Phallic Miscellanies

H ar m % vc d c r m ﬁ gs

P H A L L IC M IS C E L L A N IE S ;

Jfatts aah ifib agts of fi t men t anti fi lamen t

S E X W O R S H P .

% 5 lllluﬁ ttateb QDbieﬁ g in the

au e mn s Q F‘ Imam B ,

A N A P P E ND IX O F

AD D ITIONAL AND EX PLANATORY MATTER

TO TH E VO LUM E S

b i l llis a n d Na t u re W o rs i w m h p .

A “ P A I B Y TH E UTH OR O F H LLIC S M.

P R I V A T E L Y P R I N T E D .

MD CCCX CI .

P R E F A E 0 .

ALL that it is necessary to say by way of preface to this b ook

variou s is , that , having in former volumes, entitled severally

&c. Phallism , Nature Worship , Phallic Obj ects , , entered at some length into a consideration of the peculiarities indicated

we n ow o by the se denominations, propose laying before u r readers an additional mass of important matter which illustrates

an d throws further light upon the subj ect . This has been sought o u t with great labour and research amongst the most

of trustworthy sources information , and will form a valuable

appendix to the several volumes in question .

NTE CO NTS .

H A ER A E 1 C PT I . P G — — - India, the home of Phallic worship Linga described The — — - — N L u L r bull andi inga p ja a ge and small linga—ms Antiquity — ! of Linga-puja Growth of the Hindu Pantheon Siva the des — — — troyer Sacred bulls Shrine of E h Linga Legend relating to — — rivers The Churning of the sea Variety of forms of Siva — — — Deities o f India Origin of the Universe Hindu Triad Au m ’ — — — and C M Jupiter Genitor Attribut es of Siva Worship o f — of — u Osiris Identity Egyptian , Grecian and Indian deities Hind —C temples eremonies .

CH A E E 20 PT R II . PAG u e e e of Hind evid nc respecting—th origin Phallic worship Legend of the wounde—d Hara The four sects o f worship—pers instituted by Brahma Resumption of the Lingam by Siva Si — — va and Parvati propitiated Visit of Bh rigu to Siva The Lain ga Puran on the Origin of Lingam worship -Abolition of worship — — of Brahma Moral character o f Hindu worship P roﬂigat e sects — Egyptian phallus—Bacchus —Testimony of Tertullian and Clement of Alexandria—Dionysus—Directions for worship r —L — Unsatisfact—o y legends egend of Bhima The fourth avatar of Vishnu Visit of Captain Mackenzie to the Pagoda at P e rwu t u m t .

CH A R PTE III . PAGE 3 7 — ’ t e pre se n ta tion s of Siva Siva s quarrel with his father- in -law — ! — Q u arrel be tween Brahm a and Vishnu M isconduct o f Siva — — Bengal temples of Siva An cient linga id ols Siege of S on math ’ — — F e rish tah s history The twel ve gre at linga m s A ccount of th e - a w J an a mas — cn d l ta u n Viri S as The g c of v a . E I P A E 54 CH APT R V . G

n Lingam Worship in the Sheeve P ou ra .

E 5 9 CH APTE R V. — PAG The four kinds of s tone lingas Siva under a form called — — ’ — ’ Mu h akalu Temporary images of Siva Siva s wives Siva s and Parvati ’ s quarrels—Siva and Doorga—Siva’ s names—The — mi— f — —heavens o f Siva La—tsa Power o the priests Tamil poetry e e e o s e em e Ind c nt worship Dancin—g girls at r ligi u c r— oni s Christian and Pagan idolatry Religious prostitution Wo rship — — - u of the female D evelopment of indecent practices Sakti p ja. CH A TER I E 8 P V . PAG 7

- - — Further account o f Right h and and Left hand worship The practices of the Vamis or Vamach aris The rite of Man tra — Sadhana Ceremony of Sri - Chakra - Claims of the priests to u — supernat ral power Legends .

CH A TER VII E 88 P . PAG Considerations respecting the origin of Phallic worship Comparisons between Indian and Egyptian practices and

doctrines . H T C AP ER VIII . PAGE 9 4

of an d Vocabulary words of Indian Sanscrit origin . P H A L L I M I C S C E L L A N IE S .

CH AP TE R I . — I n d a th e h ome o f P a c W o rs L n a d e scr e d —Th e u Nan d i , — h lli hip i g ib B ll i - — — Li n g a p u j a L arge an d small Lin gas A n tiq u ity of Li n ga -p u j a G ro wth o f th e H n d u P an t e o n —S a th e D e s tro e r— acre d B u s — r n e o i h iv , y S ll S h i f - — — — E k Li n a L e e n d re l atin to rive rs Th e Ch u rn in o f th e se a V arie ty g g — g — g — o f F o rms o f S iva D e itie s o f I n d ia O rigin o f th e U n ive rse Hin d u ’ r ad —A u man d O M —J u ito r G e n to —A tr u te s o f a —VVo rshi T i . p i r t ib S iv p o f O s r s —Id e n t t o f E t an G e c an an d I n d an d e t e s—H n d o o i i i y gyp i , r i , i i i i e m e s— e e mon e s T pl C r i .

ND A all u on I , beyond other co ntries the face of the earth , is — I pre - eminently the home of the worship of the Phallus the

Linga puja it has been so for ages and remains so still . This o n e of adoration is said to be be the chief, if not the leading dogma u of the Hind religion , and there is scarcely a temple through ou t the land which has not its Lingam , in many instances this symbol being the only form under which the deity of the sanctuary

is worshipped . a Gener lly speaking, the Linga may be described as a smooth , k ou t round , blac stone , apparently rising of another stone , formed on e like an elongated saucer, though in reality sculptured from of - block of basalt . The outline this saucer like stone, similar in ’ c w or form to what is alled a j e s harp, is called Argha Yoni the h of t e . upright stone , the type the virile organ , is Linga The a Lin ion i o f whole thing be rs the name of g . This representation th e sacti ct the union of sexes , typiﬁes the divine , or a ive energy i n u th e c a w h nion , pro re tive generative po er seen t roughout nature a t or w ca the e r h being the primitive pudendum yoni , hich is fe n at th e a a — t o d ed by sol r he t , the sun the primeval Lingam , whose a a vivifying rays , men and anim ls , pl nts and the fruits of the earth

o we t c . c heir being and continued existen e Thus , a cording to the

Hindus , the Linga is God and God is the Linga the fecundator, the generator, the creator in fact . f Lingas are o all sizes and of various forms . Sometimes they B 2 PHALLIC MISCELLANIES .

re li u a are extremely minute , being then enclosed in small silver q c a w r a r r r r r . A ries , and o n as mulets o ha ms upon the b e st o a m t t c c other imes they are several in hes in height, as in the domesti a N c t ex mples , and often have the bull andi arved ei her at the end of the yoni or at the side of the emblem . The Hindus say that the bull will intercep t the evil which is continually emitted from i v in t sact . th e female Upon the erection of a new illage, set ing of up the Linga, they are careful to turn the spout the yoni to or wa rds the jungle, and not upon the houses roads , lest ill fortune should rest upon them . These Lingams are of a much or larger size than those just mentioned, being generally two three feet in height . Early in the morning around these emblems may be seen the girls of the neighbourhood who are anxious for husbands , sprinkling them with water from the Ganges 5 decking them with a b ilwa n g rlands of ﬂowers 3 performing the mudra, or gesticulatio with the ﬁngers , and while rubbing themselves against the emblem , reciting the prescribed incantations , and entreating the deity to o f make them the fruitful mother children .

This is what is called the Linga puj a . During its performance the ﬁve lamps are lighted and the bell frequently r u ng to frighten away the evil demons . S till larger Lingas than any ye t mentioned are found in the t — m temples , some of hem immense as high as forty feet and e asu r

- tw fi ve . ing enty feet in circumference These large emblems are , t as a rule , Lingas only , not in conjunction wi h the Yoni . Colonel “ ” th e c Sykes in his Account of Ellora Ex avations , (near Poonah , in B “ the Bombay Presidency) , speaking of the isma Kurm , says , The first thing t hat meets the eye on entering the temple is the enor mous hemispherical figure of the Ling (Lingam) at the end of the cave 3 it is always found on this s cale in the arched Boodh e x ca vation s an d Tu n e e r , even at , in a flat roofed cave , this emblem is —two t forty feet in circumference, though its heigh is in con sid e r able . H ow lon g this worship of the Lingam has prevailed in India it is impossible to s ay 3 it is positively known t o have existed for at l 1 5 00 a s an d a d t wo east ye r , it is estim te that about thirds of all u a the H ind people, perh ps eighty millions of souls, practise it . The l t c c c ido s are of en des ribed as onspi uous everywhere , in all parts o f a th e C British Indi from Himalaya to eylon . We are told that w of th e i throughout the hole tract Ganges , as far as Benares , n n a o f Be g l , the temples are commonly erected in a range six , on of eight, or twelve each side a ghat leading to the river, and P H ALLIG E E MISC LLANI S . 3

of 1 08 that at Kalna is a circular group temples , erected by a a r n th e raj of Ba d wa . Each of temples in Ben ga l consists of a d a single chamber, of a square form , surmounted by a pyrami l

t . ac w cen re The area of each is very small , the linga of bl k or hi te a marble occupying the centre . What r ce brou ght the Lingam w w co me orship into India is not kno n , but it seems to have of w u R a th e from the basin the Lo er Indus thro gh jputana, about ain was cu a c l beginning of the Christian era . At Ujj it parti l rly e e b rate d a a i l about the period of the Moh mmed n invas on , but probab y n was a -swe rn a long before , and one particular Li ga n med Vinda ; l - a c d d ro S we rn a o d . from Vindu , p , , g At present there is a four f e

- - - is a lingam , sometimes three faced or tri murti and tri lingam s id Te lin an a th e c u t to be the source of the name Telinga and g , o n ry n w an d extending north of Madras to Ga jam , and est to Bellary

- c Ch ou mu rti a Beder. The four faced lingam is alled the Mah deva , o f such as may be seen in the caves Ellora , and of common occur i e k- a rence n other districts and a famous shrine of ling , or the one lingam is situated in a deﬁle about six miles north of Udaipur, and has hills towering around it on all sides . e k- or This lingam , one phallus, is a cylindrical or conical stone h lin a - a w but there are others termed S e e s g and Kot Iswar , ith a thousand or a million of phallic representations , all minutely carved th e on the monolithic emblem , having then much resemblance to h symbol of Bacchus whose orgies both in Egypt and Greece are t e Ba h e s counterpart of those of the Hindu g , so called from being ’ ’ in or h ad a clad a tiger s leopard s skin, as Bacchus th t of the panther - wa for his covering . There is a very ancient temple to Kot Is ra at the embouchure of the eastern arm of the Ind u s ; and there are many to S e h e slin ga in the peninsula of Sau rash tra . At the . n Barolli d i c ancient Dholpur, ow called , the shrine is ed ated to ou ] - w w am in th e , Gut Is ara Mahadeva, ith a ling revolving y the a n d wo n d cr of those wh o venture amongst its almos t impervio u s It s a at v fe w a i a unfrequented woods to worship . is id th ery S v d th e o u r follo wers of the sou th of India ever realize th e lingam a n y a n d w h ad to as representations of the organ s of the body, en m e t t at th e apprehend th e fa ct they feel overpo wered wi h shame h y ! Should be worshipping s u ch symbol s . 0 i The age assigned by th e above writer to tln s part i cul ar k nd of ta te d b t s a n d worship fa lls very fa r short of wh a t h as been s y o her , t i ts i s t s appears mos t probable . It has been asser ed that h ory goe

d a S e e th e I n d ian Cy cl o p ae i . 4 PHALLIC MISCELLANIES .

