eastern style;: all things, even the beds oflhe gods^ are made of gold and pre- 
 cious stones. All the pleasures of these heavens are exactly what we should expect 
 in a system formed by uninspired and unrenewed men : like the paradise of Maho- 
 met, they are houses of ill-fame, rather than places of rewards for 'the pure in 
 heart.' Here all the vicious passions arc personified, or rather deified ; — the 
 
 quarrels and licentious intrigues of the gods fill these places with perpetual uproar, 
 while their impurities are described with the same literalily and gross detail, as 
 similar things are talked of among these idolators on earth. It would be a flagrant 
 insult to compare these heavens with tlie place which our Saviour went to prepare 
 for his disciples ;* but the serious enquirer after truth w ill be struck with this addi- 
 tional proof, tl.at the Christian religion is ' worthy of all acceptation,' 
 
 I here subjoin an account of the heaven of Kooverfi, the god of riches, from the 
 Miihabharutu : It is eight hundred miles long, and five hundred and sixty broad. 
 The wind, perfumed with ten thousand odours, blows in soft breezes, and the place, 
 in every part adorned with gold and jewels, displays a glory like that produced by 
 the rays of the full moon. Here are also canals of the purest water filled with fish, 
 water-fowl, water-lilies, &c. with flights of steps made of gold; with forests and. 
 gardens in which Kooverfi and his courtezans divert themselves. In the treasury 
 •ftliis god are immense heaps of jewels, gold, silver, &c. from which the gods and 
 goddesses supply themselves with ornaments. Kooveru sits on a throne glorious 
 as the meridian sun, and reposes on abed equally splendid. He is surrouned by 
 dillerent gods, among whom are Sliivij, Doorga, Shivti's bull, his servants Nundee, 
 Muha-kalu, Shunkoo, Kiirnu, &c. and by a thousand goddesses, or concubines, slin- 
 ing like the lightning, and adorned with loads of jewels ; by the titans, by Ravun'";, 
 Vibhecshiinn, and other rakshusus, thepishachiis, the gimdhiirvis, the kiunuriis, the 
 fipsiras, the vidyadhfirus, the mounlain god-, &c. Before this assembly the fipsuras. 
 dance: the kinniirris, (with horses'^ mouths), and the grmdhurvrs, sing nnd play on 
 heavenly instruments. All the pleasures of tlie other heavens are to be fuujid here.
 
 Qs FCTURB HAPPINESS.] O F T II E 11 1 N D O O S. 357 
 
 The following are esteemed works of merit capable of raising a person to celes- 
 tial happiness : Honouring, entertaining, serving, antl giving gifts to branihiins- : 
 tlie more learned the bramhiin, the greater the merit. Worshipping, and repeating 
 the names of the gods, and particularly that of a person's guardian deity. Visiting, or 
 residing at, holy places, and performing the accustomed religious ceremonies there. 
 Performing the shraddhu for deceased ancestors. Bathing in the Ganges and other 
 sacred rivers. OtTering sacrifices. Building templrs, cutting roads and pools, plant- 
 ing trees, especially sacred trees ; making and setting up iiaages. Repeating the 
 gayutree, and other parts of the ved;is, Reading the vedu and other shastrus, ot 
 hearing them read. Honouring and serving a spiritual guide. Hospitality to 
 guests, especially to bramiinns. Fasting, particularly at times directed by the shas- 
 trijs. Burning with a deceased husband. Parting with life in sacred places. 
 
 King SooiOt'h^i was raised to the heaven of Indr^i for performing the sacrifice of a 
 horse.* King Trishfinkoo obtained heaven by the power of the merits which 
 
 VushishtTi"', a bramhun, transferred to him. + Umbnreeshri, a king, was about to 
 perform a human sacrifice, in order to obtain heaven ; but v/heii going to slay th^ 
 victim, through the interference of Vishwamitrfi,a bramhun, his sacrifice was accept* 
 ed of the gods, though the victim was not slain, ^ and the king ascended to the heaven of 
 lndfii.§ King Indrri-dyoommi, by perfonning austerities, offering sacrifices, and 
 presenting gifts to bramhiins, obtained the power of going to heaven whenever he 
 chose. Ij 
 
 Beside these * works of merit,' performed by Hindoos imder the hope of obtain- 
 ing a heaven of sensual pleasures after death, there are a number of other actions 
 performed by them, supposed to be meritorious in their nature, but which, in the 
 opinion of a christian, deserve punishment, even in this life: — The Hindoo widoM, 
 burning with the dead body of her husband, is promised a residence in lioaven during 
 the reigns of fourteen Indr'^s ; yet no christian doubts whether these are real mur- 
 
 ■» ■ Shree-bhagMv'ita. + Ibid. J ITerpppa'ed ao incantation gWen fcim by VishwamiUn", 
 
 which destrojed ihe powci of the Sre. ^ ShrLc-Lhaguvutu, Mibatbari^y,
 
 3J3 HISTORY, LITERATURE, and RELIGION, [Part ih. Chap.v. 
 
 ders or not. The deaths of vast multitudes of Hindoos are procured or hastened 
 annually by immersing; a part of the body, in a state -of dangerous sickness, in the 
 Ganges, and by pouring lar^-e quantities of this water into the body of the dying per- 
 son : yet the Uindoos think it a work of great merit. Many persons voluntarily 
 renounce life in the Ganges, under the hope of obtaining immediate entrance into 
 heaven ; and yet a jury of Englishiii^n would pronounce it self-murder. Infatuated 
 mothers devote their children to tiiis sacred riier, not doubting but tliey are send- 
 Ligllicm to heaven : yet zrc. feel certain that every such infant is murdered. Many 
 of the practices in the presence of the Hindoo idols, in the very midst of worship, 
 are so dreadfully obscene, that I am persuaded even a Billingsgate mob would not 
 suffer tlu? actors to escape without some marks of Iheir disapprobation; and yet the 
 Hindoos ex]iect nothing less than Leaven for these zcoy-fcs of merit. A great num- 
 ber of the Hindoo modern saints live in a state of perpetual intoxication, and call 
 this stupefi'xtiojj, which aries from smoking intoxicating herbs, fixing the mind on 
 God. Nor do theBrumhucharSes, who follow the rules of the Tiintrii shastriis, and 
 practice unutteiable abominations,* under what theyoll the forms of religion, ever 
 doubt whether these acts are meritorious, and capable of raising the person to heaven 
 or not. Even women of the town have worship performed by bramhuns in brothels, 
 from which they expert rewards in a fiiture state ; so completely absent from the Hin- 
 doo mind is the christain idea of purity of heart; and of the necessity of this in or- 
 der to approach (Jod. 
 
 Tlie Hindoos profess to have a great reliance upon the merit of their works, though 
 they do not depend upon any one ceremonv to procure future happiness: One 
 Hindoo travels to the south ; another to the north, to obtain some salvation-giv- 
 ing charm : but after all, he listens to any new nostrum with as much eagerness as 
 though he had hitherto done nothing towards obtaining heaven.t As a person's 
 
 * Thou»'i the aiitlinr his drawn .iway the veil from some of these scenes yet the christian public mustgive 
 him credit respectingthe rest, for they are so intolerably gross, that Ihey cannot be fully dragged into public view. 
 
 + The Hindoos have as great a propensity to embrace new theories of religion as any other heathens what- 
 ever, where the cast does not interfere.
 
 Of FUTURE HAPPINESS.] OF THE HINDOOS. 350 
 
 continuance in heaven depends on the quantity of his merit, this may be another 
 reason why the Hindoo performs so many different works to obtain the same Uiing;,^ 
 
 After the death of a Hindoo who has been particularly diligent in practisin<T the- 
 ceremonies of his religion, his neighbours speak of him with much respect : one 
 person perhaps asks another ; ' \Vlio has been burnt at the landing-place to-day V 
 Tlie other answers — ' Such an one : he was an excellent character : he assisted others ; 
 he was very strict in performing his daily ablutions; he visited such and such holy 
 places ; he was very generous to bramhuns and to strangers ; he venerated the gods', 
 &c. No doubt he will obtain a place in heaven/ When a person dies who has not 
 been liberal to bramhuns, nor expended any thing in the ceremonies of his religion; 
 Id's neighbours doom him to hell without ceremony. When a neighbour mentions 
 him, the person to whom he speaks, affects perhaps to be alarmed that the sound of 
 such a person's name has entered his ear, and, to remove the evil effects of such a 
 circumstance, he repeats the names of several gods in some such form as this : ' Ah I 
 — Ah! — Muhabharutii I MTdiabharutu ! M ihabharutu T Doorga ! Doorga ! Door- 
 ga r I must fast to-day, I fancy, for hearing this vile person's name repeated.' Tf 
 the person has lived in all manner of impnrity, and, in the language of scripture 
 " has drank iniquity like water," and yet has performed the popular ceremonies with 
 a degree of regularity, he is spoken of with respect, for it is a principle of the Hir> 
 doo religion that good works absolutely atone forbad ones.* Notwithstanding it 
 is common for survivors to speak in high terms of the fiiture state of those who wore 
 zealous idolators, it is a doctrine repeatedly inculcated in the Hindoo shastrns, that 
 those who have not overcome their passions, (pure and impure), though they may 
 have performed the usual ceremonies of their religion, cannot obtain celestial hap- 
 piness. The doors of heaven are therefore shut against the great bulk of the peo- 
 ple : they have neither performed splendid religious actions, nor subdued their pas- 
 sions, nor fixed their minds on God, nor performed severe religious austerities. 
 The shoodru, also, having no inheritance in the vediis, is placed in far worse circum- 
 stances than the bramhun. Heaven was made for bramhims, as well as the earth; 
 
 * Nominal christians little imagine how heatbeniih many of their religious notions are.
 
 S53 UISTOllV, LITEIIATUIIE, and RELIGION, [Part in. Chap.v. 
 
 aad in general a Hindoo mn«t be raised to bramhinical birth before be can raise his 
 eyes towards heaven as his home.* Very few therefore indulge the hope of hea- 
 ven. f On the contrary, when at the poiht of death, almost every Hindoo is in a 
 state of the most perplexing; anxiety, like mariners in a storm when the vessel has 
 become wholly unuiaiiagenble. Such a wretched Hindoo, in these moments, is of- 
 ten heard giving vent to his grief and fears in tlie midst of his relatives, as he lies 
 bv tlie Ganges. If he bo advanced in years, tliey endeavour to comfort liiniby re- 
 Blinding him, that he coidd not expect to have lived much longer ; that he leaves a 
 numerous family in comfortable circumstances ; and further, that his merits will 
 certainly raise him to heaven. The dying man, however, finds no comfort in the 
 merit of his works, but gives utterance to excessive grief in some such language as 
 this : < I ! what meritorious deeds have 1 performed ? I have done nothing but sin. 
 Ah ! wliere shall I go! — Into what hell shall 1 be plunged ! — AVhat shall I do ? — 
 How long shall I continue in hell .' — What hope can I have of going to heaven ? — 
 Here I have been suffering for sin ; and now I must renew my sufferings ! — How ma- 
 ny births must I pass througli ? — Where will my sorrows terminate r' — As a forlorn 
 and miserable hope, he calls upon his friends to give him their blessing, that Gim- 
 ga may receive him; and he takes leave of them in the utmost perturbation of mind. 
 A Hindoo knows nothing of that hope wliich is " as an anchor to tlie soul, both sure 
 and stedfast." 
 
 When I urged upon a bramhun with whom I was in conversation, that the shas- 
 •Iras made large promises ^ to those who repeated the name of a god, or bathed in 
 sacred rivers, or visited holy places, &c. I was told by a learned bramhon, that the 
 
 • How different the spirit of the true relision : " To ihe poor is the gospel preaciied," " Blessed are the poor 
 in spirit, for theirs is the kingdom of heaven." 
 
 + As all other ways of obtaining hc.-iven are rendered so difficult to the poor, tlii« is one reason which recon- 
 eilesa Hindoo widow to the funeral pile, ashy this act she i* quite certaiDofobiaining future happiness both for 
 • herself, her hnsband, and several generations of her ancestors. 
 
 t He who bathes in the Hani^es at an nu«pition< junction of Certain planets, is assured that by this act he 
 .delivers himself aad 3,OJJjOJ0 of aacestoi^ from bell.
 
 OFFtrTuiE UAPPINE8S.] OFTHEHINDOOS. 861 
 
 same shastrus declared, that these promises were only made to allure men to the 
 perlbriBance of their duty, and were not meant to be literally fulfilled.* 
 
 Absorpti(m.—God,a5 separated from matter, the Hindoos contemplate, as abeingre- 
 posing in his own happiness, destitute of ideas ; as infinite placidity ; as an unruffled se« 
 of bliss ; as being perfectly abstracted, and void of consciousness. They therefore 
 deem it the height of perfection to be like (his bein^. Hence Krishna, in his discourse 
 to Urjoonujt praises the man 'who forsaketh every desire that entereth into his 
 
 • heart ; who is happy of himself; who is without affection; who rejoiceth not either 
 'in good or evil; who, like the tortoise, can restrain his members from their wonted 
 
 * purpose ; to whom pleasure and pain, gold, iron, and stones are the same.* ' The 
 ' learned,' adds Krishnii, * behold Brumhu alike in the reverend braraliiin, perfected 
 *in knowledge ; in the ox, and in the elephant ; in the dog, and in him who eateth 
 *of the flesh of dogs.' The person whose very nature, say they, is absorbed in di- 
 vine meditation, whose life is like a sweet sleep, unconscious and undisturbed, who 
 does not even desire God, and who is thus changed into the image of the Ever- 
 Uessed, obtains absorption into Briimhu.j: 
 
 The ceremonies leading to absorption are called by the name of tupushya, and the 
 person performing them a tuptishwee. Forsaking the world; retiring to a forest; 
 fasting, living on roots, fruits, &c. remaining in certain postures, exposure to all the 
 inclemencies of the weather, &c. — these, and many other austere practices, are pre- 
 sciibed, to subdue the passions, to fix the mind, habituate it to meditation, and fill it 
 
 • What a contrast Is M- to the doctrine of the gospel : " Wherein God, willing more abnr.danfly to shew 
 nnto the heir, of promise the immutability of his counsel, confirmed it hy an oath : that hy two immutable Ihinys, 
 In which il «'ji impossible for GnA to lie, we mi^lit have a stroBg censolalioa, who have fled for refuge to lay kold 
 upon tha hope set before us." Heb.vi. 17,13. 
 
 + Bhagiivata Geeta, 
 
 t Some of the followers of Vishneo (voishn'Tfe^ are nol pleased with the idea of absorption, orof losinsa 
 distinrt and co".scious slate of existence. Ttiey are represented as prayin; thus : ' O Vishnoo ! we do not wish 
 for .absorption ; but for a slate of happiness in which we shall for eier see and serve thee as our Lord : in which 
 thoo wilt continne as our beloved master, and we as thy servants." Agreeably to this prayer, they helieTC 
 
 that devoted voisSn'ivus after death will be freed from future birth, and remain for ever near Vishnoo in the 
 
 beiTen of thisgod. _ 
 
 e T t
 
 $69 HISTORY, LITERATURE, and. RELIGION, [Part in. Chap.v. 
 
 with that serenity and indifference to the world, whicli is to prepare it for absorption, 
 and place it beyond the reach of future birth. 
 
 The reader will easily perceive, that this part of the Hindoo religion, separated, 
 as it confessedly was in some measure, from the popular idolatry, instead of pro- 
 ducin"- any good effects, drew men away fioin the practise of all the social duties in- 
 cluded in the second table, ' thou shalt love thy nciglibour as thyself,' and left tlie 
 mind a prey to pride, moroseness and ignorance. It should also be observed that ma- 
 ny of these austerities were both senseless and cruel in the extreme: one tupushweo 
 is represented as hanging for hundreds of years with his head downwards ; another, 
 as living on leaves ; another, on air ; another, as surrounding himself with four fires, 
 and enduring intolerable heat and thirst ; anotlier as standing up to tlie neck in wa- 
 ter ; Valmeeku, it is said, stood in one posture, repeating tile name of Ramu, till the 
 white ants (teimes belli cosus) surrounded his body with a case of earth, and de- 
 voured the flesh from his bones. 
 
 These tuprishwees are supposed to have been the authors of the most ancient of 
 the Hindoo writings, in some of which, it is admitted, sentiments are to be found 
 which do honour to human nature. But it is equally certain that these sages were very 
 little affected by these sentiments ; and perhaps the same might be said of almost all 
 the heathen philosophers. Vushisht'hfi inflicted on himself incredible acts of se- 
 verity, but in the midst of his devotions he became attached to a heavenly courte- 
 zan, and cohabited witli her 5000 years.* Piirashuru, an ascetic, violated the daugh- 
 ter of a fisherman, who was ferrying him over a river ; from which intercourse sprang 
 the famous Vyasu, the author of the Mrihabhar'itri.+ The father of Rishya-shrhigu 
 cohabited with a deer, and his son had deers' horns. ± Kripiln, an ascetic, re- 
 
 duced king Sagurii's G0,000 sons to ashes, because they mistook him for a horse- 
 stealer. § Bhrigoo, in a fit of passion, kicked the god Yishnoo on the breast.]] lli- 
 cheeku, for the sake of a subsistence, sold liis son for a human sacrifice.* Dcorvasa, 
 a sage, was so addicted to anger, that ]ie was a terror botii to gods and mcn.+ Ourv- 
 
 • WMhabh.irSta. 1 lb:i. t Raaiiyiinu. < MOhabharfita. Shree-bhsguvQlS, 
 
 » Ramaj-ijuij. t Ibid.
 
 Of FUTOrtB pt/NisuMENTS.] OF THE HINDOOS. 3GJ 
 
 vn, another sage, in a fit of anger, destroyed the whole race of Hoihdya with fire 
 from his mouth,* and Doorvasa did the same to the whole posterity of Krishnu.t 
 Javalee, an ascetic, stands charged with stealing cows' flesh, at a sacrifice : when 
 the beef was sought for, the saint, to avoid detection, turned it into onions; and 
 hence onions are forbidden to the Hindoos. J The pooranfis, indeed, abound with 
 accounts of the crimes of these saints, so famous for their religious austerities : auger 
 and lust seera to have been their predominant vices. 
 
 As it respects the modern devotees, none of them expect absorption : they content 
 themselves with performing tiie popular ceremonies, and thus fall under the censures 
 of Krishnii, who says, * numbers prefer a transient enjoyment of heaven to eternal 
 absorption.' Itis true, now and then a poor wretch is seen, naked, covered with ashe?, 
 and his hair clotted with dirt, whose vacant, brutish looks indicate that he is ap- 
 proaching a state of complete abstraction, and that he may soon hope to enter into 
 this perfect state, viz. to live in a'world full of wonders, without a single passion left 
 to be affected by them. Yet even this abstraction, or contempt of the world, if it mn 
 deserve such a name, is brought on by shunning the presence of man, and continually 
 smoking intoxicating herbs. 
 
 SECTION IV. 
 
 Of future punishments^ 
 
 THE Shree-bhagnvutu contains the following account of the punishments enduf 
 ed in different hells : The person guilty of adultery or fornication, the thief, and the 
 stealer of children, are to be cast into the hell Tamisru, and continually famished 
 and beaten. He who defrauds others, is to be cast into a hell of darkness. The 
 proud person, who also neglects the ceremonies of religion, is to be tormented by 
 the animals Kooroo. T.'ie glutton, who has also been guilty of destroying animals, 
 is to be thrown into a hell of boiling oil. He who disregards the vedu and bramhims, 
 is to be punished in a hell of burning metal for 3,500,000 years. He who injures a 
 
 » namayunu. + ShrCc-bhasavStD. f Ibid. T 1 2
 
 S6t HISTORY, LITEHATURE, AMD RELIGION, [Past in, Cuap.v. 
 
 mail of a superior order, is to be torn by swine. The unmerciful are to be torment* 
 cd by snakes, flies, deer, birds, lice, wasps, &c. The bramhiin, bramhiinee, brunihii- 
 charce, voishyo, or king, who drinks spirits, shall be thrown into pans of liquid fire. He 
 who despises a religious devotee, shall be punished by sticking fast in mud with his 
 head downwards^ He who kills a man, and offers him to the gods, and he who de- 
 vours any animal, without having slain it in sacrifice, are to be fed on flesh and blood. 
 He who betrays and afterwards destroys a person, is to be pierced with spears ziuV 
 arrows. The person who causes sorrow to others, is to be bitten by snakes with 
 five heads. lie who is inhospitable to guests, must have his eyes torn out by vul- 
 tures and other ra-."enous birds. The covetous are to be fed with impure substan-r 
 «cs. He who cohabits with a woman of another cast, or a vii-gin, or the wife of ano-- 
 ther man, is to be inclosed in tlie arms of an iron female image made red hot. The 
 person who professes different religious, and is familiar with all casts, is to be pu- 
 nished by being continually cast down from lofty trees. Tlie bramhun wlio com- 
 mits adultery with the wife of a bramhnn, is to be fed with blood. Highway rob- 
 bers, those who burn houses, or poison others, are to be bitten by dogs with enor"- 
 mous teeth. False-witnesses are to be cast from rocks SOO miles higli.* 
 
 I here insert the namos of some of the Hindoo hells. Tamisrii, or the hell of dark- 
 Bess; Undhu-tamisrfi, the hell of great darkness; Kouruvu, a hell full of animals 
 called llooroo ; Miiha-rouravri, a similar but more dreadful hell ; Koombhee-paku, 
 a hell of boiling oil; KahVSootru, a hell of burning copper; Csiputrii-viinu, a wil- 
 derness in wliich criminals are punished by the thoins of the falti tree; Shookra- 
 mookhn, a hell whore criminals are bitten by animals having the faces of swine; 
 Undhii-koopu, a hell dark and fuU of reptiles; Krimee-bhojunu, where criminals 
 become worms feeding on ordure; Siindiingshu, where sinners are burnt with hot 
 irons ; Tiiptu-shoormee, in which adulterers are tormented in the embraces of a re 1- 
 hot iron female image ; Vry'ru-kuntukii-shalmidee, Avhere men are thrown on trees 
 full of dreadful therns ; Voitiariinee, a river full of filth ; Pouyodo, a similar hell; 
 
 * It is to be understood, thai ptini=:limentF in hell may be preventeJ in many cafes by offering (he np- 
 poinleil atoacmeot. Piinlshnirni by ihe magistrate is also considered as an aionemcut, exempting the culprit 
 from su ffcrings in a fiunre stale. IFIiat good news this vcould U to CnffwA maUfaclors tehe dit bjj the bonis ofiht 
 rxiCutiencr—K Uie^ could bclieTe it,
 
 Of FUTORE PCNisHMESTs.] O F t H E 11 1 ND O OS. 363 
 
 Pranu-nirodhu, where sinners are pierced with arrows; Vishusiino, where they are 
 tcaten with clubs, &c.; tala-bhiikshu, where they are fed with saliva, &c. ; Sharii- 
 meyaduna, in which dogs continually bite the wicked ; Uvee-chimnyn, where false 
 witnesses are thrown head-long upon a hard pavement ; PatiiniJ, where sinners are 
 pinched with hot tongs ; Kshara-kurddrimn, where they are huricd into mire; Ri;ksh- 
 yogumi-bhojnnii, where cannibals feed on the flesh of sinners ; Shoolii-prot'hri, where 
 the wicked are punished by spears and birds of prey ; Dundii-shuLkri, where snakei 
 with many heads-bite and devour sinners ; Cvutu-nirodhunuj where offenders are 
 punished in darkness with the fear of the approacli of wild beasts ; Upurya-vurtunu, 
 where the eyes of sinners are picked out by birds of prey ; and Soochee-mookho^ 
 where sinners are pricked with needles. Beside these, the Shree-bhaguvntG says, 
 there are 100,000 hells, in which different kinds of torments are inflicted on cri* 
 minals, according to the directions of the shastrus, and the nature of their- guilt. 
 
 The Hindoos in general manifest great fear of future punishment. Sometimes, 
 after committing a dreadful sin, these fears are expressed to a friend in some suck 
 words as these : ' I have committed a shocking^rime, and I must endure great and 
 long-continued torments ; but what can I do .' There is no remedy now.' Some- 
 times these fears are so great that they drive a man to perform many works of me- 
 rit, particularly works of atonement. If the offender be rich, they extort large sums 
 of money from him, winch are expended in gifts to bramliun?, or in religious cere- 
 monies. If he be poor, he bathes in the Ganges with more constancy, or g<e3 on 
 pilgrimage to different holy places. The Hindoos consider some sins-as sending 
 whole generations to hell. A false witness is to suffer future torments, and with 
 him fourteen generations of his family ; the man who swears by tlie waters of the 
 Ganges involves himself and family in the same sufferings.* If a Hindoo at the time 
 of wcrehip put a stalk of doorva grass on the lingu, he and seven generatioris anli 
 intoiitU, 
 
 • I haTf hcarJ a HiEtloo jzy, that such a penon uol only inrtirs all this futaremisrry, tct that th; hnnd 
 that toKchet t'.ie sacrci! water becomes ^iiUe. Tlih perjoa eaid he haJ seen several Hbdosi l^^.o bore ".his Dark 
 tf the wralh of Uie gods.
 
 366 HISTORY, LITERATURE, and RELIGION, [Part hi. Chap. v. 
 
 Emancipation of the wicked, a story, from the 3y»/(«t/iflr«/iJ.— Ravunu at one time 
 had conquered the three worlds, heaven, earth, and patahi, and, as is said of/Uexan- 
 der, he sighed that there were no more worlds to conquer. When meditating 
 
 where he should go next, the world of misery came into his mind ; and he immedi- 
 ately resolved to pay a visit to Yrmiu. Before his arrival, it was announced that 
 Ravunri was coming ; Yumu, filled with fear, sent word, tliat he had already sur- 
 rendered to him, and was become his vassal. RavunTi, however, pushed forward, 
 and found Yiimu all submission. The conqueror, before his return, lesoh ed to 
 
 visit the place of tlie damned ; but on his arrival, he was petrified with horror at 
 the cries of the miserable wretches ; and, reflecting on what he saw, said, ' I have 
 ' conquered the three worlds, and there remains nothing which my prowess has not 
 ' performed. It will be a glorious thing for Kie to set all these wretches at liber- 
 * ty:' — he immediately attempted to comfort the sufferers, by assuring them that lie 
 would not depart without accomplishing their deliverance. A transient gleam of hope 
 visited the regions of despair. Ravunu then commanded ' the spirits from the fiery 
 deep,' and, with his twenty arms, began to drag them up ; but as fast as he landed 
 them on the side, they fell in again : still he continued his efforts, till he saw that 
 they were unavailing, and that he could not reverse the dcrrec which had fixed (Iicm 
 in misery. Acknowledging his disappointment to the poor prisoners^ he left them, 
 and returned to Lunka (Cejion).
 
 ClfAPTEIl VI. 
 
 SECTION U 
 
 Jliiidoo saints, or mendkanls. 
 
 THE Hindoo shaistrus have described four diifeient states (asbramu) into whicb 
 it is pioper for each brainhun to enter, viz. Bramlu'icharyu,* Grihust'hSjf Vanii-prii- 
 st'hn,! and Briimliu-gnanee;^ and it appears to have been the design of the founder.^ 
 of the Hindoo religion, that these orders should be suited to the four distinguishing 
 periods in the life of man : while the youth continues in a state of instruction, he is 
 called a Brrmihiicharee, and the daily duties of this state are laid down for him ; af- 
 ter marriage he becomes a Grihust'hu, and performs the several duties of civil life as 
 a housholder. At tlie age of fifty he renounces the world, and enters a forest ; and' 
 lastly, by the power of religious austerities, he becomes prefectly insensible to ali 
 human things, and is absorbed in divine meditation- 
 
 The duties of a bratnhnn student are laid down at large by Urnnoo and other avtI- 
 lers. Whon theyoutli is about to leave this state, and to enter on tlie duties of a 
 housholder, he takes a staff in his hand, and pretends to leave the house, and go vaio 
 fi fcrest, to read the vedus, and to obtain his food by begging, — -but the parents stop 
 him, saying, ' Oh ! child, return ; thou shalt not go into/ the Wilderness; we will sup- 
 ply thee ivith alms. Besides, become a housholder, marry, and perform the duties 
 of a Grihast'hu.' From the first to the twelfth day, the face of the boy is not to be 
 seen by any sho&drj, nor is he to see the face of a person of this cast.]] \Ig bathes 
 early in the morning with a cloth over his face as he passes through the streets, one 
 person going before and another behind him, and if a shoodrn sliould approach they 
 direct him to pass another way as a Briimhijcharee is going'to bathe. Us must eat 
 
 • A student. + A hoicholder. t A hermit, from vflna, a forest, and prust'hu, going. 
 
 \ A pe.son jiossessed of divine knowledge. 
 
 II It is a shocking circumstance, andproclaiaisthetrnf origin of tlie Hindno religion, that it JCekl nil occasions 
 to <J..^r5d« aci r.ound the feelings of the shcddro. Hon diC'creot the Ilolj Scrijiiure, : '• Honour a'.; men."
 
 SC8 IllbTOliy, UTERATUlli:, AND llELlGlOiN, [1»aiit hi. Cuap.v. 
 
 only once a day ; abstain from flesh, fisb, &c. ; and perform the proper ceremonies 
 three times a day. On the twelfth day, with his staff in his hand, he bathes, and casta 
 bis staff into the stream, repeating incantations, intimating tliat he renounces tlie slate 
 of the Bramhi'ichareS, and becomes a Grihust'hu. On this day, some person?, for the 
 sake of obtaining a few roopees, permit their son to receive alms from the hands of a 
 female shoodru, who, from that time, calls this child tiieson of her alms. Having no 
 son ofiier own, she visits the child, and takes him asavisitor to her own house, where 
 she feasts and clothes him. I have heard of very large «ums being given to the child 
 of a bramhun when he has thus become the son of a-person's alms. -I can find no 
 other reason for this practice, than that a woman without clUldren is pleased even with 
 such a son ; especially as he is the offspring of a bramhun. In a short time after the 
 child has thus resolved to enter the state of a Grihfist'lir?, he is generally married. 
 The duties assigned to him by the shastrus as a Iiousholder are, the daily offerings to 
 the manes, and of clarified butter in the burnt-offering; the daily worship of the shal- 
 gramu,audthecow; the raising of offs^pring; his daily business ; the feeding of stran- 
 gers ; the hearing of the shastrus, batbingj repeating the names of the gods, the wor- 
 ship of the gods, &c. 
 
 The next state is called Vann-prnst'hn, or, that of a hermit ; for which order Mij« 
 iioo gives the following directions : * When the father ofa family perceives his mus- 
 cles become flaccid, and his hair grey, and sees the child of his child, let him then 
 seek refuge in a forest. Abandoning all food eaten in towns, and all his houshold 
 utensils, let him repair to the lonely wood, committing the care of his wife to her 
 sons, or accompanied by her, if she chuse to attend him. Let him take up his con- 
 secrated fire, and all his domestic implements of making oblations to it, and depar- 
 ting from the town to the forest, let him dwell in it with complete power over his 
 organs of sense and of action. With many sorts of pure food, such as holy sages 
 used to eat, with green herbs, roots, and fruit, let him perform the five great sacra- 
 ments, introducing them with due ceremonies. Let him wear a black antelope's hide, 
 or a vesture of bark; let him bathe evening and morning ; let him suffer the hairs of 
 his head, his beard, and his nads to grow continually. From such food as he 
 
 may eat, let him, to the utmost of his power, make offerings and give alms ; and with
 
 Rbligioo* Mendicants.] OFTHK HINDOOS. SG9 
 
 presents of water, roots, and fruit, let him honour those who visit kis hermitage, 
 Let him be constants eng^aged in reading the vedus ; patient of all extremities, uni« 
 Tersally benevolent, with a mind intent on the Supreme Being ; a perpetual giver, 
 but no receiver of gifts; with tender affection for all animated bodies. Let him slide 
 backwards and forwards on the ground ; or let him stand a whole day on tip-toe; 
 or let him continue in motion rising and sitting alternately ; but at sunrise, at noon, 
 and at sunset, let him go to the waters and bathe. In the hot season, let him sit 
 
 exposed to five fires, four blazing around him, with the sun above ; in the rains, let 
 him stand uncovered, without even a mantle, and where the clouds pour the heaviest 
 showers ; in the cold season, let him wear humid vesture ; and let him increase by 
 degrees the austerity of his devotion. Then, having reposited his holy fires, as the 
 law directs, in his mind, let him live without external fire, without a mansion, 
 wholly silent, feeding on roots and fruit. Or the hermit may bring food from a 
 town, having received it in a basket of leaves, in his naked hand, or in a potsherd, 
 and then let him swallow eight mouthfuls. A bramhun, becoming void of sorrow 
 «nd fear, and having shufiled off his body by any of those modes which great sages 
 practised, rises to exaltation in the divine essence.' 
 
 The reader is not to expect any such ascetics now, if they ever did exist. There 
 are, however, many things among the religious mendicants of the present day which 
 remind us of the descriptions of a tupushnee in the shastriis. To suggest the idea 
 of their having subdued their passions, some are almost naked, or entirely so ; or to 
 point out that they belong to the sect of ascetics who lived in forests, they Avear ti- 
 gers' skins ; some keep the arm in an erect posture, and permit their nails to grow 
 till they resemble the claws of a bird of prey. 
 
 Yet these persons renounce the world, because it has frowned upon them, or be- 
 cause the state of a religious beggar in a warm climate is preferred by an idle peo- 
 ple, to that of the lowest order of day-labourers. When I asked a learned bramhun, 
 wh£ther there were not some instances of persons, from religious motives, renouncing 
 the world and becoming mendicants, he said there might be, but he did not know of 
 
 a 3in°rle instance. 
 
 ° V»
 
 trO IlISTOllY, LITERATURE, and RELIGION, [Paiit hi. Chap. vi. 
 
 These mendicant?, so far from having subdued their passions, frequently curse those 
 who refuse to give tliem food ; many are common thieves ; almost all live in an un- 
 chaste state, and otiiers are almost continually drunk by smoking intoxicating drugs . 
 Tliey are total strangers to real purity of heart, and righteousness of life. They 
 dread to kill an insect, to reproach a bramhun, or to neglect a ceremony ; but their 
 impure tJioughts, or unjust actions, never disturb their peace, indeed some of the 
 most exalted of the Hindoo saints, as has been already shewn, burned with rage s» 
 as to become a terror to all who approached them ; and their impurities, as record- 
 ed in the pooranos, are too offensive ever to reach a European ear. Even the god 
 Shiv u, one of the greatest tupnshwtts of all the Hindoo ascetics, was once so capti- 
 vated, says the Muhabharutij, with tlie charms of the goddess Moliineo, that he de- 
 clared he would part with the merit of all his religious ausivrities for a single grati- 
 fication of his impure desires. 
 
 In some parts of the upper provinces, these mendicants unite In bodies, and be. 
 come public plunderers, the inhabitants of whole villages abandoning their houses 
 on their approach.- Tliey generally live in a mixed intercourse of the sexes, though 
 faw women are to bo seen among them ; they nearly approach the gv psies in Europe 
 in the grossness of their mamners, but far exceed them in tl^e filthir.?ss of their out- 
 ward appearance. Sometimes two or three thousand, though more frequently two 
 or three hundred, are seen in bodies, having leaders to guide them.* Many are 
 armed with swords and spears, and all have some weapons. They carry with them 
 images of the shalgramu, and stone images of Krishnii, which they worship once a 
 d:iy, as devoutly as thieves can be supposed to do. They are not likely fo feel any 
 remorse oa account of their crimes when bowing' before the image of the lascivious 
 KrishnS. 
 
 • Al a particular junelionof the hfaTenly bodies, sometiraes as many as (wfTitT trioasand Spnjasccsandan 
 equal nnmberof VuirsgScs meetat HOridwarn, and fighf, fodelcnnine Hbosli.ill i^e.'Ctnd and bathe in Gunga 
 first. The SC'nya-.C:s rny, ' Gunga descended from the huncb of hair oa the head of ourjtod Shivu; ihertfure 
 we will bathe first.' The Voiragccs reply, ' Gunja deiceaded from the foot of our god VibBOO, therefore the 
 right to bathe first la ours.'
 
 Religiows Mendicants.] O F T H E H I X D O OS. 371 
 
 I here subjoin a brief account of the di'Jerent orders of religious mendicants, as 
 they exist at the present day ; 
 
 Voishniivus or Voiragccs. All the followers of Visimoo are called Voishnuvns, 
 The term voirajSe denotes a person destitute of passions. Most of tlie mendicant 
 voiras^Ses are the followers of Clioituny ti, and have what are called Gosaees at their 
 head. Persons ofthis sect take new wives (voiraginees) fiom among the female disci- 
 ples of the Gosaees : these are generally unchaste women, who enter into this order 
 when their youth is fled. The Gosaees have a form of marriage peculiar to ffiiem- 
 selves,* the principal cerenionjr in which is an exchange of necklaces by the bride 
 and bridegroom, and the alteration of the bride's name : she generally wanders from 
 place to place with her new husband. Some of these female disciples become pro- 
 curesses, and others beg for their food as the followers of Choitrmy"j. Many wan- 
 dering voiragees sing the praises of Krishnri and Choitanyu before the doors of per- 
 sons where they beg ; a few continue in a secular state, rear and sell calves, or lend 
 money on exorbitant interest. t The voiragee mendicants are much more social in 
 their manners than any other tribe of Hindoo wanderers ; they generally remain in 
 towns, and mix with the inhabitants. The voiragees contend as strongly with the 
 followers of the deities who receive bloody offerings, as a christian could do against 
 idolatry.^ 
 
 '^uiii/asecs. These mendicant worshippers of Sliivu are veiy numerous in Ben- 
 gal, but are not much honoured by their countrymen. They smear their bodies 
 with tlie ashes of cow-dung, wear a narrow cloth tied with a rope round their loins, 
 and throw a cloth dyed red over their bodies. The artificial hair worn by some 
 of these persons reaches down to their feet, and is often clotted with dirt tiU it ad- 
 heres together like a rope. Some tie the teeth of swine, as ornaments, on their 
 
 * Tiif better sort of Hiadoos consider these marriages as convenient methods of committing adultery. 
 + As mach as 75 per cent, is given in some coses j but 36 per cent, is commonly given. 
 
