becoming void of sorrow and fear, and having shuffled off his body by any of those modes which great sages have practised, rises to exaltation in the divine essence."

Such is the mode prescribed by the highest authority for obtaining complete and final beatitude. These directions may have been followed in the early and purer ages of the Hindu religion, but they are now seldom if ever regarded by the class referred to, namely, fathers of families, whose muscles have become flaccid, their hair grey, and who have seen their children's children. The ascetics of the present age generally become such early in life, choosing this course as an easy and respectable way of procuring a livelihood. They are originally of all castes, and are divided into different classes or orders, as the gosavees, sunyasees, vyragees, etc. Few of them are learned and some cannot even read. Some classes marry and have families. Others live a single life. These generally roam about the country, stopping only a few days in one place. They generally live in the temples, which are always open to them. They assemble in large numbers in places of pilgrimage. Some pass their lives in visiting the holy places, begging their support on the way. They go nearly destitute of clothing, their hair, beard, and nails are long, their bodies are almost naked and covered with ashes, and their whole appearance is hideous and disgusting. Their professed work is to subdue their appetites and passions, and to spend their time in religious rites and in meditation on divine things. But instead of this course, their time is spent in idle talk, in smoking and chewing intoxicating and narcotic substances, and in sleep. They are exceedingly irritable and impudent, have a ready use of abusive language, and have generally the character of being licentious. The Hindus generally appear to have but little respect for them, and often show contempt for their religious profession and character. But they have superstitious fears of incurring their displeasure and of their abusive language, while their maledictions and execrations are much dreaded. People generally have some superstitious notion and apprehension that the curses of such devotees cause or forebode evil. Some devotees inflict upon themselves tortures of various kinds, as lying on spikes, holding their limbs in one position till they become incapable of moving them, etc. I have often seen

and conversed with such persons. I believe these tortures are seldom inflicted on account of any consciousness of guilt, or to atone for any offence, and seldom, if ever, with a view of acquiring merit. I believe these classes of men become ascetics and devotees, because it appears to be an easy and respectable way of obtaining a livelihood, and that they inflict these pains and tortures upon themselves to obtain respect, money, etc. The number of brahmins and different classes of devotees, who subsist by begging in India, is very large, and their support and the various evils resulting from these classes are among the burdens which the inhabitants of that oppressed and unhappy country have to endure. Some of the more enlightened Hindus would be glad to see these classes of people compelled to labor in some way for their support; they would approve of the government's using some measures of this kind. But such is not yet the feeling of the great body of the people. There appears to be no remedy but a more generally diffused and enlightened public sentiment for the numerous evils which have for so many centuries afflicted the inhabitants of this unhappy country. The darkness will continue to brood over it till the Sun of Righteousness shall arise and dispel its gloom by his cheerful beams.

THE FUTURE STATE.

The Hindu sacred books describe several different degrees or states of happiness for mankind after death. Of these the highest state is called Mooktee, and consists of union with the Deity, or absorption into the infinite Spirit. This state is the result or reward of attaining divine knowledge. As soon as any man acquires a perfect knowledge of Bramh, it overcomes or extinguishes all sin within him, and its influence upon him; he disregards all work, however meritorious in general opinion, and emancipated from all worldly desires and bodily pas sions his spirit becomes united with Bramh, or is absorbed into him, "as a drop of water when it falls into the ocean." He loses all personal identity. He is no longer, and never will again be, a conscious and separate being, and so is not subject to any further transmigration or change. And yet this is the highest state to which brahminism aspires, or holds out to its votaries,

and the means of attaining this state are so exceedingly difficult that only a very small proportion strive for it, and they live and die in the utmost uncertainty of it.

The next state is for those who earnestly sought this divine wisdom, this perfect knowledge of Bramh, but died before attaining it. Such persons after death are taken to the peculiar resi dence of Bramh to dwell near him. They are there endowed with great capacity for enjoyment, can exercise some superhuman powers, and " can assume many bodies or only one, as a lamp can nourish more than one wick." But as they are not yet prepared to become united with Bramh, another birth at some future time will be necessary. The general belief is that after a period proportioned to the moral character they have acquired, they will descend to the earth and have another birth in the brahminical caste, or in very favorable circumstances for perfecting their knowledge of Bramh, the work which was interrupted by death.