C — was back two thousand years before the hristian era that it then , — n o w c an d as it is , in full force that it witnessed the rise , de line , o f of fall the idolatry of Egypt , and the great Western Mythology ” of Greece and Rome . And when we reflect , says a modern “ w o n on th e riter, its antiquity, and fact that hitherto it has s carcely yielded in the slightest degree to the adverse influence of a on on e h or the Moh mmedan race the and , to European dictation an d c o n the other that it exercises by its system of aste, a power c n ful ontrol over the man ers , customs , costumes , and social status w of the entire Hindu community, it becomes a subj ect fraught ith d f interest to every cultivated min , and o fers an affecting but curious example of the power o f a hoary and terrible superstition in degrad ” in g and enslaving so large a portion of the human race . c w It can s arcely be questioned, theorise as riters may, that the origin of this worship is lost in antiquity we seem able to trace it — back to times when it was comparatively pure an d simple when was of on e n Brii hm it the worship god o ly, the Atma, the Breath ” w ing Soul , a spiritual Supreme Being . As time passed , ho ever, th e c b e primitive simpli ity disappeared , and rites and ceremonies u o f came complicated and n merous . The spiritual worship the D eity gave place to the worship o f a representative image of him —a c or blo k of stone called Phallus Linga , representing the pro was creative power discerned in Nature . Even this comparatively at it simple first, but soon spread itself out in a variety of directions , until an extensive Pantheon was formed and an elaborate ritual and w c t orship organised . It is ompu ed that this Pantheon contains

- little short of a million gods and demi gods . It is more parti cularly with the god Siva we shall have to do in w th e c stating facts hich illustrate subj ect of Phalli worship , for the Li n gam or Ph allus was th e emblem u nd er whi ch he w as specially

It a . w . c re orshipped ert inly does seem remarkable , as Mr Sellon o f s marked , that the host of divinities above mentioned, Siva hould w d d “ be the god hom the Hin us have elighted to honour . As the wh o l c an d d Destroyer, and one reve s in ruelty bloodshe , this ter wh o n o t in c c rible deity , has aptly been ompared to the Molo h of c all th u s S ripture , of eir divinities , s gge ts most our idea of the devil . ma h c c a t It y t erefore , be on luded th t the most exal ed notion of w th e H o f a orship among indus is a servi ce Fear . The Br hmins s a th e w y other gods are good and benevolent, and ill not hurt their c u h a l m s reat res , but t t Siva is powerful and crue , and that it is ece ” a s ry to appease him . e on S ll . H S E A E P ALLIC MI C LL NI S . 5

The attribute of destruction is found visibly d epicted in the w s t a . a i dra ing and temples throughou Beng l To destroy, ccord ng Ve d an tis th e an d a h ilo s o to the of India, Susis of Persia, m ny p h e rs a c p of the Europe n s hools, is only to generate an d reproduce in another form hence the god of destru ction is held i n Ind i a to preside over generation 3 as a symbol of whi ch he rides on a white bull . h as The sacred bull , Nanda, his altar attached to all the shrines of was o f Iswara, as that M enes, or Apis to those of the Egyptian

. s Osiris He has occasionally his separate shrine , and there is one of O od i oor n in the valley p , which has the reputatio of being oracu

. w lar as regards the seasons The Bull was the steed of Is ara, and carried h im to battle 3 he is often represented upon it with his con

. was f sort Isa, at full speed The Bull o fered to Mithras by the n ow t o a Persian , and opposed as it appears Hindu f ith , formerly

- o d w Bu ld - d a bled on the altars of the Sun g , on hich not only the n of u w a as . (offering the b ll) m de, but human sacrifices We do not learn that the Egyptian priesthood presented the kindred of Apis t h e to Osiris , but as they were not prohibited from eating beef, y ma E k— s d in a y have done so . The shrine of Linga is ituate defile O od i o or s w n o n all about six miles north p , the hill to ering arou d ca u s are sides are of the primitive formation , and their s rped s mmit w m a clustered ith honeyco bs . There are abundant sm ll springs of w s wh c water, which keep verdant numerous shrubs , the flo er of i h a w c are acceptable to the deity, especially the Kiner or Ole nder, hi h v l i a grows in great luxuriance o n the Ara u l . Groves of b mboo and c t n b u t th u mango were formerly common , a cording to tradi io 3 al o gh h as it is deemed sacrilege to thin the groves of Bal , the bamboo s been nearly destroyed there are , however, still many tree sacred w f c t c a to the deity scattered around . It ould be di fi ul to onvey It th e just idea of a temple so complicated in its details . is of th e form commonly styled pagoda, and , like all ancient temples of

or . Siva, its sikra, pinnacle, is pyramidal The various orders of Hindu sacred architecture are distinguished by th e form of the th e sikra, which is the portion springing from and surmounting Th e a t s perpendicular walls of the body o f th e temple . sikr of ho e o f s s a th e a s Siva is invariably pyramidal , and its ide v ry with b e, a Th e a c w w a n o rn a me n whether squ re or oblong . pex is ro ned ith as an a w c is ca d t e tal ﬁgure, a sphynx, urn , a ball , or lion , hi h lle h ku l i th e fru stru m a a it i s k s . When the sikra is but of pyr mid , Th e a c li k s as e l . often surmounted by a ro w of lion , at Bi li f n of

Linga is of white marble and of ample dimensions . Under an open G P H A LLIG MISCELLANIES .

n n vaulted temple, supported by columns , and fro ti g the four a u of faced divinity, is the br zen b ll Nanda , the natural size it is

c r . fi ct c ast , and of excellent p oportions The gure is perfe , ex ept where th e shot or hammer of an infidel invader has penetrated its u a a flank in search of treasure . Within the q adr ngle are mini ture ! shrines , containing some of the minor divinities . we c c Just here may introdu e a legend relating to Siva, whi h , if n o t o f c very great importan e , is of some interest on account of its

c n w . reported conne tio ith one of our English rivers The gods , t h w h af er the creation , soon perceived t at there ere still many t ings w t c an ing for the good of mankind , and more particularly on ac ount t w w t of of themselves . In heir numerous ars i h the giants , many t h e b t was gods eing killed, they were informed by Vishnu tha it w t possible to procure a beverage , which ould render hem immortal . o f w The task , however, was immense 3 for it consisted thro ing all o f c ao the plants and trees the universe , ac ording to some , but , t t w o n W cording to others , only those ha gre the sides of the hite a a w c mount in or isl nd, into the White sea 3 hi h was to be churned a n t ta o f for lo g ime , in order to ob in the butter immortality, or o f w th e Amrit, the ambrosia the estern mythologists and old w was w v a moon , hich already of A mrit, ould ser e as leaven to pre wa w . s dispose the hole mixture The old moon inert, and of little w a t use 3 they anted lso intoxicating liquors to exhilarate hemselves, and celes tial nymphs for their o wn amusement . This churning c D wa ar M an wan tu ra C took pla e in the p , or third age of the of hac o f a shusa , which immediately preceded that No h . It lasted exactly w — 4 8 1 2 t enty nine years and ﬁve months , or days , hours , and S a 1 8 . w minutes This is obviously the revolution of turn , hich was th e in in use amongst inhabitants of the Isles the Northern Ocean , w h o c a t w a a a a elebr ed ith gre t pomp , the entr nce of th t pl net into ’ u acc I l tar h a u c . T rus , ording to It c in u w is de lared the P ranas , and ackno ledged by everybody c S e a that this momentous transaction took pla e in the White , called the Cal as -od ad h i or the caldron -like sea 3 from its being an n inland one , and surrounded on all sides , or early so , by the land 3 w c c a c from hich circumstan e it was ompared to pot or aldron . was This sea contiguous to the White Island on one side , for on t a in th e - a account of its contigui y, the Amrit is s id , Matsya pur na t and others , to have been produced on , or near the Whi e or silver a mount in , called there also the mountain of Soma or Lunns . On

’ d a h l I. . 515 o s R ast vo . . T j , , p P IIALLIC S E A ES MI C LL NI . 7

it S u varn - a-d wi a a we the other side bordered on p , or Irel nd for th e Vrih at- C a t was s e a w in th a t are told in atha , th t here a to n c c Ca a - a - u a Ca ountry, alled l s p ri , from its being situ ted on the las ’ o d ad h i C a ca c n - a , or sea like a al sa or ldron . This aldro like , or l nd c s e a . Ca a a c lo ked sea, is evidently the Irish Into this l s , a cord in b - a th e s a g to the Vara a pur na, gods ﬂung all the plant , and greed

c . o u r Varu n ale am to hurn it This they did , says author , in y or ’ Varu n as ab am ab am s t h an a y y , the abode, y , or of V runa, the d av w god of the sea . His abode, to this is ell known , and is in th e s e a . very centre of that The Manx and Irish mythologists , — l lan ce ﬂl a n a n a n -Jil a c Lir Co . Va according to y, call Varuna, , Ma c i s nanan , the son of the sea and his abode , ac ording to them ,

a . in the Isle of Man , or Mannin , as it is called by the Irish b rds c lan ce was M an d n . Va an a A cording to Gen y, it called also , which t h e swers to Mon oe d a of Ptolemy . After the gods had fixed on the most proper time for the w churning of the sea of milk, they soon perceived that it ould be m c w w u impossible for the to ac omplish this tremendous ork , itho t s c a a cc w t a . c the assi tan e of gi nts They m de pea e ordingly ith hem , under the most solemn promise o f sh aring with them the fruit o f a a w a their j oint labours . The gods in gener l are represented as e k c u c t con ra e, but f ll of unning and very craf y 3 the giants , on the trar w c y, are very strong , and generally ithout mu h guile . The an d of an d a gods of the Goths , the Greeks Romans , did not bear c C t lo mu h better character . Even among hristians here are old e n d s a g , in which the devil is most egregiously t ken in by holy men . n w w Havi g thus settled the conditions , they all ent to ork , and n th e ca gathered all the trees and pla ts , and flung them into ldron u w in like sea . They then bro ght the mountain of Mandara ith It u a finite labour. is said that this mountain is in the penins l , f a th e o . near sea shore , and to the north Madras They pl ced it in o f - a c n the middle the caldron like sea, which they used for hur , Vasu ci and mount Mandara as a churning staff. The serpent

served them instead of a rope , and they twisted him round mount w th e Mandara , and the giants were allo ed to lay hold of snake by c a c the head : his ﬁery breath scor hed the gi nts , and they be ame f u c h e c a b u t black th e unfortun ate reptil e su fered m h 3 ompl ined ,

a a s u , as s u in vain . Mount Mand r began to sink 3 but Vi hn ming h n a a l i t . t e ca the shape of a tortoise , pl ced himse f under In S d — - a a a a th e 4 5 th s ct purana chapter of the Sanata cum r S nhit , in e ion , we have a min u te account of the churning of th e White s e a by 8 P HALLIC MISCELLANIES .