 X WhenI onceaske ! a!-ir.icd native respecting the many dispute? nnd ditrerenres in religion among the H«« 
 doo§, iic said, ' Xrue, we qaed aot cojcpliiin of others ; the uproar is in our own house.' 
 
 V t2
 
 373 IllSTOliy, LITERATURE, and RELIGION, [Part hi. Chap.vi. 
 
 arms, and others travel naked. The respectable sonyasees profess to live in a state 
 of celibac)', eating neither flesh nor fish, nor anointing their bodies with oil. 
 
 Jfamaiu. This class of mendicants, worshippers of liaran, is formed of persons l)orn 
 in the western provinces of Hindoost'hanu. With a rope or an iron chain thcj 
 
 tie a shred of cloth very close round their loins ; rub their bodies with the ashes of 
 cow-dun'>-, and wander to holy places in large companies, many of them armed witli 
 ■pears, swords, &c. They do not individually beg, but quarter themselves in a 
 
 body on rich men. The Ramatiis make fires in the night, and sleep near them in 
 
 tlie open air. They smoke intoxicating herbs to great excess. 
 
 Nimalu. Another kind of devotees, having a diiTerent spiritual head from the 
 Ramatus. In dress, ceremonies, &c. they are the same. 
 
 Naga. These persons are in almost every respect the same as the Ramatus, ex- 
 cept in the mark on the forehead. 
 
 Nantihu-punChecs . A description of mendicants, followers of NaniJkn, though 
 this order was founded by a Shikh named Soot'hara. 
 
 Tadoo-pilnfkee. A tribe of mendicants founded by a man named Yadoo. Scarce- 
 ly any of them are to be seen in Bengal ; but many wander up and down in the Pun- 
 jab. 
 
 Kuvceru-pllnf/ice. Kiiveeru, a Musiilman, was the foKndcr of this order of men- 
 cllcants : they renounce secular affairs, worship Ramu, and live on alms ; they pre- 
 tend to desire neither the merit of works, nor riches, nor future happinesF, but, 
 practising the ceremonies of their sect, leave the present and future to God. 
 
 SuJchee-bhrroti. These mendicants, born in the western provinces, and composed 
 of branihuns and other casts, are followers of Krishnu, and though men, put on the 
 dress and ornaments, and assume the manners, of women, professing the same attach-
 
 Helioious Mendicants.] OF THE HINDOOS. 3T3 
 
 ihent to Krislmn as the milk-maids are said to have had when Krislmuwason earth. 
 Thejr paint and adorn with flowers an image of Krishnii, and dancing around it in 
 imitation of the milk-maids, worship it dailj. 
 
 Khelanta-i/ogee. These mendicants profess to have made a vow to imitate Shiya 
 in dress and manners : many of them fasten artificial snakes round their foreheads ; 
 put strings of human bones round their necks ; wear the skins of tigers, or go naked; 
 and smear their bodies with ashes. 
 
 Yilngumu. These followers of Shivu wander about, ringing a bell, and asking alms.. 
 Very few are to be seen in Bengal, 
 
 Kanu-pala-yogll. Other followers of Shivn; who subsist on alms, and are 
 particularly distinguished for wearing in their ears a large stone or shell. 
 
 The Shureviires, who are regarded as Rouddhns, profess to be extremely anxious 
 to avoid destroying animal life even in its most diminutive forms : hence they carry 
 besoms with them to sweep the road, lest they should tread on an insect. 
 
 Ughdru-piinriue. These mendicants, born in the western parts of Hindoost'ha- 
 nu, wander about naked or nearly so, carrying in the left hand a human skull contain- 
 ing urine and ordure, and a pan of burning coals in the right. If these marks Oi 
 self-denial do not extort the alms they expect, they profess to eat the ordure out of 
 tlie skull, in the presence of the persons from whom they are begging, 
 
 Brumhucharees. The three superior casts may enter into this order, the mem-' 
 bers of which subsist by begging, reside at temples, or holy places; wear red clotLes, 
 and bind round the arms and neck, and suspend from the ears, strings made of the 
 seeds of grapes. They have the head shaved, though they sometimes wear a beard. 
 In outward appearance, the principal difference betwixt a brurah ichar3e and a diin» 
 dee lies in the former having no staif in his hand. TI:e time of one of these mendi- 
 cants is principally occupied in repeating the name of his guardian deity, and count-
 
 S74 IIISTOIIY, LITEHATUUK, axd KELKJION, [Partiij. Chap.ti. 
 
 ing the repetitions b^ his mala. All the brurahuchar^s drink spirits, smoke and eat 
 lintoxicating- drugs, and reject no kind of food. 
 
 jyi'.ndee. This name is givcabecause these devotees receive a staff (dundn) when 
 tbcyiirst enter this order. Tlie bramhuns, on meeting with a person of this order, 
 prostrate themselves before him. Tlie dimdS shaves his head and beard cverj four 
 months, wears a narrow cloth round bis loins, and another loose red cloth over his 
 hody ; abstains from fish, flesh, oil, common salt, and rice whicli has been wetted in 
 cleansing. He travels with a staff in one hand, and an alms'-dish in the other. The 
 principal ceremonies to v/hich this order attend are, repeatifig the name of Vish- 
 noo, bathing once a day, and with closed eyes meditating (raanusu)* on the at tri- 
 butes of Vishnoo. This last act is done by the side of the river. When about to 
 bathe, thoy besmear theraselyes all ever with the<;arth washedby the waves of the 
 Ganges. The druidee does not beg his food, nor cook witli his own hands, but is a 
 guest at the houses of the bramhdns. If a housholder hear that a dundee is come 
 intothe village, he goes to him and invites him te become his guest. A dundee blesses 
 a person wImj is prostrate at his feel, by pronouncing the name of Naray unn. When 
 he passes tlwough a village, all the people come to their doors to stare at him, so 
 seldom are these people seen in Bengal. As soon as a person becomes a dfindee, 
 he is freed from moital birth, and is said to become Vishnoo, and after death to ob- 
 tain absorption in I'rnmhii. Some bramhuns, on the appioach of death, enter into 
 the order, for the sake of enjoying happiness ivithout any further transmigrations. 
 The duudets do aot burn, but bury their dead, repeating incantations. 
 
 Oordhic-xahoo, These persons belong to the order ofSilnyasfes. To fulfil a tow 
 to Vishnoo,+ they hold up the right arm till it cannot be brought into its natural 
 position again.^ For the first few days of raising the arm into this posture the pain 
 is great. Some make a vow to hold the arm up till death, and others to hold it up 
 
 • III perrormiog this ceremony, Vishwamitrii jpent 1000 years wiihont breatiiinj;. 
 + The direclions re.tpecling this vow are coDiainedintheamrilcesbastrus. 
 X Uuitl tiie arm bas become sliiT, Ibcy tie it up in (be aight.
 
 Religious Mendicants.] O F T H E H INDOOS.^ 375 
 
 for a certain number of years. The longer it is held up, the greater the merit. 
 When a person wishes to bring the arm to its former position, he anoints the joints 
 mth clarified butter; and in about two months, by degrees, the arm obtains its for- 
 mer position, and in time becomes as strong as before. When this vow i? fulfilled, 
 the worship of Vishnoo is pcrfurmed, and a fee given to the head priest of the sun- 
 yasles. It is supposed, that on the road from Ji'igjnnat'hu's temple in Orissa to 
 Benares, not less than two hundred of thes& mendicants may be seen. 
 
 Moiinee. These devotees enter into a vow of "perpetual silence.' Thoy gene- 
 rally reside on the banks of the Ganges, and subsist on milk, sugar, fruits, roots, 
 sweetmeats, and water. Tlicy go almost naked, besmearing their bodies with the 
 ashes of cow-dung. Tlie people supply them with food in considerable abundance 
 as an act of merit ; or, their disciples collect food by begging. Tl»ey should eat onljr 
 once a day. 
 
 . Parilm-hungsl. A Tew persons are to be sreen at holy places who call them- 
 
 selves by this name, but they do not come up to the description of the shastru . They 
 pretend to be destitute of all regard to visible objects : they go naked: have no ap- 
 parent intercourse with human being"! : remain speechless ; ask for nothing, and yet 
 subsist on alnw; eat any thinggiventheiii; disregard all outward purilicatioirs, and 
 wear their beard and the hair of their head, unless some one take compassion en 
 them and pay the barber. These persons affirm, that they have attained to that state 
 of perfection which the shastriis require, viz. that their minds do not wander after 
 worldly things, and that tiiey live in a state of pleasure : but this abstraction and joy 
 arise only from the fumes of drugs or spirits, by ^vhich all the other passions are over- 
 come. I have see.Tsi'-ch persons at Kaiee-ghatu, »oar Calcutta. Instead of dwell- 
 ing in forests according lo'thedii-ections of the shastru, they remain at these places, 
 in order to attract notice, and (o obtain volunlaiy alms. The pundit with whom I 
 wrote this, acknowledged that pride was the reigning principle in thesemodcrn pi> 
 rum-hungsus.
 
 576 HISTORY, LITEIIATURE, amd RELIGION, [Part m. Chap. vi. 
 
 Muha-poorooshic and SidJIiu-pooroos/tu. The most distinguished of the Hindoo 
 saints have had the former name assigned to them, which signifies. The Great. Sitl- 
 dhu-poorooshu implies, that this person has obtained an iuterview with his guardian 
 deitj, and that he can do whatever miracle he pleases. 
 
 When I enquired of a koolinii bramhiin with whom I was sitting, whether anj mo- 
 dern Hindoo sought to obtain an interview with his guardian deitj, he affirmed there 
 were such persons. Asking him for particulars, he mentioned his own uncle. I ask- 
 ed him what his /uncle did to obtain this interview? He said, from the age of fifteen 
 he had been repeating the name of his guardian deity. He did not abide in the house, 
 but mostly staid at a temple of Shivri in the neighbourhood. He had never married ; 
 sought no eartiily happiness ; ate any where, and, obtaining a bed of straw, souglit 
 nothing better. His whole waking time, day and night, was spent in repeating the 
 name of his god. When the uncle was asked by this nephew what he had obtain- 
 ed, he shook his head, but apologized for not having been blessed with the inter- 
 view he expected, by declaring that he was not free from fear : that when he was sit- 
 ting in a solitary place repeating the name of his god, he was afiaid, and durst not 
 remain there. 
 
 In January, 1S0(5, the author visited what (ho natives call Gunga-Saguru (Sagnrii 
 
 island). Near two huts made of heavy logs of dried wool on the sands, he found two 
 
 Voiragees who had embraced the principle of perfect abstraction from all sublunary 
 
 things. They were natives of the upper provinces. These huts were pretty strong, 
 
 and might be a tolerable defence againt the tigers^ At their front, a broad heap of 
 
 £and was raised, upon which the^' had kindled a firo, and before which one of the 
 
 Voiragccs sat on a deer's skin, squeezing the leaf of an intoxicating plant called 
 
 ganja, which he afterwards smoked. This man had a poita on, his hair tied in a large 
 
 bunch at the top of his head, a rope round his waste upon which was tied a piece 
 
 of the bark of the plaintain tree which in part only covered his nakedness, and a 
 
 shred of cloth also tied round his head, except which he was perfectly naked. We 
 
 entered into conversation with this man, who professed to be a worshipper of Ra- 
 
 mu. He declaimed against a worldly state ; told us we were in a state of constant
 
 Ueltgious Mendicants.] OF THE HINDOOS. ST7 
 
 agitation ; but that he, indifferent to all these things, was full of joy ; if he had food, 
 it was well ; if not, he contented himself with the name of Ramii. When asked 
 what he proposed to himself hy this mode of life, he professed that he had neither 
 desires nor hopes ; and that he did not become a yogeo to expiate sin. He gave us, 
 from a hole in the sand before his hut, some tolerably sweet water, for which we of- 
 fered him a reward ; but he declined accepting it, unless we would leave it on the spot ; 
 he would not move a step to obtain it. I endeavoured to convince him, that his love 
 of ganja was a proof that all passion was not extinct in him, but he tried to ward off 
 this attack by professing indifference even towards this indulgence. After this, when 
 a. roopee was given to him, he asked what he could do with it : and would not touch 
 it in the giver's presence, who threw it down for him on the deer's skin upon which 
 he sat. 
 
 From these huts we went to a neighbouring temple, which contained a stone image 
 of Kopilfi, the sage. Here we found two mendicants from the upper provinces, one of 
 them a young man, an Oordhu-vahoo, who had held up his left arm till it was become 
 stiff. They were both covered with ashes ; their hair clotted with dirt, and tied 
 in a bunch at the top of the head, and were without any covering except the bark of 
 some tree, and a shred of cloth drawn up betwixt the legs. At a distance, they could 
 scarcely be distinguished as men : and it appeared almost impossible for human be- 
 ings to manifest a greater disregard of the body.We asked the young man, how long 
 •he had held up his arm in this manner : he said, ' for three years.' To the question 
 whether it produced any pain, he replied, that, as far as his body was concerned, it 
 did so for the first six months. The nails of this hand were grown long like the 
 claws of a bird of prey. In his hut we saw two bead-rolls made of the stalk of the 
 basil, a deer's skin, the horns of a deer, some embers, a piece of sacking, &c. — 
 When asked why he embraced this manner of life, his reply implied an indifference 
 to future rewards; he seemed scarcely willing to confess that he had any conncc- 
 ttohs, father or mother, and reluctantly mentioned the place of his birth. Res- 
 pecting his food, he manifested the same indifference, though we discovered in one 
 
 of the temjfles a large quantity of cosrn, clarified butter, spices, &c. The other 
 
 u u
 
 S7S. IIJSTORY, LITERATURE, and RELIGIOx\, [Part hi. Chap.vi. 
 
 pilgrim was less communicative, but more intent on Lis devotions : he had a separate 
 hut, and, as though all desire of human society and friendship was extinguished, 
 these persons, the only human beings in this part of the forest, seemed to have no 
 connection with each other. At a distance from the temple, we saw a wild hog, and on 
 the sand, in several places, fresh marks of the feet of a large tiger. The young 
 
 man informed us, with perfect indifference, that during the three preceding months 
 six persons had been tahen away by tigers ; and added, in the same tone, that the hu- 
 man body was the natural food of the tiger, and tliat such a death was no mark of tlie 
 divine displeasure. We asked him, whether he did not think it a fortunate circum- 
 stance, however, that wliile so manj- of his companions had been devoured by tigers, 
 he was spared : he did not appear to feel this sentiment^ but said that they w ould 
 take him also. 
 
 After rising in the morning, as we learnt from the young yogee, each of those as- 
 cetics repeats the name ofsome god, using his bead-roll ; he then performs the ceremo- 
 nies of worship before some representative of an idol ; then bathes, and goes through 
 the ceremonies (sundhya) ordained by the shastru to be performed three times a 
 day, then he prepares the offerings, Avorships his idol, and again repeats its name for 
 some time. At mid-day he eats ; then returns to the repetitions of the name of his 
 god till the evening sundhya ; aod after this he continues repeating the name of the 
 idol till he falls asleep. 
 
 Tlie following story is univeysally credited among the Hindoos in the neighbour- 
 hood of Calcutta: Some years ago, a European, witli his Hindoo clerk, Varanii- 
 shee-ghoshn, of Calcutta, and other servants, passed through the Sunderbuods. One 
 day, as this European was walking in the forest, he saw something which appeared 
 to be a human being, standing in a hole in the earth. He asked the clerk wliat tliis 
 could be ; who affirmed that it was a man. The European went up, and beat this 
 lump of animated clay till the blood came, but it did not appear that the person was 
 conscionq of the least pain — he uttered no cries, nor manifested the least sensibility. 
 The European was overwhelmed with astonishment, and asked what it could mean ! 
 The clerk said, he had learnt, from his shastrus, that there existed such men, called
 
 Religious Mendicants.] OF THE HINDOOS. 37i? 
 
 yogees, who were destitute of passions, and were incapable ofpain. After hearing 
 this account, the European ordered the clerk to take the man home He did so, and 
 kept him some time at his house : wlien fed, he would eat, and, at proper times, would 
 sleep, and attend to the necessary functions of life, but he took no interest in any thing. 
 At lennth the clerk, wearied with keeping him, sent him to the house of his spiritual 
 teacher at Kliurdu. Here some lewd fellows put fire into his hands ; placed a pros- 
 titute by hi8 side, and played a number of tricks with him, but without making the 
 least impression on him. The teacher was soon tired of his guest, and sent him to 
 Benares. On the way, when the boat one evening lay to for the night, this yogee 
 went on shore, and, while he was walking by tlie side of the river, another religious 
 mendicant, with a smiling co-untenance, met him : they embraced each other, 
 and — <as is said) were seen no more. 
 
 I have endeavoured to ascertain the probable number of Hindoos who embrace 
 a life of mendicity ; and am informed, that scarcely less than an eighth part of tiie 
 whole population abandon their proper employments, and live as religious mendi- 
 cants by begging. Supposing that tliere are sixteen millions of Hindoos in Bengal and 
 jBehar, and that each mendicant requires only one roopee monthly for his support, it 
 will appear, that not less than 2,000,000 roopecs or 250,000 pounds sterling, are 
 thus devoured annually by persons, the great majority of whom are well able to sup- 
 port themselves by manual labour. Wliat a heavy tax this must be on the industri- 
 ous, the great body of whom among the Hindoos are comparatively poor ! 
 
 When we add to this, the baneful eBects of this system on the morals of the men- 
 dicants themselves, as well as on the public manners, every benevolent mind must 
 exceedingly deplore such a state of things. These beggars are not frowned upon 
 like those who have nothing but their misery to plead for them ; but are privileged 
 and insolent harpies, boldly demanding the contributions of the abject and super- 
 stitious Hindoos : their indolent habits too, and the filthy songs they sing, lead to 
 
 every species of in&purity aud to perpetaal acts of private plunder. 
 
 II u 2
 
 J80 HISTORY, LITERATURE, and RELIGION, [Part in, Ciiap.vt, 
 
 Many of the more enlightened Hindoos, especially the bramhnns, hold these men* 
 dicants in the utmost contempt, and would consider their being compelled to work 
 as a great blessing conferred upon the country. On the other hand, some persons of 
 property treat them with tlic greatest reverence, and sometimes invite a number of 
 them to then- houses, drink the water with which they have washed their feet, and, 
 at the end ol tlic entertainment, cat of the refuse from the plate of each. G jnga- 
 Govindri-Singhn, a person of the writer cast, who was patronized by Mr. Hastings, 
 and who realized a princely fortune, carried his attashment to the Voiragee men- 
 dicants to the greatest lengtlis. He sometimes gave a feast to three or four thou- 
 sand, and performed the lowest offices of service to these his guests : he also pro- 
 vided tliat f .rsons of this description should, after his death, be constantly entertain- 
 ed, receive presents, have medical attendance when sick, &c. at all the temples which 
 he erected and dedicated to the diflerent forms of Krishna.
 
 CHAPTER VII. 
 
 SECTION r. 
 
 Hindoo Sects. 
 
 THERE ate three principal sects among the regular Hindoos, the Soivus, the 
 Voishnuvasy and the Shaktns, 
 
 The Solvus receive the initiatory rites by which ShivTi becomes their guardian 
 deity; they imprint on their faces and bodies the marks by which this sect is dis- 
 tinguished,* and profess the most devoted regard to this god, trusting in him for pro- 
 tection, &c. Their daily worship is performed before an image of the lingn, either at 
 home or by the side of a river, using those forms and ofl'crings which are peculiar to 
 the sect. They have no festivals, but once in the vearthey keep a fast in honour of 
 Shivu, which is accompanied by the worship of this god at the temples of the linga. 
 In the month Voishakhti they present to this i^lol the leaves of the vilwn, a favourite 
 tree sacred to Shivii, and pour libations of milk on the lingo. Some Soivus, at thi» 
 auspicious season, plant shrubs near the lingn, and sit before it repeating the name 
 of Shivii. It is an act of great merit among this sect to repeat the name of their 
 idol with a necklace made of the seeds of the roodrakshu, as well as to visit Benares, 
 (Kashee), a place sacred to Shivfi. The persons belonging to this sect are princi- 
 pally bramhuns ; but the Soivus are not numerous in Bengal. Mendicant Soivus are 
 very rarely seen : these persons cover themselves with ashes, wear large necklaces 
 made of roodrakshu seeds, and wander to Benares and other pkces sacred to this god. 
 
 The Voishmrcus observe the rites, and receive the distinguishing mark,+ of their 
 sect, regarding Vishnoo in alt his forms, (asRamo, Krishnu, Jugunnat'hn, &c. &c.) 
 as their protector. They reject all aaimal food, even fish, and wear oaly white gar- 
 
 • See page 17. -f See page }3>
 
 SS2 IIlSTOltV, LITERATURE, and RELIGION, [Part in. Ciiap.vm. 
 
 mcnts. Nearly one half of the Hindoo population of Bengal are Voishnnvns, com" 
 posed piincipally of the lower order,'; : great nupibers are religious mendicants. 
 Almost all the Kindoos in the province of Orissa are Voislinfivus. The followers of 
 Choitunjfj, having the Gosaees at their head, continue a distinct branch of this sect. 
 The distinguishing vice of this sect is impurity, as might be expected from the cha- 
 racter of Krishnu, their favourite deity, aud fiom the obscene nature of the festivals 
 held in his honour. The Shree-bhaguvutu is the book wliich the few bramhuns to 
 ■be found among the VoishnuvHs, read : those less learned read a number of books 
 written in Bengalee, all relating to the actions of Krishuii or £holi\inya. 
 
 The S//flWSs are the worshippers of Bhngnvutee, (Doorga), including all the forms 
 of this goddess. They have their peculiar rites, marks on their bodies, formulas, 
 priests and festivals. The generality of those who join this sect are bramhuns. In 
 their outward dress the shaktus resemble the Soivus, but the latter in their princi- 
 ples approach nearest to the Voishnavns, especially in their mutual objection to 
 the destruction of animal life. None of the shaktus embrace a life of mendicity. 
 
 They derive the principles of their sect, and the forms used in their religious ce- 
 remonies, from the Timtrus, by which works spirituous liquors are placed among the 
 proper offerings to Bhuguvutee ; and numbers of Iier worsiiippers, offering libations 
 to the goddess, drink to intoxicatioa. The Vamacharees belong to this sect> 
 
 Beside these three principal sects among the Hindoos, the shastrus mention two 
 others, the worshippers of the sun (Souriis) and of Grincshii (Ganuputyiis). Very 
 few Hindoos, however, in the province of Bengal, are to be found who have choseo 
 these gods as their <ruardian deities. 
 
 The religious mendicants of the same sect differ so much from each other in dresB 
 and certain ceremonies, that they might be supposed to belong to different sects ; but 
 any renjarks on these shades of difference are rendered unnecessary by the preced- 
 ing chapter. I shall therefore proceed immediately to notice the three most impor- 
 tant schisms among the Iliiidoos, these excited by Buodhu, Naauka, and Choitunyu,
 
 The Bouddhtjs.] O F T II E U 1 Is U O O S. S83 
 
 SECTION IT. 
 
 Account of the Bomhlhiis, 
 
 IT has been offered as a probable conjecture, that tlie Bouddhu superstition was 
 the ancient religion of India, and that the followers of Booddhu were driven out of 
 Hindoost'hanu hy the superior interest of the bramhuns at the courts of the Hindoo 
 monarchs. The author docs not feel himself competent to pronounce decidedly on 
 thia latter question : he thinks it highly probable that the Bonddhfis were thus dri- 
 ven out of the country; but supposes that they were persecuted as a rising sect, which 
 had been patronized by several Bouddhu kings, and the rapid increase of which liad 
 excited the jealousy of the hramhnns. It appears from the Hindoo history compiled 
 by Mrityoonjiiyu, a learned bramlion, that in the space of 400years fifteen generations 
 of Bouddhu kings reigned in Hindoost'hanu, and that this dynasty extended almost to 
 the commencement of the reign of Vikriimadityu, one of the most powerful of fhe 
 Hindoo monarchs, twenty-five years only elapsing betwixt thedeath of the last Boud- 
 dhu king and Vikramadityu. It is added in this history, that during the reign o^ 
 these Bouddhi: kings,, the tftligion of th« ved/m was almnst pxlinguished^ 
 
 ThePrayushchlttu-viveka, one of the Smrifees, declares that Oodnyiinacharyn, a 
 bntmhun, and a very learned opponent of the Bouddhiis, who had excited the kings 
 of IHndoost'hanu against this sect, at lengih burnt himself to death on a slow Sre, 
 to expiate his sin of having procui'ed the death of many Bouddhu bramhuns. It 
 is very probable that this fact relates to the persecutions excited by the regiilar 
 bramhuns against the Bouddhus, and that it belongs to the period of Vikrcmadityu, 
 or his imraediiite successors. 
 
 Another fast which appears to corroborate the preceding conjectures. Is, that the 
 Boiiddhij incarnation is placed in the Hindoo writings as the last that has taken 
 place, or the ninth incarnation of Vishnoo. "NVe can hardly suppose this event to 
 have been placed by design in a period so recent; but if this chronology be correct 
 merely in its arrangement, the question respecting the superior antiquity of the 
 bramhinical religion is decided, for Ramii and Krishno preceded Bouddhii,
 
 S81 HISTORY, LITERATURE, AND RELIGION, [Paht iii.Chap.vii. 
 
 The author cannot help adding too, that the low state of learning among the 
 Bouddhus, l>oth in the Burnian empire and Ceylon, affords pretty strong evidence 
 that they are a sect separating themselves from the original school, which certainlf 
 contained men learned in all the sciences then cultivated, and who have leR behind 
 them monuments of erudition which will very likely continue as long as time itself. 
 These works are found amongst the present race of regular bramhijns, and preserved 
 and honoured by them as their own records, while amongst the Burmans, almost the 
 only booivs to be found are those which belong to the Bouddhii superstition ; but 
 these arc found in sufficient numbers, and are held in high estimation, which prove, 
 that the vediis, the sniritees, the pooranus, &c. are not neglected from a disregard 
 to learning, but because they are considered as books containing different doctrines 
 from their owu. It is said, that the only learned men at the court of Ava are a few 
 
 emigrant bramhnns. The same partiality to their own books, and neglect of the 
 
 tramhiaical shastrus, appear in the two other sects. 
 
 The disposition manifested by aB superstitious natives to honour and even to 
 
 deify men remarkable for outward austerity, is particularly observable amongst the 
 
 Hindoos. They suppose that such a saint is a divine oracle, or the visible repre* 
 
 sentative of the deity ; they implicitly receive liis doctrines, and pay him those Ijo- 
 nours which they conceive aie due *to gods come down in the likeness of men.' 
 
 This attachment to eminent ascetics naturally springs out of the Hindoo system ; 
 and to this, the author conjectures, we are to attribute the origin of the three 
 CUEAT scrirsMS among the Hindoos, of BoudcJhu, of Nanukii, and of CItoitunyu, all 
 of whom appear to have been religious mendicants. 
 
 In corroboration of the preceding statement, we find, that Bouddhu, according to a 
 work on his different incarnations, of which I have seen a translation by Mr. Felix 
 Carey, persevered, against every possible persiiasion and artifice of his royal parents, 
 in choosing the life of an ascetic. It is remarkable too, that in this work the scene 
 of these transactions is laid in Hindoost'hano, and not in the Burman empire.* 
 
 • Not only the Boiiddtifis of Ava and P*gu. says a v<Ty intellifffnt fricnii, but (he Bhotiis^considcr Hindoa- 
 st'hanD as the sceoc of all the most important events Tchicb they celebrate in their writings. One of the Lam j 
 Vios said to have been born in Hindoos! tianii.
 
 The BouDDiiL?.] OF THE HlxXDOOS. 3S5 
 
 This sect being thus established hy Mnhee-putee, the eleven BoudtlhM monarclis 
 who succeeded him, and who reigned 291 year?, may reasonably be supposed to 
 have done what the bramhons charge them with, to have obliterated the religion of 
 their opponents. 
 
 It is certain, however, that the learned adherents of thebramhinical religion did 
 not remain silent spectators of what they deemed the triumph of atiieism.* They 
 contended w ith their equally learned opponents, and this dispute, as is manifest by 
 the tendency of many of the works still read by the Flindoos, called forth all the 
 talents of both sides ; challenges to conduct the controversy in the presence of kings 
 and learned assemblies were £;iven and accepted ; but here, as in innumerable other 
 instances, the arm of power prevailed ; and as long as the reigning monarclis were 
 Bouddbijs, the bramhunswere obliged to confine theniselve^ to verbal contentions. 
 
 At length Dhoorrindhuru, of the race of M Tiyoor", destroyed Adityn, the last Boud- 
 dliu king, and assumed the sovereigntv ; and it is probable that from this time 
 (B. C. about iOO years] we are to date the commencement of the persecutions of 
 the Bouddhus.t 
 
 One or two facts tend to prove, that the brain hnns were not much more mild and 
 tolerant than other persecutors: though a number of J^o/wms are scattered up and 
 down in various parts of Hindoost'hanii, scarcely a vestige of the Bouddhu super- 
 
 * A story respccling these times is still current among the Noiyayiltnsecl: The wife of the last Bouddliii mo- 
 narch bat one was a disciple of Vishnoo, and called d.iy and night upou God, complaining against the Boud- 
 dhiis as having eriermioated his uorship.and all traces of a deity : at length Vishnoo, by a voice from heaven, 
 assured her that he would appear in the forms of t«o learned men, bhi'Itfland Oodaycnacharjyu, and restore 
 iiis n orship. Another story related by the same sect is, that OodpytnacharjyB, unable to turn the Bouddhns by 
 argumeni, proposed that himself and any number of this sect shonld cast themselves from a neighbouring moun- 
 laia, the Bouddhiisin the act of falling calling OHt "There is no God," and Oodi'yCnacharjiu, " God eiisls." 
 The ciiallen'e was accepted: the BoudJhns perished, and their opponent fell unhurt. 
 
 + Inoppo»i;ion to this it is said, " If the conjecturesof Sir William Jon»-, relative to the ioscripiioos found at 
 Mungbeer, and on ihe pillar at Buddal, he well founded, thru the governiog power on the banks of ibe Ganges, 
 as late as about the time of tlie birth of Christ, wasof Ihesect of Bouddba." ^siaWe /iejearcAej, vol. vi. p. 16 j. 
 
 W w
 
 S8G IllSTORV, LlTEllATUUt, and RELIGION, [Part ui. Cuap. vn. 
 
 stition is to be found, and all its adherents are seen in tlie adjoining: countries.— The 
 fact respcctiiiij these persecutions is, however, pluced beyond all doubt by the I ra- 
 \iishchittrivivekri, a Hindoo work on atonements, from which we learn, Ihat Ood ;- 
 N rinacharjvri, a learn-.-d hranihfn, and a fierce combatant against the liouddhiis, actu- 
 allv burnt liim?eirto death on a challfire(koo.'h'Vanuhi) as an atonement for the sin 
 of having excited tlie Hindoo kings to put to death many Bouddhu bramhans. 
 
 To avoid the malice of their enemies, therefore, the BouddhSs emigrated, to t!»e 
 nci"hl)ourin"' countries, and gave to the uncivilized inhabitants tliose doctrines for 
 which tliPV had been unsuccessfully contending 0:1 the plains of ilindoost'I'.ann. 
 
 We have no authentic documents to prove how long this persecution lasted ; but 
 it is a pretty current opinion among the most learned Burmans, that tlie religion of 
 Booddhu was introduced into that country about 450 years after iiis death Ac- 
 
 cording to this statement, (admitting that the persecution began w it:i Dhoornndhi.nO 
 it will appear to have continued 183 years. 
 
 There is a tradition among the Cingalese, that one of the kings of llindoost'haiia, 
 immediately after Booddhu's death,* collected together live hundred learned asce- 
 tics, and persuaded them to write down on palmyra leaves, from the mouth of one of 
 Booddhu's principnl disciples, all the doctrines taught by Booddhu in his life time. 
 The Cingalese admit that they received their religion from the hands of a stranger; 
 and it is probable that it was propagated in the Burinan empire soon after its reception 
 in Ceylon, that is, about 450 years after Boiddhu's death The Burmans believe, that 
 ^ix hundred and fifty years after that event, in the reign of Muha-moonee, Bood- 
 dhu-gliosliri, a bramhun, was deputed to Ceylon, to copy the work Vishooddiiimargii, 
 which includes all tlie Jatus, or histories ofthe incarnations of Booddlifi ; and it is 
 fabled, (hat the iron stile with which he copied this work, was given him by a hea- 
 Vtiily messenger: though others will have it that Bodhee-sutwti ga\eit to iiim. 
 
 These Jatus are said to have amounted to five hundred and fifty books; some of 
 
 * A na«i»c of Cejion assurril (lie auilior, tlial (he Cingalese considered it to be.Tboiit 2500 years si;iecllie 
 dealh of lluutumi'. Mr. Felix Carey informed him, un ihe aurhorily of (he Bunnan history, that iu ISIU it was 
 2357 years since the birth of (his god. lo an account yulilisheii in the A. Rcsearchc'', vol. vi. p. 2uJ, it is said, 
 Ibnt in ITSj BooddlS Uad been deified 23C2 years.
 
 The UoLDDHUs.] OF THE IIIN DOOS. S87 
 
 wliich are, however, lost. A work calhd the Ten Jattis is now the best known, and 
 is held in the highest veneration. The names of these Jatusare, Tcinee, Jcinfikii, 
 Soobrirnu-raaiii, Neraee, Muhoshiit'ha, Bliooridiittn, Chundi-koomarri, Narldfi, 
 Vidocru, and Vesantura. 
 
 Since the above period, many B .rmans have translated and commented on these 
 writings. In a work entitled 'The Great History of the Burmanand Pegu kings,' it i.- 
 recorded, that during the T'hioorn-kshfitriyn dynasty, not less than fifty-five translati- 
 ons were made, and as many comments written on these books. But the Burnians 
 are believed to possess works of greater antiquity than these Jatils, on history, poe- 
 try, medicine, astronomy, grammar, Szr. whetiier borrowed fiom the Sungskriir?, or 
 the productions of the Bouddhii tect, time must liisclose.* 
 
 It is a singularcircumstance, that the Eouddhisshciild have chosen for tlieir hero, 
 like ihellindoos for Vishnoo, ten incarnations : and still moresingular, that they should 
 have designated the histories of these incarnations bjj the names often Hindoo sages. 
 
 The Bouddhus do not believe in a First Cause: they consider matter as eternal; 
 that every portion of animated existence has in itself its own rise, tendencv, and 
 destiny ; that the condition of creatures on earth is regulated by works of merit and 
 t'emerit; that works of merit not only raise individuals to happiness, but, as they pre- 
 vail, raise the world itself to prosperity : while, on the other hand, when vice is pre- 
 dominant, the world degenerates till the universe itself is dissolved. They suppose, 
 however, that tliere is always some superior deity, who has attained to this eleva- 
 tion by religious merit ; but they do not regard him as the governor of th.e world. To 
 the present grand period, comprehending all the time included in a kTiIpa, they assign 
 five deities, four ofwhom have already appeared, including Goutrnnn, or Booddhn, 
 whose exaltation continues five thousand years, 2,3j6 of which had expired A. D. 
 J81-1. After the expiration of the j,000 years, another saint will obtain the ascen- 
 dancy, and be deified. Six hundred millions of saints are said to be canonized with 
 
 » Some idea nf lli^ir ;:dvance in scirnre maj bi- ra'hcipd frini ;iii iuleri-silnjarcn.in: nf ilie Religion and 
 r/ilcralure of ilic liuiniani iujtiicd in ilic uili \ul. of, lie Asiatic IJt:scarchc^, bj Ur. X'. butii.iiiau. 
 
 W « 2
 
 3Si HISTORY, LlTEllATURE, ani> RELIGION, [Pahtiii. Ciiai'. mi. 
 
 each deitv, though it is admitted that Booddhti took only 21,000 devotees to heaven 
 v.ith him. 
 
 The lowest stale of existence is in liell : t'le next, is that in the forms ofbrutes : both 
 these are states of punishment. Tlie next ascent is to tliat of man, wliich is proha- 
 tionary. The next includes many degrees of honour and happiness up to denii-nods, 
 &c. which are states of reward for works of merit. The ascent to superior deity is 
 fiom the state of man. 
 
