ventured upon, throughout this differtation, I have endeavoured, in various ways, and by fuppofitions, none of which, I am convinced, could appear by any means abfolutely fatisfactory or conclufive to a fenfible reflecting mind, to account for the numerous contradictions pointed out, as well in the VEDAS themselves, as in the principles and practices of the BRAHMINS, and intended to referve the final attempt to refolve the difficulty, till I should have reached that period of the early Hindoo history, when I knew an opportunity would offer for a complete developement of the plan, which I own, to myself, has ever appeared both plaufible and defenfible. My reasons for adopting it will be given at large in their proper place; and it is for the fake of perfpicuity alone, during the remaining, and otherwife inexplicable, pages of the theological differtation, that I fhall in this chapter briefly fubmit the outlines to the candid confideration of my readers.

It is, however, previously neceffary that we fhould enter and more minutely explore the internal regions and decorations of those temples, an account of the external construction of which engroffed the fecond chapter of the Brahmin Theology. The Indians having broHhh 4 ken

ken their grand triad into three feparate deities, it remains that we confider the worfhip paid, at the prefent day, to each; their peculiar rites, the facred utenfils made use of, and the different oblations performed, in their respective temples. Thus will this curious fubject, fo far as it is yet known, be fully before the reader, and this final chapter of it conclude to his entire fatisfaction, when he is affured that nothing important, on a topic so interesting, has been omitted. Before it closes, however, an astonishing and stupendous fcene will be unveiled to his view, fuch as no country befide ever witnessed, and no religion ever yet displayed to the contemplation of the philosopher.

In page 352 of the fecond chapter of the Indian Theology, we left an innumerable multitude affembled, at fun-rife, before the door of a great pagoda, who, after having bathed in the tank of ablution below, and left their fandals on its margin, impatiently awaited the unfolding of thofe doors by the miniftering brahmins. Before they can enter, however, another indifpenfable ceremony takes place, which can only be performed by the hand of a brahmin, and that is, the impreffing of their foreheads with THE TILUK, or mark of

different

different colours, as they may belong either to the fect of Veefhnu or Seeva. If the temple be that of Veefhnu, their foreheads are marked with a longitudinal line, and the colour ufed is vermilion; if it be the temple of Seeva, they are marked with a parallel line, and the colour used is turmeric, or saffron. But these two grand fects being again fubdivided into numerous claffes, both the fize and the shape of the TILUK are varied in proportion to their fuperior or inferior rank. In regard to the TILUK, I must obferve, that it was a custom of very ancient date in Afia to mark their fervants in the forehead. It is alluded to in Ezekiel ix. 4 where the Almighty commands his angel to go through the city, and SET A MARK ON THE FOREHEADS of the men, (his fervants, the faithful,) who fighed for the abominations committed in the midft thereof.* The fame idea again occurs in the Revelations, vii. 31. Hurt not the earth, neither the fea, nor the trees, till we have fealed the SERVANTS OF OUR GOD IN THEIR FOREHEADS. With respect to the colour with which the Hindoos are marked, I cannot but confider this rite as a remnant of the old Sabian superstition, in which,

:

the

* Confult Lowth and other commentators on this curious

text.

the reader has been informed, the Chaldæan devotees painted their idols according to the colour of the planet or ftar adored: and it seems to be no more than right that the fervant of the deity fhould bear the fame mark and be distinguished by the fame colour with which that deity was defignated. In fact, all the idols of the Indian pagodas are at this day gaudily painted; and that paint is renovated by the priest, whenfoever he renews his devotion; for, fpeaking of the private pooja or worship of the Indians in their houses, Mr, Crauford, to whofe account, with that of M. Sonnerat and Mr. Forfter's, I am principally indebted for this detail of the minuter ceremonies of the brahmins, informs us, that the brahmin who performs the ceremony, occafionally ringing the bell and blowing the changue, "gives the TILUK, or mark on the forehead, to the idol, by dipping his right thumb in a mixture prepared for the purpofe."* Indeed, Hamilton, giving us an account of the great ftone idol of Jaggernaut, after faying he had two rich diamonds near the top to represent eyes, adds, that his nose and mouth were painted with vermilion; a proof that the Jaggernaut pagoda was erected to Veeshnu.

* Sketches, vol. i. p. 231.

Veefhnu. I have no doubt that, originally, this mark was the mark of the hermetic cross, that celebrated fymbol in all the Gentile world, and, for reafons which will hereafter be unfolded, I heartily agree with Lowth, that the paffage, above-cited from Ezekiel, originally stood in the Septuagint, not to onμειον, a mark; but Ταυ σημείον, THE MARK TAU, or great T. Let us now enter the pagoda with the devout and purified Hindoo, and fee him his pay obeifance to the Deity through the fymbols that reprefent him.

Involved in darkness, scarcely less than the fubterraneous caverns before-described, from having only one low door for the entrance, and filled with the most disgufting effluvia, arifing from the stench of lamps kept continually burning, and the oil ufed in the facrifices, the Indian pagoda exhibits, on the first entrance, the appearance of a polluted dungeon, whose walls are covered with animals, monftrous i fhape and terrible in afpect. Thefe, it was before obferved, are fymbolical representations of the attributes of the Deity; his WISDOM being represented by a circle of heads; his STRENGTH, by the elephant; his GLORY, by horns, imitative of the folar ray; his CREATIVE POWER, by the male of animals