. Vishnu , the gods and the giants the latter had Bali at their head After churning for ﬁve years the froth began to appear : an d after

a a w x c . three years more , V runi or Sur , ith her into i ating liquors ’ The co w Camad h e n u o r S u rab h i a ppeared after another year s la cc - - bour. A ording to the Brahman da purana, she was worshipped n by the gods , and both gods and giants were highly pleased whe they saw her . Airavata One year after, the elephant made his appearance 3 and h w . the next year a horse it seven heads Three months after , the - C or Apsaras with Rambha D evi at their head . handra Lunns , c ame one year after 3 then after three years more, was produced C - w ala cuta, a most subtile poison, flo ing in large quantities 3 and t o f c . I was o then V ishnu became bla k a fiery c lour, and began to set fire to the three worlds . Mankind, being alarmed , began to ! ! h in w call out, Ah A h The eart , great distress , ith Vishnu , c w w on . waited Siva, craving his assistan e Siva s allo ed up the w c a t poison hich stu k in his thro t , and caused a most in olerable

w t . heat, hich parched his hroat and body His throat turned blue 3 from whi ch circumstance he is worshipped under the name of il N acan te swara t . , or the lord with the blue hroat

Siva, after swallowing the poison , as related , went to Himalaya, w here he buried himself in the snow. There are many places of th e on e worship dedicated to Siva, under that title 3 but original o is in the White Island . It is very doubtful if u r ancestors knew anything of this churning, and of the deadly poison produced by it, ”

w . c and of a deity swallo ing it up In that ase , says Maj or Wil “ ford , there was no such a place in the White Island . Yet I can not resist the temptation 3 and I am in clined to believe it not a t a m ltoge her improbable , but th t any of these idle legends origin a w If ted in the est . so, there might have been such a place 3 and c n o t C - it ould have been far from amalo dunum . The poison , c a c c Ca a - c or k whi h Siv drank up , is alled in Sans rit, l uta, the blac ’ lump or mole , because it remained like a lump in Siva s throat, c C - whi h looked like a cuta, a peak , also a lump or mole . ala euta in W e lh - c is y duman , or the bla k lump or mole, and this was, c n ow ac ording to Ptolemy, the name of a river in England , c alled the Blackwater, in Essex . It might have been supposed s an d once , that the black stinking mud of mar hes and fens , more o f c particularly that the mosses , so baneful to living reatures, was produced in consequen ce of this churning 3 probably the emblem u c o f u sed to signify some dreadful onvulsion nat re in those parts . s e s That uch a thing happen d in the we tern ocean , is attested by A E A ES PH LLIC MISC LL NI . 9

l tradition and such was its violence, and the dreadfu consequences t which attended it , that hey could not but suppose that it h ad d c A tla n ti s t n a mu d stroyed entirely the and left no hi g in its pl ce but . t t s A dei y is then introduced , put ing a stop to the progre s of this a c cc u a black and poisonous subst n e , ready , a ording to the P r nas , to w a w w a over helm , not only the White Isl nd , but the hole orld l so . s e a The serpent Midgard , being at the bottom of the , like Ananta , th e w and vomiting torrents of deadly poison , and surrounding orld S csh an a a b u a like g , is the su j ect of several f ndament l legends in th e mythology of the Goths but absolutely unknown to the

- . C or Greeks and Romans This ala cuta, black lump of poison , ’ a n d stuck in Siva s throat , like the apple that Adam ate , occasioned ’ that protuberance, since called Adam s apple or

We have already stated that Siva is usually deemed the third o f c person the Hindu triad, that he represents the destru tive energy, and that he appears in such a variety of forms , and on so a in many occ sions , that scarcely a step can be taken any depart m t o f t w t en whatever eastern science, art, or subj ect of litera ure , i h w ou t encountering him in some of his varied characters . The hole of two t th e race Hindoos , it seems , is divided into classes , deno ing t c t w worship of Siva, or of Vishnu 3 Brahma, the ﬁrs or rea ive po er, c are s having no worshippers or temples . These two lasses al o

- - h d V a . a a called Saiva bakht , and ishnu b kht We h ve also occasion to inform ou r readers that destruction being used in the sense of r re renovation , the character of Siva is that of the renovato , or t w th crea or 3 associating him in character i Brahma, the producing or c w c th e r . r reative powe The va iety of relations in —hi h this and other two members of the Hind u triad appear whether t hey be c a introduced mythologi ally, met physically, or philosophically, has — as been exhibited as follows all three are symbols of the sun , he a s is typical of th t great light, as the theologian express it, whence ” all c . proceeded , and to whi h all must return

Brahma Power Crea tion Ma tter The Past E arth t Vi shnu Wisdom Preservation Space The Pres ent Wa er ‘ Siva Justice Destruction Time The Future I IN)

B u t a are n o t a ca these characters , or ttributes , exclusively ppli ble a c a n d a t : as c a . c to the three powers, indi ated bove They o les e p r m t h as s w ci ate . atte p , more or less in several An p been made to he

V l a c e s o . II . S e e A siatic R e se r h , 10 P H IS CE ES ALLIC M LLANI .

w t a in ha degree, more p rticularly, they represent their material of a forms e rth , water, and ﬁre , thus

n ot artici ate Brahma and Siva are Fire , in which Vishnu does p p , t ) Vishnu and Brahma are Ear h , in which Siva or participates but

w . Siva and Vishnu are Water, in hich Brahma f remotely

M C or u r. In his examination of the Vedas , Indian Script res , ole broke gives the following des cription o f the deities of Indi a a c The deities invoked appear, upon cursory inspe tion of the th e Veda, to be as various as authors of the prayers addressed to them but according to the most ancient annotations on the Indian re Scriptures, these various names of persons and things, are all ff of u of solvable into di erent titles three deities , and ltimately one ’ i h an ti c God . The N g , or Glossary of the Vedas (whi h is the ﬁrst of iru ctu w s part the N ) , concludes ith three li ts of names of deities t h e ﬁrst comprising such as are deemed synonymous with Fire ; n the se cond with Air 3 and the third with the S u . In the last part o f th e c a w c a t Niru t , which entirely relates to deities, it is t i e sser ed i h ’ t T sra D e vata . hat there are but three gods , eva The further

inference, that these intend but one deity, is supported by many passages in the Veda ; and is very clearly and concisely stated in t h e o f beginning of the index to the Rigveda, on the authority the ”

V . Niructa, and of the eda itself t C Af er citing several passages , Mr . olebrooke continues The w c deities are only three , hose pla es are the earth , the intermedi

ate region , and heaven [namely] Fire, Air, and the Sun . They are pronounced to be [deities] of th e mysterious names severally 3 and (Prajapati) the lord o f creatures is [th e deity] of them colle c i l O ’ m i t ve y. The syllable intends every deity t belongs to (Para ’ mash t h i) him wh o dwells in the supreme abode 3 it pertains to ’ (Brahma) the vast one 3 to (Deva) god 3 to (Ad hyatma) t h e su per u n intending so l . Other deities belongi g to those several regions , are portions of the [three] gods 3 for they are variously named and t r ff described on account of hei di erent operations , ibut [in fact] Mah an atma there is only one deity, the Great Soul ( ) . He is called the Sun 3 for he is the soul o f all beings 3 [an d ] that is d e l r d th e a Th e S u n a c a e . t w a by S ge [ ] the soul of (jag ) h t moves , ’ a n d of (t ast h u sh ) that whi ch is ﬁ xed 3 other dei ties are portions ‘ h im : c a th e Th w of and that is expressly de l red by Sage, e ise d c a a n e tc. all Fire , Indr , Mitra, Varuna, In the Manava Sastra or Institutes of Menu the origin of the

1 2 PHALLIC MISCELLANIES .

of w or w the three po ers attributes , and a word that, if uttered , ould o u r U or w be nearly expressed by letters A M, O O M , d elling a

c . a little on ea h letter A name of P rvati , the consort of Siva, is Uma c Cm or Ooma, and it is perhaps hen e derivable 3 as well as on e t o f kar, of the mos sacred places pilgrimage in India, dedicated f to the worship o this mysterious union . t o f im In the Ins itutes M enu , many verses occur denoting the portance of this monosyllable , and of a text of the Veda closely c th e se onnected with it, called the Gayatri . Among verses are the following “ 1 4 . on C . 1 . 7 hap , v A Brahman beginning and ending a lecture w O M the Veda, must al ays pronounce to himself the syllable for O M m unless the syllable precede , his learning will slip away fro ”

w . him 3 and unless it follo , nothing will be long retained A com “ me n tator on this verse says , As the leaf of the palasa is supported by a single pedicle, so is this universe upheld by the syllable OM, ” of a symbol the supreme Brahm .

7 6 . ou t Brahma milked as it were , from the three Vedas the th e c letter A , letter U , and the letter M , which form by their oali t w tion the triliteral monosyllable , ogether ith three mysterious bh u r bh a te e r va s . words, , , and These words mean earth, sky, and h ri i a v a t s . heaven, and are c lled the y 7 7 m of in com . Fro the three Vedas , also , the Lord creatures re h e n sib l o f p y exalted , successively milked out the three measures f b ta d S a that ine fable text eginning with the word , and entitled ” vitri or Gayatri . 7 8 . w A priest who shall kno the Veda, and shall pronounce to himself, both morning and evening, that syllable, and that holy l text , preceded by the three words , shal attain the sanctity which the Veda confers .

7 9 . And a twice born man who shall a thousand times repeat v ah ritis a m th e those three (OM , the y , and the gayatri) , part fro f multitude, shall be released in a month from a great o fence, as a ” snake from his slough . 80 . The priest, the soldier, and the merchant, who shall a i n neglect this mysterious text, and f il to perform due season his c c c pe uliar a ts of piety, shall meet with ontempt among the ” v irtuous .

8 1 . The great immutable words pre ceded by the triliteral syl w w c o f t lable and follo ed by the gayatri, hi h consists hree measures, ” must be considered as the mouth or principal part of the Veda . 2 “ 8 . Whoever shall repeat , day by day , for three years, with PHALLIC MISCELLANIES . 1 3 o u t l neg igence , that sacred text, shall hereafter approach the divine an essence, move freely as air , and assume ethereal form . “ 8 3 . of m The triliteral monosyllable is an emblem the Supre e , the suppressions of the breath with a mind fixed o n God are the highest devotion 3 but nothing is more exalted than the gaya tri . The suppression of the breath is thu s performed by the priest closing the left nostril with the two longest fi n gers o f the right w h hand , he dra s his breath t rough the right nostril 3 then closing w that nostril likewise with his thumb , holds his breath hile he me d itate s off the text he then raises both fingers the left nostril , and t re emits the suppressed brea h , having, during its suppression , e ate d v ah ritis mon os l p to himself the gayatri , the y , the triliteral y f o . lable , and the sacred text Brahm By an ancient legislator it is said to imply the following meditation O M earth sky hea ven ! mansion o f the blessed ! abode of truth We me d i ta te on the a d ora ble ligh t of the re sple n d e n t G e n e ra tor whi ch gove rn s ou r i n te l le cts t which is water, lus re , savour, immortal , faculty of thought , ” Brahm , earth , sky, heaven . The words in italics are very nearly a the g yatri .

0. of C . . . 7 hap vi , v Even three suppressions breath , made n a h accordi g to the divine rule , ccompanied by the triliteral p rase b h u rb h u vaswah a ( ) , and the triliteral syll ble (OM) , may be con id r d as a s e e the highest devotion of a Br hman . 1 d re ss of 7 . For as the and impurities metallic ores are con o f sumed by ﬁre , thus are the sinful acts the human organ con w t sumed by the suppression of breath , hile the mys ic words and ” the measures of the Gayatri are revolved in the mind . The extreme importance that the Hindoos attach to the gayatri , renders it a text of more curiosity than perhaps a general a w c w m re der ill be able to dis over in the ords the selves , in either m h . t e their familiar or recondite eaning It is, like holy mono

a . It syllable , to be mentally revolved , never articul ted is taught, w e c t o th e as have seen in the pre eding extracts from the Menu , s a s t o n s three ﬁr t cl s es , that is , the Brahma , or prie thood 3 to the K sh e tri a an d c a n o t t o y , or soldier 3 to the Vaisya , or mer h nt ; but th e a a t Sudra , or l bourer, nor to individu ls of the hree ﬁrst named cl asses if rendered by vi cious propensities unworthy of the second ’ u at n birth , promised in the holiness of this mysterio s regener io . t - a Fasting, ablu ion , prayer, alms giving, and other commend bl e c an d a ts , are necessary preliminaries accompaniments to initiation ’ ff th e in the mysteries of this ine able text, which is done by Guru , 1 4 PHALLIC MISCELLANIES .

h . I t e o r spiritual preceptor, in a reverent and secret manner n a of d i f Vedas the text o ccurs sever l times , and translations it by la are w fe re n t S ans crit s cho rs given , ith many particulars of it and “ n o ther mysteriou s points in the Hindoo Pantheo . There is no ” t w d a t r r , r oubt , s ys the au ho of tha o k but that pious B ahmans would be very deeply shocked at hearing the gayatri d e ﬁ le d by n u n if th e holy articulation , eve expressed in most respectful manner ; an d many would be distressed at knowing the characters, sound , th e ou t o f and meaning, to be in possession of persons of the pale l u o f sanctity . A gent eman on the western side of India, naware re su lt a o f the , beg n once to recite it audibly in the presence a pious a sh Pandit the stoni ed priest stopped his ears , and hastened terri

ﬁ e d m . fro his presence In the frontispiece to that work , the cha c t w ra ter or symbol is given hat ould , if uttered , yield the sound M w o f O . The author says he once she ed it to a Brahman , who silently averted his face, evidently pained at what he unwillingly saw .