 The Bouddhus arc taught, that there are four superior heavens which are not de- 
 stroyed at the end of a kulpu ; that below these, there are twelve other heavens, fol- 
 lowed by six inferior lieavens; after which follows the earth ; tlien tlie world vf 
 snakes, and then thirty-two chief hells, to which are to be added, one liundred and 
 twenty hells of milder torments. 
 
 The highest state of glory is absorption. The person who is unchangealde in his 
 resolution: who has obtained the knowledge of things past, present, and to come 
 through one kvilpn, who can make himself invisible, go where he pleaSes, and who 
 has attained to complete abstraction, will enjoy absorption.* 
 
 Those who perforin works of merit, are admitted to the heavens of the different 
 gods, or are made kings or great men on earth ; and those who are wicked, are born 
 in the forms of different animals, or consigned to different hells. The happiness 
 of these heavens is wliolly sensual. 
 
 The Boaddhus believe, that at the end ofakiilpij t!ie universe is destroyed. To 
 convey some idea of the extent of this period, the illiterate Cingalese use this com- 
 p;irison : if a m.»n were to ascend a mountain nine mile^ high, and to renew these 
 joiirnies once in every hundredyears, till the mountain were worn down by his feet 
 
 ■» The Iliiuloo idea of .-ilisorplion i?, lli;it llicsoni is received into the divine Ojscnre ; I)iu as the Bouddlins 
 rejc'i Ihc doclnne of a sep.iralc Suiircine Sjiiril, it is diiBcult to say what are I'leir idc;;s of ahsorpiioD. Dr. 
 Buclianan says, (A. Reseaiclics, vol. vi. p. 180) Nirvanu " implies (iliai is, among llie Burmari'), eiriap;i«n 
 fror.i all the miseries incident lo bu:naniiy, but by no means aiinibilalioo."
 
 Ths; BoroDiius.] OF TH E III N DOOS. ^89 
 
 to an atom, the time required to do this would be nothins; to the fourth part of a 
 
 kuipti. 
 
 Booddhn, before hi< exaltation, taught his followers, that after his ascent, the re- 
 mains of his bodv, his doctrine, or an assembly of his disciples, were to be lield in 
 equal reverence with himself. When a Cingalese, therefore, approaches an image 
 of Booddha, he says, ' I take refuge in Booddha : I take refuge in his doctrine : I take- 
 refuge in his followers.' 
 
 There are five commands delivered to the common Bouddhirs : the first forbids the 
 destruction of animal life: the second, forbids theft; the third, adultery ; the fourth, 
 falshood, the fifth, the use of spirituous liquors. There are other commands for 
 
 the superior classes, or devotees, which forbid dancing, songs, music, festivals, per- 
 fumes, elegant dresses, elevated seats, &c. Among works of the highest merit, one 
 IS the feeding of a hungry infirm tyger with a person's own flesh. 
 
 The temples erected in honour of Booddhu,* in the Burman empire, are of various 
 sizes and forms, as quadrangular, pentagonal, Iiexagonal, heptagonal, or octagonal. 
 Those of a round spiral form can be erected only by the king, or by persons high 
 in office. An elevated spot is preferred for the erection of these edifices; but where 
 such an elevation cannot be found, the building is erected upon the second, third, 
 fourth, fifth or sixth terrace. These piles are generally of solid brick work, but 
 
 some are filled up with earth or rubbish; lime-stone is seldom used, generally earth 
 or brick dust. Those who cah afford it, have their temples gilt all over, which gives 
 them a grand appearance. A coating of black lacker bcinglaid upon the plaister, 
 ^he gold-leaf firmly adheres. ^n umbrella made of iron, and gilt, is fixed on the 
 tops of the temples, round t!»e border of which some persons suspend bells : the sound 
 of these bells, when Ihe^ind puts them in motion, has a pleasing effect. Bells 
 
 of various sizes are sometimes hung near a temple, which the peoj^le ring to give 
 notice of their arrival. Images of lions, and monsters of various descriptions, facing 
 
 » When the author asked a Joinu why, since the object of Iheir worship was neither creator nor preserver, 
 t'«-v honoured bira af God, was answered, that it »;as an act of homage to exalted ineri!.
 
 390 IlISTOllY, LITERATURE, and RELIGION, [Pakt. in. Chap vii. 
 
 the four quarters, or on each side of the gutc-wajs, are to be seen attached to most 
 tenjples. 
 
 Witliin the vicinity of, i temple, houses of charily for r-trangers are erected, in which 
 images of Booddhu are placed. Umbrellas and stone pots, in imitation of those used 
 by Goutumu as a mendicant, are also placed near temples. 
 
 The tempi cs ofBooddhri in Ceylon are very large, some of them capable of contain- 
 ing 3,000 people. Many of them have verandas all roinul; the hall containing the 
 image is very spacious. 
 
 The priests worsliip at tlie temples daily, or oight to do so. The worship consists 
 in presenting flowers, incense, rice, beetle-nut, &c. repeating certain prayers. The 
 priest cleanses the temple, preserves the lights, and receives the offerings. A wor- 
 shipper may present his own offerings, if he is acquainted with the formulas. The 
 five commands are repeated by a priest twice a day to the people, who stand up and 
 repeat them after him. 
 
 Temples arc built by individuals, or tlic inhabit ants of a a illage, as works of merit. 
 feV veral festivals precede the opening of a temple, as, at laying the foundation; at 
 setting up the image; at fixing the umbrella; at the purification ; and at the conse- 
 cration. These feasts are sometimes continued four or five days, when musicians 
 and dancing girls are employed, various pantomimical representationsare exhibited, 
 and a great concourse of people entertained. Offerings of various kinds are pre- 
 sented to Booddhn and to the priests. The latter make a discourse to the asspmbly 
 on the virtue of building temples, grounding their address on some apothegm of the 
 saint. 
 
 • 
 Booddhu, as seen in many temples, appears seated upon a throne placed on ele- 
 phants, or encircled by an hydra, or in the habit of a king, accompanied by his at- 
 tendants In most of the modern images, however, he is represented in a sitting 
 posture, with his le.;s folded, his right hand resting upon Lis right thigh, and his 
 leit upon his liip: a yellow cloth is cast over his left slioulder, which envelopes his
 
 TnaBoDDOiius.] OF TH E HIN DOOS. 391 
 
 ris'iit arm. His hair is generally in a curling state, like tliat of an African : his ears are 
 long, as though distended by heavy car-ring?. The image is generally placed in the 
 centre of the temple, under a small arch prepared for the purpose, or under a &mall 
 porch of wood, neatly gilt. Images ofcelestial attendants, male and female, are fre- 
 quently placed in front of the image. In some places the image of Jeevuniikru-ri, a men- 
 dicant, who had 400,000 disciples, and who foretold the deification of Booddhfi, is to 
 be seen, in an erect posture, having four mendicants behind him with begging dishes 
 in their hands, and Soomedhij, a form of Booddlui, lying prostrate before him, in a 
 posture of reverence. 
 
 It appears evident from their writings, that the ancient religion of the Burmans 
 consisted principally in religious austerities. Wiien a person becomes initiated into 
 the priesthood, he immediately renounces the secular state, lives on alms, and abstains 
 from food after the sun has passed the meridian. The ancient writings of the Bur- 
 mans mention an order of female priests; but it is likely that these were only female 
 mendicants. 
 
 Priests are forbidden to marry ; they are to live by mendicity : are to possess only- 
 three garments, a begging dish, a girdle, a razor, a needle, and a cloth to strain the 
 water which they drink, that they may not devour insects. 
 
 The priests are the school-masters, and (each gratuitously as a work of merit, tiie 
 children being maintained at home by their parents. If a priest finds a pupil to be 
 of quick parts, he persuades the parents to make him a priest; but if a boy wish to 
 embrace a secular li.'e after he has been some time in the college, he is at liberty to 
 do so. 
 
 Boys of five years of age and upwards are admitted into the Burman seminaries 
 (koivoom^;) as students. At tlieir initiation, the parents generally give a feast, which 
 continues for tliree or four days, at the close of which time the youth, arrayed in 
 costly garments and ornaments, and attended by a large retinue, is led throuo-h the 
 toAvn on horseback to the college of his preceptor. As soon as he arrives, he is stript 
 of his attire; his head is shaved; he is clothed with a yellow garment, and a pot, or 
 beggar's dish, is put into his hand, and in this manner he is committed to his tutor.
 
 392 HISTORY, LITERATURE, and RELIGION, [Part iir. Chap. vn. 
 
 The student is to observe the following rules : to abstain from murder, theft, evil 
 desire, falsehood, ardent spirits, food after noon -day, dancinjT, music, &c. from (low- 
 ers and perfumes, elegant accommodations, the use of gold and silver. Should he 
 fail in keeping these prohibitions, he is disqualified for farther advancement. An 
 obedient disciple, at the end of twenty years, is admitted into the order of priests. 
 
 To persons admitted into the order of the priesthood, two hundred and twenty- 
 seven precepts are given, the observance of which for ten years, entitles tliem to tlie 
 rank of a priest of the first order, and impowersthem to have colleges and disciples 
 under them, 
 
 A Burman college is built in the stile of a palace by some person of wealth. The 
 ancient koiyooms resembled caves, many of which are still to be seen in the ancient 
 city of Pougan. 
 
 Reside their colleges, there are other sacred edifices among the Bnrmans, inclosed 
 by a wall, and intended for the accommodation of learned men who meet to consult 
 each other on religious matters. In some instances, an imsg^ofGoutr.mn is set up 
 in a conspicuous part of the building. 
 
 Tiie houses of the priests are built as works of merit, and offered to them. A tem- 
 ple and a house for priests, are commonly built at once. It is a law in these houses, 
 that a priest shall always give his bed to a priest who is a stranger if necessary. The 
 common people are never suffered to sit upon a priest's mat or bed. 
 
 The investiture of a priest is a very important ceremony. To ordain the candi- 
 date, it is necessary that a priest should be present who has been initiated twenty 
 years, and not less tlian five priests who have been in orders ten years each. The 
 ceremony, from which spectators are carefully excluded, is conducted in a temple pe- 
 cidiarly sacred, or in a boat on the river, surrounded with a screen of mats. At the 
 commencement, a priest goes out, and asks the crowd, whether they have any objecti- 
 on to the youth's becoming a priert. If they all answer in tlie negative, he is present- 
 ed to the chief priest, and is asked many questions, as, if he be free from disease ; if he
 
 The BouDDHUs.] OF THE HINDOOS. 59* 
 
 be perfect in his elementary knowledge; if he have obtained the consent of his parents. 
 After many formulas have been repeated, he is clothed in white, and the eio-ht uten- 
 sils, composing the whole property of a priest, are hung around him. He is at length 
 clothed like an old priest, and led to some college, where he remains for three years 
 under the inspection of an aged priest, until completely initiated into the duties of 
 the priesthood. 
 
 The four quarters of the moon are festival days among the Cingalese. A tempo- 
 rary shed being erected on these occasions near a temple, the people bring their of- 
 ferings, and present them to two priests employed in instructing the assembled mul- 
 titude : the one speaks in the Palee, and the other explains his words in Cingalese. 
 Drums are beaten at intervals, and the temple is illuniiuated. 
 
 Formerly, it would seem, that religious feasts were held monthly among the Bfir- 
 nians, as, the water feast ; that (or presenting drink-offerings to the images of Bood- 
 dhn ; that for watering the trees of thcFicus Indica ; the interrogatory feast ; one in ho- 
 nour of the priests; another in honour of Guneshu ; the boat festival; the feast of alms ; 
 the candle feast; the feast of giving clothes to the priests ; the lot festival; and the 
 festival for placing fire near the images of Booddhu. At present, the Burman feasts 
 are held at the full and change of the moon only. At these times all public business 
 is suspended ; the people pay their homage to Goutumii at the temples, presenting to 
 the image, rice, fruits, flowers, candles, &c. Aged people often fast during the whole 
 day. Some visit the colleges, and hear the priests read portions from the Bouddbfi 
 writings. 
 
 According to the religion of Booddhri, there are no distinctions ofcast. Polijramy 
 is not forbidden hy the Bouddliii doctrine, and it is net uncommor: for a man to have 
 a plurality of wives. Tiie Burmans burn their dead with many ceremonies, espe- 
 cially the bodies of the priests. 
 
 Respecting the Hindoo deities, the Bouddhfis believe that Brrimha is the head of 
 
 X 'I
 
 3di UISTOllY, LITERATURE, and RELIGION, [Part. iii. Chap. vh. 
 
 the Bramhacliarjes, and lives with them in one of the higher heavens; that Vishnoo, 
 Shivfi, Kartika, and Sooniuna, are the chief ministers of Indni, the king of heaven, 
 who has twenty-eight inferior ministers. An intelligent native of Cevloa assured 
 theautlior, that the Bouddhus dislike the Hindoo religion more than the^ do Maho- 
 metanism. 
 
 The suhstance of the Timee Jatu: an account of the Incarnation of Dooddhuy 
 
 Translated from the BiirmaD, by Mr. F. Carey. 
 
 THE divine one, while remaining in the Jatn forest, began to relate his celebrat- 
 ed departure into the forest, and in reciting the encomium, uttered this Jatfx of king 
 Temee. 
 
 Upon a certain daj', the mendicant?, mci in the assembly of audience, continued 
 to celebrate the departure of Bh-iguvu. Bhuguvu said, ' O mendicants ! why are 
 
 you assembled ?' They replied : We are conversing on this subject. lie rejoined, 
 ' O mendicants, this is not the only time of my departure; formerly, to accomplish 
 unattained austerities, let it not surprize you that 1 left my kingdom, and departed 
 into the forest.' Having said this, he remained silent. The mendicants entreat- 
 ing, Bh-Jgiivij revealed to them the history of the Jatiis : — 
 
 * O ye mendicants! in the kingdom of Kashaek"!, and in the city of Varanusie, 
 (Benares), formerly reigned Kashee Rija, a king who possessed every excellent qua- 
 lity, and had sixteen thousand wives. The citizens said among themselves, ' Our 
 sovereign has neither son nor daughter to preserve his family from extinction :' they 
 therefore assembled in the presence of the king, and, observing the rules laid down 
 in the Kooshii Jatu, t'lus addressed him: ' O king! supplicate for a son.' The 
 
 king, calling his sixteen thousand wives, said, ' Supplicate ye for a son.' Chjud-^a, 
 ani the other sixteen t'aousand wives, havinj feasted tha goJs, made supplication,
 
 The Bduddkt;s.1 Of TH E HINDOOS. 295 
 
 but obtained neither son nor daughter. This queen, Chiindra-dexS, perfected in 
 holy rites, was the daughter of Miirdu raja. The king said, ' O spouse, do thou al- 
 so entreat for a son.' The queen, at the full moon, remained fasting, and while re- 
 posing upon a sofu, and reflecting upon her virtuous deeds, exclaimed, ' I have rer- 
 tuinlj performed perfect vows; therefore to me a son will be granted.' Thus say- 
 ing, she repeated her vows. Through her piety, the angel having been made ac- 
 quainted w ith the queen's desires, said ' Chijndra-devee supplicates for a son ; I will 
 certainly now grant her this blessing.' Looking around for a proper persori to be 
 incarnate in her womb, he beheld Booddhri-s'";twri. This person had reigned over 
 the kingdom of Varanusee during twenty years : after death he fell into Ooshnudu- 
 niruyu, wliere he was punished eighty thousand years; he was next born in Tavn- 
 tingsa, where he spent his life, and at death possessed an inclination to ascend to the 
 higher heavens of the gods. The angel going to him, said, ' O thou great one, 
 
 produced in the world of mortals, by thee works of merit shall be accomplished, and 
 much people be made happy : the queen of Kashee prays for a son : wilt thou consent 
 to be incarnate in her womb ?' He added, ' there are also five hundred sons of the 
 gods on the point of transmigration, who are willing to be reproduced.' Bood- 
 dhii-sntwu consented; and having transmigrated with the five hundred sons of the 
 •rods, he was conceived in the womb of Chundra-Devee ; the other gods, in those of 
 the wives of the nobles. At that time the womb of Chundra-Devee shone as with 
 refulgent gems : and knowing that she had conceived, she sent information of it to 
 the king, who ordered attendants on her person. At length she was blessed with a 
 son, replete with every excellence. On the same day also, in the houses of the 
 
 nobles, the five hundred sons of the gods were bom. At the time of the birth, the 
 kin"- surrounded by his assembled nobles, remained in the palace yard, when they 
 addressed him thus : ' O sovereign, to thee a son is born.' The king was filled with 
 affection towards his first born, wliich, penetrating through flesh and bone, adhered 
 to the marrow : in this manner he was filled with affection, and his mind became 
 composed. The king then said to his nobles, ' To me a son is born : are ye pleas- 
 ed ?' Thev answered, « What dost thou say ? Before, we were without a sovereign; 
 now he is born, and we have obtained a ruler.' 
 
 X X 2
 
 33S HlSrORV, LITEHATURL;, a\d religion, [Paul- ui. Chap. VII. 
 
 The king thus coiuimnded his chief oili^er, ' It is my son's perojative to have at- 
 tendants ; go tliou to the houses of the nobles, and see who have been born to-day.' 
 The chief officer found the fivehundredsons, and, returnin;^, related to the king what 
 he had seen. The king sent garments to eac!i of tlie five hundred children ; and also 
 five hundred nurses. lie also gave to Booddhii-s Jtwj, four times sixty small breast- 
 ed, honey-like, milk -producing nurses, having rejected all women in whom there was 
 any defect. 
 
 If an infant sit upon the lap ofa very tall woman to draw the breast, its neck grows 
 long; if upon the lap ofa short woman, it grows hump-backed; if upon the lap ofa 
 thin woman, her tliiglis injure it; if upon the lap ofa very corpulent woman, it 
 straddles or trembles when it walks; if upon the lap of a very long breasted woman, 
 it becomes flat nosed. A very black woman's milk is cold; an asthmatic woman's 
 milk is sour; a woman who has an obstruction in the throat, has acrid or bitter milk. 
 Therefore, rejecting all faulty nurses, and having given four times sixty small-breast- 
 eJ, honey-like, milk-proJucing nui'ses, and paying great homage to the infant, the 
 king bestowed a reward upon Chuidra-dev3e; when she, receiving the favour, re- 
 turned it again to her lord. 
 
 Upon the day the child was named, the king caused the prognosticating bramhuns 
 to be c ill.d, and making large presents to them, enquired concerning the child's des- 
 t ny. The bramhrins examined the marks on the child, and said,' O most illustrious 
 Sovereign, this child is replete witli every propitious and excellent quality ; he is 
 qualified to govern not only this single island, but the two thousand surrounding is- 
 lands, nor do we perceive the least evil in his destiny.' The king was pleased, and 
 proceeded to name the child : upon the day of his birth it rained all over the kingdom 
 of Kash!ck'"i. On that day the heart of the king, and the hearts of all his subjects 
 became tranquil. The child too was born wet, he was therefore called Temee. 
 
 When the cliildwa? a month old, the nurses, embracing him, brought him to the 
 king, who, viewing his beloved child, kissed its head, and causing it to be placed 
 upon his lap, remained satisfied.
 
 The Boudduus.J OF THE HINDOOS. 397 
 
 At this hour, four thieves were brought before the kin.:?, who commanded one of 
 them to receive a thousand strips 5 with a prickly whip ; another to be cast into pri- 
 son ; another to be pierced with a spear, and the other to be placed upon a shoolee.* 
 Mriha-sntwn, hearinjf the words of his father, was afraid ; and, frombling, reflected 
 thus: « My father, obliged to be a king, has committed many weighty, and hell de- 
 serving- deeds.' 
 
 On the fallowing day, the nurses caused him to belaid under the white umbrella, 
 upon an adorned pleasure-abounding bed ; where, after reposing for a short time, he 
 opened his eye>', and beholding the white uraljrella, and the great splendour of his 
 apartment, he became exceedingly afraid, more than before. While reflecting how 
 he came to this abode of cruelty, by the strength of his former knowledge he perceiv- 
 ed, that he had come from the heavens of the gods ; looking still further back, he re- 
 membered that he had been burning in hell ; looking back to a still more remote pe- 
 riod, he recognized himself as a king of that place, (Benares,) and said to himself: 
 Having reigned twenty years in Varaniis3e, I was punished eighty thousand years 
 in hell, and now I have sprung to birth again in this place, in this abode of thieves. 
 To four culprits yesterday my father spoke harsh hell-exposing words. Now un- 
 doubtedly 1 must reign again, and be again cast into hell, where 1 must endure great 
 affliction. Terror fell upon Miiha-sutwn, thus reflecting, and his resplendent body 
 withered like a lotos rubbed between the hands; and while considering by what 
 means he could be emancipated from this abode of thieves, he fell asleep. In the 
 mean time, thegoddess, his mother, thus consoled him : ' O child, Temee-kooniaril, 
 be not sorrowful, doubtful, nor fearful; thou desirestto be released from this abode 
 of thieves, therefore though not lame, thou make?t thyself to appear as one lame; 
 though not deaf, thou raakest thyself deaf; though not dumb, thou makest thyself as 
 one dumb.' Booddhu-sutwn, having derived consolation from the words of the 
 r^oddess, repealed the second stanza : ' O goddes-, fwill do what thou hast com- 
 manded.' 
 
 The king, having appointed the five hundred youths to remain with hii son as 
 
 * An iDStrumeat apoa riliicli ilic criminal h imptlod.
 
 393 niSTOllY, LlTLllATURE, and RELIGION, [Paut itr.CiiAP. tii. 
 
 a^^uard, Jhey cried for the breast; Imt Miiha-sntwii, affrighted at the idea of bein? 
 cast into hell, exclaimed, < though 1 be even parched up to-day, death is preferable 
 to being cast into hell." Thu^ reOecting, he neither cried nor wept. The nurses 
 made known the fact to Chfindra-dcvee, and she related it to the kin<T. From that 
 time, they let thecldld fast beyond the usual period, and sometimes omitted to give 
 him nourishment for the whole day ; through the dread of falling into hell, however, 
 though exhausted, he neitlier cried nor wept. Tiien the mother, saying 'my son is 
 hungry,' gave him the breast terself ; but though she nourished him at intervals dur- 
 ing a whole year, she could not understand his intentions. 
 
 The nobles afterwards, reminding theking, that children of the age of one year take 
 a liking to sweetmeats ; and, adding, we will try Booddhu-sutwii with them, caused the 
 five hundred youths to be seated by him, and placing various sorts of sweetmeats be- 
 fore him and them, retired to a secret place. The other youths, leaping and scramb- 
 ling, devoured the sweetmeats ; but Booddiiij-sutwu warned himself, saying, ' O thou, 
 Temee koomaru, desiring hell, dost thou wish for this food?' Filled with horror, 
 he did not even look upon it. Thus they tempted him with sweetmeats for a whole 
 year, but were unable to look into his heart. 
 
 [The work then goes on to relate, that the next year they endeavoured to excite 
 bis desires by setting various fruits before him, but in vain. The following year they 
 put playthings before him ; and for anotlier year great varieties of food. They next 
 endeavoured during a year to affright him with fire : during another with a furious 
 elephant; during another with serpents, but he remained destitute of fear as well as 
 of desire. At tlie ageof eight, they endeavoured to amuse him with dances; at nine to 
 terrify him with swords ; at ten with loud noises from shells; at eleven with a horrid 
 drum ; at twelve with extraordinary lights in his bed room ; at thirteen they covered 
 lum with molasses, and let the flies torment him ; at fourteen they almost suffocated 
 him with offensive smells; at fifteen they scorched him with fire; at sixteen they in- 
 troduced into his presence beautiful females, perfumes, dances, &c. Thus they 
 enticed him tor sixteen years vvith the sixteen great temptations, and tried him
 
 The BouDDHtrs.] OF TH E II I NDOOS. rr.9 
 
 with manj other smaller temptations, but they were still unable to enter Into his 
 designs.] 
 
 Then the king, dejected, caused the destiny-foretelling brarnhnns to be called, and 
 said to them : "At the time of my son's biith, 3'ou said, ' This child is replete with 
 ever}' fortunate and virtuous mark ; neither is there any evil token whatever in him ;' 
 but behold he is born lame, dumb, and deaf: your words are not verified." Tiie 
 bramhuns replied, 'O Sovereign! there is nothing unknown to the wise. If we had 
 saidjthesonborn to thekingis stupid, it would havecreatsd thee pain of mind; theic- 
 fore we did not mention tlic matter.' Then the king asked what was proper to lie 
 done. The bramhuns answered, ' Great Sovereign, while this youth remains in the 
 palace, we perceive three evils may happen : one to the king's life, another to tlie 
 white umbrella, another to the queen ; therefore, without delay, put the unfortunate 
 horses to the unfortunate chariot, and placing liim therein, carry him out by the west 
 gate to the burying-ground, and having dug a square hole, bury him.' The k:ng^- 
 throu^h the dread of these evils, adopted this advice, . 
 
 Chtindra-devee, informed of these designs, wentalone to the king, and having made' 
 obeisance, said, ' O sovereign, thou conferrcdst a blessing upon me, and I, hav no- 
 received it, committed it to thee ; now give it me again.' The king replied, ' Take 
 it, O queen.' She then said, ' O king, give the kingdom to my son.' Tlie king 
 replied, ' it is out of my power ; thy son is an idiot.' The queen replied, ' O 
 
 sovereign, though thou hast decreed not to give him the kingdom in perpetuitv, "ive 
 it him for seven years only.' The king replied, ' 1 cannot, O queen ;' but she re- 
 newed her petitions, lowering each of them till she solicited for a reign only of sevea 
 days; this was granted. 
 
 Immediately the mother, decorating her sot, thus addressed him : « O Tcmee- 
 koomarri ! the kingdom is thine.' Then causing proclamation to be made by the sound 
 of the drum, and commanding tlje whole city to be adorned, she seated her son upon 
 an elephant, with the white umbrella carried over his head. After being thus con- 
 veyed round the city, she caused him to be laid upona noble bed; and besought her
 
 401 HISTORY, LITEKATURK, and RELIGIOxV, [Part hi. Ciiap.vii. 
 
 beloved son, during tlic whole niglit, thus : ' O son, Temee-koomani, in attending on 
 thee for sixteen ^lears, my eyes smart with weeping; my heart is as though it were 
 pierced through. 1 know thou art not lame, &c. Do not leave me childless." After 
 the same manner she besought liira the following day, and the five remaining days. 
 
 On the sixth day, tlieking, having called his charioteer, thus addressed him, ' O 
 Soonundii. charioteer, to-morrow, early in the morning, uniting the unfortunate 
 horses to the unfortunate chariot, taketlie youth, and cause him to be carried out by 
 the west gate; and after having dug a square hole in the burying ground, cast him in- 
 to it, and with the back of the spade break his skull ; thus causing him to die, cover 
 him with dust; and iiaving accomplished the work of increasing the earth, bathing, 
 come away.' The queen, having overlieard what passed, was filled witli sorrow, 
 «nd going to her son, addressed him. 'O son, Tcmee! thy fatlicr, the kingof Kashee- 
 kj, has issued orders to bury thee early to-morrow morning. O son! early to-mor- 
 row thou wilt die.' Hearing this, Muha-s'itwij thus congratulated himself, ' O Te- 
 mce-koomaru! thy sixteen years are now accomplished!' But his mother's heart 
 vas pierced through with sorrow. Temee added, ' 1 have attained to the consum- 
 luation of my desires:' but he refrained from speaking to his mother. 
 
 Early in the morning, the charioteer, having harnes'ed {he horses to the chariot, 
 through the power of the god, and Mrdia-sutwu's a ntcrilies, he put the fortunate 
 Itorses to the fortunate chariot ; then, stopping the chariot at the king's door, he en- 
 tered the inner apartments, and saluting the queen Chundrajhe thus addressed her: 
 ' O queen ! be not wroth; it is the king's command :' thus saying, with the back of 
 his hand havingput away the queen, who was sleeping with her son infolded in her 
 arms, he took up the youth as a gailand of flowers, [viz. gently or carefully as a per- 
 son would carry tender flowers] and descended from the palace. At this time Chun- 
 dra-devi5e, smiting lier breast, and weeping aloud, remained in the palace-yard. 
 Miiha-siitwLi, beholding his mother, said to himself silently, 'My mother will die 
 from the anguish of her mind.' But correcting iiiuiself, he added, in his own mind, 
 ' If I speak, the efforts of sixteen years will certainly become abortive.'
 
 TiiEBoUDDiios.] OF THE HINDOOS. 401 
 
 The charioteer having put Booddliu-sutwu into the chariot, said, ' I will gooutal 
 the west gate,' but through the merit of Booddhn-sutwu's austerities, the charioteer, 
 deluded by the gods, turned the chariot, and driving it out at the east gate, was pre- 
 cipitated to the distance of twenty-four miles at once. The charioteer, seeing be- 
 fore him a thick forest, mistook it for the burying ground, and thinking it an excel- 
 lent place, drove the chariot to one side of the road, halted and descended. He now 
 stripped Mfiha-sntwri of his garments, tied them up, and laid them in a suitable place, 
 then with a spade, he began to dig a square grave at no great distance from the cha- 
 riot. At this moment Booddhu-sutwii reflected thus, ' Now is my time for exer- 
 tion ; it is true, I have not moved hand nor foot for sixteen years, but I will now see 
 if 1 do not possess strength.' He arose, rubbed his arms and legs, descended from 
 the chariot, and then walking backward and forward several times, found he possess- 
 ed strength sufficient to go the distance of eight hundred miles in one day. He then 
 said. Should the charioteer contend with me, I will see whether I possess strength to 
 wrestle with him or not, and laying hold of the hinder part of the carriage, threw it, 
 as though it had been a child's plaything, so that it continued twirling round and 
 round. 
 
 After this, Tcmee's guardian deity, taking the raiments of the gods, and calling 
 Vishwri-kurmw, the son of the gods, thus addressed him, 'O Vishwu-k'irmu, go thou to 
 Temee-koomarn, the son of the king of Kasheeka, and array him.' Vishwu-kurmii 
 descended bearing ten thousand pieces of cloth, and bound them round Booddhu- 
 sutwii's head, and thus, with the garments of the gods and mortals, arrayed him like 
 a devii. 
 
 Booddhn-sntwii, shining like the king of the gods, went to the hole the charioteer 
 was digging, and standing by the brink, invoking, uttered the third stanza : ' O cha- 
 rioteer ! why art thou digging that grave in such haste ? O thou ! dost thou hear 
 what I say ? what will thou do with that grave ?' The charioteer, hearing the above 
 words, without looking up, said, 'To the king has been born a son who is dumb, 
 lame, and destitute of understanding, and the king has commanded me to bury him 
 
 Yy
 
 402 HISTORY, LITERATURE, and llELIGION, [Part iii. Chap. vn. 
 
 in the wilderness.' Muha-sutwu said, ' I am neither deaf, nor dumb, nor lunie. 
 
 O charioteer! if thou hury nie in this wilderness, thou will do a bad action. Behold 
 my thighs, my arms; bear me speak, O charioteer! By burying me in this wilderness, 
 thou wilt commit an evil act.' The charioteer asked himself, ' Who can this per- 
 sonage be, who has continued praising himself from the time of his arrival;' then 
 beholding his features exquisitely beautiful, he continued, ' Who can this person 
 be : Is he a man, or a god r' and added the following stanza : ' Art thou a god, or a 
 gnndhurvrt, or thedevii Poorrmdriru ! Who art thou? Wiioseson? How shall I know 
 tliecr' Muha-sutwr!, describing himself in lunn'ole language, recited tliis stanzii : 
 *1 am neither a god, nor a gundhurvu, nor Poorjud.na : 1 am the son of the king of 
 Kasheekri, for whom thou art digging this grave ; the son of that king by whom 
 thou art nourislied. O charioteer, undoubtedly it is an evil thing for thee to bury 
 rae in tliis wilderness. He who cuts the branches of the tree uiider the shade of 
 
 which he sits and slerp^, Is a wort'ilcss person.' 
 
 Although he spoke thus, the charioteer would not believe liim to be Booddhri-sut- 
 iv>i. The latter tliciefore said,' I will convince him by a god-like acclamntion.' 'Jlien, 
 by a dreadful vociferation, echoing through the thick forest, he proceeded to utter 
 the stanza descriptive of the blessings of friendship : ' O charioteer ! he who does not 
 act unfaithfully towards his friend, has abundance of food, not only in his own house, 
 but wherever he may happen to go. He v^ho wrongs not his friend, to whatever 
 country, town or city, lie may go, will be revered by all. He wlio acts not the 
 
 treacherous part toward his friend, thieves will not injure him, nor can kings disre- 
 gard him, and he will excel all his enemies. He who is a faithful friend, is belov- 
 ed in the assembly, and becomes chief among his relatives. He who deceives not his 
 friend, but honours Iiim, becomes honourable, and renowned in noble deeds. He 
 who acts not treaclierously towards his friend, being a worshipper of others, is vene- 
 rated; saluting others, he is saluted, and obtains glory and renovtn. He who deals 
 faithfully with his friend, shines like flame, is glorious as the gods, nor is he forsak- 
 en of the deity of prosperity. He who deceives not his friend, his cattle increase, 
 and whatever he plants in his field flourishes and bears fruit. He who does not 
 wrong his friend, should he fall from a high mountain, or tree, and die, he will at-
 
 TuE BoiuDnus.] OF THE HINDOOS. 405 
 
 tain liis plaxie. He who acts not the impious part toward his friend, can never be 
 hurt by his enemies, but stands firm like a well rooted tree, upon which the wind has 
 no eiFect.' Thus Booddli'i-sritwu, in the above stanza, set forth meritorious actions. 
 
 The cjarioteer tlien left oiT digging' the grave, and going to the chariot, missed 
 the robes and ornaments. Me then returned, and looking round recognized Booddhu- 
 sutw"!, at whose fdet iie fl^ll, and lifting up his joined hands, uttered tiie following 
 stanza : ' Come, let me receive thee ; it is right tiiat thoushouldst inherit thine own 
 house. O tiiou king's son ! what art thou doing in this wilderness f ' Mnha sntwa re- 
 plied, ' I have no desire for the kingdom, nor for relations nor riches : father and mo- 
 ther have rejected me ; the inhabitants of the towns and villages have rejected nie ; 
 the youtlis have discarded me ; my mother has sent me away ; my father has cast 
 me off; I myself have become a mendicant, nor have 1 the least inclination for ob- 
 jects of sense. Undoubtedly tlie prudent attain t!ie object of li-.eir desires: 1 am 
 Vepuka the Brrimhr:cliaree. To me, who have left every tiling, what cause e.f dread 
 or R-ar can there be ?' T!ie charioteer replied, ' Possessing such melodious and ex- 
 cellent speech, u!:ereforc didst tliou not speak when with t!iy father and mother V 
 Mrdia-sritwri answered, ' I ruled twenty years at V^araniisee, in consequence of which 
 I was tormented eiglity thousand years in hell. Dreading a similar calamity, I did 
 not permit myself to be reinstated in the kingdom. On this account too, I forbore 
 «;peaking to father or mother. My father, seating me upon his knee, commanded 
 four culprits to be punished in tlic following manner : 'Kill one; bind the other; 
 having pierced one, anoint him wiih painful corrosives ; impale the other,' Hear- 
 in-T these severe commands, I was induced, though not dumb, to feign dumbness; 
 thouoh not lame, to put on the appearance of lameness, ami remain besmeared in 
 my own excrements. O charioteer, what wise man, for his sustenance, will perpe- 
 trate the five crimes.* Know, O charioteer! tliat 1 am a br; mhixharee. Cer- 
 tainly the deliberate have their desires accomplished ; I am a brumhiicharee. To 
 me, having departed into the wilderness, what cause of fear :' 
 
 • The Hindoo shastrfii, as well as (he Bouddhn, mention five "m.rlal .ins," viz. sfealiog five tolas of gold, 
 crim. con. wiih ihewifeofaspintualgnide.slayiDgcoKsandbramlmns, and drinklngspirituous liquors. 
 
 Y y 2
 
 404 HISTORY, LITERATURE, and RtLlGION, [Paut in. Chap. vn. 
 
 The charioteer, heariiij this, said within himself, ' This youth lias cast away a 
 splendid kiiindom as a putrid carcase; and has entered this wilderness as a mendi- 
 cant, or what use will the world bo to vie? I also will embrace the life of a 
 mendicant.' Tlius rcflectina^, he uttered the foUuwing stanza :' O king's son ! I 
 will enter upon tlie life of a hermit witli tliee. O prince ! I prefer a hermitage; 
 callmetojoin thee.' Muha-suUvii said, ' Verily, I will make him a mendicant imme- 
 diately.' But, reflecting again, he said. Neither my father nor mother will come 
 here; and this chariot, these horses, ornaments and robes, will surely be destroyed 
 in this place. Tiioy will say, lias not thisyouth become a cannibal, and devour- 
 ed the charioteer ? Perceiving a way to promote the welfare of his father and mo- 
 ther, and being desirous of making it appear, that the horses, chariot, ornaments, 
 &c. were a debt due by the charioteer, lie uttered the folloM'ing stanza : ' O chario- 
 teer ! take back the chariot ; and cancelling the debt, return.' The charioteer then 
 reflected thus within himself: ' While I am gone to the town, should Midia-sutwu 
 retire to any other place, and his father, hearing of his son's welfare, say, ' S'lew 
 him to me,' and should 1 be unable to produce him, the father will punish me;l 
 will therefore receive a pledge of him that he go not to any other place.' He then 
 uttered the following stanza: 'Success to thee; 1 will comply with t!iy solicitations; 
 but attend to this my request : remain here until 1 bring the king. I am not cer- 
 tain whether he will be pleased at the sight of thee.' Muha-s^itwu replied, ' O 
 charioteer! I will act according to thy word; I have a desire to see my father; re- 
 turn to the town. Inform my relatives of my welfare, and tell my father and mo- 
 ther, that 1 have sent them my salutation.' 
 