The 3rd and 4th states of happiness are in the heaven or abode of the gods called Swurg. Some few persons who in this life have performed works of extraordinary merit, after death proceed to Swurg and reside there till the close of the present kalpa, when Swurg and all its residents, whether gods or saints, will be annihilated. Those whose works in this life have a less degree of merit, will only reside in Swurg till such merit has been exhausted, and must then return to the earth to assume another birth. The Shastras say that Yama, one of the gods, is the judge of mankind after death. His court is on the south-east side of the earth. He has an assistant whose name is Chitragupt, and he has also many messengers who conduct souls when they leave the body to his court for judgment. Those who have performed works of merit in life, are conducted along excellent roads to Yama's court. Heavenly courtesans are now and then seen singing and dancing, and are heard chanting the praises of other gods. Showers of flowers fall from heaven. Near the road are houses containing cool water and excellent food. There are pools of water covered with lilies, and trees diffusing fragrance and giving shade. The gods are seen moving about on horses and elephants with splendid canopies over them. Or they are in palanquins and chariots with attendants waiting

But they believe that few. not one in 100.000 is good enough to reach heaven or bad enough to go to

hell.

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INDIA, ANCIENT AND MODERN.

upon them and singing their praises. Some of them appear so beautiful and dazzling by the glory issuing from them, that they can scarcely be contemplated. Yama receives the virtuous with much kindness and respect. He gives them excellent food and says, "Your works have been very meritorious; you have been wise, and for the merit of your deeds you shall ascend to great happiness. He who performs such meritorious works is my father, my brother, my friend."

The place where such are to enjoy the rewards of their meritorious conduct, is the paradise or heaven of the gods on mount Meru or Sumeru. On this mount which, in shape like an inverted cone, is believed to be 600,000 miles high, 128,000 miles in circumference at the base, and 256,000 miles at the top, the most prominent of the gods have each their separate place of residence or heaven. These places are described in the Purans in truly oriental style, and correspond to other parts of the Hindu religion. They are inhabited by the gods and goddesses and by many other beings, as musicians, courtesans, etc. These places are described as abounding with means and facilities for all kinds of amusements and sensual pleasures. Quarrels, intrigues, gambling, drinking, revelry, lewdness, etc., are among their occupations, pursuits, and pleasures. Persons who have acquired merit, or the merit of whose works exceeded their de merit in life, are admitted according to its degree to these differ ent places and pleasures, and when the merit of their actions is exhausted, they must return to the earth again there to assume another birth.

A far different state awaits the wicked after death. They have to travel 688,000 miles to the court of Yama. In some places the road consists of stones, mud, and sand, burning hot. Showers of sharp instruments, burning cinders, and scalding water fall upon them. They fall into concealed wells, grope their way through darkness, and meet tigers and other dreaded animals. They proceed naked, their hair disordered, their lips and throats parched with thirst. They are covered with blood, they weep, wail, and shriek with pain and horror. They are hur ried along, sometimes dragged, manacled, and unmercifully beaten by the messengers of Yama. At length they arrive at the court of Yama, whose appearance is terrible, his height is

We

240 miles, the hairs of his body are as long as a palm-tree, his voice is as loud as thunder, his eyes send out flames of fire, the noise of his breathing is like a roaring tempest, etc. His conduct towards them corresponds to his terrible appearance. Inquiry is made respecting their actions, etc., in life, and they are then driven from his court to suffer each his merited punishment in the different hells.- No wonder that the Hindus have a great dread of death.

Much is said in the Shastras of the future punishment of the wicked. One Puran says there are 100,000 different places or hells, in which punishments of different kinds and in different degrees are inflicted. Some of these hells are described: - One is a hell of utter darkness; another of utter darkness and horrid animals; another of burning oil; another of burning metal; in another the wicked are continually eaten by worms and other reptiles; in another they are tormented by redhot instruments and weapons applied to different parts of the body, etc. The punishments which are inflicted for particular crimes, as murder, adultery, stealing, perjury, etc., are described, and more horrible punishments cannot be conceived. For instance, "He who disregards the Vedas and brahmins is to be punished in a hell of burning metal for 3,500,000 years." "The brahmin, brahminee, brahmacharee, vaishna, or king, who drinks spirits, shall be thrown into pans of liquid fire." It is not uncommon to see Hindu lecturers with long-pieces of cloth upon which are delineated in glowing colors, the pleasures to be enjoyed in the different heavens as the reward of virtuous actions, and the punishments to be inflicted in the different hells for particular crimes. The preacher delivers a lecture on the future state of the good and of the bad, unrolling these cloths and illustrating his statements and enforcing his exhortations by exhibiting and explaining these delineations. Such lectures are interesting to the people and produce a strong effect on their feelings.

few

paintings

THE TRANSMIGRATION OF SOULS.

Metempsychosis, or the transmigration of souls, is a prominent doctrine of the Hindu religion. The Shastras teach that