The Hindoo deities have vehicles assigned for th e conveyance of w themselves and ives . These are called vahan . The vahan of

Siva is a bull , called Nandi . They have likewise peculiar symbols o r attributes those that more particularly designate Siva, his t n w th e u sak i , or a ything connected ith them are Linga, or phall s , Th and the Trisula or Trident . e phallic emblem denotes his pre ovcr siding generation , reminding us of the Jupiter Genitor of w s t w e tern my hologists, ith whom Sir W illiam Jones identiﬁes the

Siva of the East . Th e of Jupiter Marinus , or Neptune the Romans , resembles Mah adeva (Siva) in his generative character 3 especially as the H th e indoo god is husband of Parvati , whose relation to the waters is evidently marked by her image being restored to them at the c u s th e a c D u r o ts ava . con l ion of great festiv l , alled g She is kno wn a v a r a c l r r w to h e tt ibutes ex t y simila to those of Venus Ma ina , hose

h s e a - s birt from the foam , and splendid ri e from the couch in which s h e h ad c ad a f been r led , h ve o fered so many charming subj ects to ” a c t an d n ien modern arti s ts . A t w t . at f no her ri er , Mr P erson , o fers a passage descriptive of the ” c a act a n d a tt t h r er ribu es of Siva . To Siva, he says , are given t s l h is w hree eye , probab y to denote vie of the three divisions of th e s t u time ; pa , the present, and the f ture . A crescent o n his

As a c R e se a c e s vol I i ti r h , . . PHALLIC MISCELLANIES . 15

of forehead , pourtrays the measure time by the phases of the moon 3 a serpent forms a necklace to denote the measure of time by years; a se cond ne cklace formed of human sku ll s marks the l ap s e and re a o f volution of ges , and the extinction and succession the genera

o f . w at tions mankind He holds a trident , to sho that the great tributes are in him assembled and united 3 in another is a kind of rattle, shaped like an hour glass , and I am inclined to think that w c it was at ﬁrst intended as such , since it agrees ith the haracter of the deity 3 and a sand gheri is mention ed in the Sastra as a

o f . P rala a or mode measuring time In the hieroglyphic of Maha y , grand consummation of things , when time itself shall be no more , ” M ah akala he is represented as trodden under foot by , or eternity.

w 1 8 1 1 s A writer in the Edinburgh Revie for February, , ays t ci t The mos an en worship of which any trace is left in H industan , of a w is that Osiris or B cchus , whose Indian names are Is ara and Ba h e sa of or g . In him , and in the gods his family, lineage , we c recognise the divinities adored by the an ient Egyptians . That c t Osiris and Ba chus were the same divinity, is at ested by the w f unanimous suffrage of all the riters o antiquity . But the most ancient Bacchus was not celebrated as the god of wine, a character t ascribed to th at divini y in later times . The Egyptians assert that Osiris conquered Indi a ; and indeed h is expedition to that region o n n u is the subj ect of the celebrated epic poem of N s . We by no means contend for the reali ty of these expeditions 3 but it is l w an indisputab e fact that the orship of Osiris, distinguished by the same attributes and emblems , has continued in India from the t h t w d a u e . earliest ages to this y, nder appella ion of Is ara This, we think , may be completely proved by a comparative survey of o f n e w both , before, as patron the vine , he assumed in Europe a a c ch ra ter . “ Osiris was adored in Egypt, and Bacchus in Greece, under the o f It a emblem the Phallus . is under the s me emblem that he is s till venerated in Hindustan 3 and Ph a lla is one of the names of h u ll wa Is wara in the di ction ary of Amara Singha . The s sacred to u ch u s him in Egypt. Pl tar assures that several nations of Greece ’ depi ct Bacchus with a bull s head 3 and that whe n he is invoked by the women of E lis they pray h im to hasten to their relief on the In feet of a bull . India he is often seen mounted on a bull 3 hence o n t Vrish ad wa a e of his sanscri names j , signifying , whose ensign is ‘ ilu m atre m s e rvatore m a bull . Plutarch inform us that N p ac ’

te re ion is d e ﬂu x u m O sirid is n omin an t. su g , ac The Ganges in like P H A LLIc 1 6 MISCELLANIES .

manner is fabled by the Hindoos to ﬂow from the tre sses o f S iva 3 G an ad h ara o f hence another of his names , g , the supporter the

Ganges . We conceive by the way, that Scaliger and Selden are of mistaken in supposing that Siris , the Egyptian name the Nile ,

is synonymous with Osiris . Siris seems to us the Sanscrit word or the m Saras, a river in general , river, fro its imputed superiority . o f Isis is the consort Osiris ; Isa that of Iswara, or Siva . The at tributes of the goddesses might be shown to correspond as precisely

as those of th eir lords . I The attendants of swara resemble, in their frantic demeanour,

the fu rious Bacchants of the god of Naxos . Many tribes of imagi P ramath a n . nary bei gs compose his train The , whose name denotes acch i w intoxication 3 and the J , from hom he derives the appellation o f acch e o u acch u s J , or lord of the Jaochi , corr pted into J , by his

western votaries . It is remarkable that many of the appellations n are by which the Greeks disti guish Bacchus, also used by the of Ba h e sa Hindus 3 but instead applying them to g himself, the o latter refer them to his son , whilst b th nations have their legends

to account for them . Thus the Greeks name Bacchus, Dimeter, two H S can dh a of B a h e sa having mothers 3 the indus call , the son g ,

D ivimatri . P ri e n e s , with the same signiﬁcation y g , born from ﬁre 3 —A a and its equivalent in Sanscrit guij , are respectively Greek and S can d h Indian appellatives of Bacchus and of a . The title o f Th ri we D io d oru s was ambus are told by , assumed by the Greek Deity

- u t . Tr amb o in his tri mph af er the conquest of India y , in like man n e r o n e of , is of the most common appellations the Indian Bacchus, but we are not aware of its signification . W e believe we have done more than was requisite to prove the d a identity of the Egyptian , Grecian , and In i n Divinity ; for our wi o u r t readers ll remark that proofs do not rest in his instance, on sou n d s w analogy of , hich may undoubtedly be fortuitous, but on t a w t of hat nalogy , combined i h the unity the attributes denoted by ” w c it those names , hi h is impossible should be accidental . on e o f There are five kinds of temples among the Hindoos , which c u u n n ath u is dedicated ex lusively to the linga, another to J g , and another is appropriated to the images of any of the gods o r god m d esses . The first of these is called by the general na e of Mu n l Yoru b an l D acc a a . diru 3 the second , and the third g The names h e t t wo -ru tn u Nu vu -ru tn u of t o her are Puuehu , and , in which the ff images of di erent gods and goddesses are placed, according to the wish of the owner. Mu n d iru n u The is a double roofed buildi g, the pper roof short H P ALLIC MISCELLANIES . 1 7

a d . I n on e in h n tapering t contai s only room, whic is placed the

ma o f . i ge the linga It is ascended by steps . The floor is about O n three cubits by four. the roof are placed three tridents . The c m building is of the Gothi order, as well as ost of the other pyra mid ical o f o f of a temples the Hindoos . Some the temples the ling two or contain , three, more rooms, arched over in the Gothic i i n s . n manner, with a porch front for pectators The rooms which the image is n ot placed contain the things w ith which the cere of monies worship are performed , the offerings, etc. of on e Some rich men as an act merit, build , and others, erect f w or of i n n o e . our, six, t elve , more these temples place Some u an d great landowners build a greater n mber, employ Brahmins to - . of Tilu ku Ch u n d ru perform the daily ceremonies The relict raja , o f u w on e on e B rd an , built hundred and eight temples in plain , and o f placed in them as many images the linga , appointing eleven a Brahmins, with other inferior servants, to perform the d ily cere m monies before these i ages . She presented to these temples estates f to the amount of the wages of these persons, the daily o ferings, etc . Many persons build flights of steps down the banks to the river o f n side, for the benefit persons coming to bathe , and very ofte o f also build a row of temples for the linga in front these steps, two , f on imme d i our, or six each side, and a roof supported by pillars s t t o f ately Opposite the steps . At the pre en day, mos the persons are - of who build these temples the head servants Europeans, who of o f appropriate a part their fortunes to these acts supposed merit . n Near Serampore a rich Hindoo built twelve li ga temples , and a u flight of steps, and on the Opposite side of the river, he b ilt a an house for his mistress, without y suspicion of the latter action spoiling the former. Small square temples for the linga with flat roofs are erected in on t of or rows the righ and left before the houses rich men , before or a college , or a consecrated pool of water, before the descent to a of flight steps .

“ s M u n d iru c s Very mall temples like the , two , three, or ﬁve ubit h a in are igh only, and containing a linga about foot height, to be s at een Benares. of a s Some persons build near the temples the linga, mall house, in o f s open front, for the accommodation uch persons who wish to in die sight of the river 3 and others build a temple, adjoining to t t . that buil for the linga, and dedica e it some other idol 1 8 A PH LLIC MISCELLANIES .

These temples of th e linga are to be seen in great numbers o n of o f Cal both sides the Ganges, especially in the neighbourhood o utta . The merit of building them near the river is greater than of of e cu in the interior the country, and if in a place the river p liarl y sacred, the merit becomes the greater . The west side of the r iver is more sacred than the east . of on e of l u The expense these temples , if a sing e room , amo nts two ff to about hundred rupees , and the wages and daily o erings to on e a ling amount to about three rupees per month . Some give offi ciate s the brahmin who twelve anas , and others a rupee per ff month, with his food and clothes . Sometimes the o erings are n give to him for his food , but in other cases they are presented to of v t the brahmins the illage alternately, and the pries has money f o f of given him in their stead . These of erings consist a pound f tw t o o f o . rice, a pint milk, half an ounce sugar, and plan ains The w b quantity, ho ever, is not prescri ed , and other things are articled by some persons . — The daily ceremonies are In the morning the offi ciating brah to H e min, after bathing, goes into the temple and bows Siva . oil a then anoints the image with clarified butter or boiled , fter l d which , with water which has n ot been d e fi e by the touch of a sh ood ru n or of , a brahmin who has not bathed, he bathes the o n r h a towe l image by pouring water it, and afte wards wipes it wit . s H e next grinds some white powder in water, and dipping the end of -fi n e rs his three fore g in it, draws them across the linga, marking th e it as worshippers of Siva mark their foreheads . Next he sits s down before the image, and, shutting his eye , meditates on the work he is commencing ; then puts rice and d oorva grass on the a flowe r on o wn of linga 3 next his head , and then on top the linga 3 t on on e then ano her flower the linga 3 then others one by , repeat w vilwu ing incantations 3 then white po der, flowers , leaves , incense, - ff meat o erings, and a lamp before the linga 3 next some rice and a of S a h f of plantain 3 then he repeats the name iv , wit some orm a praise, and at last he prostr tes himself before the image . o of The cerem nies in the hands a secular person, are discharged in a fe w minutes 3 if p erformed by a person who h as sufficient leisure he spends an hour in them . ofli ciatin In the evening the g brahmin goes again to the temple, after washing his feet, etc . and prostrates himself at the door 3 in then Opening the door he places the temple a lamp , and , as an evening oblation , presents to the image a little milk, some sweet fr . s n meats , uit, etc , that is, uch things as a Hindoo eats and dri ks