 Saying this, Mriha-satwa bowed his head tike a golden plantain tree, and observ- 
 ed the live touches (that is, he caused his thiglis, arms, and forehead to touch the 
 earth) placing his face towards the town of Varanusee. The charioteer, having re- 
 ceived his instructions, circumambulating the youth, ascended the car, and drove 
 towards the town. 
 
 At this moment, Chundra-dcvce, opening the lion door, and striki;ig her breast, be- 
 gan to weep. The mother, beholding tiie chariot empty, and t!ie charioteer return-
 
 The CouDDHiis.] O F Til E 11 1 N COOS. 405 
 
 ingby himself, with eyes full of tears, wept; and looking towards him, said within 
 lerpelf, ' Having killed the son of my bosom, tliis charioteer is returning to us. Has 
 hekilled my son ? Has he performed the ceremony of increasing the earth ?' Behold- 
 ing the charioteer approach after having murdered her darling son, she said again 
 within herself, ' Will not the merciless enemies rejoice ? O charioteer, when thou 
 killedst my son, was he dumb, or lame, or how? Did he weep? Pray tell me. When 
 thou interredst my dumb and lame son, how, did he make any resistance with his 
 hands and feet ? Pray tell me.' 
 
 The charioteer replied, ' O queen, penult rae to approach, and I will inform thee 
 of all that I have heard and seen concerning the king's son.' C'hr.ndra-De\ee answer- 
 ed, ' O charioteer ! fear not : what thou hast heard and seen respecting the king's 
 son relate to me, without hesitation.' The charioteer replied, ' The queen's son 
 is neither dumb nor lame, he has a clear voice ; but dreading to be made king, he 
 has resorted to ingenious arts : he recollected his former existence, when after reign- 
 ing twenty years in Varan!isee, he fell into a flaming hell, and was tormented eighty 
 thousand years. Afraid of being king, he consented not to his installment, and for 
 this reason also he spake neither to father nor mother. He is complete in every 
 member, of full and even stature, of excellent speech and wisdom, and is in the road 
 to heaven. If thou desirestto see thy beloved son, come; 1 will certainly take thee 
 to the place of his abode. Come without delay ; it becomes thee to h-»sten.' 
 
 The devu, acquainted with the youth's desiie of becoming a mendicant, sent for 
 Vishwu-kurniri,and said : ' O Vishwu-kurmn, son of the gods, the youth Teinee is anx- 
 ious to become a hermit; build him a house of leaves, and prepare for him every im- 
 plement necessary for a priest.' Vishwri-kurma, by his own might, formed a delight- 
 ful residence in the twelve miles-extending forest, dug a pool and a well ; created 
 trees which bore fi uit out of their season ; and near the hermitage of leaves made a 
 walk four and twenty cubits in length, and strewed beautiful crystal-like sand upon 
 it. Having prepared all the implements necessary for a priest, he added, ' Who- 
 soever desires to become a priest, let him receive these implements ! And having dri- 
 ven away all noxious animals, and birds of unpleasant voice, he returned.
 
 40G HISTORY, LITEIUTURC, and IIULIGION, IVa-at ulCi-ap. vn. 
 
 Mulia-sutwu observing what Vishwri-kurmri had done, and knowing that the devii 
 had designed it for him, entered the abode. Having cast ofFhis former garments, 
 he girded himself with those made from the bark of a tree, threw a leopard's skin 
 over his sIiouUIlm's, covered his Iie;ul with his long twisted hair, and placed a bamboo 
 across his sho-ilcler. Then quitting the house of leaves, witli a stalf in his iiand, 
 
 he caused the lustre of his priesthood to appear, and wliile walking to and fro, ex- 
 claimed, < This is bliss ! How liappy ami!' Soon after, returning to his abode, and 
 seating liimself upon a bough, he perfected the five and the eight ceremonies proper 
 for a hermit. In the evening he seated himself at the head of the walk, and taking of 
 the fruit of tlie trees which bear out of their season, and boiling them in tasteless wa- 
 ter, witlioiit either salt or acid, as on immortal food, he fed upon this, intlio pot given 
 himby the devu. Tiius, reflecting upon the four doctrines of Urnniha, he took up 
 liis residence in this grove. 
 
 The king of Kasheekii, after hearing the words of the cliarloteer, called the chief 
 officer of the army, and said, ' Put the horses to the chariot, harness the elephants, 
 blow the conches, beat the large vvell-liraced drum, and the harmonious small drum ; 
 and let the inhabitants of my kingdom attend me ; I will go to instruct my son.' 
 
 The king ssnt before him the four orders of warriors, amounting to eighteen nk- 
 shouhinds.* Three days elapsed before they were arranged ; and on the fourth day 
 the sovereign of Kasheek'i left the city. Stepping intohis carriage, he said to his con- 
 cubines, ' All of you follow me ;' to his attendants, ' Take the chamrn>!, tlie diadem, the 
 scimitar, and the white umbrella, with the gold-adorned shoes, and ascend the chariot.' , 
 The king then departed, and quickly arrived at the place where his son Temee was. 
 Beholding the king approach surrounded with swords, and shining like a flame, 
 Temse enquired after the welfare of his father, his sisters, his mother, the inhabi- 
 tants of the kingdom. Sec. lie asked also respecting the vehicles, the granaries, and 
 treasuries; and farther, whether the king did not delight in inebriating liquors ; whe- 
 ther he delighted in vows, in \ irtue, and in bestowing alms. 
 
 * A coirj.letc army is coipposcd of one ukJiotililnce, or 109,350 foot, G5,6J0 horses, 21,870 cliariol;, api 
 SI.^TOcIpp'iants. According (o lliis ;iccjjut, therefore, this king of Ben:;rei hid an army 3,933,')03 slronj.
 
 The BoLDDiirs.] OF T H E H INDO OS. 407 
 
 The kin^-, out of respect to JMniia-sntwn, would not sit upon his throne; his son 
 therefore prepared a seat of leaves; upon this too he refused lo sit, and placed himself 
 on the ground. Muha-siitwu seeing his fali.er thus seated, entered his hut of 
 
 leaves, and brought forth some of the boiled leaves wiih which he wished to enter- 
 tain his sire, and repeated the following stanza : ' O sovereign, partake of my salt- 
 less prepared food of leaves ; thou art my guest.' The king replied, ' I cannot eat 
 leaves; it is not my food; I eat the soup of clean flesh, and rice.' Still, out of 
 reverence to Miiha-satwu, he received a small quantity of the food in his hand, and 
 thus addressing him in aft'ectionate language, ' O child, 1 do not feed upon such food,' 
 seated himself. The queen, Chnndra-De\ee, surrounded with her maidens, came 
 by a straight road to the residence of Booddhii-sutwr!, and beholding her beloved 
 son, fell on the ground senseless. Reviving, she arose, and embracing Bocddhu- 
 si'itwa's feet, worshipped hiin ; then arising, with her eyes full of tears, she seated 
 herself in a suitable situation. The king said, ' O queen! beholdest thou the 
 
 food of tiiy sen:' and putting a little of it into her hand, he gave the remainder by 
 little and little to his concubines, all of whom said, ' O Sir, dost thou live upon sucli 
 food as this (putting it on their heads) ; thou performest very severe austerities.' 
 Thus saying, and worshipping him, they seated themselves. The king said, ' O be- 
 loved youth, this food astonishes me ; thy dwelling alone is an astonishment to we. 
 How Is it that thou, subsisting upon such coarse food, hast such a beautiful appear- 
 ance:' Miiha-siitwu said, ' Because, O king, I sleep upon this bed of leaves, my 
 countenance appears so beautiful : no instruments of defence, used (or the protecti- 
 on of kings, are placed over me ; but on account of ray serene repose, my counte- 
 nance is of this beautiful hue. I feel no remorse for what is past, no concern about 
 vvliat will occur, and I am resigned to what happens : therefore my countenance ap- 
 pears gay : the foolish, because they arc anxious about what may happen, and sorry 
 for what is past, wither away as a plucked green reed.' 
 
 The king, reflecting, ' I am come heretoanoint my son^ and invite him to theking- 
 doiii,' said, ' O Son ! I will bestow upon thee the elephant-drivers, the charioteers, 
 the horsemen, and arrayed footmen, with delightful horses : I will also gi\e tliec tl;o 
 maidens adorned with all sorts ofurnaments; raise up progeny by them, and thou shak 
 become our sovereign. Virgins well versed in dancins^and singing, and perfected in
 
 403 HISTORY, LITER.VTUIli:, and RELIGION, [Part in. Chap. vii. 
 
 the four accomplishnipnts, shall delight thee with their attractions. What dost thou 
 in this wilderness? I will brinjj the adorned daughters of other kings, and after 
 thou hast raised a numerous- progeny, thou mayest become a priest. Thou art young 
 and tender, it is good for tliee to reign. What art thou doing in this wilderness ?' 
 
 Here commence the virtuous sayings of Booddhii-siitwa : ' O Sir! a youth ought to 
 perform virtuous acts; theyoung may become ascetics; ayouth's becoming a priest 
 is extolled even by the sages. 1 wil] perform virtuous actions; I have not the least 
 desire to be installed in the kingdom. 1 have seen a youth, the beloved son of much 
 anxiety, who could but just say 'father, mother,' die before he reached maturity. I 
 liave beheld the life of beautiful young maidens consume away, being rooted up (by 
 death') as the young sprout of a bamboo when plucked. Menand women, even when 
 young, die : if therefore the young die, who can confide in life ? Even as the life of 
 fish in a scarcity of water is very short, so the life of mortals shortens by every pass- 
 ing night : of what avail then is youth ? Men are constantly harrassed, constantly 
 surrounded; they pass away without seeing good; therefore why wilt thou install me 
 ill the kingdom?' 
 
 The sovereign of Kasheekii said, ' O Son, inform me whoharrass mankind : who 
 agitate mankind; and what is it that passes away without profit.' Booddhii-siitwu 
 replied, 'Death harrasses mankind ; increasing age surrounds them. This know, 
 O Sire ! that as the thivad grows less and less by every insertion of the shuttle, so 
 the life of man dwindles away. As the waters of an overflowing river never re-as- 
 cend, so the da^s of man never return. ^^n overflowing river carries away all the 
 trees near its banks, so all mankind are borne away by increasing age and death.' 
 
 The king, hearing the virtuous sayings of Booddhu-sutwfi, became very dissatisfied 
 with human life ; and being desirous of becoming a hermit, said, ' I will not return to 
 the city : I will certainly cause my son to return, and the white umbrella to he given 
 to him.' Thus reflecting, and being desirous of enticing his son to accept the king- 
 dom, he said, [Here the same offers are repeated of horses, footmen, elephants, 
 virgins, &c.]
 
 The BocDDHCs.] OF THE HINDOOS. I0{) 
 
 To shew his disregard of the kingdom, Miiha-sntwa replied, " O Sire ! wlij temptcst 
 thou me with perishing wealth, d) ing women, and youthful bloom ? O king ! what 
 is love, the pleasant look, present delight, anxiety in pursuit of wealth, sons, and 
 daughters, and wives, to me, who am released from the bonds of iniquity ? I know 
 that death will not forget me ; therefore, of what use are pleasures and riches. As 
 the shedding of ripe fruit is a constant evil, so to mankind death is a continual cause 
 of anxiety. Of many people seen in the morning, how few are to be seen at night ; 
 and of the many seen in the evening, how few are to be seen in the morning ! Virtu- 
 ous deeds ought to be practised to-day, for who can tell but we must die to-morrow; 
 nor is there any possible escape from the arrows of death. O Sire ! thieves long af- 
 ter riches : I am freed from the bonds of iniquity. Return, return, O king ! I have 
 no desire for the kingdom." 
 
 Hearing these sayings, the king, as well as Chiindra Devee, with the sixteen thou- 
 sand maidens, and all the nobles, were desirous of becoming mendicants. The king 
 made proclamation, Whosoever wishes, let him come to my son, and become a priest. 
 This he also caused to be published by the sound of the drum throughout the city. The 
 inhabitants of the town, then, leaving their articles of merchandize in the market, and 
 their houses open, quitted the town, and went out to the king, who thus, with many 
 of his subjects, embraced a forest residence with Maha-sntwa. The hermitage grant- 
 ed by the angel was filled with people to the extent of six miles ; Maha-sntwu also put 
 his house of leaves in order: the women he placed in the interior, because women 
 are apt to be afraid : to the men he assigned the jard. 
 
 All the people, taking of the fruit which had fallen on the ground, eat thereof, and 
 performed the rites of ascetics. Muha-stitwn, by the power of his devotions being 
 raised in the air, delivered virtuous and melifluous sayings. 
 
 At that time, a neighbouring monarch, hearing that the king of Varaniiste had de- 
 parted from the city, and had entered the wilderness as a hermit, said to himselt, [ 
 will take possession of his kingdom : upon which he left his own capital, and entering 
 the city of Varanusee, beheld it richly adorned. Ascending the palace, and struck with 
 
 Zz
 
 410 HISTOllY, LITEIUTURE, and RELIGION, [Part hi. Chap. vii. 
 
 its gems, he said to himself, tliere must be some evil hcM-e, or the king of Kasheeku 
 would not have left this wealth. Thus reflecting, he called seven pcrsous who had 
 been left behind, and enquired of them, Did any disaster befall vour sovereign in this 
 town ? The drunkards replied, No, O king ! The king enquired, Wiiy, then, did 
 he forsake it ? Thev replied, Temee, the son of our sovereign, would not accept the 
 government, but feigning himself deaf, dumb, &c. departed from the city, and entered 
 the forest, to perform the rites of an ascetic, on which account our sovereign, accompa- 
 nied by a great multitude, left this city, to practise the rites of an anchorite near his 
 son. The illustrious monarch, hearing what they said, was overjoyed, and said, I 
 also will become a hermit : by what gate did your sovereign depart ? They re- 
 
 plied, by the east gate. The king, accompanied by his attendants, departing out 
 at the east gate, went toward the banks of the river. Mnha-siilwn, informed of his 
 approach, came from the forest, and, by the power of his devotion, being seated in 
 the air, declared theraelifluous sayings, on hearing which, this king also, ^iith his ar- 
 my, became hermits under Muha-sntwu, In like manner, three other kings left their 
 kingdoms, with an intention of taking Varaunsee, but like the former they embraced a 
 forest residence with Cooddhi-satwu. The elephants and horses became wild, the 
 chariots fell to pieces, the coin of the treasuries, mingling- with the sand of t!ie hermit- 
 age, was reduced to earth; and the whole concourse of people, having accomplished 
 their austeritie-s, went to heaven. The elephants and horses, having had their minds 
 enlightened in the society of the sages, were reproduced in the six abodes of the gods. 
 
 Siitwu, closing these virtuous instructions, said, "O ye mendicants, when I for- 
 merly left the city, I truly departed ; but this is not the period of my departure." He 
 then collected together the Jatn. At that time, the daughter of the goddess, who 
 guarded the umbrella, and the charioteer, were reproduced ; the angel became 
 Uniroodhu ; the fither and mother were reproduced in an illustrious family; the re- 
 maining multitude were reproduced as the assembly of Booddha. " I, the deaf, 
 lame, and dumb, am declared to be God."
 
 TheJoikus.] of the HINDOOS. 411 
 
 SECTIOX III. 
 
 Account of the Joinus,* 
 
 " TU E joinH?,'' says Dr. F. Buchanan," are spread all over India: but at present 
 are not numerous any where, except in Tooli'ivii. Tliey allege, that formerly they 
 extended over tlie whole of Ary'i, or Bhriititri-kundu, and that all those who had any 
 just pretensions to be 6f kshutrfyu descent, were of their sect. It no doubt appears 
 clear, that, in the south of India, many powerful princes were their followers, till the 
 lime of llamanjoju-acharyu." 
 
 Tliis sect is said to owe its rise to Uishiibbri-devii, a Hindoo, whose name occuri 
 
 in page 10, ofthetirst volume of this work, and who is said, in the Ki'dpri-sootrri,+ a 
 
 joina shastru, from which the greater part of the following account is extracted, io 
 
 have been incarnate thirteen times. The Kf.Ipu-soolr"; gives the periods of these 
 
 births, and declares, that at his last appearance, Rishnblm was born in the family of 
 
 Ikshwakoo; his father's name was Nabhee, his mother's Miiroo (the Shree-Bhagri- 
 
 vntri calls her Meroo). At this time, says the same work, men were in an uncivilized 
 
 state, supported not by their labour, but by the fruits of trees (kfilpu-vrikshn) which 
 
 supplied spontaneously all their wants, and under which they dwelt, having no houses. 
 
 The gods descended at the birth of Rishubhii, and, when he was grown to maturity, 
 
 Indra came fi-ora heaven to give him in marria;;e. Bhiirrufi, and many otiier sons, 
 
 • From the word jiniiO'ii •" conquer) (his sect derives lis name. He who has overcome the eighlgreat crimen, 
 is called jinij. These crimes are, caling at night; slajing any animal : eaiiiig liie fruit of tliose trees that give 
 milk, pumpkins, youri;Iiainboo plants; tasioghone^, tiesli ; tiikinj tlieneaUh of others ; taking by force a mar- 
 ried woman; eating flowers, butter, cheese; and ivorshipping the gods of other religions. 
 
 + This work is written in the Urdhu-magOjec and ihe Prakrilu-LRnk^shwiJrSB languages; three learned men 
 have written commentaries on it, one of which, the Kfilpn-drnomS-kaiika, as well as Ihe KulpB-sooiriJ, are io 
 tlie C jllege library, Calcutta. Tije KOlpu-soolril is divided into three parts, comprizing the history of the 
 
 joinia mendicants, the duties of the wise, and of ascetics. 
 
 Z z 2
 
 412 HISTORY, LITERATURE, AKD RELIGION, [Part in. Ciiai>. vii. 
 
 were the fruits of this marriage.* At the installation also ofRishiiblui, Indrn was pre- 
 sent, and gave him a celestial throne. This monarch had the following titles of honour 
 bestowed on him, the Great King, the Great Mendicant, tlie Great Joinri,+ the Per- 
 fect Saint, the Paragon of Virtue. He taught mankind to cultivate the earth, as well 
 as the first acts of civilization, and afterwards adopted a person as his spiritual guide. 
 Then, during a whole year, he presented gifts to the people, and renouncing his king- 
 dom, went into a forest, where, for a thousand years, he continued the devotions of 
 a hermit, and refined all his powers ; to the hermits dwelling near him in the forest 
 he explained the principles of religion, hut initiated twelve persons as his chief disci- 
 ples; eighty-four others he sent out to instruct the people of various countries. Near 
 him wore 8-4,000 joinns ; 300,000 females mendicants ; 300,300 other disciples, and 
 500,000 females who had begun to learn the principles of the joinii religion, beside 
 many thousands more. At length, after residing several millions of years in this 
 forest, at the close of the third of the six yoogus, he obtained absorption together with 
 a thousajid of his disciples. 
 
 After Rishubhu-devn, twenty-two persons are mentioned in tliis work as the succes- 
 sive leaders of the sect : Ujitu-nat'hu. Sumbhiivnnat'hu, Lbhinnndunu, Soomutee- 
 nafhi"), Pudmuprubhoo, Sooparshwu-nat'hu, Ghundrii-priibhoo,! Soovit-nat'hn, Shee- 
 tulu-nat'hu, Shreyangsu, Vasuvu-poojyii, Vimrda-nat'hu, Uniintu-nat'hu, Dhiumu- 
 Tiat'hd, Shantee-nat'hn, Koonl'ha-nat'hi'i, Uru-nat'hn, Mijllee-nat'hri, Miinusu-vrutiic, 
 Numee-nat'hr?, Ncmii-nat'lm,^ and Parshwii-nat'hu :|| I give the account of the incar- 
 nation of Parshwri-nat'hn, who is here said to have descended from the tenth hea- 
 ven, into the womb of Vamunw, the queen of Ushwu-senu, on the fourth of the dark 
 part of the moon, under the star Vishakha, in the month Choitra, at Benares. He 
 
 * Gomutcshivara-sw.tmec is mentioned as another son by a dillercnl queen, and is said to have reigned at 
 Oude. Sec J. R. val. i.\. y. 260. 
 
 + The bramhuns place Rishubhti at the head of this atheistical sect: if is recorded in the 5lh chapter of the 
 Shrce-bhaguvijiu, that the liingsof Konkti, Vtnku.and Koolujii, witnosbing his devotions, became joinus. 
 
 X In the ninth vol. of the Asiatic Researches, facing p. 261, is a drawing of this anchorite. 
 
 § This ascetic iras the ion of king Sumoodru-vijij^S, of Souveerii, in TrishiJitS. 
 
 n Facing the 272d page of the iith toI. of the Asiatic Researches is a drawing of (his god, under the name 
 of Jain-deo.
 
 TheJoinus.] of the HINDOOS. 413 
 
 was born on the tenth of Poiishn, at which time the gods descended, and celebrated 
 a oreat feast. After he had lived to the age of thirty, he received the forms of ini- 
 tiation, and entered a forest with all the pomp of a king : but there he dismissed his 
 courtiers and royal state, and assumed the dress of an ascetic. He took up his abode 
 under an ushoku tree, and continued an ascetic for seventy years, when, from mount 
 Shikhnra, he, and thirty-three other joifin ascetics, obtained absorption. This hap- 
 pened at the close of the sookhumu-dookhiimn yoogu. 
 
 The la4 ofthe joinii yogees was Miiha-veeru, who is said to have been incarnate 
 twenty-seven times, and at his last birth to have been the son of Siddharl'hii, a kshu- 
 triyni, of Kshutriyu-koondri. As usual, in these extraordinary births, he performed 
 many wonderful things while a child, and began his studies at the age of five. At 
 school, however, he Mas so idle, that his tutor reproved him, but was unable to un- 
 derstand the answers given by the youth, till Indru appeared, and assured the teach- 
 er, that the youth was more than man, since he had already written a Siingskritu 
 grammar, the Joinendrii. After leaving school, he pursued his pleasures for twenty- 
 eight years, during which time the king and queen died, and the eldest son was rais- 
 ed to the throne. Mfiha-vecru now asked leave to retire from the world to a forest, 
 but was detained two years by his elder brother, after which, distributing millions up- 
 on millions of mcnev amongst the subjects, he took leave of his wife and children, 
 and entered a forest, carried in triumph by ten thousand goJs, tlie heavens raining 
 flowers on the procession, and the gods singing his praises. Then, sitting down 
 under a shady tree, in tlie presence of this divine assembly, he stripped himself of his 
 royal garments, and put on those of an ascetic ; after Avhich the assembly broke up. 
 
 While here, he received many disciples, and became a great teacher. He practis- 
 ed the most rigid austerities, renouncing all food and clothing, as well as all inter- 
 course with man, till at length he remained standing, like the trunk of a dead tree, 
 unconscious of his bodily existence, and while in this state, obtained the exact know- 
 ledge of all things. 
 
 During his continuance in tlie place where he practised these austerities, he one day
 
 414 HlSTOUY, LITERATURE, and RELIGION, [Part iii Chap. vii. 
 
 Mcnt to tlie tree under which he had commenced his devotions, where he met eleven 
 branihuns engaged in controversy on the following subjects : ' Is there a soul in man .' 
 » If there be a soul in man, is it united to the body, or is it separate from it?' ' Of 
 how many elements is the body composed?' ' Is thecP an after-state ?' ' Is the soul 
 in bondage wliile in the body, and is there any state of deliverance ?' ' Are there 
 any gods ?' 'Are any persons in danger of future torments ?' ' Are there works of 
 merit ?' ' Is thferc such a thing as absorption ?' As he approached these bram- 
 huns, they saw the gods scatter on him a shower of flowers, and pass to and from him 
 through the air. He asked the pundits whether they did not entertain doubts on 
 these subjects [here he, to their astonishment, repeated what had formed tiie grounds 
 of their dispute]. They sat down, and eagerly listened to his discourse, as the mes- 
 senger of heaven. Muha-vart'i reminded them, that they did not understand the 
 vedu ; therefore tJiey entertained these doubts. He declared, that there was a se- 
 parate spirit, who is wisdom, mind, sight, hearing, vacuum, air, light, water, joy, 
 religion, irreligion, compassion, liberality; and that he dwells in all animal bodies; 
 that the body and soul are distinct, as in flowers, the fragrance ; in milk, butter; in 
 wood, fire: that he is the expression of all his works; that works of merit and deme- 
 rit determine the character ; that birth and death belong to the body ; perpetuity to 
 the soul ; presence and absence to spirit and matter, to religion and irreligion, to vi- 
 sible and invisible forms. Hearing tliis discourse, the eleven bramhans became his 
 disciples. Mi'iha-veeru had also another distinguished disciple, Goutrimn-swaniee, 
 
 for whom he had a particular regard, and whom he sent, on the day of his absorption 
 (death) to the residence Devii-surmmu, lest his mind should be too much aftected. 
 Seventeen of Muha-veera's disciples obtained deliverance from the body at the same 
 hour with their master. 
 
 Some ages after this, when men were sinking into ignorance, Kiindilacharyu col- 
 lected a number of sages at Mut'hoora, and compiled the work called Ki'dpri-sTCtru, 
 tbe contents of which had existed in the minds of the principal disciples of Muha- 
 veeru from past time. 
 
 The joinns have at present a number of mendicant chiefs scattered up and down in
 
 The Join us.] OF THE HINDOOS. 415 
 
 Hindoost'hanu : Shravanu-Beligolu is the principal reiideiice of the joiiia gooroos. 
 See Asiatic Researches, vol. ix p. 255. 
 
 The foUowinn; is offered as a summary of the joinij doctrines and ceremonies, as 
 given in the Knlpn-sSotrn, &c. It seems necessary to premise, however, that it is dif- 
 ficult to give a system which will apply to the whole sect, among whom various opini- 
 ons prevail. A considerable number of joinus approach a good way towards the or- 
 thodox Hindoos: they acknowledge gomeUiing of a deity, though they deny a crea- 
 tor, and reverence in a limited sense the Hindoo deities. Tliey also retain the ten 
 ceremonies connected with progress through life up to marriage. Tiiey are divided 
 into the four Hindoo casts, and four states (ashriimnsj ; they marry like the Hindoos, 
 and burn their dead, but do not make offerings to them in the shraddhu : they say, 
 " of what use is it to pour oil into the lamp after the wick is burnt to ashes?" In 
 tlieir chronology they are more extravagant than the orthodox, and tlieir descriptions 
 of the earth bear a strong resemblance to those of the poorani'is. The strict joiniis, 
 it is probable, are constrained to a life of mendicity ; for it seems impossible for a per- 
 son in a secular state to adhere to the rules laid down for this sect, especially those 
 rules which refer to the preservation of all living creatures, vows of continence, &c. 
 All the joinFi chiefs appear to have been gloomy ascetics, assuming the rights of dei- 
 ty, and denying the authority of God : they despised the ribaldry of the bramhuns; 
 and amongst the joiniisunyasees at present, a sovereign contempt of the creator, of a 
 future state, and of religious ceremonies, is observable. 
 
 The earth, say the joiniis, is formed by nature, that is, by inherent pi'operties ex- 
 isting in itself. As the trees in an uninhabited forest spring up witliout a cultivator, 
 so the universe is scl f- existent ; and as the banks of a river fall of themselves, so 
 there is no supreme destroyer. The world, in short, is produced a? the spider pro- 
 duces his web, out of its own bowels. Who is it that causes the milk to ooze fiom 
 the udder of the cow, and the rivers to flow to the sea ? 
 
 Spirit is found in two conditions, emancipated, and inclosed by matter. There is 
 but one spirit inddiviuated among the whole universe of animated existences.* 
 « Cliarvvaliu, a joinii leader, dcoiei the cxislence of spirit altoge'.lijr.
 
 41G IIlSTOlll, LITERATURE, AND RELIGION, ["PAax ni. Chap. vh. 
 
 All liumaii aflairs are regulated hy Religion and Irreligion, i.e. by works of merit 
 and demerit. Religion naturally and of itself purifies, and exalts, and immortal- 
 izes, its possessor; while irreligion defiles, degrades, and ruins men. 
 
 The future births of men are regulated by present actions : the wicked are punish- 
 ed in different degraded bodies or in some hell. Those who practise works of merit 
 may, if their merits are sufficiently great, ascend to one of the twelve heavens. 
 
 Beyond the highest heavens, for eight miles, all is darkness. Below this is a hea- 
 ven where all who obtain unchanging happiness remain,* and which is 36,000,000 
 luileslong. The inliabitants of this world occupy 1,332 cubits of these regions, where 
 they are all assembled. Below this are five heavens inhabited by ascetics something 
 less pure than the former ; and still lower are twelve heavens, one below the other. 
 Next to this is the earth, balanced in the air ; beneath this, water, and still lower, 
 darkness. Persons committing sin in these heavens, become men, or animals, or ina- 
 nimate substances, or sink into a region of torment ; but as often as any one descends 
 from happiness, anolhcr ascends from the earth, and occupies his couch, or place of 
 repose, in heaven. The earth remains fixed by its own nature : when an earthquake 
 occurs, it is caused by Venturee, a god, throwing his arras up to his head. Joinu 
 perfected saints are spread over the whole universe: their number is beyond all cal- 
 culation. 
 
 Something farther of the principles of this sect may be gathered from the follow- 
 ing address of a joinu anchorite to Kala-koomarn, the son of Bfyru-singhu, the king 
 of Dhara-vas"], a joinu ; "Honour kings ; seek the blessing of wise men ; excuse 
 thyself to gamesters and women ; the fruit of wisdom is to know matter and spirit, 
 works of merit and demerit, to act by rule, to know that the use of riches is to feed 
 the poor, that the proper use of speech is to express only excellent words, that the 
 body is mortal, riches uncertain, death near, and that therefore the cultivation of 
 religion is necessary ; that as gold is purified by filing, cutfing, melting and beating, 
 
 • The joinus, imagining that a certain mark in the open hands when placed together forms a represeatatioe 
 oflbisbeaveo, daily draw their joined hands to their forehead, meditating on this place of bappioes:.
 
 TheJoinus.] of the HINDOOS. Hr 
 
 so hy the words of holy persons, bj works of merit, religious austerities, and com- 
 passion, t!ie mind becomes pure." — Hearing these words, the king's son was anxious 
 to embrace the life of a hermit, and went to consult his mother, who used the strong- 
 est language to dissuade him from his purpose ; she affirmed, that it was as difficult 
 to become ayogee, as to swim across the ocean, to walk on spikes, to stand on water, 
 to feed on sand, to lift mount Soomeroo, or to conquer the three worlds !" Not re- 
 garding the words of his mother, however, the son entered a forest. 
 
 The daily duties of a joinn are the following : When he rises in the morning, he 
 must bathe, shake gently his garment, and the mat on which he lay, to purify thorn : 
 after which, he must repeat certain prayers or incantations addressed to persons pos- 
 sessing the five qualities of Urilumtu, Siddh'i, Acharyri, Oopadhvayn, and Sadhoo, 
 and others addressed to Wisdom, Religious Light, Excellent Conduct, and Devoti- 
 on, for the purpose of removing the sins of the night. He next proceeds to a temple,* 
 walks round it three times; bows and prays to the image, which is that of ajoinuyogee 
 in a sitting posture ; after which he goes to his spiritual guide, and bowing, makes 
 vowa to him for the day. These vows regard eating, speaking, &c. One person vows 
 not to eat, and another not to speak, for so many hours, calling upon all joinii yogees, 
 and all joiniis, to witness his vows; after which he listens to some parts of their 
 sacred writings : these duties occupy the forenoon. He now goes to solicit alms 
 for the food of the day, and he does this according to vows, regulating the number of 
 houses at which he resolves to beg. On his return, he repeats certain incantations, 
 to remove the sins which he has committed in destroying life as he walked througli 
 the streets. + He now eats, and again repeats certain prayers to persons desio:nated bv 
 the five names above-mentioned. During the remainder of the day, he continues 
 nearly silent ; and at the close of it repeats, as in the morning, certain incantations, to 
 remove the sins of the day. Before retiring to sleep, standing near his bed, he re- 
 
 • " There is a famous iraaje, of eighteen times the height of man, upon a rork near Beli^ola, named Gnmut- 
 fchwurii-svvameS." " At Koorkool, near Mangalore, there U also a gis.inlic image orGomut-i^shiTuru." " There 
 are two kinds of temples among the joiniSs, one covered with a roof, and the other an open area, surrounded by 
 a wall." Asiatic Researches, vol. ii. p. 236 and 285. 
 
 + From this and other facts it will appear, to what an extent the joinas carry this princi|>le; they do not al- 
 low that any crime justifies the taking away of life; hence they, .is well as the bouddhus, consider kings, as the 
 administratorsof criminal justice, as the greatest of sinners. Sie p. 397 of this volume. 
 
 A a a
 
 418 HISTORY, LITERATURE, AND RELIGION, [Part in. Chap. vii. 
 
 hearses certain stories respecting joimi devotees, and kinjjs, the qualities of the pla- 
 ces in which joinns should reside, and those of female mendicants, and then the instruc- 
 tions of a spiritual guide to his disciple. He who lives in a secular state, amono; the 
 above duties, omits to solicit alms, to visit the spiritual guide, and to repeat their sa- 
 cred writings ; the other parts ho practises as far as he is able. 
 
 Another duty enjoined upon the members of this sect is, that of repeating the 
 praise ofthose distinguished by the names Urihuntri, Siddbii, Acharvn, Oopadhyayn, 
 and Sadhoo. The first name Uri/iiintii implies, that the yo2f'?e to whom it really be- 
 longs, possesses the power of causing an ushoku tree to sprinsr up and overshadow him, 
 flowers to fall on him, a cooling breeze to refresh him, a throne and a white umbrella 
 to descend for him, heavenly courtezans to come and sing before him, the gods to as- 
 cend and descend hovering over him, and glory like that of the sun to surround him, 
 wherever he sits : that he has a pure mind, profound speech, boundless knowledge, and 
 that he is worshipped by the three worlds. The next name, Si:idh'i, implies, that this 
 person possesses the qualities which secure absorption, viz knowledge of all things ; 
 that he is all-seeing ; is capable of doing every thing ; is armed against every enemy ; 
 is completely happy; isthesame to all ; isall-powerfid, and is in all things a wonderful 
 person. He who is called AchnryTi has overcome his passions ; is possessed of ex- 
 cellent properties; has renounced sensual gratifications; does not listen to sensual 
 discourse; forgets all enjoyments : is moderate in food ; looks not at the couch of a 
 female; retains not the remembrance of women ; partakes of no food difficult of di- 
 gestion ; has renounced anger, affection, desire, falsehooH : commits no injury; re- 
 ceives no presents; lives thelife of an ascetic ; ponders his steps: seeks purity; speaks 
 sound words; renounces impure food, and the company of impure persons : conceals his 
 thoughts : sneaks little, and walks with little motion. OoTpadhijayu implies, that the per- 
 son receiving this title has read and taught the following works, called nngns : Achar- 
 iingii, Soogfir-angn, T'han-nngn, Sumrvay-fingi'i, Bhnguvutee-jF,G;ifa-jee. Oopasrkn- 
 dnshajUntngnrfi, Unootriru-oovaee, Priishnu-vyaknrnnn, and Vipakri-SJctrn: and also 
 th" following oopangns : Oovaee sootrri, Kayn-peenee, Jeevahhig"m"i, Prrnhnvuna, 
 J-mboo-dwoepn-pnnn'it^, Chnndrri-piinnutee, Sciora-pnnnntse, Niravutee, Kfipiya, 
 Krippn-virnngsiya, Poopphiya, and Poopphnchooliya. The name Sadhno implies, 
 
 that the person possesses compassion, truth; that he takes nothing but what is given
 
 The Joinus] OF THE HINDOOS. ll'j 
 
 to him : that he has renounced sexual intercourse, and food at night ; that he does not 
 injure the earth; that he strains his drinking-water and carefully preserves it from 
 insects; coTers his fire lest insects be destroyed; agitates not the wind, for the same 
 reason ; jlestroys not the leaves or flowers of trees, nor in any way injures sentient 
 creatures ; that he says nothing mixed with anger, pride, affection, or desire; that 
 he meditates on religion ; that he speaks of religion alone ; preserves his body and 
 the mat on which he sleeps pure; covers his mouth while speaking ; sweeps his path 
 when walking, and his seat when about to sit down, that he may not destroy animal 
 life ; avoids receiving more than the daily supply of his wants: fixes his mind aud 
 words on religion, and bears affliction with patience. 
 
 The person who, by practising the duties of the joinii religion, renders himself 
 worthy of the worship of Indrn and the other gods ; who delivers himself from the 
 chains of the world, obtaining complete emancipation from matter,* becomes a pro- 
 per object of worship to all creatures. 
 
