The pilgrims are taught to believe that the cars are not moved and guided by the strength of the men who pull at the ropes, but by the will and pleasure of the idols. This being admitted, it must be that Juggernaut made a grand mistake, for he ran his car against a house, and was not able to extricate himself until the afternoon of the next day. But perhaps he was merely in a surly mood, for they believe that the cars move only when the idols are pleased with the worship. So, if for any reason a car stops, they suppose that the idol thus expresses his disapprobation. One of the priests then steps forward to the front of the platform, as here represented, rehearses the deeds and extols the character of the idol, in a manner the most obscene. No person, educated in a Christian country, can possibly conceive expressions so debasing and abominable as are used on such occasions. Should the speaker quote from the Shasters, or invent an expression more than usually lascivious, the multitude give a shout, or rather a sensual yell. The men again pull, with renewed energy, at the ropes, the idol is supposed to be delighted, and the car is permitted to move on. When dragged a short distance farther, it is stopped again by a priest, who slyly clogs one of the wheels. Then another scene of pollution is acted out with all its debasing influence upon the mind and morals of the people. In this manner, eight days are spent in drawing the car about two miles.

In one of the apartments of Juggernaut's temple, there is a golden image of Luckshme, the wife of Juggernaut. Near midnight, on the fourth day of the car festival, it was brought out of the temple, on a splendid litter, borne on the shoulders of men. Preceded by a band of rude music, and men bearing flaming torches, they soon approached the cars, when Luckshme was presented directly in front of Juggernaut, her husband. Immediately the whole multitude appeared to be in a perfect rage, and rent the air with the most violent and clamorous yells. The women, who at this time were unusually numerous, appeared to be by far the most excitel In the midst of these dreadful yells, which had now continued several minutes, one of the priests took a garland of flowers from Juggernaut, and placed it around the neck of his wife. She was then borne off towards the temple, and the clamor ceased.

I inquired the meaning of this strange and terrific ceremony. The reply was, that on the first day of the festival, Juggernaut had eloped with his sister. That, on the fourth, his wife heard of

No. 49. A CEREMONY AT THE TEMPLE OF JUGGERNAUT.

Krishna, accompanied by two other images, is brought out of the temple and suspended from a lofty stone arch, very curiously wrought. He is then swung by the Brahmins for his gratification, and the amusement

it, and, being stung with jealousy, determined on revenge. Accordingly, she set out in hot pursuit of her unfaithful spouse; and, having overtaken him at this place, she had given him a sound scolding. The shouting and yelling of the multitude was merely the effect of sympathy, they joining in the chorus with the scolding wife. This accounts for the active part which the women took in this ceremony. Juggernaut, like other penitent husbands who have scolding wives, promises to do better in future, and Luckshme is persuaded to be reconciled and to return home.

You will readily perceive that this festival exerts a most pernicious influence upon the community. The ceremonies are not only foolish, but most polluting in their tendencies and effects. Here crimes of the foulest character are sanctioned by the conduct of their supreme god. It is not, therefore, a matter of sur prise that impurity, and all its kindred abominations, pervade the land. Let us, who live in this Christian country, thank God for the revelation of his own glorious character; and while we bless him for the Bible, and for all those spiritual influences which have made us to differ from the heathen, shall we not strive to send them the gospel? Freely we have received; freely let us give.

Engraving, No. 50 is a view near the city of Benares. The building at the right of the ghat, or flight of steps, is a temple of Shiva. The one on the left is a resting-place for pilgrims. The water is in a tank about two hundred feet square. In November, about one hundred thousand persons assemble around this tank, to perform a variety of ceremonies for the benefit of the souls of deceased relatives.

The pepul-trees, in the engraving, are supposed to be the favorite resort of such departed spirits as, from various causes, have not yet been clothed with new bodies. While I was engaged in taking a drawing of this place, several of the natives came and put lighted lamps in the earthen pots which you sce suspended from the branches of the trees. On inquiring of one why he did so, he replied, "That the soul of my relative may be in light." I asked him how he knew whether the soul of his relative was in darkness or light. He said, "It is impossible for me to know that. But it is our custom, when one of the family dies, to suspend an earthen pot from a repul-tree, and for ten successive days to bring offerings of water and rice, with a lighted lamp, for the benefit of the departed. On the tenth day, we break the pot, and make a feast for the Brahmins." In Calcutta, I witnessed a

feast of this character, made by a wealthy merchant for the benefit of his deceased mother. The number of guests was estimated at two hundred thousand, and the expense of the feast, together with the presents made, was estimated at seventy-five thousand dollars.

The efficacy of one of the numerous ceremonies for the benefit of deceased relatives is supposed to depend very much upon the place where it is performed. If performed at a certain temple in the town of Guyah, it is supposed that inconceivable benefits will be conferred upon the deceased. The East India Company, seizing upon this superstitious feeling, have until recently made it a source of revenue by imposing a tax upon all who perform this ceremony at Guyah. The tax collected at that temple amounted to about one hundred and twelve thousand dollars annually. Ceremonies for the repose of the soul are exceedingly numerous; but I will mention only one more. The son of the deceased procures one male and four female calves. These are tied to five posts, near an altar, constructed for the occasion. Four learned Brahmins sit on the four sides of the altar, and offer a burnt sacrifice. A fifth Brahmin reads certain passages in the Shasters, to drive away evil spirits. The son washes the tail of the male calf, and with the same water presents a drink-offering to his deceased ancestors. The male and the four female calves are then gravely united in wedlock. During the marriage ceremony, many formulas are repeated, in which the parties are recommended to culti vate love and mutual sympathy. The Brahmins, having performed the duties of their sacred office, are dismissed with presents, including the four brides; but the bridegroom is dedicated to Shiva, and allowed to run at large until old age carries him off. These vagrant calves may almost be said to constitute one of the numerous orders of religious mendicants, or holy beggars. As no provision is made for their daily wants, and as they are under the necessity of securing their living, they become very cunning, and are scarcely less impudent than the bipeds constituting the other orders of that fraternity. It is not uncommon for them to walk up, unbidden, to the stalls where vegetables are for sale, and help themselves. Being esteemed sacred, the poor deluded inhabitants dare to use only the most gentle means of ridding themselves of their unprofitable customers. During the first year or two, these cattle fare rather scantily; but, after having learned their sacred functions, they live well, and are the fattest and best-looking of all the ani mals to be seen in Hindustan.