CH A PTER II . — Hin d u e vid e n ce re s—p e ctin g th e o rigin o f P h a llic worship Le ge n d of th e w ou n d e d Hara Th e fou r s e cts of wo rshippe rs in stit u te d by ra hma — B R e su mptio n o f th e Li n ga m by S iva S iv a a n d P a rva ti p ro pitiate d — f n a m Visit o f—Bh rigu t o S i va Th e L ai n ga P u r—an o n t h e origi n o Li g wors hip Ab o litio n of wors hi o f rahma M ora l ch aracte r o f Hin d u — — p B — — w orship P ro ﬂicate se ct s E gyptia n P h a ll u s Bacch u s Te stimo n y of n d e m n t o f A — n s s —D re ct o n s for wor Te rt—u llian a Cl e —l e x an d ria D io y u— i i s hip U n satis factory le ge n d s L e g e n d o f Bhima Th e fo u rth a v atar o f n u — s t o f a ta n M ack n h a od a at P e rwu ttu m Vish Vi i C p i e zie to t e P g . O far as H indu mythology is concerned , we ﬁnd ample and S interesting evidence respecting the origin of Phallic worship i o f . n in the East, in the form of the adoration the lingam Thus Vaman a a s w the Purana we are enlightened follo s Then Hara, of wounded by the arrows Kama, wandered into a deep forest,

D aru van am . named , where holy sages and their wives resided o n h im w The sages beholding Shiva, saluted ith bended heads, and ’ he , wearied, said to them , Give me alms . Thus he went ff m begging round the di erent hermitages 3 and , wherever he ca e , ’ of th e on the minds sages wives, seeing him , became disturbed and

t all c f w . agita ed with the pain of love , and commen ed to ollo him

But when the sages saw their holy dwellings thus deserted, they of exclaimed, May the lingam this man fall to the ground That instant the lingam of Shiva fell to the ground 3 and the god

immediately disappeared . The lingam , then , as it fell , penetrated o t l t o through the l wer worlds, and increased in height un i its p w to ered above the heavens 3 the earth quaked, and all things mov h able and immovable were agitated . On perceiving whic Brahma o f hastened to the sea milk, and said to Vishnu , Say, why does ' ’ t u o f the universe thus tremble Hara replied, On acco nt the ’ a m u o f o f f lling of Shiva s linga , in conseq ence the curse the holy ’

. O n of and divine sages hearing this most wonderful event, ’ Brahma said , Let us go and behold this lingam . The two gods then repaired to D aru van am 3 and on beholding it without begin or u f ning end , Vishn mounted the king o birds and descended into the lo wer regions in order to ascertain its base 3 and for the o f a c purpose discovering its top , Br hma in a lotos car as ended the heavens but they returned from their search wearied and d isap t pointed , and toge her approaching the lingam , with due reverence rO i and praises, entreated Shiva to resume his lingam . Th us p p A I L N PH LL C MISCE LA IES . 2 1 tiat e d a h is f s If an , that god ppeared in own orm and aid , gods d m m en will worship y lingam , I will resume it 3 but not otherwise . o f d (In the Nagar Khand the Skan a Puran , it is said that Shiva, fﬂ of —‘ O i a icted for the loss Sati, thus replied gods ! it was n consequence of the grief which I suffer in being separated from n u th Sati that I cast away this lingam , apparently falle thro gh e of n ot w it in curse the sages 3 but, had I illed , who is there the three worlds that could have deprived me of it ? why then should i ? I resu me t . s To this proposal Vishnu , Brahma, and the god assented ; and u Brahma divided its worshippers into fo r sects, the principal one of those, that which simply worships Shiva under the symbol of th e c P ash u ati of lingam 3 the se ond , that of p 3 the third, Mah akala 3 and the fourth , the Kapali 3 and revealed from his own mouth the ordinances by which this worship was to be regulated . Brahma and the gods then departed , and Shiva, n having resumed the lingam, was also leaving the spot, whe he on beheld Kama at a distance 3 and, incensed with anger remem d bering the pains which he had endure , looked at him with his

- . ha te r 6 world consuming eye and reduced him to ashes C p . r s The resumption of the lingam by Shiva, emark Vans “ in u M is Kennedy his researches into Hind ythology, related th e differently in Shiva Puran , which account explains the reason ” u of the partic lar form , under which that symbol is represented . The Shi va Puran account says On falling in conseq u ence of ’ f on ﬂ the sages curse, the lingam became like ire , and caused a c a ration g wherever it penetrated 3 the three worlds were distressed , re st th e rote and as neither gods nor sages could ﬁnd , y hastened for p c ll t a. a tion to Brahm H aving heard them relate hat had happened , Brahma replied After having committed knowingly a re pre h e n it ? sible act, why say that was done unknowingly For who that t o is adverse Shiva shall enjoy happiness, and yet when he came a u e st - as g at noon day you received him not with due honours . o n e or But every shall reap the fruit of his good bad actions , and the lingam t herefore shall not cease to distress the three worlds

it . a d e t until is resumed by that god Do ye, therefore, p such ’ means as you think best for restoring tranquility to the universe . ’ ’ w a The gods said , But, O Lord hat me ns ought we to adopt l a a th e t - Brahm replied , Propitiate by ador tion moun ain born m of goddess, and she will then assume the for the yoni and receive this lingam , by which means alone it can be rendered innocuous . o u a n a Should y thus obtain her favourable ssistance, the form 2 2 PHALLIC MISCELLANIES

f of vessel o the eight kinds leaves, place in it boiled rice and

sacred plants 3 and having ﬁlled it with holy water , consecrate the s whole with the proper prayers and invocations , and with thi n water, repeati g at the same time suitable prayers, sprinkle the n a m of th e i li g m . After, also , Parvati shall have under the for yon ou an d a received the lingam , do y erect consecrate the form of an d oﬂe rin s of lingam in the yoni 3 , by worshipping it with g

ﬂowers , perfumes , and such things , by kindling lamps before it, n d n m Mah e sh wara u a by si ging and usic , propitiate , and th s will ’ of the forgiveness and favour that god be undoubtedly obtained . d an d Having heard these wor s, the gods sages hastened to implore of of the protection Shiva and the assistance Parvati , as directed

by Brahma 3 and these deities having been propitiated, Parvati , of under the form the yoni , received the lingam and thus appeased its consuming ﬁre ; and in commemoration of this event wa s f ” instituted the worship o the lingam . The Padma Puran ascribes the origin of the particular form u ff of a nder which this symbol is represented , to the e ects curse on Bh ri u imprecated Shiva by g . It is there said that , when , Bh ri u of on g was sent to ascertain the preeminence the three gods , ’ arriving at Kailasa he thu s addressed Shiva s door-keeper Bh ri u Q uickly inform Shankara that I , the Brahman g , am come ” ‘ - - . ste to see him But the door keeper said, Stop , p , if thou wish e st to preserve thy life 3 for my lord cannot be approached at ’ a present, as he is engaged in amorous dalli nce with Devi . The i w t divine sage being thus den ed access , aited some ime at the ’ im re gate of Shiva s abode , and at length incensed with anger p cate d u a ! h this curse Since tho , O Sh nkara ast thus treated w t of me ith contemp , in consequence thy preferring the embraces o f on b Parvati , your forms shall that account ecom e the lingam in ” the yoni . It is generally understood that it was in consequence o f was of m this curse, that Shiva deprived his linga in the D aru van an a of i , and that Parvati ssumed the form the yoni n v u order to recei e and render it innoc ous . Lain a of The g Puran relates the origin the worship of the linga, ff di erently . h n t e . Brahma , addressing a gels When I sprang into existence, I beheld the mighty N arayan a reposing o n the abyss o f waters 3 t e o f m and , being under h inﬂuence delusion , awakened him with y a a h nd and thus addressed him , Who art thou th t thus slumber on est this terrible ocean Hari awoke, and dispelling sleep from an d s c his lotos eyes, looked upon me, then arising aid, Wel ome, A 2 3 PH LLIC MISCELLANIES .

0 P itamah a ! O n h a th e s of s welcome, my dear son e ring ﬁr t god s u of of miling th s Speak , I , conﬁned within the bonds the quality i impurity, replied , Why dost thou say my dear son for know me

to be the eternal god , the universal spirit, the creator, preserver, ’ B u t of . and destroyer the three worlds he immediately answered, th e 0 - ! Hear truth , four faced and learn that it is I who am h ow the creator, the preserver, and the destroyer, canst thou thus forget Nayaran a the self existent and eternal Brahm ? but thou c for of ommittest no fault, thy error proceeds from the delusion ’ H n w Maya . e ce arose bet een us a terrible combat amidst the of u s to waters the deluge, when , to appease the contest and recall ou r senses, appeared a lingam blazing like a thousand suns . s Bewildered by its radiant beams, Hari thu said to me, lost in n amazement, I will proceed downwards in order to ascertai the u n ! termination of this wondro s colum of ﬁre, do thou, O Lord ’

u r . s proceed pwa ds and seek for its top Having thus poken, he f of I of h assumed the orm a boar, and that a swan , and we bot prosecuted ou r search for four thousand years but being unable to n ascertain its termi ations , we then returned back wearied and u th e of disappointed . Thus still nder influence delusion , we u on prostrated o rselves before the lingam , and were reflecting what om om om— it could be, when we heard a voice , saying, , , , and t n shortly after appeared Shiva in the midst of hat colum of fire . n of h s In commemoratio this event, t erefore, was the wor hip of th e

lingam instit u ted . The Skande Puran relates that the abolition of the worship of Brahma is at the present day generally attributed to the inevitable

consequences resulting from the curse of Shiva . “ of S D aru van am fal n on The lingam hiva, having in le the of of ground in consequence the curse the holy sages , instantly a in w incre sed size, until its base went far beyond the lo est profound , i u and its head towered above the heavens 3 and Brahma, V shn ,

Indra, and all the gods , having hastened to behold this wonder, thus spoke to one another W hat can be its length and breath ? 2 Where can be situated its top and base Having thus considered , ! of the gods said , O Vishnu do thou ascertain the base this -b orn d o u le t lingam , and O Lotos , tho discover its head , and this be the place where you shall return to relate what you may have ’

. u seen Having heard these words , Vishn proceeded to Tartarus, P it amah a and Brahma to heaven 3 but high as he ascended, could of not perceive the head that lingam , and he was therefore return of S a ra bhi as ing and had arrived at the top Meru, when , he A I L S 2 4 PH LL C MISCE LANIE .

o e t s reclined u nder the shade of a k taki tre , saw him and hu 0 n u e e , ! e spoke , Wher hast thou gon Brahma wh ce dost tho ‘ ’ for l re return ? Say, can I do anything you Brahma smiling, ee e e e e s plied , I have b n s nt by th gods to discover th h ad of thi n ot b e wonderful lingam which ﬁlls the three worlds , but I have en s I able to reach it . What, therefore , hall I say to them when n for I f a I s its l retur 3 , if alsely ssert that have een top , they wil of ? h require witnesses to attest the truth it Do thou , then , wit ’ I a e tahi . S ra bhi this h , give testimony to what shall declare and the ke laki tree consented to act as Brahma desired ; and he, having made this agreement , proceeded to where the angels had remained , ‘ and thus addressed them 0 gods I have seen the top of this is lingam , which spacious, pure, delightful , adorned with the ke laki h leaves of the , and wonderful to behold , but wit out my ’ assistance n o on e can see it . On hearing these words the immor u tals were astonished , and Vishn said , This is most surprising 3 u n o for I have penetrated thro gh all the lower worlds , and have t been able to discover it s base 3 b u t most assu redly this lin gam ' a h as n n n or n or form of Mahadev either begin ing, middle, end 3 h ou for it was through his divine will t at y , O gods and holy all on sages were produced , and also this universe with that it c n of tains , movable and immovable 3 and in this li gam the lord is d ’ n . centred creatio , preservation , and estruction Brahma then —‘ O ! said , Vishnu why art thou surprised that I have seen the n ot of top , because thou hast been able to reach the base this lingam 3 but what proof dost tho u req u ire to convince thee that I ? ’ have seen it Vishnu , smiling , replied , Explain , O Brahma ! ’ h o w thou could st have seen the head in heaven , while I could u n ot discover the base in Tartar s 3 but if this be really the case , who are the witnesses to you r having seen it ? Brahm a quickly he tahi S a ra bhi 0 ! replied , The and 3 these , ye gods will attest ’ that I speak the tru th . The immortals then immediately sent for S a ra bhi he ta hi them ; and when they arrived , and the d eclared h ad to o f At that Brahma actually seen the p the lingam . this w 0 instant a voice was heard from heaven , saying, Kno , Suras a ra bhi he ta lchi that S and the have spoken falsely, for Brahma has ’ t n o t seen its top . The immortals then impreca ed this curse on a ra bhi i w u S , S nce thou hast ith thy mo th uttered a falsehood , ’ may thy mouth be henceforth deemed impure ! and o n th e la ki sme lle st ke , Though thou sweetly , mayest thou be considered ’ u nworthy to be offered to Shiva ! After the gods had ceased u a speaking, the voice from heaven thus c rsed Brahm Since A 2 PH LLIC MISCELLANIES . 5 thou hast child ishly and with weak u nderstanding asserted a ’ f on e . alsehood, let no henceforth perform worship to thee Lieutenant Colonel Vans Kennedy remarks that these are the only accounts of the origin of this worship which occur in the “ Mr n Puranas , but . Ward in his Account of the Writi gs , Reli f ” —“ i &c. o n gion , , the Hindus, says There are several stories o f of the Puranas respecting the origin the lingam worship , three in which I had translated , and actually inserted this work , leaving o u t as much as possible of their offensive parts 3 but in correcting f too m the proo s , they appeared gross , even when reﬁned as uch as ”