 Thejoinn mendicants profess to have five vows of abstinence : these regard false- 
 hood, eating flesh or fish, theft, drinking spirits, and female intercourse ; they bind 
 themselves also to possess nothing beyond a cloth for the loins, a sheet to cover the 
 body, a towel to wijie the mouth, a brusht to sweep the ground, for fear of treading 
 on insects, and a beggar's dish. They are commanded to fear secular affairs ; the mi- 
 series of a future state ; the receiving from others more than the food of a day at once ; 
 all accidents ; food, if connected with the destruction ofanimal life, &c.; death, and 
 disgrace ; also to seek to please all, and to obtain compassion from all. 
 
 The joinus observe several festivals during the year ; as, the Flag, the Jiimboc- 
 dw^pn, the Water, the Dedication, and the Car festivals ;:}: another, when eight hun- 
 
 * Muba-veero passed through tneoty-ieven birlhs io (he forms of gods, men, and reptiles, before be obtained 
 snchangeable emaucipatioo. 
 
 i The shn£-(cmb''rris (that is, those who near white clolbei) keep a brash of nootleD threads ; (he Oisumhii- 
 Tus have one made of peacocl&*s feathers. 
 
 t There it a similarity betnizt some of (liese feasts and one or two of (bose observed by the bouddbCis. Ste 
 f. 393. 
 
 A a a 2
 
 420 HISTORY, LITERATURE, and RELIUION, [Paiit iii. Chap. vu. 
 
 dred articles, eight of one sort, are presented to a joinu deity ; but the greatest of 
 all their festivals is the Siddhuchiikr.'i pooJH, vvliicit is celebrated twice ayear, in tlie 
 months Aswhinu and Giioitrn, and continues nine days. The worsliip is performed 
 before the nine names mentioned in p. 417, written on paper or on the earth, in a 
 circle containing nine divisions, of different colours, the name Urihimti being in the 
 centre. On the outside of the circle are written the names of the tin regents of the 
 earth, of the sixty-tour goddesses called the ruling deities, of two lihoiravus, two 
 dnkshns, and the name of the guardian deity of this circle, Clmkreshwuree. Wor- 
 ship is daily performed to all these names collectively during the festival, and each 
 name is daily honoured with particular ceremonies in turn ; tlie colours of the flow- 
 ers and cloths offered are to be the same as the colour of the compartment in which 
 each name is written. To most of the ceremonies included in what is called pooja 
 (see p. 272) they add recitations in praise of devout joinu*. 
 
 On the 5th of the increase of the moon, the joinfis have a monthly festival in ho- 
 nour of Muha-veern, to whom they present five books, five pens, five inkstands, five 
 leaves used as paper, and five articles of every other offering. On the lltli of the 
 increase of the moon, another festival is held in honour of Mnimsu-vriitee, ajoinii an- 
 chorite, when the person who supplies the expence observes a vow of silence for a 
 day and a niglit. 
 
 In honour of the other twenty-two leaders ofthe joinii sect, annual festivals are 
 held on the anniversary ofthe birth of each. Once a year, which may be cele- 
 
 brated in any month, the jointis have another festival called Vishu-vuyirmanu. 
 
 In the month Bhadni, all the joinus in one town, sit for eight days, and hear the 
 KiilpiJ-sootru read by one of their principal mendicants, who explains as he reads. 
 On the day before the commencement of this festival, the book is richly adorned, and 
 carried in procession on the head of a boy sitting in a palanqneen, the joinTis, on 
 horseback and in paianqueens, following with music and dancing. In tiie house, the 
 book is placed on a throne, while the company stand before it with joined hands; 
 they afterward sit for soras time, and listen to devout songs in praise of their devo-
 
 luE Join68.J of the HINDOOS. 421 
 
 tees and of religion. Part of the day is kept as a fast, but it closes with an entertain- 
 ment. Offerings are abo presented to the book and to the reader, and during the 
 reading, the audience occasionally manifest their attention by repeating the sound 
 jee,jae. 
 
 After the birth of a child, a secular joinn carries it to the temple, which he cir- 
 cuniamljulates, bows to the god, repeats certain prayers, and then carries the child 
 to the spiritual guide, m'[io repeats an incantation in its ear Thi* is followed by a 
 feast. 
 
 In a joinn mendicant's last sickness, a disciple repeats a certain prayer to him, and 
 rehearses the praises of the joinn mendicants. After his death, with his bodv are 
 burnt the brush with which he swept the road or his seat, that he might not destroy 
 animal life, his staff, his begi^ar's bag, and a lump of wheaten paste. When a per- 
 son dies, or a child is born, the family cannot visit a temple for eleven days, nor does 
 the spiritual guide, nor any relation, visit their house for three days. On the twelfth 
 day a feast is held. 
 
 There are five sects of joinus, but the difference between them is trifling. The 
 Digumbfirns wear no clothes, and their images of Rishfibhn-deva are also naked. 
 The other sects are, the Tern-punt'hees, the Dhooriyas, theLoonkas,and the Boud- 
 dhus. 
 
 »-f«<i»»»»- — 
 
 It may not be uninteresting to see what the bramhuns have said of these atheis- 
 tical sects, with whom they once carried on the fiercest religious controversy ever 
 known in India, and whom they afterwards drove from the field with weapons dip- 
 ped in blood ; and I here give a few extracts from the Kashee-khundu of the Skinidu 
 poorant'i, the Prubodhu-chimdrod-jyu, the Vidwunmoda-turringinee, and the Booddhii 
 pooranu : 
 
 These gects are said by tiie bramhuns to have taken their rise from Virochunn,
 
 422 HISTOliY, LlTEl.'ATURE, and RELIGION, [Paut ni. Chap. vii. 
 
 uliose conversion is uttiibuted* to a declaration made hy Brrinilia before Indru and 
 Virocliunu to the following purport : One day Indrii and Virocliiinii asked Brainha, 
 " What the mind was, and what the body :" Brumha, who was in a state of profound 
 meditation, having liis eyes shut, laid his hand on his breast. At this time a bason 
 of water stood before Bn'iniha, and his image, in this posture, was reflected upon the 
 water. Virochrmu concluded, from this conduct of Brumha, that he intended to eav, 
 that tho body was every thing. Indra conceived, that this was not his meaning, 
 
 but that he meant to convey the idea, that the body was like the shadow on the water, 
 but that within, (intimated by laying his hand on his breast) there was an immate- 
 rial spirit, and that this was Briimhu. 
 
 The next person who was the accidental cause of the spread of the doctrines of 
 atheism, says the Shree-bhagnvutu, was Rishribhu-devri, tlirough whose devotions 
 three kings became atheists, (see p. 412). Next, the bramhuns speak of Vishnoo 
 as incarnate to overturn the kingdom of Divo-dasu, a king of Kashee, who sought to 
 prevent the gods from receiving any praise or petitions from men. Vishnoo spread 
 atheism to such an extent, that Divo-dasu, olfended at the progress of impiety, re- 
 nounced his kingdom, became an ascetic, and shortly after ascended to heaven. 
 
 The Pndmri-poorann+ speaks of an ascetic named DigSmbrirn, (not the disciple of 
 M Jhavceru) an incarnation of Shivti, who promoted the tenets of atheism. 
 
 The next person wlio appeared was Booddhu, the son of Ujinii,:}: who was born 
 in the district of Magudhu, respecting whom I subjoin the translation of an extract 
 from the Booddhu pooranu : 
 
 *' I have heard," says the anonymous author of this work, " that, at a certain pe- 
 riod, Bliugavauu (Booddhu), beiug incarnate for the purpose of performing many 
 
 • Sec the Rig v*dO, and (he YogB-»ashisht'b5 RamajBaii. + See (he Pooshkura-klianda of that work. 
 
 J The Shr?e-hhaer.vr.tri calls him the son of UjinB, but the Booddhiipooranii, as (he reader will perceive from 
 what f jllons, says his fa(her's uame was Shooddhodun6, and his mother's Maya-d^vee.
 
 The Joinus.] OF THE HINDOOS. 
 
 423 
 
 glorious things, was giving; lessons on religion, attended by 19,000 religious mendi- 
 f;ants,and 32,000 bodhee-sntwus, or bouddhus,in the garden of Inat'hu-pindnda, in 
 the forest of Jetree, at Shraviistee, v/hen, about twelve o'clock at night, a ray of "lo- 
 ry issued from his turban, which said—' Praise to Shakyn-singhn, the sage, eminent 
 for intelligence, a luminary dissipating darkness, resplendent, a holy flame, with a 
 beautiful body, and a subdued mind,' &c. Hearing this, the religious mendicants 
 bowing, with joined hands, humbly requested of Booddh-i, that he would acquaint 
 them with the words which had been revealed by the glory proceeding from the tur- 
 ban. Booddhn informed the mendicants, that Shetnketoo,* of the race of the o-ods 
 formerly descended in a chariot from the heaven of Gnnesha, and was born in the 
 famil y of a bouddhn, to instruct mankind in the true doctrine. After descendin"' 
 from his chariot to the eartli, he ascended a superb throne, in a palace miraculous- 
 ly prepared, from whence he declared to the attending gods, that he should be born 
 in the womb of a bouddh"i female, and continue twelve years in his mother's womb. 
 The gods reflected among themselves, that almost all families had some fault in 
 them, which rendered it improper for Booddhn to be born in these families, but that 
 the race of Shakyii-singh"i, being in pO'^session of sixty-four distinguished qualities, 
 was pure ; thatatKnpilu-vnsoo, lived Sliooddhodnnn, possessed of twehe distinguish- 
 ed qualities. Booddhn consented, and directed tlie attending gods to be born in such 
 and such families ; and, being born, to go and teach mankind the one hundred and 
 eight religious ceremonies. + He then dismissed the gods, that they might assume 
 human birth, and departed himself to do the same, that he might make known the 
 bouddhu doctrine to Moitreyabhidiiu, wlio should teach it to the world. Accord- 
 ingly, Booddhn, in tiie month Voishakii, at the full of tlie moon, under the constel- 
 lation Pooshya, entered, by the right side, the womb of Maya-devee; and, at the 
 end of twelve years, while she was amusing herself in the grove Lumbinec, she was 
 seized with the pains of child- biitb, and was delivered of a son, who, immediately 
 on his birth, looked towards the ten quarters ol the world, and measured ten paces 
 with his feet. J At the end of seven days from the time of the birth, Maya-dev^ 
 died, and went to an excellent heaven. All the gods, and other celestial beings, 
 
 * Anotber name for Bonddliii. f Ceremonies pecniiar to (be bouddhSn. t To ti^uify (hat hiti 
 
 il'irtrinc should be extemlH through the iicrld.
 
 424 HISTORY, LITERATURE, and RELIGION, [Part iii. Chap. vn. 
 
 moonees, risliees, &c. came to pay their honours to the god who had been born in 
 the house ol Shooildliodrinu : tliej calculated his nativity, the fortunate and unfor- 
 tunate signs ; pronounced it an excellent birth, and declared that this divine person 
 nould live till he was eighty years old. The sage Usitakshyu informed Shooddho- 
 diin;/, that his son would shoitly leave his house, and become a religious mendicant, 
 in order to learn the bouddliii doctrine,* and teach it to others. From this, the 
 
 sage gathered, that his son was a god, and fell down and worshipped him. At length, 
 the celestial guests were dismissed with much praise and respect ; and the father, ac- 
 companied by his son, and the rest of iiis family, having entered the temple of a god- 
 dess, and repeated the usual rites, covered his son with ornaments, while the sylvan 
 gods presented him with flowers. 
 
 Tlie bo_y Booddhu, taking 10,000 other boys with him, went to school, and began 
 to instruct his master, who was filled with astonishment at the amazing extent of his 
 knowledge. Unable to answer his different questions, he evaded them, and begged 
 him to take his place among the boys ; 32,000 of whom, beside Booddhii's 10,000, 
 Mere taught at this school ; but Booddhu neglected his school exercises, and began to 
 teach these 42,000 boys the bouddhii doctrines ; who all, in due time, became boud- 
 dlms. After leaving school, Booddliu went to Kooshee, under a tree in which place 
 he took up his abode, and entered on roli^ious austerities. 
 
 The next account of Booddhu, is that lie married Gopa, the daughter of Shakshy'j, 
 and retained 84,000 concubines ; but he was jjrincipally attached to Gopa. — The gods 
 one evening appeared to the father of Gopa in a dream, and apprized him, that his 
 son-in-law would soon leave his house, and become a siinyasee. On another occa- 
 sion, the father and Gopa had each a dream, in which they beheld Booddhi'i, having 
 on a red garment, and a staff in his hand, going on pilgrimage. When the king 
 awoke, he placed guards round the palace, and entreated him not to depart, promis- 
 ing him all he desired, even his kingdom, and reminding him, that he was too young 
 to become an anchorite. Booddhn, perceiving that it was in vain to hope for the 
 king's consent, retired to his apartments ; and his father placed more guards round 
 
 * He w.TS to gather this doctrine from books and froni Ii"iriieJ men.
 
 The JoiNiis andBodddhus.] OF THK H IN DOOS. 425 
 
 the palace. The gods, however, sent a heavy sleep on all the guards, and this in- 
 carnate person, on his arrival at the outside of the palace, mounted his horse, and fled 
 to the distance of forty-eight miles, when he dismissed his servant, and the gods who 
 had accompanied him ; stript himself of all his ornaments; shaved his head ; clothed 
 himself with the red garments which had been presented to him by some god, and thus 
 assumed the garb of a sunyasee. His old apparel the gods took to heaven, where 
 they became objects of worship. 
 
 Booddh'j in his pilgrimage, met three hundred disciples of Shravukn, of Voishalee, 
 ■with whom he discussed at great length, the bouddha doctrine, which they ultimately 
 embraced. He afterwards converted 700 disciples of a person named llami; and 
 then visited Gi;3a, where, sitting down by the Noirrmjee, he practised religious aus- 
 terities. 
 
 Maya-devec, seeing her son inflicting the greatest cruelties on himself, full of con- 
 cern, descended to earth, and expostulated with him, reminding him, that he was 
 her only son, the son of a king, and that by these severities he would certainly de- 
 stroy himself. Booddhu, aroused from his intense meditation by the voice of his mo- 
 ther, addressed much praise to her, with which she was so much pleased, that she 
 presented to him a parijatii flower, which she had brought from heaven, and then de- 
 parted. He now recommenced his religious austerities, and continued them for six 
 years, exposing himself to the scorching sun, the pelting rain, the parching wind, 
 and the severest cold. The children of the neighbouring town came to the spot, 
 and played every kind of trick with him, putting sticks up his nose, into his ears, 
 and mouth, but nothing could awake him from his intense abstraction. The gods, 
 filled with admiration at his unparalleled devotion, descended and worshipped him, 
 but a person, named Nnmoochee, visited Booddhu, and upbraided him for his auste- 
 rities, asking him why he thus reduced his body to a skeleton ; why he brought up- 
 on himself so much sorrow; reminding him, that his death was near, and that it was 
 wise so to act as to secure happiness in a future state ;* that he was the son of a 
 * By performing act? of charity, and the ceremonies of religion, instead of iojnriog his body by anstcri- 
 
 Bbb
 
 426 HISTORY, LlTERATURr;, and RELIGION, [Paut in. Chav. vii. 
 
 king ; that he ought to seek riches, to enable him to make gifts, and present offer- 
 ings to tlie gods, which were meritorious actions, and would be rewarded by corres- 
 ponding fruits; but that at present he was bearing sufferings without any hope of 
 reward. Bnoddhii's meditation was broken by tiiis language, and ho repliecJ, ' Oii ! 
 wicked friend, dost thou not know what I am doing? 1 am performing yog'i, in doing 
 which, it is necessary first, to perfect the body by austerities, to purify the blood, the 
 flesh, the bones, the heart, and tlio mind. Death is better than continuance in a body 
 so vile that meritorious actions will not proceed from it. 1 will subdue my evil desires, 
 indisposition to religious services, hunger and thirst, disposition to conversation, co- 
 vetousnes«, falsehood, sorrow, &c. : as an unbaked pot melts in ihe water, so will T, 
 by yogti, subdue or dissolve all these.' Numoochee, hearing this reply, departed. 
 At the cloie of the six years' yogri, Booddliu arose, and went to an adjoining village 
 to obtain refreshments; after which, walking seven times round a sacred tree, and 
 making a seat of the grass, he sat down under the tree, and made the following vow : 
 ' On this seat may my body, blood, and bones, become dry ; though life depart, I 
 will never abandon this yogi'i called snniyuk-sumbodhee.' The attending gods, hear- 
 ing these resolutions of Booddhu, were filled with astonishment, and taking offer- 
 ings, worshipped him as a god. 
 
 Booddhu taught, add the branihnns, lliat the universe was eternal, and liad no 
 creator; and that all creatures were uninterruptedly passing from death to life; he 
 also protested against the destruction of animal life, whether for food or sacrifice : he 
 was much attached to astrological speculations, and wrote a work on astrology. 
 
 The same Hindoo works inform us, that these seceders were divided into six sects, 
 embracing the doctrines published by Digrinibiirri, Virochuni"!, Vishnoo, Booddhn, 
 and Shakshjii-singhri. — The founders of these sects were, Charvvaku, Madhyfimikn, 
 Yogacharn, Soutrantiko, Voibhashikn, and NiravurDnu. — Digrimbrirn taught, that 
 the being who survives all, and of whom nothing can be known, is God; that the 
 universe is composed of four elements only, earth, water, fire and air ; and that thf re 
 is no such thing as vacuum ; that the earth is eternal, and has no creator; and that 
 the highest act of virtue is to abstain from doing injury to sentient creaiures. Mfi- 
 ha-veeru enlarged Dignmburu's work, and gave it the name of Urihrmtanoo-shasuna.
 
 TheJoinQs.] of the HIxNDOOS. 427 
 
 Charvvalin, followjno; Virocliuiiu, declared that man was not possessed of spirit, and 
 that there uas no future state. Madhyiiniiku started tlie opinion, that the vacuum 
 
 which remains at the general destruction of the universe is God. Yog acharu taught, 
 that the mind can only be occupied by one object at once. Soutrantiku taught the 
 Platonic doctrine, that in forming ideas the images of things are impressed on the mind: 
 he also held, that the mind can only embrace one object at once. Voibhashikfi was of 
 opinion, that all visible objects are perishable, and that sensible objects are not im- 
 printed on the mind, but are understood through the senses. The last of these sages, 
 Niravnrunr?, taught, that what others call the soul is only something similar to light, 
 diffused through the body, which ib capable of depression or extension, and which dies 
 with it. 
 
 These philosophers wrote the following works : the doctrines of Vrihuspiitee ; phi- 
 losophical mysteries ; a treatise on logic; a work on astrology ; another to prove the 
 folly of religious distinctions and ceremonies, and a history of the Bouddhii philoso- 
 phers. 
 
 The following are some of the opinions of this sect, ■ a? charged upon them in the 
 works mentioned at the head of this article : There is Jio such God as the common 
 notions on this subject would point out ; no heaven separate from present happiness ; 
 no hell separate from present sufferings ; neither works of merit nor demerit. Thero 
 are no such beings as creator, preserver and destroyer. The world is eternal; it 
 exists from itself, and decays of itself, as parents give birth to children, as an earthen 
 vessel is produced l)y the potter, as the centipede arises from cow-dung, blades of 
 corn from seed, and as insects from fi-uit : nature gives birth to every thing. Material 
 things arise out of the four elements of earth, fire, water and air. All visible ob- 
 jects are subject to decay. Man does not possess an immortal spirit. Spiritual 
 guides are unnecessary. The highest virtue consists in refraining from injuring sen- 
 tient creatures. Supreme happiness consists in being free. Every species of plea- 
 sure may be called heaven. Absorption is realized in death. The entire absence 
 
 • The atheistical part of these tenets ought not, perhaps, to be charged, in Iheir full extent, on all the joiniSs 
 and bouddbus. 
 
 Dbb2
 
 428 HISTORY, LITERATURE, and RELIGION, [Part hi. Cuap. vu. 
 
 of desire or affection is the highest state of happiness: as a person is afflicted for the 
 death even of a bird he has reared, while other birds die unnoticed. Death is the 
 same to Brinnha and to a fly. To feed the hungry ; to give medicine to the sick ; to 
 remove fear from others ; to be compassionate to all ; to instruct the ignorant; to 
 exercise the five senses, the five members, the faculty of reason, and the understand- 
 ing, are acts of virtue. There is no merit in cutting trees, or in killing animals, for 
 religious ceremonies; in mixing blood and earth to rub upon the body, nor in burn- 
 ing linseeds and clarified butter. A fine form, superior strength, a large family, a 
 good disposition, a tender heart, and decision of mind, are the chief good. The five 
 first of these pliilosopheis taught, add the branihuns, tliat the union of the four ele- 
 ments gave rise to animal life, or motion; as the union of certain ingredients pro- 
 duces a medicine capable of removing disease; or as several colours mixed together 
 produce a colour different from any simple colour ; or as the juice of a sour fruit put 
 into milk diffuses sourness throughout the whole. 
 
 I shall conclude this account, with an extract from Mr. Colebrooke's excellent 
 "Observations on the sect of tlie Jointis," inserted in the ixtii volume of the Asiatic 
 Researches, in which he points out many striking similarities in the leading features 
 of the systems embraced by the orthodox Hindoos and the secedera. 
 
 " It appears, from the concurrent result of all the inquiries which have been 
 made, that the joiiius constitute a sect of Hindoos, differing, indeed, from tiie rest, 
 in some very important tenets ; but following, in other respects, a similiar practice, 
 and maintaining like opinions and observances. The essential character of the Hin- 
 doo institutions, is the distribution of the people into four great tribes. This is con- 
 sidered by tlicmselvestobe the marked point, which separates them from mlech'hris, 
 or barbarians. The joinus, it is found, admit the same division into four tribes, and 
 perform like religious ceremonies, termed sungskarus, from the birth of a male to his 
 marriage. They observe similar fasts, and practise, still more strictly, the received 
 maxims for refraining from injury to any sentient being. They appear to recog- 
 
 nise, as subordinate deities, some, if not all, of the gods of the prevailing sect ; but do 
 not worship, in particular, the five principal gods of those sects ; or any one of them
 
 TheJoinus.] of the HINDOOS. 429 
 
 bj preference ; nor address prayers, or perform sacrifice, to the sun, or to fire : and 
 they differ from the rest of the Hindoos, in assigning the highest place to certain dei- 
 fied saints, who, according to their creed, have successively become superior gods. 
 Another point, in which they materially disagree, is the rejection of the vediis, the 
 divine authority of which they deny; condemning, at the same time, the practice 
 of sacrifices, and the other ceremonies, which the followers of the vedos perform, 
 to obtain specific promised consequences, in this world, or in the next. In this 
 
 respect, the joinus resemble the boudd'hus or sougntus, who equally deny the di- 
 vine authority of the vediis; and who similarly worship certain pre-eminent saints, 
 admitting likewise, as subordinate deities, nearly the whole pantheon of the or- 
 thodox Hindoos. They differ, indeed, in regard to the history of the personages 
 whom they have deified ; and it may be hence concluded, that they have had dis- 
 tinct founders ; but the original notion seems to have been the same. In fact, this 
 remarkable tenet, from which the joinus and bouddhfis derive their most conspi- 
 cuous peculiarities, is not entirely unknown to the orthodox Hindoos. The fol- 
 lowers of the vcdus, according to the theology which is explained in the vedantn, 
 considering the human soul as a portion of the divine and universal uiind, believe, 
 that it is capable of perfect union with tlie divine essence : and the writers on the 
 veJantii not only aflirm, that this union and identity are attained through a know- 
 ledge of God, as by them taught; but have hinted, tliat by such means the particu- 
 lar soul becomes God, even to the actual attainment of supremacy.* So far the fol- 
 lowers of the vedns do not virtually disagree with the joinus and bouddlius. But 
 they have not, like those sects, framed a mythology upon the supposed history of 
 the persons, who have successively attained divinity ; nor liave they taken these for 
 the objects of national worship. All three sects agree in their belief of transmigra- 
 tion. But the joiniis are distinguished from the rest by their admission of no opi- 
 nions, as they themselves affirm, which are not founded on perception, or on proof 
 drawn fiom that, or from testimony. It does not, however, appear, that they real- 
 ly withhold belief from pretended revelations : and the doctrines, whicli character- 
 ise the sect, are not confined to a single tenet : but form an assemblage of mytholo- 
 
 • VriliB£-ar£D}t|b.S OapuDi«hud.
 
 430 HISTORY, LITERATURE, and RELIGION, [Paiit hi. Chap. m. 
 
 g'icaland metaphysical ideas found among^ other sects, joined to many visionary fan- 
 tastic notions of their own. Their belief in the eternity of matter, and perpetuity 
 of the world, is common to the Sankhya philosophy, from which it was perhaps ira- 
 tuedialely taken. Their description of the world has much analogy to that which 
 is given in the pooraniis, or Indian theogonies :* but the scheme has been rendered 
 still more extravagant. Their precaution to avoid injuring any being, is a practice 
 inculcated in the orthodox religion, but which has been carried by them to a ludi- 
 crous extreme. In their notions of the soul, and of its union with body, and of re- 
 tribution for good and evil, some analogy is likewise observable. 
 
 " If it be admitted, that the bouddhus are originally a sect of Hindoos, it may be 
 next questioned whether that, or any of the religious systems now established, be 
 the most ancient. 1 have on a former occasion, + indicated the notions, which I en- 
 tertain on this point. According to the hypothesis which I then hinted, the earliest 
 Indian sect, of which we have any present distinct knowledge, is that of the fol- 
 lowers of the practical vedtis, who Avorshipped the sun, fire, and the elements ; and 
 ■who believed the efficacy of sacrifices, for the accomplishment of present and of fu- 
 ture purposes. It may be supposed, that the refined doctrine ofthe vedantecs, or 
 followers of the theological and argumentative part of the vedas, is of later date : 
 and it does not seem improbable, that the sects of joinu and of Boodd'ha arc still 
 more modern. Rut 1 apprehend, that the voishnavus, meaning particularly the 
 
 worshippers of Ramn and of Krishnii, may be subsequent to those sects, and tlrat 
 the soivyns also, are of more recent date." 
 
 • According lo Mr. Cnlobrooke, the joinns suppose, (hat the world resemblesaspindle resting on the half of 
 another, or three cups, of which the lowest is inverted, and the uppermost meets at its circumference the middle 
 one. They conceive the setting and rising of stars and planets (o he caused by mount Soomeroo : and suppose 
 three times (he period of a planet's appearance to be requisite for i( to pass ronnd Soomfroo, and return lo the 
 j)lace wlience it emerges. Accordingly, they allot two suns, as many moons, and an eijual number of each 
 
 planet, star and coislcllation, to JfimbS-dwccpu, and imagine that these appear, on alternate d;iys, south and 
 north of Soomiroo. + jdsitUic Researches, vol. 8. p. 474.
 
 The Shikhs.] OF THE H INDOOS. 431 
 
 SECTION IV. 
 
 Account of the Skikhs.* 
 
 TH E founder of this sect was Nanuki't, a Hindoo of the kshutriyu cast, born in 
 the year 1469, at RaibhocdJe-TulOwiindee, a village in the district of Majha, in the 
 Punjab. 
 
 Sir John Malcolm has relatedf a number of particulars respecting the life and tra- 
 vels of NauukG, the substance of which is, that he discovered an early attachment to 
 a devout life, which bis father found it impossible to counteract ; and at length be- 
 came famous as a prophet : according to Bhaee-Gooroo-Vulee, author of the Gnanu- 
 llutnuvulee, a work in the shikh dialect, he travelled to all the sacred places of the 
 Hindoos and Musulmans, and even to Mecca. In these journie-;, as the author is 
 informed by a learned shikh employed in the Serampore printing-office, he obtain- 
 ed many disciples, and at the time of his death, which happened when he was ad- 
 vanced in years, left not less than 100,000 persons in different countries who were 
 attached to him as their religious guide. 
 
 Naunku appears to have resembled Choitunyri, and many other Hindoos who have 
 been celebrated for their attachment to forms of devotion, in preference to barren 
 
 speculations a:id religious shews. 
 
 He maintained the doctrine of the divine unity, which, it is probable, he learned 
 from the Mns'ilman mendicants, with Avhom he was very familiar; further, that God 
 dwells in tlie devout, and that this divine inhabitation renders the ascetic an object 
 of reverence and even of worship ; and that hence it became a duty to seek the so- 
 ciety of devout mendicants. The other two points most insisted upon by him were, 
 devout attachment to the deity; and a harmless behaviour towards all creatures.— 
 
 * The followers of NaniJku are sometimes called Gooroo-mookhre, " from (lie moiuh of the teacher," but 
 generally Shikhs, from sbishy"-, .1 discinle. + la liis Skeicb of the Hindoos, Asiatic Researclies, vol. Ti.
 
 432 HISTORY, LITERATURE, and RELIGION, [Part iti. Chap. vii. 
 
 To promote the spirit of devotion. Naniiku composed a number of sacred hymns in 
 praise of the Deity, which have a place in the Adee-Griint'hii, in which work repeat- 
 ing the names of God, is enjoined on the shikhs. 
 
 This reformer dealt very mildly with the two systems which he rejected, those of 
 the Hindoos and Musulmans, and in consequence he left many customs indifferent : 
 he however dissuaded liis disciples from expecting any benefit from the worship of 
 idols, and other ceremonies connected with the Hindoo mythology. 
 
 Namika had two sons, Shree- chrindr"!, and Lnkshmee-das"]. His family now resides 
 at Dehura, by the river Ravee, where NanTiku died ; and from whence, as the shikhs 
 say, he ascended to heaven in his bodily state, his garments only being found after 
 his death. His disciples took these garments, and burnt them instead of the body ; 
 but Sir John Malcolm says, that a small piece of one of his garments* is still exhibited 
 at the temple dedicated to this mendicant at Dehura, where the objects of worship 
 are the shikh shastrus. Images of Naniiku are never made ; though paintings of him 
 are to be seen in many places. 
 
 Nanukn, before his death, passing by his own relations, appointed Ungadn, a fa- 
 vourite disciple, to succeed him. This mendicant, at his death, appointed Cmnrii- 
 dasii, one of his disciples, to fill up his station ; to him succeeded Ramu-dasfi, and, af- 
 ter him, in succession, Urjoonri, Huree-Govindii, Iiriree-Rayn, Hnree Ki-ishnu, and 
 Teg-bahadur. The person who presided last over the shikhs, was Gooroo Govindu- 
 Singhii. 
 
 Crjoonu compiled the Adee-Grunth'ij, or " the first book," from the writings of his 
 four predecessors, Nannkfi, Ungiidn, Umurn-dasn, and Urjoonii ; Ramii-dasa enlarg- 
 ed and improved it by his own additions and comments : some small portions have 
 been subsequently added, by thirteen persons, the last of whom was a female disci* 
 pie named Metrabaee. 
 
 * This (mall piece, honrvpr, is, I suspect, 200lbs. weight, as a cloak of (his kind, irfairh Maaukii id said to 
 have left on hip pilgrimage, was restored to bis relations after his death, and placed io tbis temple.
 
 The Shikhs.] OF THE HINDOOS. rj3 
 
 ' Umiirti-dasri,' says Sir John Malcolm, 'was dislinguislied for his activity in 
 preaching the tenets of Nanaka, and was very successful in obtaining converts and 
 followers, by the aid of whom he established some temporal power ; he built Koo- 
 jnrawal, and separated from the regular shikhs, the oodas^o sect, which was found- 
 ed by Shree-Chiindra, the son of Nanuku, and was probably considered, at that 
 period, as heretical.' 
 
 Ramu-dasri, the son of Umaru-dasn, is celebrated for 'the improvements he made 
 at Umritu-snra, which was for some time called Ram-pooru, or Raradas-poorn, He 
 added much to the population of this city, and formed a famous reservoir of water, 
 which he called Umritii-srirri, or the water of immortality !' This pool has became the 
 resort of the shikhs from all parts, and has given its own name and sanctity to this 
 city, now called Umritu-surii. 
 
 Thus each of the ten leaders of the shikhs added to the number and power of the 
 sect, till, under Govindn-singhu, they became a formidable ration. This man Avasa 
 political leader rather than a religious guide, and he introduced a number of accom- 
 modating rules into the system of his predecessor?, to meet the circumstances of a 
 people who were to acquire and support tlieir independence by the sword. 
 
 Those who wish to become acquainted with the political events which have ele- 
 vated a sect of mendicants into a powerful nation, will be highly gratified by a pe- 
 rusal of Sir John Malcolm's very interesting Sketch. I shall merely add, from this 
 article, a paragraph respecting the national council of this people : 'When a Goo- 
 roo-miita, or great national council, is called, as it always is, or ought to be, when 
 any imminent danger threatens the country, or any large expedition is to be under- 
 taken, all the shikh chiefs assemble at Umritri-srirn. The assembly, which is call- 
 ed the Gooroo-miita, is convened by the Ukalees ;* and when the chiefs meet upon 
 
 • ' The Ukalees, or worshippers of the Eternal, (Ukaia-pooronsha,) under the double character of fanatic 
 priests, and desperate foldiers, have usurped the sole direction of all reli_";iou3a(r.iir5atU!nrilu-siJru, and arc con- 
 sequently leading men in a council which isheldattbatsacredplace,and which deliberates under all the influence 
 of religious eotbuiiiasiii. Agreeably to thehistorlaos of that oalioo, they were first founded by Gooroo-Go^indQ, 
 
 whose 
 
 Ccc
 
 43t HISTORY, LITERATURE, and UliLlGlON, [Palt in. CHAr.vii. 
 
 (his solemn occasion, it is concluded that all private animosities cease, and that every 
 man sacrifices his personsil feelings at the shrine of the general good ; and, actuated 
 l)v principles of pure patriotism, thinks of nothing but the interests of the religion, 
 and common wealth, to which he belongs.— When the chiefs and principal leaders are 
 seated, the Adee-Giunt'hu and Dushuina-Padshahee-Grunt'lin,* are placed before 
 them. Thpy all bend (heir heads before these scriptures, and exclaim, Wah! Goo- 
 roo jeeda Kiialsa !— Wah ! Gooroo j"'ek!e phrite ! A great quantity of cakes, made 
 of wheat, butter, and sugar, are then placed before the volumes of their sacred writ- 
 ings, and covered with a cloth. These holy cakes, which are in commemoration of 
 the injunction of NanukTi, to eat and to give to others to eat, next receive the salu« 
 tation of the assembly, who then rise, and the Ukalees pray aloud, while the rausici- 
 ansplay. The Ukalees, when the prayers are finished, desire the council to be seat- 
 ed. They sit down, and the rakes being uncovered, are eaten of by all classes of 
 shikhs; those distinctions of original tribes which are, on other occasions, kept up, 
 being on this occasion laid aside, in token of their general and complete union in one 
 cause. The Ukalees then exclaim, "Sirdars! (chiefs) this is a Gooroo-nuita !" on 
 ■which prayers are again said aloud. The chiefs after this, sit closer, and say to each 
 other, " the sacred grunChii is betwixt us, let us swear by our scripture to forget all 
 internal disputes, and to Im> united." This moment of religious fervor, and ardent 
 patriotism, is taken to reconcile all animosities. They then proceel to consider the 
 danger with which they are threatened, to settle the best plans for averting it, and to 
 chuse the generals who are to lead their armies against the common enemy. The 
 
 Tvhose iostilutes, na ii ha3 been before ^tnlcd, tliey most zealously defended against the innovations of llie volra- 
 gee Bunds. They (ve:ir blue chcquei^'d clotlicj, and bangles or bracelets of steel round their wrists, initiate 
 convens, and have almost the sole direction of the religious ceremonies at Umrilii-surR, where they reside, and 
 of which they deem themselves the defenders, and rnnseqiienlly never desire to qnil it unless in cases of great ex- 
 tremity. Thisorderof5hilihsh;iveaplace,or Boong:i,on the bank of ihc sacred reservoir of Umriiii-sOrD, where 
 they generally resort, but are in.'iviilually pos-essed of properly, though they affect poverty, and subsist upoa 
 charity ; which, however, since their numbers have Increased, they generally extort, by accusing (he principal 
 chiefii of crimes, impusing fines upon them, and, in Ihc event of their refusing to pay, prevenling them from per- 
 forming tiieir ablutions, or going through any of their religious ceremonies at UinriiO-suru,' Aiialic Rtsearchtt, 
 
 vol. HI. 
 
 « The words Dashiiina-PadshahiJe-Granfhu, means, 'the tenth leader's book,' or (he work ivrUteo during the 
 f residency of the tenth leader, GovindK-singha.
 
 The Shikhs.] OF THE HINDOOS. 4,'3o 
 
 first Gooroo-mfita was assembled by Gooroo-Govindii, and the latest was called In 
 1805, when the British army pursued ilolkar into the Punjab.' 
 
 The shikhs pay the same reverence to their shastrus which they formerly paid to 
 their religious leader*. These books are placed in their temples and worshipped,* 
 and in some places are read twice or thrice a day, by an officiating priest called a griin- 
 t'hee, who, before he begins to read, bathes, puts on clean apparel, sweeps the place 
 where the book is to be worshipped, covers it with a mat ; places a stool on the mat ; 
 spreads a cloth on the stool, and on this cloth puts the book or books : the book is al- 
 ways wrapt up in a cloth, either plain or gilt, iiccording (o the ability of the owner; 
 the cloths (which arc several when it belongs to a rich man) are next taken off with 
 much reverence ; incense is burnt ; red powder sprinkled, and garlands of flowers laid 
 upon the book, to which the person makes a bow.+ The grunt'hee reads aloud, and 
 those present who are able, join him in singing, or rather chanting the poetical parts 
 of what is read. The grunt'hee receives fees or presents, beside the offerings made at 
 the times of worship ; and lands are sometimes given to temples, as well as to the offi- 
 ciating griint'hees. 
 
