SECTION VI.

Of the Worship in Temples.

THE daily ceremonies in the temples erected in honour of Shivă are as follows: In the morning the officiating bramhŭn, after bathing, enters the temple,* and bows to Shivů. He then anoints the image with clarified butter or boiled oil,+ after which, he bathes the image with water which has not been defiled by the touch of a shoo dră, nor of a bramhun who has not performed his ablutions, by pouring water on it, and afterwards wipes it with a napkin. He next grinds some white powder in water, and, dipping the ends of his three fore-fingers in it, draws them across the lingu, marking it as the worshippers of Shivă mark their foreheads. He next sits down before the image, and, shutting his eyes, meditates on the work he is commencing ; then places rice and dōōrva grass on the lingu; next a flower on his own head and then on the top of the lingu; then another flower on the lingu; then others, one by one, repeating incantations; he then places white powder, flowers, vilwŭ leaves, incense, meat offerings, 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 the 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 bramhŭn goes again to the temple, and after washing his feet, &c. prostrates himself before the door; then opening the door,‡ he places in the temple a lamp, and, as an evening oblation, persents 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 Shivă, on the 14th of the increase of the moon in Phalgoonu, in

* Pulling off his shoes at the bottom of the steps.

+ The Grecks used to smear the statues of their gods with ointments, and adorn them with garlands.

It is reported of some Hindoo saints, that when they went to a temple to awake the god, while repeating the words of the shastri used on these occasions, the doors always flew open of themselves, reminding us of the European superstition, that the temple of Cybele was opened not by hands, but by prayers.'

the night, a festival in honour of Shivŭ is kept : the image is bathed four times, and four separate services performed during the night. Before the temple, the worshippers dance, sing, and revel all night, amidst the horrid din of their music. The occasion of this festival is thus related in the Bhuvishwŭ-poorană: A bird-catcher, detained in a forest in a dark night, climbed a vilwŭ 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 Shivă was so much pleased, that he declared, the worship of the lingu on that night should be received as an act of unbounded merit.

The worship at the temples in honour of the different forms of Vishnoo, is nearly the same as that at the temples of the lingu. 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 awake, &c. The offerings made to the forms of Vishnoo are much greater in quantity than those presented to Shivă. 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, fried herbs, spices, &c. Vishnoo neither eats flesh, fish, nor fowl. After dinner, betle-nut, &c. in leaves of the betle vine are given to be chewed. The god is then left to sleep, and the temple is shut up. While he sleeps the bramhuns eat the offerings. In the evening, curds, butter, sweetmeats, fruits, &c. are presented, 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 Krishnŭ 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 their joy that he was arrived in safety, and some food to refresh him after the fatigues of the day in following the herds.

CHAPTER III.

SECTION I.

Of the Times of Worship.

LUNAR days.-The eighth, 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 Asharhŭ, Kartikŭ, Maghŭ, and Voishakŭ, religious ceremonies are peculiarly meritorious, especially gifts to learned bramhuns; but on the third lunar day in Voishakŭ, their merit is imperishable. Bathing in the Ganges on the tenth lunar day in Jyoisht'hŭ, is extremely meritorious. The second lunar day in Asharhŭ, and the eleventh in Shravūnŭ arẹ auspicious times for religious ceremonies. The performance of the shraddhŭ during the decrease of the moon in Bhadrŭ is a work of great merit. On the seventh, eighth, and ninth lunar days of Ashwinŭ, the eleventh in Kartikŭ, the fifth lunar day in Maghů, the thirteenth in Phalgoonŭ, and the seventh in Choitrů, and at the full moon in Poushň, very great benefits flow 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,* performing the worship of Shivă. Others, who suppose themselves to be under the baneful influence of the planet Saturn, fast on a Saturday, and endeavour to propitiate this god by acts of devotion.

Monthly Ceremonies.-The Shyama festival is held monthly by certain Hindoos. The shraddhŭ should be repeated monthly. Some persons not able to attend to the weekly ceremonies connected with their vows, perform them monthly.

* It is rather singular that both in the European and Hindoo mythology the two first days of the week should be called after the same gods: Rŭvee-vară, Sunday, from Ruvee, the sun; and Somů-vů, Monday, from Somů, the moon.

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Annual Festivals.-The festivals of Doorga, Shyama, Jūgŭddhatree, Kartikŭ, Mühish-mürdinée, Rutintee, Unnu-poorna, Phůlŭharēe, Shivă, Krishnŭ, Gŭnéshŭ, &c. are held annually. Two festivals of Shivŭ and nine of Krishnu are annual.

The following account of the Hindoo festivals in each month of the year is taken from the Tit' hee-Tuttwů:

Voishakhi.-On the third lunar day, (the anniversary of Gunga's descent), the worship of Gunga, of the mountains Koilasŭ and Himalŭyŭ, of Bhŭgēērŭt'hŭ, and of Shivă. On the twelfth lunar day the bathing and worship of Vishnoo.

Jyoisht'hu.-On the tenth lunar day (the anniversary of the birth of Gunga), the worship of Munusa, and of the nagŭs (serpents). At the full moon, the bathing of Jugănnat'hu; and on the fourteenth of the wane of the mor, the worship of the goddess Savitree.

Asharhi.-On the second lunar day, the drawing of Jŭgŭnnat'hu's car, with the worship of this god, and of Bŭlŭramŭ and Soobhŭdra. 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 dolù festival. On the eighth of the wane, (the anniversary of the birth of Krishnů), the worship of this god, of his father, Jushoda, Rohinee, Chundika, Bŭlŭramů, Dăkshŭ, Gărgă, Brămha, Lukshmee, and Shust'hee.

Bhadrй.-On the seventh lunar day, the worship of Shivă and Doorga; and on the seventh, the worship of Mănăsa, before small sheaves of doorva grass. On the twelfth, the worship of Indrŭ before a kind of flag-staff made with a tree called dămănă. On the fourteenth, the worship of Unŭntă. The shraddhŭ is performed every day during the wane of the moon.

Ashwini.-From the first to the ninth lunar day, the worship of Doorga.

At

the full moon, the worship of Lukshmee, and the game of Chŭtoorajee; and on the last day of the moon, the Shyama festival.

Kartikŭ.—On the first lunar day, the worship of king Bŭlee; and on the second that of Yumu, and the feasting of own brothers by their sisters.* On the eighth, the worship of Guroorů; and on the ninth that of Jugůddhatree. At the full moon, the rasă 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 Kartikŭ, the worship of Kartikŭ.

Ugrǎhayůnů.—On the sixth lunar day, the worship of Kartiků; and on the seventh, eighth and ninth, that of Mühishŭ-můrdinēe. On the fourteenth that of Gouree; and on the seventh of the wane of the moon, the offerings to the dead.

Poйshй.—On the eighth of the decrease of the moon, the offerings to the dead. On the fourteenth, the Shyama festival.

Maghů. On the fourth, the worship of Goŭree; on the fifth, that of Suruswůtee, and of the ink-stand; on the sixth, that of Shusht'hee; on the seventh, that of Sooryu, and on the eighth, that of Bheeshmů. 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.

Phalgooni.-On the eighth, the worship of Mungůlů-chůndika, and at the full moon, the dolů festival.

Choitrů.-On the sixth, the worship of Kartiků; on the eighth, that of Vishnoo with ushoku flowers; on the ninth, the anniversary of the birth of Ramů.

On the

*The smritee shastrus ordain this custom. The manner of keeping it is as follows: The sisters mark the foreheads of the brothers with white powder, and present them with garments, poitas, &c. and provide a great feast. It is said that Yámů and his sister Yumoona established this custom.