. L a possible, to meet the public eye ieutenant Kennedy lluding “ —Mr of to this, says . Ward takes every opportunity obj ecting indecency and obscenity to the Hindu mythology ; but, after a of most attentive examination the subject , I have not been able to d f iscover, unless calling a spade a spade be considered a su ﬁcient d groun , the slightest foundation for such an obj ection in either the u -P u ran s R ama an u m or M ah ab h arat re Pura s , Upa , y , ; and with [ u of gard to other Sanscrit works , agree entirely in the j stness the opinion expressed by Mr . Wilson in a note to his translation of

. con the Magha Duta He says I have, indeed , in this place ce n trate d d two of , and in part omitte , verses the original , as ff to ou r of of n o ensive notions the decorum composition , I can ot w t n admit, ho ever, that Hindu li erature, speaking ge erally, is more liable to the reproach of indecen cy than th a t of Europe nothing can be found in their serious works half so licentious as many w o f C u passages in the ritings Ovid , atull s , Propertius , and even

F laccu s . the elegant To descend to modern times, Ariosto and c a Cre b illon Boc accio amongst the Itali ns , Brantome , , Voltaire , La o f Fontaine , and the writers many recent philosophical novels r u s w m amongst the F ench , furnish ith ore than parallels for the w m of th e . c ost indelicate Hindu riters W ith respe t to ourselves , ’ a w obsce n i t wa s wit not to go back to the d ys in hich y , we have w t w of little reason to reproach the Hindus i h ant delicacy, when we c t ﬁnd the ex eptionable , though elegant , poe ry of Little gene w rally circulated and avo edly admired . We should also recollect c a c a c we c the ircumst n es of Indi n so iety, before ondemn their authors for the un garbled expressions which we con ceive to tres a of c Th e se a u thor wri t n pass upon the bound ries de orum . s e to me i n k o a wom n s r d e r o n l the n e ve r th a a a e a . y, y f ” h is Moor in Hindu Pantheon , bears general testimony to the t c perfec ly decent haracter of Hindu worship , on the whole, what n v er may take place in exceptional cases . Speaki g of the sect I 2 6 PHALL C MISCELLANIES .

s Lin is sa s of naked gymnosophist , called g , and the Saetas , he y

In this last mentioned sect , as in most others , there is a right - d of handed and decent path , and a left handed and in ecent mode of m worship 3 but the indecent worship this sect is ost grossly so , of t and consists unbridled debauchery wi h wine and women . This roﬂi ate p g sect is supposed to be numerous , though unavowed . In of d e te s most parts India , if not in all , they are held in deserved t ation 3 and even the decent Saetas do not make pu b lic profession o f on of s their tenets , nor wear their foreheads the marks their ect, lest they should be su spected of belon ging to the other branch of it It is some comparative and negative praise to the s Hindus , that the emblems under which they exhibit the element f t o . and operations nature , are not ex ernally indecorous Unlike the of abominable realities Egypt and Greece, we see the phallic em in h ff w blem the Hindu Pantheon wit out o ence ; and kno not, t d until the information be extor e , that we are contemplating a of e e e . T e ma symbol whos prototyp is ind cent he plat s _ my book y

be turned and examined , over and over again , and the uninformed observer will n o t be aware that in several of them he has vie wed the typic al representation o f the generative organs or powers of “ ” th e s humanity. From very nature, also , of this symbol , say “ Kennedy, it will be evident that it was never intended to be

carried in the processions consecrated to Shiva, and Abraham h as Roger, two hundred years ago , in consequence correctly on c stated, Mais quand fait la procession par les villes ave ’ l id ole cc n e as Eswara, qui arrive en certains temps , on la porte p ’ s n ous la figure de lingam , mais sous la figure d homme la raiso le témoi n oit cc on t est, comme Brahmine g , pour que les hommes ' ’ plus de plasir e t de contentement en la vene d u ne figure h u maine ' ’ o d u il s son que dans la v ue lingam, en laquelle figure est dan ” pagode . D iod oru s S icu lu s G rald u s Both Herodotus and , as noticed by y , n o f though speaki g the phallus , fail to explain its precise nature

and form . Mr. Payne Knight in his Symbolical Language of c M In all An ient Art and ythology, says Egypt and over b o Asia , the mystic and symbolical worship appears to have een f w of immemorial antiquity. The omen the former country carried o f images Osiris in their sacred processions, with a movable phallus o f d is rO ortion ate m p p agnitude , the reason for which Herodotus it n m c does not think proper to relate , because belo ged to the ysti

La P or e O u e rte 1 5 . t v , p. 7

2 8 PHALLIC MISCELLANIES .

an d its c a d never carried in procession , worship is not elebr te by n o bacchanalian rites, his castigation could have had reference, or n at any rate , was not applicable to the Hindus . Exti guish the “ 0 d o f O fire, hierophant he sai , be ashamed thy own torches, - acch u s u h torch bearer the light betrays thy J permit, if tho wis them to be reverenced , thy mysteries to be concealed by night , an d thy orgies to be covered with darkness 3 fire does not d issimu all late, but exposes and punishes that is subj ected to its power. o f These , therefore, are the mysteries atheistical men 3 atheists I t G o d call hem justly, because ignorant of the true , they unblush in l s g y wor hip an infant who was torn in pieces by the Titans , and n of h a lamenting woma , and those parts the body whic modesty ” forbids us to name . “ c The games and phalli consecrated to Bacchus, not only orrupt s u all manners , but are considered hamef l and disgraceful by the ” world . C of lement then speaks of a certain event, in commemoration “ which , was this mystery instituted, and phalli erected in every city in honour o f D ion u sos 3 so that Heraclitus even says that s misfortune would ensue, if processions were not made, and hymn D ion u sos sung, and pudenda shamelessly worshipped , in honour of . D ion u sos This then is the Hades and the , in whose honour men become agitated with bacchanalian madness and fury 3 not so much , m of in y Opinion , an account natural inebriation , as in consequence o f the reprehensible ceremonies which were first instituted in ” of commemoration that abominable turpitude . The event just referred to is this —Dionysus was particularly was r of wa anxious to descend to Hades , but igno ant the y 3 a cer P ros mn u s tain man named y offered to shew him the same , pro ” vid e d he would grant him a specified reward . The reward, says C o n e lement, was a disgraceful , though not so in the Opinion of

Dionysus it was an Aphrodisian favour that was asked . The was an d god not reluctant to grant the request made to him , pro mise d c to fulfil it should he return , onforming his promise with an l oath . Having earned the way , he departed and again returned h e P r s mn u d t o did not find o y s for he had died . In or er acquit h himself of his promise to his lover, he rus ed to his tomb , burning t fi - t . C o d wi h unnatural lust utting a g branch that came his han , me mbru m virile i t he shaped the likeness of the , and sat over 3 A thus performing his promise to the dead man . s a mystic m o f ha lloi in emorial this incident, p are raised aloft honour of h ” Dionysus throug the various cities . 2 P H Am MISCELLANIES . 9

Th e ch aracter of Lingam worship may be gathered from the u in Lain a rit al prescribed the g Puran , which we ﬁnd to be as “ f in th e ollows : Having bathed the prescribed manner, enter place of worship 3 and having performed three suppressions of the on breath , meditate that god who has three eyes, ﬁve heads, ten o f c arms , and is of the colour pure rystal , arrayed in costly gar

ments , and adorned with all kinds of ornaments and having thus of Mah e sh wara ﬁxed in thy mind the real form , proceed to worship

him with the proper prayers and hymns . First, sprinkle the place an d utensils of worship with a bunch o f darbha dipped in perfumed at 0m water, repeating the same time the sacred word , and arrange all the utensils and other things required in the prescribed an d order 3 then in due manner repeating the proper invocations , c 0m prayers and hymns , preceded by the sa red word , prepare thy ff ad iam w of o erings . For the p ( ater for the ablution the feet) , these should consist of u sh iram (the root of the Andropogon c w — ach aman am muri atus) , sandal , and s eet smelling woods for the w h u ( ater for rinsing the mout ) , of mace, camphor, bdelli m , and ar h a c agallochum, ground together 3 and for the g y (a parti ular of of f in kind oblation , which , consisted dif erent articles the f o f of worship of di ferent deities) , the tops Kusha grass , prepared o f grains of rice, barley, sesamum , clariﬁed butter, pieces money,

an d w . ashes ﬂo ers At the same time, also, must be worshipped N andi (the principal attendant of Shiva, and supposed to be a t o f c por ion that god , who granted a son as a boon to a holy asceti Shilad a named , and also consented that he would be born as that son) , and his wife, the daughter of Marut . Having then, with due

rites, prepared a seat, invoke with the prescribed prayers the of P arame sh wara n a d i a m a ch a presence , and prese t to him the p , ma n m r h a th e a a . w and g y Next bathe lingam with perfumed ater, th e of the ﬁve products of cow, clariﬁed butter, honey, the juice - s o f on se the sugar cane, and la tly pour over it a pot pure water, c

. n crated by the requisite prayers Having thus purified it, ador it m f with clean gar ents and a sacrificial string, and then o fer ff flowers , perfumes , frankincense, lamps, fruit, and di erent kinds o f w prepared eatables, and ornaments . Thus orship the lingam h ff wit the prescribed o erings, invocations , prayers and honours, a an d and by circum mbulating it, by prostrating thyself before s Shiva , represented under this ymbol . Colonel Vans Kennedy says that at the present day the whole o f w this ritual is not observed, nor is this orship performed in that in u costly manner which is recommended the Pura s . But the P 30 HALLIC MISCE LLANIES .

worship of all the deities consists o f sixteen essential requisites 1 A san a m 2 A sahan a m th e , , the preparing a seat for the god ; , , 3 a d i a m 4 a ch a man a m 5 A r h a invoking his presence 3 , p ; , 3 , g y ; 6 7 8 w a , bathing the image 3 , clothing it 3 , investing it ith a s cri fi ial ff of 9 u 1 0 1 1 n c string o erings 3 , perf mes ; , flowers 3 , ince se 3 ff f t 1 3 n aive d a i . e o 1 2 . , lamps 3 , y , o erings consisting frui s and 1 4 1 & 1 6 circu 5 c. prepared eatables ; , betel leaf 3 , prayers , 3 , of mamb u latio n . The more these acts that are performed the more complete is the worship 3 but at present it in general con sists of nothing more than presenting some of the prescribed offer or two ings, and muttering a short prayer while the lingam is circumambulated : the rest of the acts being performed by the officiating priest .