 Those who have leisure and opportunity, read portions of these books daily, and 
 repeat certain words, in the form of petition, four times a day. They who have not 
 these books, repeat the name of Naniiku or Govindii-singhu, or address prayers to 
 one of these leaders once or twice a day. This daiiy worship is performed either 
 in the dwelling house, or in a separate place devoted to religious uses. A shikh never 
 opens a copy of his shastrus without first bowing to the book. 
 
 The doctrine of these two books respecting God, is, that he is an invisible Spirit, 
 and is to be conceived of as being active and passive, with and without qualities. 
 They contain the histories of the Hindoo incarnations, and inculcate the doctrine of 
 
 •The well-informed shikh altpmpfs to justify Ihc oulwarrt appearaoce of ivorship, by saying, (bat be does 
 this, (hat the Iowit orilera may regard the contents of ihese boolis. 
 
 -f When the person performs each of these ceremonies, he repeats an incanlatioD, takeo from the shaslrB, or 
 if be igooraot of the proper prayer, he says, "OA/ Goorno." 
 
 C c c 2
 
 436 IHSTOllY, LITERATURE, and RELIGION, [Part hi. Chap. vii. 
 
 llic Hindoos respecting Bnimlia, Vislinoo, Sliivii, the creator, the preserver, and the 
 destrojer; and in different parts of these works are to be found forms of praise to 
 Naravunfi, who is, liowever, revered as the one God. Tiierc are tiiree things ivhicli 
 these works particularly commend, as, a disposition to serve Marayiina; — devotion, 
 expressed in repeating the natnes ofNara^unu, in meditating on these names, and in 
 praising Narayunij, — and union with devout persons. Govindu-singhu's work con- 
 tains forms of praise to Naraj'iinri, \\ hose chief name in this book is Ckalu-pooroosha, 
 or the everlasting. They advise shikhs to seek absorption in God, rather than the 
 happiness enjoyed in inferior heavens, from whence the soul descends to enter on a 
 succession of births. The performance of the ceremonies prescribed in their books, 
 is the shikh way to final beatitude. These books further teach, that t!ie sorrows ex- 
 perienced in the difterent transmigrations of the soul, are the fruit of sin ; that as long 
 as the soul is confined in the body, it is in chains ; and that whether the chains be of 
 gold or of iron, it is still a prisoner, and enduring punishments. They also believe in 
 the existence of the Hindoo king of death, Yunui, and in the punishments he inflicts. 
 
 Govindn-singhn set up the worship of Doorga, and offered bloody sacrifices at her 
 festivals, but hedid not direct his disciples to worshipany other deity, though the work 
 •written by him contains accounts of other deities. The worship of this goddess is at 
 present seldom performed before an image, but if an old image have existed in any 
 place from time immemorial, the shikhs worship it. In general, however, they pile 
 a number of weapons together, as the representative of Doorga. 
 
 These people are divided into two great sects, one of which adheres to Naniika, and 
 the other to GovindQ-singhfi; yet both these chiefs are venerated by all the shikhs, 
 The disciples of Naniikii are called khoolasas, and have less of a warlike dispositi- 
 on than those of Govindu-singhu, who are called khalsas. In the PGnjab, the khal- 
 sasare most numerous. A chief, to prove the courage of a khalsa, sometimes seizes 
 him, and threatens him with punishment if he wiU not shave his beard. Should he re- 
 fuse, he beats him ; if tliis do not change his purpose, he proceeds as though he were 
 about to kill him. If lie resolve to part with life rather than with his hair, he sets 
 him at liberty, as a good klialsa.
 
 TheShikhs.] * of the HINDOOS. 
 
 437 
 
 When a pfison wishes to become a shikh, he makes known his intention to some 
 grl'int'he?, or lo any person learned in their shastrns, and if he wish to become a Lhal- 
 sa, he permits his hair togrow. When his hair has grown a month or two, he goesagain 
 to the grfint'liee, who prepares the nectar, by stirring a knife in a bowl of water, re- 
 peating incantations : a person present joins the hands of the new disciple, into which 
 the grQnt'hee pours some of this water of life, of which he drinks five times, and after- 
 wards rubs a little on his eyes. While he receives this water, he repeats, five 
 times, JVah .' Gooroojteda Khaha l—Wah ! Gooroojce.da phuteh !* The griint'hee 
 next demands his name ; which, if insignificant in sound or meaning, is changed for 
 another, and the word singhu added. After this, a meat-offering is prepared, call- 
 ed ki'ira prnsadfi, composed of clarified butter, flour, sugar, milk, and various kinds 
 of fruits, mixed, and baked on the fire. The grunt'hee now worships the book, 
 and presents to it some of the meat-offering, the rest of which is offered to Ukalu- 
 poorooshn, in the name of Nam kii, accompanied with a prayer to Govindu-singhu, 
 that his blessing may rest upon this person now becoming a shikh. At the close of 
 these ceremonies, the food is distributed among the spectators of every cast ; and the 
 grunt'hee addresses a short discourse to the disciple respecting the religion of the 
 shikhs, an.i teaches him an incantation, by repeating it in his presence till it be learnt, 
 or else he gives it him in writing. The shikhs pay "great reverence to the initiatory 
 incantation, but less to their spiritual guides than the Hindoos. Women are made 
 shikhs in the same manner as men ; the only difference in the form is, that when the 
 nectar is prepared for women, it is stirred with the back instead of the edge of the 
 knife. When a Miisulman becomes a shikh, he is forbidden in the strongest manner to 
 cat beef. 
 
 The sliiklis have a number of festivals, but they arc all celebrated in a similar man- 
 ner; the difference consists principally in the degree of splendour attached to them : 
 among other festivals arc, the anniversaries of the birth and death of Nanukn; and 
 monthly ceremonies when the sun enters a new sign. In the month Kartiku, also, on 
 the 14th of the wane of the moon, at Umritu-sriru, they have a great annual feast, 
 called Deepu-mala, when, from all the surrounding countries, two or three hundred 
 
 • JKaft, an exclamation of admiraiion ; C.ooroo, spiritual tcarhcr; j«<fo, an honourable epithet ; Khalsa, de- 
 liverance, oremancii.atioD from the chains coouccted with a bodily slate, and ;,A..(eft, victory or glory.
 
 438 HISTORY, LITERATURE, and RELIGION, [Part iu. Chap. vm. 
 
 thousand people are said to batlie in the sacred pool, with the same faith in its vir- 
 tues as the Hindoos have in Ganga. On other occasions, people from all the neighbour- 
 hood, come and bathe in this pool ; and those who live on the spot bathe in it daily. 
 When the shikhs bathe in any other place, they call to remembrance this pool, and 
 pray for the blessings connected with bathing iu Umritu-suni. 
 
 Their temples are built by rich men, or by a few persons uniting to defray the ex- 
 pense. They have a flat roof, and are sufficiently capacious to accommodate multi- 
 tudes of worshippers, who sometimes sit, and at other times stand, during worship. 
 
 Various sects of religious mendicants are found amongst the shikhs, as Naniikri- 
 shakhees,* Nirvanees,+ Ukalees,J and Nirmmulus.§ 
 
 The shikhs have certain ceremonies, after the birth of a child, || at their marriages, 
 and at death : some present offerings to the manes of deceased ancestors, copying the 
 ceremonies of the Hindoos. The shows at their weddings resemble those of the Hin- 
 doos. The shikhs keep their women in great slavery, yet instances of infidelity are 
 not uncommon. Should a man murder his wife on account of improper conduct, he 
 is not punished. The chief says, if he were to punish such a husband, all the women 
 of the country would become unfaithful. 
 
 The shikhs burn their dead ; and their wives, sometimes, but very seldon:, ascend 
 the funeral pile with their husbands. This is done, however, by those who are least 
 detached from the Hindoo system. They generally sing certain couplets of their 
 shastrn, accompanied with music, as they convey the body to the cemetry ; and soipe- 
 
 » That is, those who observe the customs of NanukB. t These go entirely naked . % Thcfe 
 
 mendicants wear bine apparel, and profess to believe in Ukalfi-pooroosha. ^ The name of these men- 
 
 dicants intimates, that they are sinless. 
 
 |l Before the time of Nam'kiS, the people of the Punjab, of high cast, used to destroy all their female chil- 
 dren after preserving the first-born. NanOkii forbad this to all his disciples on pain of excommunication. The 
 practice still exists in the Punj.ih amnngst those who follow the Hindoo religion. Some of the descendants of 
 JJanuka too, who do not profess the religion of their ancestor, perpetrate these murders.
 
 The Shikhs.] OF THE H INDOOS. 439 
 
 times a great multitude of shikhs assemble on these occasions, and continue singing 
 till the body is entirely consumed. 
 
 The shikhs have schools for the instruction of children, at the places consecrated 
 to Nan iku, and in viUao;os belonging to different chiefs ; the grSnt'hees also teach the 
 meaning of their sacred books to individuals who desire it; and even shjodrus are 
 permitted to explain these books to others. 
 
 The division of men into casts exists among the shikhs in some measure ; but the 
 shikh bramhuns, kshritriyTis, voishy'is, and shoodrus f if of one sect)* eat together. 
 The poita is not much ragarde J, especially by the regular shikhs. In the article of 
 marriage, however, t'.ie cast is very strictly regarded. 
 
 The shikhs eat the flesh of wild fowl, and wdd hogs; and the lower orders eat tame 
 fowls. House-fed hogs are forbidden. Spirits are not forbidden, and many indulge 
 to excess, but their favourite beverage is bhungii.f 
 
 I am informed, that there are at present as many as a hundred chiefs possessing 
 separate districts in the Piinjab ; tliat Riinj^t-singhr', the most powerful, can bring 
 100,000 soldiers into the field, and that his revenues amount to near two crores of 
 roopees annually. Each petty chief is the judge in his own domain, and he appoints 
 -village magistrates, who hear the evidence of witnesses, or the advice of four or five 
 persons who mav be present. The administration of justice is, however, but ill at- 
 tended to. The shikhs punish thieves by hanging them, or cutting them to pieces. 
 They have jails, but no written, civil, or criminal laws. 
 
 » That is, aU the followers of JJannku eat together, as do alt those who follow GoTindS-singhu, 
 
 + The leaves of !icmp, bruised with rrruin spices, and mixed with water, make a very slroDg and inloiicat- 
 ipf leverage, called bhungu, ortiddhee.
 
 410 UISTOIIY, LITERATURE, and RELIGION, [Part in. Chap. vii. 
 
 ^ 
 
 Doctrines taught by Nanuhil, and other Shikh leaders. 
 Extracted from tlic Adcc-Grunt'bK. 
 
 Ungudo, according to the commentary on this work, is represented as askino' Na- 
 nuku respecting the deity ; to which the sage replies : He is truth, the Creator and 
 Governor of all things, omnipresent, free from fear, and from enemies, immortal, 
 from everlasting, self-existent. He is the truth : he existed in this form before the 
 foundation of the world, and he remains the same while the world exists, and after 
 it shall be destroyed : he is to be known by means of a spiritual guide. 
 
 Absorption in God is not to be obtained by ceremonial purifications, nor by ob- 
 serving perpetual silence, nor by excessive indulgence, nor by learning. In what way 
 then, asks the disciple, is delusion to be destroyed and truth to be obtained ? By ob- 
 serving the divine commands, without being diverted by the sorrows or pleasures of 
 the present state. The disciple continues, What are the commands of God, and how 
 far do they extend? Nannku replies. His command brought the universe into exis- 
 tence : this is one command, but beyond this 1 cannot describe his authority ; by his 
 command all animals came into existence, the great and the small, the excellent and 
 the degraded; by his command, joy and sorrow were assigned to all, and by the same 
 power future happiness was prepared for the good; birth, and death, and all things 
 were appointed by him, and without his command nothing takes place. He who 
 obeys God must be humble. 
 
 The disciple next enquires. If a person praise the commands of God, will he de- 
 rive any advantage from thence ? Naniika replies. If any one can sing the praise of 
 his commands, let him do it; he who cannot, let him miderstand these commands, and 
 without pride let him think upon them. Let him who sings these praises, acknow- 
 ledge his own insignificance and dependance on God ; he will praise his excellent 
 qualites and his power. Let him, from other shastrtis also, if he be able, select 
 
 forms of praise, and use them.
 
 TheShikhs.] of the HINDOOS. 441 
 
 To the end of the Japn-jee, Naiiiiku goes on (o describe the divine properties, and 
 the works of God, tog^ether witli the effects of devotion on the mind. In one place, 
 in reply to a question respecting- offerings, he directs, as the most acceptable offer- 
 ings, morning praise to God, and the presentation of the body to him. He promises 
 the person who does this, the divine favour, and future absorption. ' He who serves 
 God, the fountain of all good, will obtain his blessing. God is served, by listening 
 to his excellencies, by meditating on them, and by celebrating their praise; the me- 
 thod of which is to be obtained from a spiritual guide, who is above all the gods ; and 
 who is in fact God himself.' 
 
 NaniJkn says, that pilgrimages and other devout actions may be good, if performed 
 to please God ; but that pilgrims must not seek their own profit in thera, since every 
 thing depends on the motive. When asked, whether life might be prolonged by per- 
 forming ceremonies^ Nanukn declared, that every ceremony would be followed by a 
 succession of births, if union to God were overlooked. Hearing the praise of God 
 is followed by every degree of exaltation, subject to future birth,* even to the dig- 
 nity of the gods. God is praised by Chitrn-Gooptn and by all the gods, by all the 
 nymphs, and by all beings. He himself, as well as all his works, are infinite. Meditat- 
 ing on God is followed by unspeakable gain, even by absorption in God, which ab- 
 sorption also includes the whole of such a person's friends. 
 
 God has created innumerable worlds. The period of creation is not laid down 
 in any writing; it is known only to God. Tlie Hindoos place Kiichchnpu under 
 
 the earth, to support it, and the Musulmans, a cow — but Naniiku says, The earth and 
 all worlds are upheld by Religion, t the mother of which being, is Compassion, who 
 dwells with Contentment. 
 
 In reply to a question from a disciple, respecting the value of outward ceremonies, 
 
 * Nan'ikiidoes not seem to have said much respecting the nature of future happiness in heaven, nor to have 
 ccknonledged ilie Hindoo heavens : he (aught, however, that there was a heaven where persons enjoy sensual 
 hiippiness for a limited lime, subject to future (ransmigralions. 
 
 + This sentiment approaches towards tliejoinii doctrine, that Religion and Irreligion are the only governors 
 of (he world, 
 
 Ddd
 
 412 HISTORY, LITERATURE, and RELIGION, [Part in. Cuap. vis. 
 
 Nanakn, >¥ithout altogether rejectinj^ the efficacy of ceremonies, recommended men- 
 tal worship as of greater importance, adding, that this was agreeable to the vcdfis. 
 
 Nanuku, in the same work, reject* all the ornaments and trappings of mendicants, 
 and says, virtue is the best ornament for a pilgrim: he objects to separate religious 
 societies, and recommends his followers to unite themselves to the whole human race. 
 He further says, that the best victory is that which a man obtains over his own pas- 
 sions. 
 
 * To the Being who is unchangeable and eternal, do obeisance. Let wisdom be 
 your food; let compassion prepare it. Nature is the mother of the world; Brnmlia, 
 Vishnoo, and Shivu arc !ier sons, who rule under the direction of God : he sees them ; 
 but remains himself concealed. From tlie four primary elements, and day and 
 
 night, sprang the universe. God, the invisible, dwells in truth. A thousand tongues 
 can never compleathis praise ; nor is the power to worsliip him inherent in man ; it 
 is the gift of God. The knowledge of God is more than all ceremonies, and fills tlie 
 soul with Joy. lie who is ashamed of sin, is happy ; he who performs works of 
 
 merit, shall obtain happiness.' 
 
 The above is an epitome of the contents of the jripu- Jee, which chapter of tiie 
 Adee-Grrmt'hu is directed to be read or repeated daily by every shikh, either befoie 
 or after bathing. If a person cannot read or repeat the whole, he is directed to 
 read five verses. It is not to be supposed, however, that all shikhs preserve in their 
 houses even so much as this chapter of tlie Adee-Grunt'hu. Some, it is true, com- 
 mit to memory the whole of this chapter ; and a few shikhs are to be found, whocau 
 repeat more than a third part of the Adee-Grimfhrj, a thick volume in folio. Others 
 commit to memory a similar quantity of Govindri-singhii's work. 
 
 In the 42d page of the Adee-Griint'hii, Nannka compares the body to a field, the 
 mind to the husbandman, Iho praises of God to seed : and absorption in God he deems 
 the fruit. 
 
 Uijoonii, in the 50th page, says, theplace where the devoutsit becomes purified and
 
 TheShikhs.] of the HINDOOS. 445 
 
 is made excellent. In the 53d page, he thus exalts the spiritual guide (Naniikii) : 
 the bight of hiin brings all the bene 
 and delivers from all future births. 
 
 the bio^ht of him brings all the benefits which arise from visiting everj' hol>' place, 
 
 Umurri-dasu, in the 39th page, praises the devout mendicant, by declaring, that 
 though he be of the lowest rank in life, people will praise him to the neglect even of 
 the gods. 
 
 D^ 
 
 Nanukri, in the G9th page, replies to those who value themselves on their birth, 
 by placing him who is under the influence of wicked principles, on a level with a 
 basket-maker (i. e. a person of low cast); the cruel, with a butcher; the slanderer, 
 with a sweeper ; the w rathful, with a chundairi. Sucli a man, though he surround 
 himself during his meals with a fence,* lest he should be defiled, deceives himself, 
 as he in fact eats with a basket-maker, a butcfcer, a sw eeper, or a chundalu. Speak.ng 
 truth is the best purifier of the body ; good works, the best fence, and repeating the 
 name of God,thebestablution : excellence of character, is confined to him whopre« 
 serves himself from evil. 
 
 Riivee-dasri, a shoe-maker, but a celebrated devotee, says, in the 70th page of this 
 work, that the difference betwixt God and animal life is similar to that betwixt gold 
 and golden ornaments, betwixt water and its waves. 
 
 ' Whatever thou h^t, wife, riches ; yea, tliy own body, give it to God.' — JJrjoonu, 
 p. 74. 
 
 'Compassion is the true mosque; righteousness, the true seat for worship ; bash- 
 fulness, the true circumcision ; holiness, the true fasting; proper conduct, tiie true 
 pilgrimage to Mecca ; speaking truth, the true kulma, or gayotrte ; excellent con- 
 duct, the true praise of God : tliese form tlie true JMusiilman. Injustice committed. 
 by aMusiilman, is eating swine's flesh, and in a Hindoo, eating beef: such a sinner 
 can neither be saved by the peers, nor by the gods.' — Nanuku, p. 87. 
 
 # Alii .-illusion (o (he practise of tiie Hiudoos, nho sometimes draw a ring round tlieinas (bey sit to eat. 
 
 D il d -i
 
 414 HISTORY, LITERATURE, and RELIGION, [Part iii. Chap, vi'i. 
 
 Nanukn, in the 2l3lh page, Iiolds up compassion as the cotton, contentment as 
 the threads, truth, the weaving of the threads, and the subjection of the passions, 
 the knots, of the true poita, which never breaks nor becomes soiled. He who wears 
 this poita, is blessed. Again, if touching the dead make a person unclean, as 
 
 all we eat is dead, men must always be unclean ; but as evil desire alone defiles the 
 mind, so does falsehood, the tongue ; lust, the eyes, and listening to defamation, the 
 ears: he who isthus defiled, becomes the prey of Yiimn, the king of death. Whatso- 
 ever makes a man forget God, renders him unclean. Birth and death arc not the 
 causes of uncleanness; for these events proceed from God. 
 
 Nanukii further tau;;ht, that the person who wor:.hip3 God witii outward things 
 only, is in an error ; that a pure body is the true vedi ; the mind, the true sacj-ificial 
 garment; wisdou), the true poita ; meditation on God, the proper vessel for wor- 
 ship; and the only true prayer, that in which the worshippers desire to be incessant- 
 ly employed in repeating the name of God. He who observes these rules, will obtain 
 absorption. 
 
 Naniiku reproves men for presenting dilVerent essences to God, and anointing their 
 bodies with them after worship, recommending rather the name of God as the in- 
 cense, and regarding the mind as the stone on which it is ground, and good works as 
 another essence mixed with the former ; he adds, that purif) ing the vessels of worship 
 is useless, the purification of the mind being the only essential requisite. 
 
 Crjoonu, in the 221th page, says, that the 330,000,000 of gods, including Brumha, 
 Vishnoo, and Shivu, are all subject to God. 
 
 The devout are truly excellent, of whatever cast, or however poor.*— Nanulcu. 
 
 »Toexciceiii ilie miiiils of his folio ners ibe love of devotion, NaniJkS, while living, was accustomed torelaie 
 the folloniiig story ; JfjoLkfi, the king, ihc father of Stela, was very devout, and had merited heaven j but at 
 the lime of death he declared to Yimiv, that he was resolved logo to hea\ea liy ihc way of hell. Yfimu in- 
 formed him, thai he had no sins to expiate by suffering, and thai such a course nas unusual. Juoiika, however, 
 insisted on seeing this place on his way to heaven ; and his request was con>iilicJ with. O.i his arrival at the 
 
 iuferuaS
 
 The Shikus.] OF Til E HINDOOS. «5 
 
 The devout, however poor, never ask God for riches. — Rilxee-dasS. Nanokn, m 
 p. 409, makes the following^ quotation from Knveeru, a mendicant who wrote several 
 small pieces still extant : ' He who merely studies the vedn, repeats the gayiitree, 
 and wears the poita, is not the honourable person ; the devout alone are to be ho« 
 noured.' In page 501, Urjoonii commends the example of the man who rejects all 
 outward ceremonies, and worships God only in the mind. 
 
 Many pronounce sin an evil, and yet love it ; but the devout reject sin, and apply 
 to the concerns of a future state. To obtain wealth, some worship Shivu, others 
 steal, and others endure the greatest burdens, but not an atom of this wealth ac- 
 companies them into eternity ; while those works of merit, which would accompany 
 and save them, are totally neglected. The Miisulman judge sits on the seat of justice, 
 and, repeating the name of God, and counting his beads, receives bribes, and sells 
 justice ; the bramhun puts on his poita, when he eats surrounds himself with a ring 
 to keep off the unclean, and performs daily ablutions, but lives in sin; all the cere* 
 monies practised by these persons are profitless. — Nanukti. 
 
 Urjoona says, p. 40G, that God is not compelled to grant blessings by any works 
 of merit — devotion alone has this power over God. 
 
 Nanuka, in p. 343, defends those who eat flesh, proving that all eat flesh, even 
 the child supported by his mother's milk, and that all men live more or less by in- 
 justice ; that even herbs obtained iiy unlawful gains are forbidden food. In the G09tb 
 page, he gives an account of the punishments inflicted in diff'erent hells by Yumfi, the 
 Indian Pluto, on those who have neglected a devout life. 
 
 iDfernal regions, his presence evidently assuaged the torments of the nicked; and Ihe criminals entreated him Co 
 remain among them, at least during a short period. He begged lo be excused, but entreated Yumii to oblige biia 
 by liberating these miserable wretches. YCmQ declared, that till their sins were expiated no power could eman« 
 cipate them. Jcnaku then transferred to ihem the merit of an hour's devotion, and a general goal deli?ery warn 
 Ihe immediate coasequeoce. Such was the power and merit of devotion! Nauakrt, at the close of tbis story, uteA 
 to add, that remembriiice of Cud, .-".Dd j iuus fetling^, were bejoud all ceremonies elBeaciim*.
 
 446 lUSTOllY, LITElUTUPwE, and RELIGION, [Paut hi. Chap. vii. 
 
 SECTION V. 
 
 Account of the followers of Choitilni/u. 
 
 IN another part of this work, Me have j^iveii, amongst the gods, an account of 
 Choitunju, and of the origin of the sect to which he gave rise. We shall therefore 
 DOW merely notice the principles, numbers, and moral state of this sect. 
 
 Choitnnyu, though he rejected the institution of the cast, does not appear to have 
 introduced any new doctrines among his followers. lie adopted as the object of 
 worship one of the Hindoo gods, Krishnn, under the form of Hnree; and gave his 
 disciples an initiatory incantation containing this name. He declared, that most of 
 the ceremonies of the Hindoos were unprofitable ; but inculcated repetitions of the 
 name of Huree; bowing- and presenting offerings to his image ; aswellas devotion of 
 jnind to this god, under the characters of servant, friend, &c. — He taught, that there 
 ■was no merit in pilgrimages to sacred places, but that journies in search of the de- 
 vout and wise, were not improper. His attachment to Huree, to the exclusion of the 
 other god«, had no reference to the doctrine of the unity of God ; he admitted the 
 Hindoo mythology, but taught his disciples to devote themselves only to Huree. 
 The other ceremonies of the Hindoos, he did not reject as errors; but declared, thai 
 in thekalee yoogii they were not necessary. He taught, that the devout worshipper 
 of Horee would obtain heaven by his devotion, 
 
 Choitnnyu did not leave any works behind him, though he was acquainted with the 
 Snngskritfi language: the doctrines that have since been given in writing, as the 
 tenets of the sect, are said to have been delivered orally by him ; and the writers 
 belonging to this sect have endeavoured to prove, that they are derived from the 
 Itrorks venerated by the Hindoos. 
 
 In the article to which we have already referred, (page 172>, the reader will find 
 »n account of Choitiinyu's two coadjutors, Udwoitii and Nityaniindu, Both theso
 
 Sect OF CnoiTuNyn.J O F Til E H I N DO OS. UT 
 
 survived GhoitfinyrT, and helped to establish the sect, of which they acknowledged 
 Choitanyfi to have been the founder. =? 
 
 After the death of these leaders, Roopri-Goswaniee, Sniiatilnri-Goswaniee, his bro«- 
 the)', and Jeevu-Goswam^, formed the doctrines of Choitun^ li into a system. These 
 men were all learned in the Hindoo sliastriis ; the two former were men of some dis- 
 tinction. Their principal writings are the liuree-bhiiktee-vilasri, a commentary on 
 the Shree-bhagQviata, another on the tenth chapter of the Shree-bhaguvntn, a Siings- 
 kritn grammar, a poem in honour of Krishnii, a work on poetical allusions, a poetical 
 life of Choitnnyu, &c. 
 
 During the lives of these writers, or soon after their decease, many persons of in- 
 fluence joined this sect, and increased the number of Choitfinyu's followers very cor- 
 siderably, but the persons most honoured were the descendants of Udwoitu and Nit- 
 yannndu : Choitrmyu left no family. Some persons consider Choitiinyu as a full in- 
 carnation of Vishnoo, Udwoitu as Shivii, and Nityanundii as Brila-ramii, the brother 
 of Krishnu. 
 
 At present, the great leaders of this sect are the heads of the families of Udwoitti 
 and Nityanundii, who live atShantee-poorS and Khurdahn,* though collateral branch- 
 es of these families in different places have collected a number of disciples. They 
 are known by the general name Gosaee, (Goswamee). 
 
 These leaders, however, though at the head of a sect Avliich disregards cast, are 
 as tenacious of these distinctions as the most rigid of the regular Hindoos: they do 
 not eat with their own disciples, and are careful to marry amongst families profess* 
 ing the ancient religion. 
 
 The disciples of ChoitMnyn are initiated as well as married by the gosaees, to whom 
 fees are given. These gosaees honour the festivals sacred to Krishnri, or Hnree, and 
 crowds of disciples assemble on these occasions to enjoy the festivities. 
 
 • This place is about three miles soulli-east of Serampore.
 
 448 HISTOUY, LITERATURI^, and KELIGION, [Pakt iii. Chap. vii. 
 
 A number of insignificant temples and images, dedicated (o this deified mendicant, 
 are scattered up and down in various places in Bengal. It is supposed that out of 
 sixteen Hindoos in Bengal, five will be found to be of this sect; but many, 1 am in- 
 formed, are persons of the very lowest description as it respects moral character, 
 even as manj as three in five. 
 
 The majority of the followers of Choitunyrj subsist either wholly or in part as 
 public mendicants ; and amongst these, numbsrs of thieves are to be found. It has 
 lately been ascertained, that persons of this description are very numerous : tiiey as- 
 sume the profession ofavoiragee, or religious mendicant, and receive the reverence 
 of the people, as persons eminent for sanctity, but are in reality common robbers. 
 They do not all appear to subsist by mendicity : many of them make necklaces, twine, 
 &c. raerelv that thev may appear to thoir neighbours as persons subsisting by a law- 
 ful profe-sion. 
 
 The sect of Choitcinyn is increasing daily ; as it opens a door to the practise of men- 
 dicity, encourages an indiscriminate and most licentious mixture of the sexes, and 
 emancipates from the yoke of the cast, without incurring the disgrace usually follow- 
 ing that event. 
 
 Tlie following works are very popular amongst this sect : — Krishn'i-kiertt'inn, by 
 Govindu-dasTi, and Vidya-piitee. Choitnnyu-miinguln, the history of Choitonyii, in 
 verse, by Lochnnu, a voishnrivii. Pashnndu-drduna, a work in favour of the voish- 
 niJvus, by Radha-madhijvu. Choitiinya-chiiritamritri, by Krishnn-das"i. This is a 
 work in defence of Choitunyo, partly in STrngskrilu and partly in Bengalee. Voish- 
 niiva-bjrdhrmri, by Doivuk^-nrmdimu. Choitrmyii-bhagrivatu, by Vrinda-vun<i-das"i. 
 Munn-shikshya, by Nurottumu. llaga-mriyu-kona, a work on subduing the passions, 
 by R Topu-goswam^. R'lsunviyri-k'ilika, on devotedness to Krishn i, by Sfmatnnu, 
 a voishnnvu. Premii-bhuktee-chiuidrika, by T'hakoora-goswamee.
 
 HiNuoo Sects.] OF THE IlliN DOOS. 419 
 
 SECTION VI. 
 
 Account of all the Hindoo Seels, 
 
 Extracted from the Viilvv6iimodii-T6roogiii~, a work by ChirRnjeev5. 
 
 THIS work begins with the following invocation to Doorga : May she who re- 
 moves the darkness of the mind, who is revealed from everlasting, who, though in- 
 visible, exists in the earth, who enlightens the ignorant, whose forehead is adorn- 
 ed with the crescent, the fixed rays of whose body resemble the lightning, whose 
 body is like the clouds — descend into my mind. 
 
 [Then follows an account of the author's family, after whicli the author introduc- 
 es the reader to the court of D.ikshu, king of Godrfi, where the priest of the king, 
 and a number of learned men, are assembled in the presence of the monarch.] 
 
 In the first place, the nias'er of the ceremonies announces to the monarch the ap- 
 proach of a Voishnuvr;, in the following words : May it please your Majesty, the per- 
 6on now approaching wears the mark of his sect, extending from the tip of his nose 
 to the centre of his head; has the representations of the weapons of Vishnoo im- 
 pressed on his body ; is clothed in yellow garments, and wears a necklace of tooIus55 
 beads ; he has purified his body by bathing, &c. and repeats the name Huree, Huree, 
 as he comes. The voishn'ivfi now approaches the king, and sa) ?, ' May Vislinoo en- 
 tev thy mind ; he on whom Shivi'i and all the gods, sitting as yogees, meditate ; he who 
 dwells in Voikoont'hfi ; he who fills the universe, but remains invisible; and whose 
 body resembles that of Br ;mha.' — Saying this, he takes his seat in the assembly. 
 
 The master of the ceremonies, seeing a Shoivn approaching, mentions him to the 
 king in these words : The excellent person who is now coming, has his iiairbounJ 
 lip as a turban round his head, is girt routid the waist with a tyger's shin, is covered 
 with ashes, and his head, neck, aud arniK, are surrounded witli roodrukshu bead-rolls. 
 
 E c e
 
 450 IIISTORV, LITERATURE, and RELIGION, [Paut hi. Chap. vii. 
 
 The slioi vu, entering llie presence of the king, pronounces tlie following blessing : 
 'May Sh'inkririi, who instructs the world, whose praines arecelehiatod in tlie vcd is, 
 tlie tfintris, and tlie pooranus, who is the object of medilatio!! to the jdgees, who 
 directs the gods in the work of creation, who, though invisible, for the preservation 
 of the world, becomes visible, who meditates on his own qualities — nia_y he preserve 
 thee.' After which, he takes his place in the assembly. 
 
 Tlie pMndit next announces a Shaktii, thus : ' He who now approaches, comes like 
 the full moon, with ajuva flower in his hair, a garland ofni'dlilia flowers encircling 
 liis neck; a crescent, the mark of his sect, on his forehead; he comes meditating on 
 Doorga. The shiklli fh^n addresses the king — ' May she, on whom 11 iree, Ihirj, 
 and Brfimha depend in the work of preservation, destruction and creation, she who 
 destroys the fear of future birth, who saves the three worlds, who destroys the ene- 
 mies, and fulfils tie desires, of her disciples— may this goddess preserve thee.' Af- 
 ter this, he sits down. 
 
 The same person next announces a iruree-llura-dwoitH-vadee : He who now ad- 
 vances, is adorned with a toolas^e necklace, is covered with ashes, meditates on Hu- 
 ree-llarri, and invites others, for the sake of their salvation, to become the disciples 
 of this god. He thus blesses the king — ' May both Shlnkuri'i and Vishnoo dwell 
 
 in thy heart, the half of whom is engaged in the devotions of a yogee, and near the 
 other Iialf sitsLtikshniee; he who encircles himself with Uniintri (the king of serpents), 
 who rides on Giiroorri — may he, entering thy mind, preserve thee.' S.iying this, he 
 
 sits down. 
 
 A Noiyayiku and a Voishcshika, coming hand in hand, are thus announced : These 
 come viewing this assembly with the utmost contempt, the goddess of learning danc- 
 ing on their tongues. They then salute the ki.ng, ' May God preserve thoe ; he who, 
 taking the forms of Brnniha, Vishnoo and Shivj, creates, preserves and destroys, the 
 world; he who infiacnccs all to good and evil, he whose will, whose work, and whose 
 wisdom, are irresistible ; he who exists as separate from animal life, and who is ful- 
 ness itself.'
 
 Hindoo Sects.] O F THE II I N D O OS. iol 
 
 The next person introduced is a Meemangsukri, who is thus described : This man 
 approaches Avitb the marks of vows and ofa sacrificer upon him, teaching liis disciples 
 the forms of religion. He thus blesses the monarch : ' May your Majesty always be 
 eno;aged in religious services, which raised IndrS to his throne, Sooryi'i to be monarch 
 over the hosts of lieaven, and the merit of which indeed, descending to thee from a 
 former birth, has now raised thee to a kingly throne.' Having pronounced this bles- 
 sing, he sits down. 
 
 The master of the ceremonies next introduces a Vedantee thus : This person conies 
 as one who has renounced all pleasure, his apparel is painted with earth from the 
 mountains, and in his hand lie holds a dundee's staii; liaving ascended the vessel which 
 is to carry him across the ocean of this world, he approaciies as though he were com- 
 ing to preserve from destruction this whole assembly. Addressing the king, the 
 Vedantee says, 'May the glorious Being who is wisdom, and joy, who is omnipresent, 
 the only one, the everlasting, who is free from passion, in whom the universe exists, 
 as the shadow of the sun in the Avater* — may he give thee the knowledge, that thou 
 art the same with him.' Having said this, he sits down. 
 
 The next persons announced are a follower of the Sankhyn, and another of the 
 Patunjuli'i school. They are thus described : These come with bodies bulky towards 
 the head, and lean at the extremities ;t professing similar sentiments, and meditating 
 on realities. Being introduced, he of the Sankhyn sect thus addresses the monarch 
 — ' May nature (unaffected by spirit, as the water-lily by the water), by whom, be- 
 ginning with greatness, the universe was made, prosper thee.' The Patnnjrdn thus 
 blesses the king: 'May the king pursue pleasure communicated by the vein through 
 which the soul of the y ogee ascending to the basilar suture, from thence escapes from 
 the body, and obtains final deliverance.' He then sits down. 
 
 A Pouraniko next approaches, and is thus described : Here comes a person full 
 
 • That is, visible objfcts are false imoges ofHim who alone is truth, ami through the want of (he knowledge 
 vf nhom, men act as though thej had a distinct existrocr. 
 
 + Caused by hanging with the head downnards, as an act of religious austerity. 
 
 £ ee3
 
 452 HlSTOllY, LITERATUllE, and RELIGION, [Paht iu. Chap. vii. 
 
 of words, with a mind fixed on God, instructing others in religious duty. He thus ad- 
 dresses the king : ' May Narayrinn preserve thee ; he who in the form of a fish brought 
 up the vedfis: who in that of a boar, saved the earth ; in that of a tortoise, supports the 
 universe; in that ofa lion, destroyed a giani : in tli.Tt of a dwarf, carried Vamonn down 
 toPatalu; in that of P.irrishoo-Ilamn, destroyed the kshiitriyus ; in the form of Ra- 
 mn, destroyed Ravuna ; in that of Bijiri-Ramii, called Rohinee mother; in that of 
 Booddhii, declared the slaughter of animals in sacrifice to be unlawful; and who, in 
 thatof Kulkec, at the end of the iron age, will destroy the wicked, and restore the 
 golden age.' He then takes his place in the assembly. 
 