This worship , it seems, need not be performed at a temple, any properly puriﬁed place will do ; it is most efﬁcacious when per ou of of formed the bank some holy river, before a lingam formed n clay, which , on the terminatio of the worship , is thrown into the sacred stream .

Colonel Kennedy says The legends respecting the origin of e n the worship of the lingam , cannot satisfy the philosophical

u ire r ! q 3 and the real cause, therefore , which produced the adora tion of so singular an obj ect might appear to be a curious subj ect i of . n speculation But, though the Puraus there are copious of t of of descriptions the high impor ance this worship , and the v Spiritual ad antages to be derived from it, still these works contain not the slightest indication from which any just conclusion could in be formed , with respect to either the period when it was ﬁrst trod u ce d or h su b stitu , the motives whic may have occasioned the of th e of tion this symbol for image Shiva . Yet it seems probable that this change had n ot been effected at the tim e when the of Vedas were composed, and that the earliest record this worship h as P u ran s Bu t in which been preserved is contained in the . , as those sacred books there is n ot the least appearance of its being ori either mystical or symbolical , it must be evident that if it gin ate d in such causes they have long ceased to exist 3 and con se on quently that the speculations this subject, in which the literati o f u a E rope have indulged , are tot lly incompatible with the Simple are w o n w c principles , as far as they kno n, hi h this worship is

. f founded For, in fact, both in the Puraus and by the Hindus o th e d a i t o f present y, the lingam is held to be merely a vis ble ype an s n n invi ible deity 3 and nothi g whatever belo gs to its worship , P 3 1 HALLIC MISCELLANIES .

s in h i t or to the term whic th s is mentioned , which has the slightes

tendency to lead the thoughts , from the contemplation of the god ,

to an undue consideration o f the object by which he is typiﬁed . But it is impossible to u nderstand by what process of reasoning the founders of the Hindu religion were induced to place Shiva

among the divine hypostases 3 for they supposed , at the same u n c m of time , that dissol tio and death pro eeded fro the ﬁxed laws w n nature, and that his po er was not called into exertio until after

w o f . the termination of t elve millions years During the whole, of therefore, this inconceivable period , what functions could be ascribed to this god consistent with his character of destroyer ? fﬁ This di culty, however, seems to have been very soon obviated by h im h of m investing wit the attributes the Supre e Being, and even in the P u ran s it is under this character that he is generally re pre s ented . As, therefore , the attributes which are, according to the

H indus, peculiar to the one god are immovability and inaction , Shiva is described as being principally engaged in devout medita w tion, and as exerting his divine po er through the means either of Devi (or his energy personiﬁed) or of certain forms which he h d ra Virab a . creates for the occasion, such as Bhairava and In

Hindu mythology, consequently, there are only three legends , the o f A u dh aka destruction the Tripura Asuras, and of the Asuras , an d alan d h ara in t J , which Shiva appears as the actor, unconnec ed on in with any reference to the worship of the lingam . But the trod u ction of n ot this worship , a lingam seems to have been erected wi thout its foundation having been ascribed to some miraculous appearance of Shiva 3 and hence have originated a of in multiplicity legends the highest degree puerile, and every one

erring against the just principle,

Ne c in te rsit d i n u s s deus , nisi g vindice nodu

In cid e rit .

I u For in the Shiva Puran, Suta thus speaks nn merable are the of in lingams which are adorned , as the type Shiva, heaven, earth, o f and Tartarus 3 but where some these are erected, there Shiva for the good of the three worlds appeared , and consequently r whoever visits and worships them , acquires more complete e

of of . of mission sins and a greater degree holiness Even these, olish a however, the number is unascertainable, but the twelve Jy r lingams are considered the most sacred 3 the e are, of course , w of many others , the orship which insures the remission of Sins ” and ﬁn al blessedness . 32 P HALLIC MISCELLANIES .

L e e n d r h iv P u ran g f om t e S h a . o f Ku mb akarn a A Rakshasa, named Bhima, the son , having b e e n obtained invincible might as a from Brahma, commenced exertin g his newly acquired power by attacking the king of Kama

rupa . Him he conquered , and having seized his riches and king d o m , he placed him in chains in a solitary prison . This king was

eminently pious , and, notwithstanding his conﬁnement, continued daily to make clay lingams, and to worship Shiva with all the pre scribed rites and ceremonies . Meanwhile the Rakshasa continued his conquests , and everywhere abolished the religious Observances l and worship enjoined by the Vedas 3 and the immorta s also , were reduced by his power to great distress . At length the gods has tened to implore the protection of Shiva , and to obtain his favour o f a an d ro i by the worship clay ling ms 3 Shambu , being thus p p tiate d m ff t o f th e , assured the that he would e ec the destruction of Rakshasa through the medium the king of Kamarupa, who was his devoted worshipper . At this time the king was engaged in on e profound meditation before a lingam, when of the guards went and informed the Rakshasa that the king was performing some

improper ceremonies in order to inj ure him . On hearing this , the

Rakshasa, enraged , seized his sword and hastened to the king , d whom he thus ad ressed Speak the truth, and tell me who it worsh i e st is that thou pp , and I will not slay thee , but otherwise I ” will instantly put thee to death . The king having considered , o f n u placed his ﬁrm reliance in the protection Shiva, and replied “ d au n te d l In h : th e n y, truth, I wors ip Shankara do thou what a ? pleasest . The Rakshasa said , What can Sh nkara do to me c for I know him well , and that he on e was obliged to become the s o f ervant my uncle (Ravana) 3 and thou , trusting in his power, ’ t did s endeavour to conquer me, but defeat was the consequence . sh owe st con vin ce st of Until , however, thou me thy lord , and me ” his might, I shall not believe in his divinity . The king replied, ? Vile as I am , what power have I over that god but mighty ” w . as he is , I kno that he will never forsake me Then Rakshasa d H o w in an a sai , can that delighter g j (an intoxicating drug

prepared from the hemp plant) and inebriation , that wandering ? mendicant , protect his worshippers let but thy lord appear, and ” I will immediately engage in battle with him ! Having thus o f a i spoken , he ordered the attendance his rmy, and then , revisit ng th e a s a king, the mighty R k h sa , while he smote the lingam with “ h is w — No w th e w of s ord , thus , laughing, said , behold po er thy ” h n m n lord . But scarce had t e s word touched the li ga tha Hara L 33 P H AL IG MISCELL ANIES .

! I Ish wara instantly issued from it, exclaiming, Behold am , wh o w o n appears for the protection of his orshipper, whom he always bestows safety and happiness 3 and n ow learn to dread my

. h might On hearing this spoken , Shiva engaged in combat wit w h im h the Rakshasa, and after ﬁghting ith for some time, at lengt with the ﬁre of his third eye reduced him and all his army to ashes 3 and in commemoration of this event was the spot where it o f occurred rendered sacred , and the lingam , under the name Bh imash an kara o f a all , an obj ect pilgrim g e and worship until F om he le e J oli h -lin M a h tm m s . r t n d s a a a a ucceeding ages ( g y g y ) . C olonel Kennedy says On perusing this legend , it will immediately occur that it is a mere imitation of the fourth avatar of u of of Vishnu , the concl ding part the account which is thus given in the Padma Puran H iran yakash ipu having ordered his son P ralh ad a to be put to death on a ccount of h is devotion to h all Vis nu , and means employed for this purpose having proved

ff of D ait as w . ine ectual , the king the y was astonished , and ith gen tle n e ss addressed his son Where is that Vishnu whose pre eminence thou hast declared before me , and who, as thou sayest , was called Vishnu because he pervades all things, and consequently, ? w being omnipresent, he must also be the Supreme Being Sho to me a proof o f the divine power and qualities which thou ascrib e st of or h im to him , and I will acknowledge the divinity Vishnu 3 let b e e n o f n u conquer in battle me , who have obtained the being ’ P ralh ad a d slayable by any existing thing . astonished , replie , ‘ Narayana, the eternal , omnipotent, omnipresent , and Supreme w w o f Spirit d ells in heaven , and man cannot obtain the vie his is divine form through anger and hatred , but , though unseen , he l ’ H i k h i al . ran a as u present in things Having heard these words , y p was incensed with anger, and, reviling his son , said , Why dost ' ’ thou thus with endless boasts exalt the power of Vish n u l and t o f u then s riking a pillar his royal hall , thus continued If Vishn h im a or w pervades all things let appear in this pill r, I ill this mo ’ ment put thee to death . This said , he struck the pillar with his w d s ord , and instantly from it burst a loud and dreadful soun , V u u while ishnu iss ed forth under a fearf l form , half man and half ” lion . But as the avatars of Vishnu are unquestionably an essential o f in part the Hindu religion , since they are noticed the Vedas , o f Upanishads , and Puraus , and as the miraculous appearances on m d Shiva , which the sanctity of various linga s is founde , are not generally acknowledged by the Hindus, and are mentioned D P ALLIG 3 4 H MISCELLANIES .

an d w only in the Shanka Shiva Puraus , it must necessarily follo that the fourth avatar of V ishnu is the original from which th e m above legend of Bhima Shankara has been erely copied . The of o f w introduction , however, a new mode worship , is al ays , as w experience has she n , supported by miracles 3 and it may there th e olish a s fore be concluded that the legends respecting Jy lingam , a of of at least, are as ncient as the ﬁrst institution the worship the lingam . In which case it will be evident that the transferring by of e cu lar o f the Shaivas to Shiva the p attribute Vishnu , that of on f preservation , and their founding various miracles such trans er, are convincing proofs that V ishnuism must have existed before o f the present form Shivaism 3 and that , in inventing these o f miracles , the Shaivas have wished to ascribe to the god their particular adoration Similar manifestations o f divine power to those ” by which V ishnu was supposed to be peculiarly distinguished .

was b An account published, about a hundred years ago , y C of b e Captain olin Mackenzie, a visit had lately paid to the at P e rwu ttu m of M allikar u n a Pagoda , the home the Linga j or Sri th e Saila. He said 3 Having sent notice to manager of the n revenues , that I was desirous of seei g the padoga, provided there o O n was m . no objection , I was informed at noon , that I ight g in d entering the fourth gate, we escended by steps , and through a t o w : Small door, the inner court , here the temples are in the c was o f M alle car e e entre the pagoda j , the principal deity wor m was shipped here . Fro hence I conducted to the smaller and t of Malle car e e w th e more ancient emple j , here he is adored , in o f ﬁgure a rude stone , which I could just distinguish , through the d o f ark vista the front building on pillars . Behind this building, an immense ﬁg tree covers with its shade the devotees and attend

o n . ants , who repose seats , placed round its trunk , and carpeted on e B ra Among these , was y ggy, who had devoted himself to a perpetual residence here ; his sole subsis tence was the milk o f a co w , which I saw him driving before him an orange coloured rag

was tied round his loins , and his naked body was besmeared with

ashes . “ The weather being warm , I was desirous of getting over as a s : m much of this bad road , I could , before noon y tents and a ff t . M n d a o a A . a b ggage had been sent four , I only remained ne r th e p agoda with th e intention o f making some remarks on the c s ulptures of its wall, as soon as daylight appeared .