 A Jyotishu next approaches the assembly, and is thus announced : Here comes a 
 person acquainted with the fates of men ; who can declare things past, present, and to 
 come; and who meditates on the nine planets. Addressing the king, he says. ' May 
 Sooryn make thee glorious like himself; may Chnndra make thee a dispenser of joy 
 like himself; may Mfingulu bestowr a blessing on thee; may Boodhni give thee wis- 
 dom; may VrihnspOtee endow thee with learning; may Shookrri give thee the know- 
 led»e of verse ; may Slmnee destroy thy incapacity ; may Rahoo remove the wicked- 
 ness of thy heart; may Kctoo erect for thee the standard of victory.' He then takes 
 his seat. 
 
 Next a professor of the Ayoor-vedti draws near, who is thus described : Behold 
 avoidyu; who by his medical knowledge removes the miseries of mankind; who 
 gives joy to a patient, as tlie full-moon to the spectators; he comes as the afflictcr 
 of affliction. He thus blesses the king : ' May the kin^ possess faith in the vir- 
 tues of medicine, which renders the person emaciated by disease beautiful as a hea- 
 venly courtezan.' He sits down. 
 
 The next person introduced is a grammarian, who is mentioned as repeating the 
 Kolapii (a grammar) ; and is announced as the very image of .M'lha-devn, an iiicar- 
 niition of Lniinfn. lie thus blesses the king : ' May thy glory, O king, be published 
 through the world ; betliou the helper of all ; sitting on a firm seat, practise religion ; 
 compose differences.' He then retires to the circle, and sits amongst the learned men.
 
 HiNDooSucTs.J OF THE HINDOOS. 453 
 
 An Uirmkani professor now appears, and is thus introduced : here comes a mr.n 
 forming prose and verse with great ingenuity, causing his words to dance as he wa:!m. 
 He thus blesses the king : ' Mayest thou spend thy days in the joy arising from pleas- 
 ant conversation; conversation embracing amorous, heroic, tender, ludicrous, dis- 
 gusting, wonderful, terrific, and wrathful subjects.' He also takes his place. 
 
 An atheist approaches next, and is thus announced : Afraid of destroying life, here 
 comes one who sweeps the ground on which he treads ; and who has plucked off the 
 hair from his head. He thus blesses the king : ' Mayest thou never be drawn aside 
 by the words of deceivers, who worship the gods, and excite to religious ceremonies 
 by the hopes of future rewards ; who promise heaven to the sacrificers of animals ; 
 who talk of objects invisible.'— 
 
 Hearing these words of the atheist, all the assembly rise up, saying: * Oh! thou 
 wicked one. Who art thou ? Whence comest thou r' 
 
 The unbeliever replies — I am the sinner — ye are the holj', ye who fruitlessly de- 
 stroy the lives of sentient beings! 
 
 The Meemangsiiku replies : the animals which I destroy in sacrifice obtain hea- 
 ven ; the gods are pleased with sacrifices ; the sacrificer likewise obtains his desire : 
 that destruction of life therefore which is commanded by the shastris, is not criminal. 
 
 Unbeliever. Shocking ! What words are these ! Where is heaven r Where are the 
 gods ? Where are your pleasures and sorrows after death ? 
 
 31. Dost thou vilify the doctrines of the vedus and pooranus? 
 
 Unbeliever. ShaU we believe the words of the deceitful vedus and pooranus, which 
 tell us of things which no eye has ever seen ? 
 
 M. If there be neither works of merit nor demerit, how is the existence of hap- 
 piness and misery to be accounted for ?
 
 451 HISTORY, LITERATURE, and RELIGION, [PAar iii. Chap. vii. 
 
 Unbeliever. Where are thy works ? Who has seen them, or imitated them ? And 
 iftho^i sayest, my sorrow or joy is tlie fruit of actions done in former births, I af- 
 firm, that such births never existed ; and that as it respects joy and Forrow, they de- 
 part and return like the streams of a river. It is true, however, that the world is 
 deceitful. 
 
 Vedantihit. Oh ! thou atheist, in affirming that tlie world is deceitful, thou hast 
 pronounced justly, but then thou oughtest to acknowledge that there is one ever- 
 living and true God ; for if there be no truth, there can be no falsehood wearing the 
 appearance of truth. 
 
 Unbeliever. Well, thy opiniona resemble mine; but who is that Brnmhu of whom 
 thou speakest 1 
 
 V. lie remains in a slate of inactivity ; is invisible ; destitute of qualities ; omni- 
 present ; glorious; the ever-blessed ; indescribable, and unsearchable. 
 
 Unbeliever. If, as thou confessest, the world is false, what necessity for Brjmhii, 
 a God invisible and inactive? Wliere is the utility of such a being? 
 
 The vedantee hearing this, remained silent. Perceiving the vedantee's silence, 
 the whole assembly directed its attention to the Noiyayiku pundit, who, filled with 
 pride, thus began, — What sayest thou ? Why dost thou attack others, when thou 
 hast no system of thine own. People laugh at the man who, without perceiving his 
 own error, charges with error the opinions of others : he is like the blind man who 
 reproves another on account of the speck in his eye. 
 
 Unbeliever. This man appears to be ingenious at objections : however, hear me : the 
 Madyuniikii philosopher says, that at the dissolution of the universe only vacuum re- 
 mains ; the Yogacharl'i contends, that two ideas cannot exist at once in the mind, the 
 first being destroyed by the second ; the Sontrantiku says, that ideas are the images 
 of things; the Voivashiku, that all material things are frail; the Digumviirris af-
 
 fliNDOo Sects.] OF Til E HINDOO S. 455 
 
 firm, that the soul is commensurate with the body ; the Chnrvvak"is, that man is com- 
 posed only of body. 1 have described tlie opinions of tliese six sects, wliicti are all 
 thus summed up : there is no heaven, no transmigration, no hell, no work- of merit 
 or demerit, no governor of the world, no creator, no preserver, no destroyer; no legiti- 
 mate evidence of the truth of things but that of tlie senses ; after death, there is nei- 
 ther joy nor sorrow. .AH these errors [of the popular belief] arise out of the igno- 
 rance of men. Forbearing to destroy animal life is the most excellent of virtues. Sin 
 and pain are synonymous ; mooktee, or deliverance, is nothing more than being inde- 
 pendent of others; heaven consists in bodily comforts in this life ; a religious teacher 
 is therefore unnecessary. 
 
 The Noij/ayilai (laughing) replies, if no evidence but that of the senses is to be 
 regarded, why, when you are from home, does not your wife deem herself a widow T 
 
 Unheliever. We know that we shall never see the dead again : for we see the life- 
 less body; but we have hope of seeing a person return from a foreign country. 
 
 N. Be it so, but the fact is placed in a state of uncertainty, and why do you not 
 pronounce upon his death? 
 
 Unbeliever. I can be assured of his existence by a written communication from him. 
 
 N. Well, then tlie evidf^nce arising from inference and from sound is admitted : 
 and indeed if the evidence of words be not regarded, all human intercourse is at an 
 end, and men must preserve perpetual silence. But though thou rejectest the evidence 
 of speech, thou art pleased with excellent words, and displeased with evil speech. 
 
 'I'he unbeliever waspit to silence for a short time by these observations ; at length 
 he siiid. Well I admit, for arguinant's sake, that we must recaive the evidence aris- 
 ing from inference anJ from sound, but why must we admit tha e.vistence of a G^d ? 
 
 N. From the work^ of creation wo are constrained to infer that God exists. If 
 you say there is no God, fioia whence arose creation ?
 
 456 HISTORY, LITERATURE, and RliLIGION, [Part in. Chap. vii. 
 
 Unhdiexer. Why art thou concerned about fiiiding; a creator for the world ? Does 
 not a father beget u son, and an artificer, according to his ability, produce every kind 
 of utensil ? 
 
 N. True, we see every thing produced by human injeniiity, but how do the trees 
 grow in a forest, wiiere jio human footsteps can be traced? 
 
 Unbeliever. The trees of the forest spring from themselves ; as insects and worms 
 from a hot-bed. 
 
 JV. Then the child may be born without a father. 
 
 Unbeliever. Some animals are born by the union of the sexes, as men, beasts, 
 
 birds, &c. Olher things are produced by the union of seeds with water or witli the 
 
 earth, as trees, &c. Seeds tall from t!ie trees, and, mixing with the earth, receive 
 
 rain from the clouds, and vegetate. Thus nature, in various ways, gives existence 
 
 to her different productions. 
 
 N. True, I see you ascribe to nature the origin of things ; but as there is a ne- 
 ces-ity for the trees of a garden to receive water by the hands of the gardener, so 
 the trees of a forest, I see, are dependent on the agency of the clouds. But I wish 
 to know what you mean by nature ; is it something inherent in living substances, or 
 distinct from them ? Ifvou say it is inherent, then it will appear that substances 
 can form themselves; ifyou affirm, that it is distinct, you contradict your own prin- 
 ciples, for you maintain tiiat nothing exists distinct from matter ; or ifyou s;»y, that 
 there is something beside matter, wliich is capable of all things, then know, tliat this 
 is what we call God. Therefore you cannot maintain that there is any thing dis- 
 tinct from the body. 
 
 Unbeliever. You affirm then, that there is one God, who is from and to everlast- 
 ing, separate from matter, almighty, the creator of all. 1 afSrni, that nature is al- 
 miglity, infinite, and separate from matter.
 
 HindooSect3.j of the HINDOOS. ir>7 
 
 The Noii/ayikit. Excellent ! Excellent ! You make an endless number of works, 
 and the creators numberless. I affirm, that numberless works have one creator. 
 I leave jou (unbeliever) to judge which is the most excellent of these opinions. To 
 express yowr opinion requires as many letters as to express mine : you call the crea- 
 tor nature, and I call him God ; what do you gain then in rejecting a God r 
 
 Vnldiever, (a little abashed), Well, for the sake of the argument, I acknowledge 
 that there is a God ; but why is he to be eternal.' 
 
 The Noij/ayiJiu. If he be not eterml, then he must have a creator and a destroj'- 
 er. If you deny his eternity, then I ask, who is his creator and destroyer .' — and 
 t!ius, without end, some being, who is from everlasting, must be sought ; or you 
 must fix on some one having this property, and then he shall become God. [Hear- 
 ing this, ihi unbeliever lemained silent, and the Noiyayiki'i continued:] God, lay- 
 ing hold of religion and irreligion,* created the world : seeing happiness and mise- 
 ry in the world, we form this opinion. If there be neither heaven nor hell, why 
 do you go to the temples to worship, and why sweep the roads, lest you should injure 
 living creatures? If there be nothing to be desired or feared, there can be neither 
 desire nor fear ; yet we see, that desire and fear have great power over men ; there- 
 fore we conclude, that in the future state there is a heaven and a hell. You must 
 also admit, that the soul at death assumes another body, in order to partake of the 
 joy-; or sorrows of this future state, since the animal soul without a body is incapa- 
 ble ofsuffering ; for the same reason it must also be admitted, that the soul migrates 
 through various bodies. Further, what is thus made evident by inference, is agree- 
 able to the divine writings, and to all that has been written by those whose opini- 
 ons agree with the vedus : the truth of the shastras is confirmed by the correctness 
 of their astronomical calculations. [The Bouddha, involved in incorrect judgement, 
 and ignorance of God, was overcome, and] the Noiyayiku thus triumphed : " The 
 existence of God is proved ! He is Lord of all — he presides over the work of creati- 
 on, preservation and destruction; he is everlasting; — he is all wise; — he is the au- 
 thor of salvation. Through his compassion, these proofs of his existence and au- 
 thority have been established." 
 
 * That ia, aUacbing to bomao existence vice and pain, Tirtae and bappiocss. F f f
 
 458 HISTORY, LITERATURG, AND RELIGION, [Part in. Chap. vii. 
 
 Conrlutiing Eemarhs. 
 
 THE author cannot close this work, without soliciting the attention of the readier 
 to one or two remarks : 
 
 It will appear, on a perusal of this volume, that the object of worsliip among all the 
 HiuJoos, and even among all tha seceders from the orthodox opinions, is the same. 
 Thej' believe, that there is one God, so completely abstracted in his own essence how- 
 ever, that, in this state, he is emphatically " the Unknown ;" and is consequently 
 neither the object of worship, of hope, nor of fear ; that he is even destitute of intelli- 
 gence, and remains in astate of profound repose ; — that at times this Being assumes 
 what is called his energy;* that when united to enei'gy, he is possessed of qualities, 
 and creates worlds ; which qualities are impressed, more or less, on every form of 
 existence. Next God becomes individuated, and takes possession of every form of 
 matter : it is the same God, as Krishn"] says, " which is seen in the reverend bram- 
 hnn perfected in knowledge, in the dog, and in him who eateth of the flesh of dogs." 
 Amongst the regular Hindoos, the beings supposed to possess most of this energy, 
 or in whom the presiding deity eminently dwells, are the gods, the giants, the bram- 
 huns, and devout ascetics : amongst the heterodox sects, ascetics are almost exclusive- 
 ly considered as the favoured depositaries of the divine energy. 
 
 In the preface to this volume, the author has mentioned these notions as being en- 
 tertained by the regular Hindoos; and he re-states them now merely to shew, that 
 this "indwelling scheme" is the prominent feature of all the systems of paganism 
 throughout the eaft. 
 
 It will be seen, from the four last sections of this volume, that the founder of the 
 joinn sect, as well as Booddha, Nanukij, and ChoitrmyTi, owe their whole success to 
 
 • This energy, i( is init), exists separate froin BrBmho, in Iiisabsfract state, as smothered embers, aod is, lilie 
 himself, eleroal.
 
 CoNcLUDiMG Remarks.] OF TH E H I NDO OS. 459 
 
 this notion ; they would never have been venerated while living', nor deified when 
 dead, if they had not been considered as possessing a large share of the divine ener- 
 gy. A people whose minds are filled with the idea, that it is God who pervades 
 every thing, and who now manifests a greater portion of himself in one form, and 
 then in another, have easily been imposed upon hy pretended saints, especially by 
 those who made a great display of austere devotion. So incessantly is this idea 
 
 present witli the Hindoos, that many wander away a whole life in search of a man in 
 whom God ple-eminently dwells; and though supernatural powers are most sought 
 after, yet abstraction of mind, inoffensivcness, and a few other passive virtues, are 
 with some as highly esteemed as powers to perform the most m ondcrful miracles. 
 Thus, — it is God who is sought for amongst the creatures, as persons search out and 
 cautiously approach an object in the dark; while the astonished and Iialf-affrighted 
 spectator exclaims, as he gazes on the imagined deify, ' There ! behold he is there I' 
 and prostrates himself before him. Even in the most remarkable appearances in 
 nature, the indwelling deity is recognized, without searching at all for any natural 
 causes of the phenomenon. 
 
 In the 7th volume of the Asiatic Researches, p, S81, Captain Moor has given aii 
 extraordinary account of an hereditary living deity, to which the author begs leave 
 to refer, as affording a striking illustration of the fact he here wishes to establish. 
 
 Amongst the mendicant orders, deities claiming similar powers, though some- 
 what inferior to the Cliinchoor Deo, described by Capt. Moor, are frequently to be 
 seen, each strutting his hour upon the stage, and then sinking into everlasting obli- 
 rion like common mortals. 
 
 The Grand Lama is another hereditary living deity, before whom millions pros- 
 trate themselves. When Capt. Turner was on his embassy to this deity, to gratify 
 his votaries, he made an offering, he says, to tlie deceased Teshoo Lama, and in ad- 
 dressing tiie same deity, wlio had entered the body of an infant eighteen montiis old, 
 he said to the child— "tiie Governor-General, on receiving the news of his [yourj 
 
 Fff2
 
 4(J0 IIISTORV, LITERATURE, and RELIGION, [Paut in. Chai'. vn. 
 
 '• decease in China, was overwhelmed with grief and sorrow, and continued to la« 
 " ment his [yourj absence from the world, until the cloud that had overcast the Lap* 
 " piness of this nation was dispelled by his [yourj re-appearance." 
 
 Captain Turner, speaking of the religion of Tibet, sajs, "It seems to be the 
 schisraatical oflsprinif of the religion of the Hindoos, deriving its origin from one 
 of the followers of that faith, a disciple of Booddhi'i, who first broached the doctrine 
 wliich now prevails over the wide extent of Tartary. It is reported to have re- 
 ceived its eai'liest admission, in that part of Tibet bordering upon India, (whicli from 
 hence became the seat of the soverei:;ii Lamas), to have traversed over Mantchieux 
 Tartary, and to have been ultimately disseminated ever China and Japan. Though 
 it differs from the Hindoo in many of its outward forms, yet it still bears a very 
 close affinity with the religion of Bn'imha, in many important particulars. The prin- 
 cipal idol in the temples of Tibet is Mnha-Moonee,* the Booddhu of Bengal, who 
 is worshipped under these and various other epithets, throughout the great extent 
 of Tartary, and among all nations to the eastward of the Brrirahu.poolr'i. In the 
 wide-extended space over which this faith prevails, the same object of veneration is 
 acknowledged under numerous titles; among otiiers, he is shied (joilumu or Gou- 
 tnmu, in Assam and A va ; Shumunr, in S.am ; Amida Buth, in Japan ; Fohi, in Chi- 
 na ; Uooddhii and Shakyu-Moonec, in Bengal and Hindoost'hana ; and Dhnrmi';-Rajii 
 and Muha-Moonee, in Bootan and Tibet." 
 
 Kaempfer, in his history of Jjpan, declares that Bouddhism began generally to 
 spread throughout that country in the year of Christ 518; — and, that Booddhu and 
 Fo are the same person, is at present, I presume, no longer the subject of doubt. 
 
 Although the notions of the followers of Zoroaster may be involved in much ob- 
 scurity, it is certain, that the worship of fire has been preserved among this people 
 age after age ; nor can it be doubted, but that this worship has an immediate refer- 
 ence to the Hindoo ideas of the divine and prolific energy giving existence to the 
 universe, rnfield, in his History of Piiilosophy, v. J, p. i3, says, " Though our infor- 
 
 » The Great Pliiloioiiher.
 
 Concluding Remabks.] OF THE HINDOOS. 461 
 
 mation concerning the history ofjjhilosophy among thePersians, in theages prior to 
 the time of Zoroaster, is very imperfect, it is certain, from the united testimony of 
 the Greeks and Arabians, that long before that time the Magi existed as a body, and 
 were the ofiicial guardians of religion and learning. The religion which they taught, 
 consisted in the worship of the sun or fire, a practice which prevailed amoijg the 
 Assyrians, Chaldeans, and among other eastern nation?. Tl e name under which the 
 Persians worshipped the sun, or rather the invisible deity, whom they supposed to 
 be, in a pecular manner, resident in this luminary, was Mithras." Herodotus and 
 Strabo " relate, that the Persians sacrificed horses to the sun."* " Whilst the 
 
 multidude were contented with a sensible object of devotion, the Magi, and those 
 whom they instructed in the mysteries of religion, considered the sun and fire merely 
 as visible symbols of the animating principle of the universe." " Besides Mithras, 
 [the sun] the Persians worshipped, under opposite characters, Oromasdesand Ari- 
 manius, the former as the author of all good ; the latter as the author of all evil." 
 This was changed " into the worship of two spiritual beings, the one the author of 
 good, the other of evil. + The system which supposes two such principles in na- 
 ture, seems to have been held by the Persian Magi before the time of Zoroaster; 
 but how far they supposed them dependent upon the Supreme Divinity, does not ap- 
 pear." Plutarch, on the autliority of Theopompus, sais, " it is the opinion of the 
 Magi, that at last the evil principle shall perish, and men shall live in happiness; 
 the God who directs these things taking his repose for a time, which, though it may 
 seem long to man, is but short. "J " Sharistan, an Arabian writer, gives the fol- 
 lowing account of the doctrine of Zerdusht or Zoroaster : Zerdushl affirmed light 
 
 • It is hiphly proh.iblp, that the Hindoo 8>hnrm*dh", or sacrifire of the horse, was adopted from the Persi- 
 »ns, and incorporated, in c.-iriv times, inio the bran-ihioical system. One great source of the confusion in nhicli 
 Tie l;nd everj system of mythology involved is, doubtless, this borrowing .'ystem. 
 
 + Is not th's a mistaken representation of the Joinu doctrine, ihat Religion and IrreligiongOTcrn the world j 
 or that the evil necesFaril) connected «iththe residecce of spirit in matter, lends to m'serj and dissolution, nhilo 
 virtue, or the victcry of spirit over matter, pruduces pleasure and piosperitj > 'Jhe jointis say, that the preva- 
 lence of vice reduces the vigour of all created substances, and finally dissolves the universe, nbile virtue has an 
 effect directly the reverse. 
 
 } Here is a remarkable agreement niih the Hindoo doctrine of the day end D-gbt of Brvinln, or the perij- 
 i! >r.l dc'tiutlitu tud crcaiiun «r ii'e i!i)iTi.r5e.
 
 462 HISTORY, LITERATURE, and RELIGION, [Part in, Cha?. tii. 
 
 and darkness, Zezdan and Ahreman, to be two contrary principles, which were the 
 origin of every thing subsisting in the world; the fornns of nature being produced 
 from the combination of tliese principles ; but maintained, that the existence of dark- 
 ness is not to be referred to the one supreme Deity, who is without companion or 
 equal, but must be considered as the unavoidable consequence of his determination 
 to create the world, in which light can no more subsist without darkness, than a vi- 
 sible body can exist without its shadow."* 
 
 Thus the same notions of the Great First Cause and the origin of things, appear 
 to prevail, in some modification or other, all over India, Tartar]/, China, Japan, the 
 Burman empire, Siam, and the Indian isles. The divine energy, dwelling in the gods, 
 or in living ascetics, is adored over all these immense regions ; — and in union with 
 this notion, all these people embrace the doctrine of transmigration, and the effica- 
 cy of religious austerities to restore these emanations of the deit^', dwelling in mat- 
 ter, to the Great Spirit, from which they issued. 
 
 The author is av/are, that these facts open a wide field for investigation, and for 
 most interesting reflection, but having already exceeded the limits he had prescribed 
 to himself, he now closes this work, after reminding the reader, and thereby intreat- 
 ing the exercise of his candour, that it has been composed amidst avocations which 
 left to it only the remnants of his time. 
 
 • This surely reeemblee the Hindoo notion, of God'iencotnpsissing himself with delusion in the crealion of lie 
 norld.
 
 Scripture Illustrations.] OF THE HINDOOS. AGS 
 
 APPENDIX. 
 
 Illustrations of the Scripture from Hindoo Manners and Customs. 
 
 Genesis xv. 2. " And xVbram said, what wilt thou give me, seeing I go childless ?" The 
 anxiety of Jewish parents to obtain children wasnotgreater than that of the 
 Hindoos, as the reader will perceive in several parts of this work : amongst 
 them the want of children renders all other blessings of no esteem. 
 
 Genesis xvi. 3. " And Sarai, Abram's wife, took Ilagar, her maid, and gave her to 
 her husband Abram to be his wife." There are instances of Hindoo wo- 
 men, when barren, consenting to their husband's marrying a second wife for 
 the sake of children. Second marriages on this account, without the con- 
 sent of wives, are very common. 
 
 Genesis xviii. 4. " Let a little wat€r, I pray you, be fetched, and wash your feet, and 
 rest yourselves under the tree. And he stood by them under the tree; and 
 • they did eat." Nothing is more common in this country than to see travellers 
 and guests eating under the shade of trees. Even feasts are never held in 
 houses. The house of a Hindoo serves for the purposes of sleeping and cook- 
 ing, and of shutting up the women ; but is never considered as a sitting or 
 a dining-room. 
 
 Genesis xxiv. 4. " Thou shalt go unto my country and to my kindred, and take a 
 wife unto my son Isaac." A young person in Bengal is like Isaac ; he has 
 nothing to do in the choice of his wife. Parents employ others to seek wives 
 for their sons. Those who leave their homes in search of employment, al- 
 ways marry their children in their country, and among their acquaintance at 
 home, never among the people with whom they reside. See the article on 
 marriage. 
 Genesis xxiv. 11. " The time that women go out to draw water." In Bengal, it is 
 the universal practice for the women to go to pools and rivers to fetch wa- 
 ter. Companies of four, six, ten, or more, may be seen ia every town dai-
 
 161 HISTOIIY.LITERATURK, AND RELIGION, &c. fPiRTin. Chap.tii. 
 
 ly, going to fetch water with the pitchers resting on their sides. Women 
 fi-equentlj carry Avater home on their return from bathing. 
 
 Genesis xxiv. TS. " 1 will not eat until I have told mine errand." A bramhjn 
 sometimes goes to a house, sits down, and refuses to eat till he has obtain- 
 ed the object he has in view. 
 
 Genc-it xxiv. GO. " And they blessed Uebekah, and said unto h»r, Thou art our 
 sister: be thou the mother of thousands of millions/' &c. Similar address- 
 es to a daughter when she is going from her father's house to live with her 
 husband are very common among the Hindoos; such as, '* Be tliou the mo- 
 ther of a son." " Be thou the wife of a king," &c. 
 
 Genesis xxviii. 18. " Jacob rose up early in the morning, and took the stone that 
 he had put for his pillow, and set it up for a pillar, and poured oil upon t'le 
 top of it." The bramhnns anoint their stone images with oil before bath- 
 ing, and some anoint them with sweet-scenled oil. This practise probably, 
 arises out of the customs of the Hindoos, and is not necessarily to be refer- 
 red to their idolatry. Anointing persons, as an act of homage, has been 
 transferred to their idols. 
 
 Genesis xxix. 18. " Jacob loved llachel; and said, I will serve thee seven ynars_ for 
 Rachel, thy younger daughter." One of the Hindoo lawgivers, Vruhnspu- 
 tee, says, A person may become a slave on account of love, or to obtain a 
 wife. 
 
 Genesis xxix. 26. " It must not be so done in our country, to give the younger be- 
 fore the first-born." The Hindoos always scrupulously avoid, if possible, 
 marrying a younger son, or a younger daughter, before the elder. The 
 
 words of Laban are literally what a Hindoo would say on such a subject. 
 
 Genesis xxxiii. 4. " And Esau ran to meet him, and embraced him, and fell on his 
 neck." A Hindoo, when he meets a friend after absence, throws his arms round 
 him, and his head across his shoulders; twice over the right shoulder, and once 
 over the left ; and uses other ceremonies, according to the rank of the parties. 
 
 Genesis xxxv. 2. " Put away the strange gods ; be clean, and change your garments." 
 A H indoo considers those clothes defiled in which he has been employed io 
 business, and always changes them before eating or worship.
 
 ScuipTuae Illustrations,] OF THE HI N DOOS. 465 
 
 Genesis xliii. 24. " The man brought the men into Joseph's house, and gave them water, 
 and they washed their feet." This is exactly the way in which the Hindoos 
 receive a guest. As soon as he enters, one of the first civilities is the present- 
 ing of water to wash his feet. So indispensable is this, that water to wash 
 the feet makes a part of the offerings to an image. 
 
 Genesis xliii. 32. " They set on for him by himself, and for them by themselves, and for 
 the Egyptians by themselves : because the Egyptians might not eat food with 
 the Hebrews ; for that is an abomination to the Egyptians." A mongst the Hin- 
 doos, different casts will not eat food cooked in the same earthen vessel; if a 
 person of another cast to'ich a cooking vessel, it is thrown away. 
 
 Genesis xliii. 34. " And he sent messes unto them from before him." — This is the me- 
 thod among the Hindoos ; the dishes are not placed on the table, but messes 
 are sent to each individual by the master of the feast, or by his substitute. 
 
 Genesis xlv. 22. " To all of them he gave changes of raiment." At the close of a feast, 
 the Hindoos, among other presents to the guests, commonly give new gar- 
 ments: a Hindoo garment is merely a piece of cloth, requiring no work of the 
 taylor. 
 
 Genesis xlvii. 19. " Buy us and our land for bread." In times of famine, in this coun- 
 try, thousands of children have been sold to prevent their perishing. In the 
 Burman empire, the sale of whole families, to discharge debts, is very common. 
 
 Exodus iii. 5. " Put off thy shoes from off thy feet, for the place whereon thou standest 
 is holy ground." The natives of Bengal never go into their own houses, nor 
 into the houses of others, with their shoes on, but always leave them at the 
 door. It would be a great affront not to attend to this mark of respect in 
 visiting ; and to enter a temple w ithout pulling off the shoes, would be an un- 
 pardonable offence. 
 
 Exodus xiii. 2. " Svinctify unto me all the first-born of man and of beast." The Hin- 
 doos frequently make a vow, and devote to an idol the first-born of a goat or 
 of a man. They permit the goat to run wild, as a consecrated animal. A child 
 thus devoted has a lock of hair separated, which, at the time appointed, is cut 
 off, and placed near the idol. 1 Sam. i. 11. " If thou wilt give unto thine 
 
 G g g
 
 466 IIISTOIlYjLlTERATUllIi:, AND RELIGION, [Pari ni. Chap. vii. 
 
 hand-maid a man-c'iild, I will give him unto the Lord all the days of liislife." 
 Hindoo women sometimes praj to Gunga for children, and promise to devote 
 the first-born to her. Children thus devoted are cast into the Ganges, but 
 are generally saved by the friendly hand of some stranger. 
 
 Exodus xix. 15. An interdicton very similar to that in the latter part of this Verse is 
 common among the Hindoos, before many of their ceremonies. 
 
 Exodus xxxii. 5. " Aaron made proclamation and said —To-morrow is a feast to the 
 Lord" Before a religious ceremony, or festival, the officiating bramhun, or an 
 appointed person, proclaims, " To morrow, or on such a day, such a ceremony 
 vill be performed." 
 
 F.xodas xxxil. 19 " And the dancinc;." Dancing before the idol takes place at almost 
 every Hindoo idolatrous feast. 
 
 Jjeviticus vi- 13. "The fire shall ever be burning upon the altar ; it shall never go 
 out." A sagnik"i branih-in preserves the fire which was kindled at the time of 
 his investiture with the poila, and never suffers it to go out, using the same 
 fire at his wedding, and in all his burnt-ofTcrings, till at length, after his 
 death, his body is bui nt with it. 
 
 Leviticus xiv. 8, 9, 52. Though there appears a striking simillarity, in one or two cir- 
 cumstances, betwixt these passages, relating to personal unclcanncs.e, and what 
 is mentioned in p 337, and S3S, of this volume, yet in the Mosaical institu- 
 tions we find no law like this — " A bramhfin becomes unclean by the touch of 
 a shoodri, or a dog, or the food of other casts :" — Wliy ? 
 
 Lexilicus xx-i. 13. " Be a widow, and is returned to her father's house, she shall eat of 
 her father's meat." A widow in Bengal not unfrcquently returns to lur father's 
 house on the death of her husband: the union betwixt her and her own fami- 
 ly is never so dissolved as among European nations. Thousands of uiJows in 
 Bc?ngal, whose husbands die before the consummation of marriage, never leave 
 their parents. 
 J^i'umiers v. 17 — 21. " The priest shall take holy water," &c. This custom will be 
 found illustrated in the account of one of the trials by ordeal, in the first vo- 
 lume of this work. 
 
 Numbers vi. 13. " The N izirite shall shave the head." The Hindoos, after a vow.
 
 Scripture Illustrations.] OF THE II INDOOS. 46T 
 
 omit to cut their hair during the terra of the vow, at the expiration of which 
 time, they shave it oft', at the place where the vow was made. 
 
 Numl/ers xxii. 5. " Come now, therefore, I pray thee, curse me this people ; for they 
 are too mighty for me." Many accounts are related in the Hindoo pooranus 
 of kings employing images to curse their enemies when too powerful for them. 
 
 Deuteronomy xi. 10. " Where thou sowedst thy seed, and wateredst it with thy foot." 
 The Bengalee jantii for watering the land, happily illustrates this passage. 
 See the account of agriculture, under the head of casts. 
 
 Deutercnomi/ xxiii. 10. " He shall not come within the camp." Hindoos, in a state of 
 uncleanness, are interdicted from feasts, &c. 
 
 Deuteronomy Xxv. 4. "Thou shalt not muzzle the ox that treadetli out the corn." 
 This method of separating the corn from the ear is common throughout Ben- 
 gal. Some muzzle the ox at these times, and others do not, according to the 
 disposition of the farmer. 
 
 Joshua vi. 18, 19. " And ye, in any wise, keep yourselves from the accursed thing. 
 But all the gold and silver, and vessels of brass and iron, are consecrated un- 
 to the Lord." The bratnln'ins will receive from any cast, however degradi 
 ed, gold, silver, &c. but to receive from shoodriis food, garments, &c. would 
 be considered as a great degradation. 
 Joshua XV. 8. "^ind the border went up by the valley of the son of Hinnom." It 
 is common in this country to add to the name of a person, after the father's 
 death, that he is the son of such a one, as " This land belongs to Goluku, the 
 son of Kalee-prfisadii." 
 
 Judges i. 19. " Sisera had nine hundred chariots of iron." From the work, called the 
 Dhanoor-vedii, it appears, that the Hindoos had war chariots, similar to those 
 of Sisera. They are described as having had many wheels, and to have con- 
 tained a number of rooms. 
 
 Jud"'es iv. 5. "And she dwelt under the palm tree of Deborah." It is common for 
 Hindoos to plant trees in the names of themselves and friends; and seme re- 
 ligious mendicants live for a considerable time under frees. 
 
 1 Samuel ix. 7. " Then said Saul to his servant, But, behold, if we go, what shall 
 
 G gg 3
 
 468 HISTORY, LITERATURE, and RELIGION, [I'Aur iii. Chai'. viv. 
 
 we bring the man ? for the bread is spent in our vessels, and there is not a 
 present to bring to the man of Godi what have we ?" It is verv common in 
 Bengal, for a person, who is desirous of asking a favour from a superior, to 
 taiie a present of fruits, or sweetmeats, in his hand. If not accepted, tiie 
 
 feelings of the offerer are greatly wounded. The making of presents to ap- 
 pease a superior is also very common in Bengal. 
 
 1 Samuel xvii. 10. " The Philistine said, 1 defy the armies of Israel." — From the Dhii- 
 noor-Acdu shastrii, it appears, that among the Hindoos it was common, before 
 the commencement of an engagement, to challenge the enemy, by tlirowing 
 out some terms of abuse, very similar to tliose used by Goliath. 
 
 J Samuel xvn. A3. " The Philistine cursed David by his gods." A Hindoo some- 
 times, in a fit of anger, says to his enemy, " Tiie goddess Kalee shall devour 
 thee." " May Doorga destroy thee." 
 
 1 Samuel XX. SO. " Thou son of the perverse rebellious woman." A Hindoo often 
 reproaches another, in some such words as these : " Thou son of a loose wo- 
 man ;" " Thou son of a beggar woraa n." 
 
 I Samuel xxiv. 12. " The Lord judge between me and thee." When one Hindoo is 
 complaining to anotlier of an act of injustice, lie frequently says, " God will 
 judge between us ;" or, " The gods will judge between us," or " Mother Ka- 
 lee will judge." 
 
 1 Samuel XXV. 8. " Give, I pray thee, whatsoever cometh to thine hand, to thy ser- 
 
 vants, and thy son David." This mode of address is not unfrequent amonn- 
 the Hindoos : a poor man often says to a rich man, " Oh ! father, fill the belly 
 of thy son: he is in distress." 
 
 2 Samuel vi. 14. " David danced." Dancing is considered as a religious ceremony 
 
 among the Hindoos. When I asked a bramhtin, what of a religious nature 
 there could be in dancing? He said, it was an act of devotion to the god. 
 2 Samuel vii. 18. '^ Sat before the Lord ?" Sometimes, when a Hindoo seeks a fa- 
 vour of a superior, he sits down in his presence in silence ; or if he solicit some 
 favour of a god, as children, or riches, he places himself before the idol, and 
 remains in a waiting posture, or repeats the name of the god, countings the 
 beads in his necklace.
 
 ScniPTURElLLcsTnATioNs] O F TH E H I N D O OS. 469 
 
 g Samuel xi. 2. " And it came to pass in an evening-tide, that David arose from off 
 his bed, and walked upon the roof of the king's house." It is common in 
 this country, to sleep in the afternoon. The roofs of all brick houses are flat; 
 and it is a pleasing recreation in an evening to walk on these roofs. Pools 
 of water are to be found in every quarter of a Bengal town, and women may 
 be seen, morning and evening, bathing in them, and carrying water home. 
 
 2 Samuel xi. 9. " Uriah slept at the door of the king's house, with all the servants of 
 his lord." Servants and others in Bengal very generally sleep on the veran- 
 da, or porch, in front of their master's house. 
 
 -2 Saii:uel xii. 20. " Then David arose from the earth, and washed, and anointed him- 
 self, and changed his apparel, and came into the house of the Lord, and wor- 
 shipped." Bathing, anointing the body with oil, and changing the apparel, 
 are, among the Hindoos, the first outward signs of coming out of a state of 
 mourning, or sickness. 
 
 2 Samuel xiii. 31. " The king arose and tore his garments, and lay on the earth ; and 
 all his servants stood by with their clothes rent." I do not find that Hindoos 
 tear their clothes in times of sorrow ; but it is common for an enraged bram- 
 hun to tear his poita, pronouncing a curse on the person oflending him: "If 
 I be a real bramhun, you will perish." 
 
 2 Samuel xlv. 20. "My Lord is wise according to the wisdom ofan angel of God." 
 This is very much like the hyperbolical language of this country. When 
 
 talking to a European, especially when they desire to obtain something from 
 him, the Hindoos will often say, " Saheb can do every thing." " No one can 
 prevent the execution of Sahcb's commands." "Saheb is (iod." 
 
 I Kings iii. 4c. "High-places." These high-places probably resembled the terrace 
 on which Jugunnat'hu is annually bathed (see pi 164 ;) or the rasu-mnnchri, 
 upon which the image of Krishnu is annually placed and worshipped (p. 136.) 
 
 1 Kings ix. 9. " And have taken hold upon other gods" When an indigent person 
 claims the protection of another, he casts himself down before him, and lays 
 hold of his feet : and this expression is commonly used, though a person may 
 not prostrate himself, " I have taken hold of your feet." When a person is 
 called into the Burman monarch's presence, he is said to go to the golden feet.
 
 4T0 HISTORY, LITERATURE, and RELIGIOiN, [Part hi. Chip. tii. 
 
 I Kings xviii. 27. " lie is a god ; either he is talking, or he is pursuing, or he is in 
 a journey, or peradventure he sleepeth, and must be awaked." Vishnoo 
 sleeps four months in the year ; and to each of the gods some particular busi- 
 ness is assigned : Vayoo manages the winds ; Vijroonri the waters, &c. Ac- 
 cording to a number of fables in the pooranus, the gods are otlcn out on jour- 
 nies, or expeditions. 
 
 1 Jiinfs XX. 38. " The prophet disguised himself with ashes on his face." Some of 
 the Hindoo sunyasees besmear their faces with ashes, and render their appear- 
 ance very disgusting. The Jews, as an act of mourning, used to cover them- 
 selves with ashes; and the snnyasees do it as an act of mortification: per«-on$, 
 who seek concealment, often assume, for a time, the appearance of srii\^asee8. 
 
 1 A'fVigs xxi. 3. " The Lord forbid it me, that I should give the inlieritance of my 
 fathers to thee." The Hindoos are as strongly attached to their homesteads 
 as the Jews were. Though the heads of the family may be employed in a 
 distant part of the country, and though the homestead may be almost in ruins, 
 they cling still to the family inheritance, with a fondness bordering on super- 
 stition. 
 
 1 Kings xxi. 23. "■ The dogs shall eat Jezebel." The carcases of poor Hindoos, and 
 
 of persons who have received public punishment, are cast into rivers, and, 
 floating to the sides, are devoured by dogs, vultures, and crows. 
 
 2 Kiti's V. 12. " Are not Abana and Pharpar, rivers of Damascus, belter than all the 
 
 waters of Israel ?" A contention respecting the superior efiicacy of rivers is 
 not uncommon in this country. It is, however, generally decided in Bengal, 
 that the Ganges is the most efficacious of all the Hindoo sacred rivers. 
 
 Ezra iv. U. " We have maintenance from the king's palace," or, as it is in the mar- 
 gin of some Bibles, " We eat the king's salt " Here is a very remarkable 
 coincidence with Hindoo manners : multitudes of poor bramhuns are fed from 
 the houses of the rich ; and it is very common for a servant to say, 1 eat Sa- 
 heb's salt. A faithless servant is called nimuk haram, from nimiik, salt, and 
 haram, faithless. 1 suppose this allusion intimates, as an Eastern compli- 
 ment, that what salt is to food, that a master is to his servant. 
 
 Job XXIV. 16. " In the dark, they dig through houses which they had marked foj
 
 ScniPTURE Illustrations.] O F T II E II 1 N DOOS. 471 
 
 themselves in the da^ time." Thieves in Bengal very frequently dig through 
 the mud walls, and under the clay floors, of houses, and entering unperceiv- 
 ed, plunder them while the inhabitants are asleep. 
 Job xxvii. 19, " The rich man s' all lie down, but shall not he gathered," viz. his 
 soul shall be left in a wandering state. The Hindoos believe, that persons 
 for whom funeral rites have not been performed, wander as ghosts, and find 
 no rest. 
 Job xxxi. 35, SQ. " My desire is, that mine adversary had written a book ; surelj 
 1 would take it upon my shoulder, and bind it as a crown to me." If a rich 
 Hindoo present any thing to an inferior, the latter, as a mark of respect, puts 
 it on his head. An offering of cloth, for instance, received at a temple, the 
 receiver not only places on his head, but binds it there. 
 Pidm xxvi. G. " So will I compass thine altar." It is a mark of respect, common 
 
 among the Hindoos, to circumambulate a superior, or a temple. 
 Psalm xliv. 20. " If we have stretched out our hands to a strange god." When a 
 Hindoo solicits a favour of his god, he stretches out his joined hands open 
 towards the image, while he presents his petition, as though he was expect- 
 ing to receive what he was seeking. 
 Psalm xlv. 7. " Thy God hath anointed thee with the oil ofgladness." A state of 
 fistin", sicknes-, or sorrow, is marked among the Hindoos by abstaining from 
 the daily anointing of the body with oil. 
 Psalm Iviii. 4, 3. " They are like the deaf adder, that stoppeth her ear, which will not 
 hearken to the voice of charmers." A particular cast of Hindoos read in- 
 cantations to serpents, to reduce them to subjection, and to prevent their 
 poison from proving fatal 
 Psahn Ixiii. 10. '= They shall be a portion for foxes." This passage appears obscure; 
 but give it the probable rendering, " They shall be a portion for jackals," 
 and then the anathema becomes plain and striking to a Hindoo, in whose coun- 
 try the disgusting sight of jackals, devouring human bodies, may be seen every 
 day. So ravenous are these animals, that they frequently steal infants as 
 they lie by the breast of the mother ; and sick persons who lie friendless in tlie 
 street, or by tlie side of the Ganges, are sometiraci devoured alive by Ihesa
 
 472 HISTORY, LITERATURE, and RELIGION, [Par~ui Chap. vi». 
 
 animals in the night. I have heard of persons, in a state of intoxication, be- 
 ing thus devoured as they lay in the streets of Calcutta. 
 
 Psalm Ixxviii. 63. " Their maidens were not given to marriage." This is described as 
 one of the eflects of God's anger upon Israel. In Hindoo families sometimes 
 the marriage of daughters is delayed : this is, however, always considered as 
 a great calamity and disgrace. If a person see girls more than twelve years 
 of age unmarried in a family, be says, " How is it, that that bramhrin can sit 
 at home, and eat his food with comfort, when his daugliters, at such an age, 
 remain unmarried!" 
 
 Psalm Ixxx. 13. " The boar out of the wood doth waste it, and the wild beast of the 
 field doth devour it." The uild hogs and the buffalos make sad havock in 
 the fields and orchards of the Hindoos. To keep them out, men are placed 
 day and night on elevated covered stages in the fields. 
 
 Psalm Ixxxi. 3. " Blow up the trumpet in the new moon, in the time appointed, on our 
 solemn feast day." The Hindoos announce some of their festivals by the 
 sound of the sacred shell. 
 
 Psalm xciii. 1. " Strength wherewith he hath girded himself." When a Hindoo 
 is about to set off on a journe\-, to lift a burden, or to do something which 
 requires exertion, he binds firmly his loose upper garment round his loins. 
 
 Psalm civ. 2. " Who stretchest out tlie heavens like a curtain " This perhaps has 
 an allusion to the curtain or awning, stretched over an area, in which com- 
 panies sit at weddings, feasts, and religious festivals, and underneath which 
 are suspended dragons, and other devices, giving it the appearance of the 
 spanaled heavens. 
 
 Psalm cix. 19. " Let it be unto him as a girdle wherewith he is girded continually." 
 Dan. X. 5. "Whose loins were girded with the fine gold of Uphaz." Ma- 
 ny of the Hindoos wear a silver or gold chain round their loins. 
 
 Psalm cxxxiii. 2. " It is like the precious ointment, upon the head, that went down 
 to the skirts of his garment." There seems to be a strong aflGnity betwixt 
 the Jewish and Hindoo methods of anointing : When oil is applied to the 
 crown of the head, and reaches all tlie limbs, it is called iibhyringii. 
 
 Prozerbs vii. 14, " I have peace-offerings with me." The Hindoo gods are worship-
 
 Scripture iLLUSTBATioNs.] OF THE HINDOOS. 475 
 
 ped in brothels, and fiagments of the offerings are divided among the wretch- 
 es who fall into her snare. 
 Proverbs xi. 21. " Though hand join in hand." The Hindoos sometimes ratify an 
 engagement by one person's laying his right hand on the hand of the other. 
 
 Proverbs xi. 22. "A jewel of gold in a swine's snout." A ring in the nose, is a very 
 common ornament among the Hindoo women. 
 
 Proverbs XV. 17. "Better is a dinner of herbs, where love is," &c. Great numbers 
 of indigent Hindoos subsist whoUy on herbs fried in oil, and mixed with their 
 rice. 
 
 Proverbs xvii. 1. "A house full of sacrifices." A Hindoo priest, who ofiiciates at a 
 great festival, sometimes receives so many offerings, that his house may be said 
 to be filled with them : many articles are damaged before they can be used. 
 
 Proverbs xxi. 1. " The king's heart is in the hand of the Lord : as the rivers of wa- 
 ter [rather, as a water-course] he turneth it withersoever he will." This 
 is probably an allusion to the practice of the farmer in irrigating his field, 
 when he conveys the water in gutters along the fields, turning it in all direc- 
 tions, so that every part of the field may be watered, and a good crop insur- 
 ed. If this illustration be correct, it shews that the comparison of Solomon 
 was very significant. 
 
 Proverbs xxxi. 2. " What, the son of ray vows V A child born after vows entreat- 
 ing for offspring, is called the child of a person's vows. 
 
 Eccksiastes ix. 8. " Let thy garments be always white." This comparison loses all its 
 force in Europe : but in India, where white cotton is the dress of all the in- 
 habitants, and where the beauty of garments consists, not in their shape, but in 
 their being clean and white, the exhortation becomes strikingly proper. The 
 author once heard a happy illustration of it from the lips of a Hindoo catechist, 
 who, addressing a native christian on the necessity of correctness of conduct, 
 said, " See, how welcome a person is whose garments are clean and white ! 
 Such let our conduct be, and then, though we have lost cast, such will be our 
 reception." 
 
 Solomons Sorig v. 3. " I have washed roy feet ; how shall I defile them i" A Hindoo 
 
 II h h
 
 474 HISTORY, LITERATURE, and RELIGION, [Paut in. Chap. vii. 
 
 wipes or washes his feet before he retires to rest. If called from his bed, 
 he often makes his excuse, as he shall daub his feet ; and as he docs not w ear 
 shoes in the house, and the floor is of clay, the excuse seems very natural. 
 
 Isaiah iii. 16. " Making a tinkling with their feet." Hindoo women of ill-fame wear 
 loose ornaments one above another on theii- ancles, which, at everj^ motion 
 of the feet, produce a tinkling noise. 
 
 Isaiah \i\]. 12. " Neither fear ye their fear, nor be afraid." The superstitious fears ol' 
 the Hindoos extend to innumerable objects: they dread tlie wrath of the fol- 
 lowing invisible beings : the messengers of Yiimu, bhootiis, prett.s, pisiiachus, 
 dakin^s,yoginees, hakiiiees,yrikhshris, rakshnsus, shiinkincts, goomas, briimhii- 
 doityns, al yas, &c. They also fear the cries of the following animals, at 
 
 particular times, and in certain situations, viz. jackals, owls, crows, cats, ass- 
 es, vultures, dogs, lizards, &c. They also dread different sights in the air, 
 and many kinds of dreams. 
 
 Isaiah xviii. 2. " To a nation whose land the rivers have spoiled." In some parts 
 of Bengal, whole villages are every now and then swept awaj' by the Ganges 
 when it changes its course, Tliis river frequently runs over districts, from 
 which, a few years before, it was several miles distant . 
 
 Jsaiah xxxii. 20. " Blessed are ye that sow beside all waters." In this country, 
 where the rains fall periodically, and where a large quantity of water is es- 
 sential to the crop, the farmer is anxious to have a pool near the land he has 
 sown, that, if the rains be less than usual, he may draw the water out of the 
 pool for his young rice. 
 
 Isaiah xxxvii. 29. " I will put ray hook in thy nose." The cow, the tame buffalo, 
 the bear, &c. in this country, are frequently seen with rings in their noses,., 
 through which a cord is drawn, and the beast guided by it, as the horse by 
 the bit of the bridle. The Hindoos compare a person who is the slave of liis 
 wife, to a cow led by the ring in her nose. 
 
 Jsaiah xlv. 3. " Treasures of darkness." It is common in Bengal for persons to bu- 
 ry their jewels and money, under the house floor, or in the compound. This 
 insecurity of property used to be much greater under the native governments. 
 
 Isaiah xlvi. 7. " They bear him npon the shoulder j they carry him, and set him in hin
 
 Scripture Illustrations.] OF THE HINDOOS. 475 
 
 place." This is the way in which the Hindoos carry their gods; and indeed so 
 exact a picture is this of the idolatrous processions of this people, that the pro- 
 phet mig!it almost be supposed to have been sitting amidst the Hindoos when 
 he delivered this prophecy. 
 Isaiah xlvii. 2. " Uncover the thigh, pass over the rivers." The action here alluded 
 to, is very common in Bengal, where there are so few bridges. If a river be 
 shallow, persons of both sexes pass through without the least inconvenience, 
 having neither shoes nor stockings to be wet. 
 Jsaiah \x. 4. " Tiiy daughters shall be nursed at thy side." The practice of carry- 
 ing children astride on the hips, is quite as common here as carrying them in 
 the arms in Europe. 
 Jeremiah xiv. 4. " Because the ground is chapt, for there was no rain in the earth." 
 The cracks in the earth, before the descent of the rains, is in some places a 
 cubit wide, and deep enough to receive the greater part of a human body. 
 Jeremiah xv. 18. " VV'ilt thou be altouether unto me as a liar, or as waters that fail." 
 Nothing can exceed the disappointment of a farmer, whose subsistence abso- 
 lutely drjpends on the periodical rains, when these fail, or fall short of their 
 usual quantity. Sometimes the rice is sown, and springs up in the most pro- 
 raising manner; but the " latter rains" fail, and whole fields of young rice 
 wither and perish on the ground. 
 Jeremiah w'l. 6. " Neither shall men lament for them, nor cut themselves." The 
 Hindoos, on the death ofa relation, express their grief by loud lamentations, 
 and not unfrequently bruise themselves, in an agony of griefj with whatever 
 they can lay hold of. 
 Jeremiah xvii. 1. " The sin of Judah is written with a pen of iron." In some parts of 
 India, iron pens are universally used. With these the natives form the let- 
 ters by making incisions into the palm leaf. Books thus written are very 
 durable. This pen is broad at the top, and at one side is sharp like a knife, 
 to prepare the palm leaves. 
 Jeremiah xxxiv. 5. " So shall they burn odours for thee." Scented wood, and other 
 odoriferous substances, are placed upon the funeral pile of a rich Hindoo, 
 and burnt with the body. 
 
 li h h 2
 
 476 HIST ORY, LITERATURE, ani, RLXIGION, [Part hi. Chap. vn. 
 
 Jeremiah xxxvi. 22. " There was a fire on the liearth burning before Iii.n." The 
 houses of the Hindoos liave neither chimnies nor fire places. In the cold wea- 
 ther, the rich bum wood in brass or earthen pans, placed in any part of the 
 room ; tlie indigent burn sticks on the floor. 
 
 Jeremiah xliv, 17. " To pour out drink-ofierings to the queen of heaven." The Flin- 
 doos pour out water to the sun three times a day; and to the moon at the 
 time of worshipping this planet. 
 
 Lamentations i. 1. " How is she become as a widow." The force of this passage, in 
 this connection, can be understood by no one so well as bv a Hindoo widow, 
 who is considered as the most forlorn and desolate being on earth : such a fe- 
 male has her hair cut short, she renounces all ornaments, eats tlie coarsest 
 food, fasts frequently, and is all but an outcast in the family of her deceased 
 husband. 
 
 Z,a7nentatio}is v. 4. " Our wood is sold unto us." The poor Hindoo, living in the coun- 
 try, never purchases wood for fuel. When such a person removes to a large 
 town, he speaks of it as a great hardship, that he is obliged to buy his very 
 firewood. 
 
 Ezehel ix. 4. " Mark upon the foreheads." The different sects of Hindoos make 
 the distinguishing mark of the sect upon the forehead with powdered sandal 
 wood, or the clay of the Ganges. These marks are described in this vo- 
 
 lume, under the heads Vishnoo, Shiva, &c. 
 
 Ezehiel xiii. 18. " They sew pillows to arm-holes." The rich Hindoos €it on mats, 
 and have large pillows at their backs, upon which they rest their arms. 
 
 Ezekiel xvi. 1 1, 12. '• 1 decked thee with ornaments, and I put bracelets upon thy 
 bands, and a chain on thy neck: and I put a jewel on thy forehead, and ear- 
 rings in thine ears," &c. Rings for the hands, of different kinds ; gold chains 
 for the neck ; a piece of gold, or a jewel, fastened to the centre of the fore- 
 head; and ear-rings, — are all well known ornaments among the Hindoos. 
 
 Ezekitl xxiii. 40. " Thou didst wash thyself, paintedst thy eyes, and deckedst thyself 
 with ornaments." This is exactly the way in which a loose female in Ben- 
 gal adorns herself to receive guests. She first bathes, then rubs black paint 
 around her eyes, and then covers her body with ornaments.
 
 ScniPTURE Illustrations.] OF THE HINDOOS. ' 477 
 
 Ezekiel xliv. 25. " Thev shall come at no dead person to defile themselves." Touch- 
 ing the dead defiles a Hindoo, who must bathe to become clean again. 
 
 Daniel ii. 4. "O king, live for ever." A superior gives a blessing to an inferior by 
 sayir.g to him, when (he latter is in the act of doing him reverence, " Long 
 life to thee." A poor man going into the presence of a king, to solicit a fa- 
 vour, also uses the same address : " O father, thou art the support of the des- 
 titute : Majest thou live to old age." 
 
 Joel i. 17. " The garners are laid desolate." The Hindoo granary is described in the 
 preceding volume. 
 
 Amos V. 19. " Leaned his hand on the wall, and a serpent bit him." Snakes are 
 very frequently found in old unplaistered walls, built of bricks and clay ; nor 
 are fatal accidents uncommon in such houses, as well as in those built with 
 mud only. 
 
 Amos vi. 11. " He will smite the great house with breaches, and the little house with 
 clefts." One of the most common things to be seen in the houses of the in- 
 digent natives is, the clefts in their mud walls, the earth seldom adhering to- 
 gether for a long time, owing to its sandy quality. 
 
 Nahum ii. 10. " The faces of them all gather blackness." Sickness often makes a great 
 change in the countenances of the Hindoos ; so that a person who was rather 
 fair when in health, bscomes nearly black bj- sickness. 
 
 Jlahaklaik i. 16. " They sacrifice unto their net, and burn incense unto their drag ; 
 because by them their portion is fat, and their meat plenteous." Had the 
 Jewish idolaters a custom among them, like that of the Hindoos, who annu- 
 ally worship the implements of their trades? 
 
 MaUhexo i. 18. " Mary was espoused to Joseph, before they came together." Sometimes 
 a Hindoo couple are espoused a year, or even a longer time, before their mar- 
 riage. 
 
 Matthew ii. 18. " Rachel weeping for her children, and would not be comforted, be- 
 cause they are not." For a specimen of the lamentations of a Hindoo mother 
 for her child, see the preceding volume. These lamentations are very loud 
 and piercing : it is indeed almost impossible to conceive of a scene more truly 
 heart-rending, than that of a whole town of such mothers wailing over theic
 
 478 HISTORY, LITERATURE, AND RELIGION, [Part in. Chap. vii. 
 
 massacred cliililren : " In Rama was there a voice heard, lamentation, and 
 weeping, and great mourning." 
 
 Malthezja iii. 12. " Whose fan is in his hand." The common winnowing fan of the 
 Hindoos is square, made of split bamboos, and tlie corn is winnowed b^ wav- 
 ing the fan backwards and forwards with both liands. 
 
 MaUhez!) v. 8. "Blessed are the pure in heart ; for they shall see God." The Hin- 
 doos often speak of devout Hindoos having been privileged with a sight of 
 their guardian deify : see a story in p. 343 ofthis volume, in which a tage was 
 refused the sight of Jugrmnathu, as he stood charged with the murder of ma- 
 ny Bouddhi! brarahuns. 
 
 Matthew vi. 2. " When thou doest thine aim?, do not sound a trumpet before thee." 
 The Miisulmans, who, in the ostentation, bigotry, and cruelty of their cha- 
 racter, strongly resemble the Pharisees, at their festival of tlie Miih rum, 
 erect stages in the public streets : and by the sound of a trumpet, call the poor 
 to receive alms of rice and other kinds of food. 
 
 Matthew vi. 5. " They love to pray standing in the synagogues, and in the corners of 
 the streets." Both Hindoos and Miisulmans offer their devotions in the most 
 public places ; as, at the landing places of rivers, in the public sti-eets, and on 
 the roofs of boats, without the least modesty or effort at concealment. 
 
 Matthew vi. 7. " Use not vain repetitions, as the heathen do." See tlie articlejupf?, 
 p. 275. In this the hcnthen are followed hy all the Christian churclics who 
 have preserved least of the true spirit of Christianily : the Roman, Aimcni- 
 an, and Greek christians in India, as well as the Miisulmans, are continually 
 practising " vain repetitions." 
 
 Matthew vii. 26. " Shall be likened unto a foolish man, which built his house upon the 
 sand," &c. The fishermen in Bengal build their huts in the dry season on the 
 beds of sand from which tlie river has retired. When the rains set in, which 
 they often do very suddenly, accompanied with violent North West winds, 
 and the waters pour down in torrents from the mountains, a fine illustration 
 is given of our Lord's parable : "the rains descended, the floods came, and 
 the winds blew, and beat upon that house, and it fell." In one night multi- 
 tudes of these huts are frequently swept away, and the place where they stood 
 IS the next morning undiscoverable.
 
 ScniPTUftE Illustbatioss.] of THE HINDOOS. 479 
 
 Mallliew X. 12, 14. "And when ye come into an house, salute it. And whosoever 
 shall not receive you," &c. All this is perfectly natural to a Hindoo. It is 
 the custom of a stranger to go to a house, and, as he enters it, to say, " Sir, 
 I am a guest with you to-night." If the person cannot receive him, he apo- 
 logizes to the stranger. 
 
 Mallhev) XA. 21. " They would have repented long ago in sackloth and ashes." Ma- 
 ny Hindoo mendicants cover themselves with coarse cloth and ashes, after 
 renouncing a secular life. 
 
 Matthew xviii. 25. " As he had not to pay, his lord commanded liim to be sold, and his 
 wite and children, and all that he had, and payment to be made." See p. 465. 
 
 Matthew xxii. 24. '_' Moses said, ifa man die, having no children, his brother shall 
 marry his wife, and raise upseedunto his brother." The Hindoo sages have 
 given a law precisely similar to this. 
 
 Matthew XK\\' . 4t. " Two women shall be grinding at the mill." The Hindoos grind 
 their flour by turning one stone round upon another with tlie hand : it is not 
 uncommon to see women engaged in this work. 
 
 Matthew xxviii. 9. *' They came and held him by the feet, and worshipped liim." Ex- 
 actly this kind of reverence may be seen daily amongst the Hindoos. A Hin- 
 doo disciple, meeting liis religious guide in the public street, prostrates him- 
 self before him, and rubs the dust of his feet on his foi-ehea I, breast, &c. 
 
 Mark ii. 19. " Can the children of the bride-chamber," &c. Among the Hindoos, 
 large parties of friends, belonging both to the bride and bridegroom, attend 
 on both during the wedding-day, who may xery properly be called the chil- 
 dren of the bride-cliaiuber. On the following; day, when the bridegroom 
 leaves the house of his father-in-law, the attendants are filled with sorrow, 
 especially the near relations. 
 
 Mark vii. ". " The Pharisees and all the Jews, except they wash their hands oft, eat 
 not." Bathing is an indispensable prerequisite to the first meal of the day, 
 and wasliing the hands and feet is equally so before the evening meal. 
 
 ^lark X, 50. '• He casting away his garment, rose, ajidcame to Jtsus." The upper 
 gnrment of the Hindoos is a loose piece of cloth. This poor blind man cast 
 it from him, pcr!;aps, to present himself in as destitute a state as possible. 
 It is not considered at all indelicate among this people for a man to appear
 
 480 HISTORY, LITERATURE, AND RELIGION, [Part iti. Chap. vn. 
 
 naked from the head to the waist. Servants thus attend at the tables of poor 
 Europeans half naked. 
 
 Marh xiv. 3. " There came a woman, having- an alabaster box of ointment of spikenard, 
 very precious, and she break the box, and poured it on his head." Pouring 
 sweet-scented oil on the head is common in this country. At the close of the 
 festival of Doorga, the Hindoos worship the unmarried daughters of bramhiins, 
 and amongst other ceremonies pour sweet-scented oil on their heads. 
 
 Mark xiv. l-t. " Good man of the house." A Hindoo woman never calls her husband 
 by his name, but frequently speaks of him as the " Man of the house." 
 
 Marl; xiv. 1-1. " Where is the guest chamber." Respectable housliolders have a room 
 which they call the stranger's room (iitit'hee-shala) and which is especially set 
 apart to the use of guests. 
 
 Marh xiv. 20. " It is one of the twelve, that dippeth with me in the dish." In the 
 East, persons never eat together from one dish, except where a strong attach- 
 ment subsists betwixt two or more persons of the same cast : in such a case, 
 one person sometimes invites another to come and sit by him, and eat from 
 the same dish. It is highly probable that the same custom existed among the 
 Jews, and that the sacred historian mentions this notice of our Lord's, " It is 
 one of the twelve, that dippeth with me in the dish," to mark more strongly 
 the perfidy of tlie character of Judas. 
 
 Marh xiv. 52. "And he left the linen cloth, and fled from them naked" It has been of- 
 ten suggested bv the natives, that a European in strait clothes must be in ex- 
 treme danger when his clothes take fire. When two Hindoos are in rough 
 plhy, or engaged in a violent quarrel, it is not uncommon for one to lay hold 
 of the clothes of the other, when the latter leaves his clothes in the hands of 
 the former, and flees away naked. 
 
 Luke i. 24. " His wife Elizabeth conceived, and hid herself five months." When a 
 Hindoo female is pregnant of her first child, she avoids tlie presence of those 
 with Mhoni she was before familiar, as a point of delicacy. 
 
 Luke ii. 7. " There was no room for them in the inn." As the Hindoos travail in 
 large companies to holy places and festivals, it often happens that the inns 
 (suraees) are so crowded, that there is not room for half of them j some lie at
 
 Scripture iLLrsxrvATioNs.] OF THE HINDOOS. 481 
 
 the door, and others in the perch. These inns are more properly lodging- 
 house?, than places of entertainment : they are kept by Miistilmans, and iMii- 
 sulinaus obtain prepared food at them ; but tbe Hindoos purchase rice, &c. and 
 cook it, paying a half-penny a night for their lodging. 
 
 Lul:e ii. 44. '• But they, supposing him to have been in the company," &c. I iiave 
 frequently been reminded, in reading this histor}', of the crowds going to some 
 place in Bengal to an idol feast. Men, women, and children, in large compa- 
 nies, may be seen travelling together, with their bedding, &c. on their heads; 
 they cook their food in some shady place near a town, where they can purchase 
 the necessaries they want; and after remaining two or three dajs at the fes- 
 tival, return in companies as they went. 
 
 Liuke iii. 4. " Prepare ye the way of the Lord, make his paths straight." Servants 
 were formerly employed by Hindoo kings to precede them in their journies, 
 to command the inhabitants to clear the roads ; a very necessary step, in a 
 country where there are scarcely any public roads. 
 
 Lulce v. 14. " Offer for thy cleansing, according as Moses commanded." A Hindoo, 
 after recovery from sickness, presents the offerings he had vowed when in dis- 
 tress ; as a goat, or sweetmeats, milk, or any thing directed by the shastru. 
 
 Luhe viii. 27. " There met hini out of the city a certain man, which had devils long 
 time, and ware no clothes, neither abode in any house, but in the tombs." A 
 deranged person, at liberty in the streets, is almost a singular object in Eng- 
 land, but it is a very common sight in India ; where there are no public asy- 
 lums for such unfortunate beings. Lunatics wander about in this country in 
 all manner of dresses, frequently without any dress at all ; some perish while 
 wandering from place to place. 
 
 Luhe X. 7. " Go not from house to house." It would be a great offence among the 
 Hindoos, if a guest, after being made welcome at a house, were to leave it, 
 and go to another. 
 
 Luhe xiv. 16, &c. " A certain man made a great supper, and bade many." Mes- 
 sengers arc sent to invite the guests to a Hindoo feast; when not only rela- 
 tions, but all persons of the same division of cast in the neighbourhood arc 
 invited. A refusal to attend is considered as a great affront. " And yet 
 
 I i i
 
 48a HISTORY, LITERATURE, amd RELIGION, [Paiit hi. Cuap. v it. 
 
 there is room." On some occasions, so numerous are the guests, that there is 
 not room for tliem to sit in the yard of the person who makes the feast, and 
 a larger yard is therefore borrowed. 
 
 Luke xv. 22. " And put shoRS on his feet." In Ben^'al, shoes of a superior qualitj 
 make one of the Jistmgu shing parts of a person's dress. Some of these shoes 
 cost as much as a hundred roopees a pair. 
 
 //mAv x.i. 6. " Take thy bill, and write down fifty." In carrying on a runnin-^ ac- 
 count with a tradesman, it is common among the Hindoos for the buyer to re- 
 ceive from tlie hands of tlie seller a daily account of the things received, and 
 according to this account, written on a slip of paper, and which remains in the 
 hands of the buyer, the person is paid. 
 
 Luke xvii. 37. " Wheresoever the body is, thither will the eagles (rather the vultures), 
 be gathered together." Tlie vulture is equally as ravenous after dead bodies 
 as the jackil, and it is very remarkable how suddenly these birds appear af- 
 ter the death of an animal in the open fijl I, though a single one may not hava 
 been seen on the spot for a long period before . 
 
 Luke xviii. 15. " They brought unto him also infants, that he should touch them." 
 When a spiritual guide (gooroo) visits a disciple, the latter takes his child 
 to him for his blessing; placing the infant before the gooroo, and forcing its 
 head down. to hisfeet, the parent solicits his blessing, which he gives in some 
 such words as these : " Live long." " Be learned ;" or " Be rich." 
 
 Luke XX. 10. "That they should give him of the fruit of the vineyard." The Hin- 
 doo corn- merchants, who have lent money to husbandmen, in the time of har- 
 vest send persons to collect tlieir share of the praduce of the field. 
 
 John ii 8. " Bear unto the governor of the feast." It is vry common for the Hin- 
 doos to appoint a person, wlio is expert in conducting the ceremonies of a 
 feast, to manage, as governor of the feast. This person is seldom the master 
 of the house. 
 
 Johniv. 6. " Now Jacob's well was there." Cutting pools for public use renders a man 
 famous among the Hindoos. 
 
 John iv. 20. " Our fathers worshipped in this mountain." Hindoost'hanu abounds 
 with places, some of them mountainous, where, the Hindoos tliink, " men 
 
 » ought to worship."
 
 Scripture Illustrations.] OF THE HINDOOS. 
 
 483 
 
 Jchnv. 9. " And the iran UcV up his ted, r.nd T^aitfd." TI.e hcd ofa pcor Hindoo 
 is seldom any thing besides a single mat, or a cloth as thick as a bed-quilt. 
 Men carrying such beds n.ay be seen daily on the highways. 
 
 JohnviW. 6. ''.TpMis steeped dcvn, and with lis finger wrote en the ground." Schools 
 for children are frequently held under trees in Bengal, and the children who 
 are beginning to learn, write the letters of the alphabet in the dust. This saves 
 pens, ink, and paper. 
 
 John iv. 27. " Marvelled that he talked with the woman." The Prussian Testament 
 has it "with a woman;" and perhaps this is nearer the design of the sacred 
 writer, for in Eastern countries, pt least in Eercal, except among the lower 
 orders, a man is never seen talking in the street with a woman of superior 
 cast : it would be a great scandal to both parties. 
 
 John ix. 2. " Master, who did sin, this man. or his parents, that he was born blind ?" 
 The Hindoos believe, that most of their misfortunes arise out of the sins of 
 a former birth, and in moments of grief not unfrequenlly break cut into ex- 
 clamations like the following : "Ah ! in a former birth, hew many sins must 
 " I have committed, that I am thus iifflicted !" " I am now suffering for the 
 " sins ofa former birth ; and the sins that I am now ccnmilting are to fill 
 "me with misery in a following birth. Thereisno end tomy sufi'erings- !" 
 
 John xi, 31. "She goeth unto the grave, to weep there." I once saw seme Musulman 
 women near Calcutta lying on the new madegrave of a relation, and weeping 
 bitterly ; and I am informed, that Musfilman females, in this manner, weep, 
 and spread flowers, oyer the graves of relations, at the expiration of four 
 days, and forty days, after the interment. 
 
 John xiii. 10. " He that is washed, needeth not save to wash his feet." The Hindoos 
 walk home from bathing tare foot, and on entering the house w ash their feet 
 again. 
 
 John xix 23. " Without seam, woven fiom the top thr'vghout." The clothes of 
 a Hindoo, who is not employed in the service of Europeans or Mnsnlmans, 
 are always without a seam. A bir.mhfm, strict in his religion, would not, 
 on any account, put on clothes which had t«fn in the hands of a Wisi.lman 
 taylor. The Hindoos have no regular tailors. 
 
 I i i 2
 
 484 HISTORY, LITERATURE, and RELIGION, [Paiit in. Chap. vn. 
 
 Acts X. 9. ''• Peter went upon the house-top to praj." Some of the rich Hindoos have 
 a room on the top of the house, in which they perform worship daily. 
 
 Acts xiv. II. " The gods are come down to us in the likeness of men." Innumerable 
 accounts are to be found in the Hindoo pooranus, of the descent of Brdmha, 
 Vishnao, Shivri, Nariidri, and other g;ods, in human shape. 
 
 Acts xiv. 13. "They brought oxen and garlands," &c. At the time of worship, the 
 Hindoo priest places a garland of flowers upon the image. Were Paul and 
 Silas, who were to be the objects of worship, to receive the garlands, or the 
 oxen intended to be slaughtered? In either case, the practice would be con- 
 formable to that of the Hindoos. 
 
 Acts xxii. 3. "Brought up at iho fe3t of Gamaliel. " This is a term of respect used 
 by the apostle towards his preceptor. Similar forms of speech arc very com- 
 mon amongst the Hindoos, as, " I learnt this at my father's feet," instead of 
 saying, I learnt it of my father. " I was taught at the feet ofsuch a teach- 
 er." " My teacher's feet say so." 
 
 1 Corinthians x. 25. " Waatsosver is sold in the shambles, that eat, asking no ques- 
 tion for conscience sake." In Orissa, the people buy the boiled rice which 
 has been offered to J igjnnat'hi, and all the different casta eat of it together, 
 as an act of merit: the sim? conduct in Bangal would make them outcasts. 
 Hindoos eagerly embrace whatever has been offcrod to an idol; hence it is 
 common to see flowers which have been thus offered, placed in the hair of a 
 Hindoo. Water that has been thus made sacred is preserved in Hindoo 
 
 bouses, and with it they rub their bodies, and occasionally sip a drop, regard- 
 ing it as the wafer of life. 
 
 1 Corinthians xi. G. " If it be a shame for a woman to be shorn or shaven, let her 
 be covered." In Ilindoost'hanu, a woman cuts off her hair on the death of 
 her husband, as a token of widowhood : but tiiis action is never performed by 
 a married woman, whose hair is considered as an essential ornament. The 
 vail of the Hindoo women is nothing more than the garment brought over the 
 face; which is always very carefully used by the higher classes of women when 
 they appear in the street. 
 Galalians vi. 17. " I bear in my body the marks of the Lord Jesus." The apostle, no
 
 ScniPTcnE Ir.LusTnATiONs.] O F T H E II I N D 00 S. 485 
 
 doubt, here referred to his whole bodilj appearance, as a sufferer for Christ, 
 and perhaps to certain scars in his body, from wounds he had received in his 
 labours for Christ. Whether this receive any illustration from the conduct of 
 the Burmans or not, we cannot decide, but it is very common for a person in 
 the service of a Burraan, to have indelible marks imprinted on his thighs, and 
 other parts of his body, testifying to whom he belongs. Is it fanciful to sup- 
 pose, that the apostle meant to say, Let no man trouble me ; I bear indeli> 
 ble marks on my body, that I belong to Jesus, the Saviour of the world? 
 Revelation xiii. 15. '• He had power to give life to the image." The brarahuns, bj 
 repeating incantations, profess to give eyes and a soul to an image before it 
 is worshipped. 
 
 [The author does not suppose, that in these Scripture Illustrations, every fact respecting Hin- 
 doo manners forms an exact counterpart to the Scripture passage: he is aware that some illus- 
 trations can only be considered as throwing a faint light on the passages with which they are 
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