Va s K n e d H M o o u n n d u . e y, i yth l gy

36 PHALLIC MISCELLANIES .

n s or s smooth and shini g , and that the dark ring streak , are or of painted on it 3 probably it is an agate , some other stone a n n K similar ki d , found ear Some parts of the istna, and of an u ncommon Size . “ The Brahmins gave me the following account of the origin of Ch u n d ra- u m t - atn u m s the pagoda . At g p y p , twelve parvu down on of the river, the north side, formerly ruled a Raja, great power 3 wh o bein g absent several years from his house in consequence o f on h is his important pursuits abroad 3 his return , fell in love with

n h u . I ow daug ter , who had grown p during his long absence n vain the mother represented the impiety of his passion 3 proceed h d of P e rwu ttu m ing to force, his daughter ﬂed to t ese eserts , ﬁrst utterin g curses and imprecations against her father ; in cons s u e n ce of w an d q hich , his power wealth declined , his city, now a n u o f deserted ruin , remai s a mon ment divine wrath , and himself, of n s struck by the vengeance heave , lies deep beneath the water P u tte la- i h s of gunga, wh c are tinged green by the string of emerald t tha adorned his neck . M allicad ivi The princess was called , and lived in this wilder

. fi n e ness Among her cattle, was a remarkably black cow, which , she complained to her herdsman , never gave her milk . He m watched behind the trees , and saw the cow daily ilked by an M allicad ivi unknown person 3 informed of this , placed herself in a th e k n convenient Situation , and beholding same un nown perso th i or milking the cow , ran to strike him wi the ron rod , mace, a fi which she held in her h nd 3 but, the gure suddenly disappeared , h e r m and to astonish ent, nothing remained but a rude shapeless in stone . At night , the god appeared to her in a dream , and cow formed her, he was the person that milked the 3 she therefore , on was this spot , built the first temple that consecrated to the of t worship his deity, represented by a rude stone . This is the h w in second temple t at was she n yesterday , where he is exhibited o f c —N - car e e the rude state the first discovery, and is alled Mudi ulla j or M allacar e e w w j 3 the other temples ere after ards built, in later

times , by Rajahs and other opulent persons . The Lingam shewn h as by reﬂected light in the gilded temple , also its history, and t u an d c . stories , s ill more abs rd wonderful , atta hed to it It was f h n d r — - o C u a o om t . brought from the city g p y patnam The princess , is a - u or now worshipped as a goddess , also c lled Brama R mbo S trich illu mru mb o a i m , from which the goda s some ti es called p I S tri h i l m c l u . CHAPTER I II .

— ’ - - — R e pre se n tation s of S iva Siva s q u arre l with h is fath e r in law u arre l b e — — Q twe e n Bra hma an d Vi s h n u M i sco n d u ct o f S i va B e n ga l t e mpl e s o f ’ —An e n t n a d o s S e e o f S omn at — r — S iva ci li g i—l i g h P e ish tab s histo ry Th e t we l ve gre at li n ga ms Acco u n t of th e Vi ri -S a ivas Th e J an gamas - L e e n f B a u mu g d o v .

IVA th e , has second place among the Hindoo deities , though in gk to fﬁ general , in allusion their o ces , the principal gods are

. e rson iﬁ e s classed thus Brahma , Vishnu , Siva Siva, p destruction or w reproduction, for Hindu philosophy excludes, hile time shall of t o exist , the idea complete annihilation destroy is, therefore, r r d u c ch an e re cre a te e o e . but to g , or , or p

This god is represented in various ways . In the d hyan u he ap pears as a white or Silver coloured man with five faces 3 an addi tion al of Triloch u n u t h e eye (one his names is , three eyed) , and a half-moon on each forehead 3 four arms 3 in the first a p u ru sh ao 3 w in the second a deer 3 ith the third giving a blessing , and with h w - l the fourt forbidding fear 3 Sitting on a ater li y, and wearing a ’ of tiger s skin . He is worshipped in the daily puja the brahmins, h im in t who Silently meditate upon his form . m w At other ti es Siva is represented ith one head , three eyes, i on a a and two arms , r ding a bull , covered with shes , n ked , his eyes inflamed with intoxicating herbs , having in one hand a horn , c u d u mb o oru and in the other a musi al instr ment called a . c Another of his images is the linga, a smooth bla k stone very s - in s n of much like a ugar loaf hape, with a proj ectio a spoon S hape .

There are three different stories respecting the origin of this image . The Purana called Doorga-bhagavata gives the following account D u ksh u n King , havi g had a quarrel with Siva, refused to invite him to a sacriﬁce which h e was performing . Siva had married

e u D u ksh u . Sutc , the da ghter of She resolved , uninvited , to attend Sh e wa s m at this sacriﬁce 3 but while there, so overco e by the

D u Sh e . abuse which u ksh u poured pon her husband , that died The ground of the quarrel between Siva and his father- in -la w for o f a a was this It was the custom the j unior branches f mily, as they arrived at an assembly, to bow to their older relation . O n c or r b ow a a certain occasion Siva negle ted , efused , to to his f ther in - wh o a h im c a a law , beg n to abuse in su h manner that a dre d fu l in u t D u ksh u enmity was raised which ended the destr c ion of . 3 8 PHALLIC MISCELLANIES .

o f th e o f On hearing the news fate his beloved wife , Siva , in of vexation , renounced a secular life , and assumed the profession a m a A s su n ase e religious endic nt called a su n yas e e . a naked y he f t in t o . wandered from fores to forest , the bit erness grief A t length h e arrived in a certain wilderness were many moon e e s were of performing religious austerities , by the side the river at a dis t c h o f moon e e s on an e from their omes . The wives these , behold su n ase e h im ing this naked, dirty, and withered y , asked who he was , and why he was wandering up and down in this state ? He related f w . o to them the cause of his sorro , viz , that he had been deprived

w w w on . his ife, and was over helmed ith distress her account The t d e women laughed at him , and pretended to doub his relation , clarin w g that his body as so withered , that all desires must have l been extinguished . In this manner they provoked Siva , ti l at length he seized the wife o f on e o f the mo on e e s and deﬂowered on t t u on her . The moonee hearing his rela ion , pronounced a c rse

Siva, and he became an hermaphrodite . AS soon as the curse had t ff s atalii aken e ect, the linga unk into p , the world of serpents, and

ascended into the boundless Space . w x Before this period, a ﬁerce quarrel had taken place bet i t Brah u of h ma and Vishn , as to which t em was the greatest, the former f or or o . as the creator, the latter as the preserver cherisher, all o f They appealed to Siva, who left it to be determined by a trial

s u . trength at some future time , when he should have leis re Siva at length proposed to th e two gods to settle their quarrel : o n e of asce r in this way them Should ascend , and endeavour to of u tain the height the linga, and the other descend , and bring p of a i word its depth . Br hma ascended, and Vishnu plunged nto at lﬁ h f a . t e p In this way both gods tried their utmost ef orts, but could not ﬁnd either the height or the depth of the linga . As

Brahma ascended, he met a ﬂower which had fallen from the top o f . w the linga, and asked how far it was to the top The ﬂo er told him that it had been falling from th e head of the linga S O many ’ kii lpiis (one kiilpii is four hundred and thirty-two millions of years of mortals) and had not reached the earth yet 3 what hope was there t hen of his reaching the top ? Brahma related the accoun t o f f h im u the dif erence betwixt and Vishnu , and that pon this trial

- of their powers the point o f pre eminence was to be de cided . The w h a d ﬂo er advised Brahma to tell the assembled gods, that he gone f to the top , and if they doubted the act, he might call him to con

ﬁrm it . ih n u u s at Brahma descended , and V came p di appointed in his P C . 9 HALLIC MIS ELLANIES 3 .

o f tempt to get to the bottom the linga . When the two gods th e c th e arrived in assembly, Brahma de lared that he had been to th e w c top, and brought flo er to prove it . Vishnu onfessed his dis c w w a appointment , and harged the flo er ith witnessing a f lsehood . t c To this all the gods assen ed , and Vishnu pronoun ed a curse upon w c f the flo er, that it Should never be re eived among the o ferings presented to Siva . h of After the matter was t us disposed , the gods resolved that the worship of the linga Should h ave the precedency of every other worship 3 that the benefits attending its worship Should be bound u on h less, and that the heaviest c rses Should fall t ose who neglected to worship this image . So much for the account in the Doorga b hagavata in the Kad u ru -khundu the origin o f the worship is thus mentioned

When the gods resolved to churn the sea, in order . to obtain the of u sooru s water life, become immortal , and overcome the , they th e u so oru s were greatly afraid lest should seize the water of life , f t c . t o and be ome immortal also When the wa er life came up , hey u sooru s a contrived to send the to bathe ; but after b thing, they

- arrived before the gods had drank the life giving beverage . To off t n u m draw heir attentio , Vishn assumed the for of a most beau

c c c u . tiful female . This ontrivan e was su cessf l h ad a u The god Siva hearing that Vishnu ss med this form , went c M oh in e e t to the spot, and was so overcome by the harms of , hat S h e f w he was about to seize her by force ﬂed , and Siva ollo ed her 3 w Sh e mad ith lust, he pursued her till could run no longer, when Sh e him w a turned , and pronouncing a curse upon by hich he bec me

l . a hermaphrodite, she immediately assumed her origina form , viz f o f o . that Vishnu Siva was so enraged , that all the gods, full fear , arrived to soften him by praise . He at length consented to dismiss his anger on condition that the linga should become an obj e ct of l universa worship . Another account of the origin of this worship is contained in some of the other puranas At the time of a u n ive rsal destruction of the world all the gods are absorbed in what is called akash u 3 the u all linga alone remains . The p ranas, therefore , say that as the akash u gods except the linga are absorbed in , the , he who n u of all worships the li ga, obtains the nbounded merit embracing the deities at once . From these stories , temples innumerable have in c ch wor arisen India, and a Siva linga pla ed in ea of them , and shipped as a god . t th e The worship of Siva under the type of the Linga, is almos 40 P H Am MISCELLANIES .

Its only form in which that d eity is reverenced . prevalence o f throu ghout the whole tract the Ganges , as far as Benares , is In sufﬁ ciently conspi cuous . Bengal the temples are commonly n erected in a ra ge of six , eight , or twelve , on each side of a Ghat , c a of leading to the river . At Kalna is a ircul r group one hundred

! a B ard wan . c and eight temples , erected by the jah of Ea h of the a of a temples in Beng l consists of a single chamber, a squ re form , surmo u nted by a pyramidal centre 3 the area o f each is very or c small, the Linga, of black white marble, oc upies the centre ; the offerings are presented at the threshold . Benares , however , is of : the peculiar seat of this form worship the principal deity, Vis we swara o f , is a Linga, and most of the chief obj ects the pilgrimage of are similar blocks of stone . Particular divisions the pilgrimage - o f - direct visiting forty seven Lingas , all pre eminent sanctity 3 but of there are hundreds inferior note still worshipped , and thousands ma whose fame and fashion have died away. If we y believe Siva, P ararrd h as o f indeed , he counted a hundred y in the Kasi , which , d c at the time he is supposed to tell this to Devi , he a ds sixty rore, o r six hundred millions were covered by the waters of the Ganges P ararrd h a c a - A y is said , by the omment tor on the Kasi Khanda, in c o f whi h this dialogue occurs , to contain as many years mortals as ’ are equal to ﬁfty of Brahma s years .

of ! This worship of Siva, under the type the Linga, is also , per of su b se haps, the most ancient obj ect homage adopted in India, of quently to the ritual the Vedas, which was chiefly, if not wholly, m H o w addressed to the ele ents, and particularly to Fire . far the of worship the Linga is authorised by the Vedas , is doubtful , but it is the main purport of several of the Puranas—such as the Skanda n Pura a, the Siva, Brahmanda, and Linga Puranas . There can be n o doubt of its universality at the period of th e Mohammedan G iz i vasion o f . h n India The idol destroyed by Mahmud of , was d M irkh on d c nothing more than a Linga, being, accor ing to , a blo k o f of or b o f s . stone four five cu its long, and proportionate thicknes m R ozet a s S e a c The passage fro the f (cited in the Asiati Researches , Th e th e of vol . runs thus temple in which idol Somnath t stood , was of considerable extent , both in length and brea h , and fi ft - S ix the roof was supported by y pillars in rows . The idol was o f wa s a u t c polished stone , its height bo t five cubi s , and its thi kness : c in proportion two ubits were below ground . Mahmud having m entered the te ple , broke the stone Somnath with a heavy mace 3 s th e a G h iz n i ome of fr gments he ordered to be conveyed to , and e w s th e th y ere placed at the thre hold of great Mosque . P HALLIC MISCELLANIES . 4 1

’ Te b kat Akb e e ri of Akb e r s Another authority, the , a history c o f reign, with a preliminary Sket h Indian H istory, has the fol “ lowing In the year 4 1 5 (H ij e ra) Mahmud determined to lead an o f a army against Somnath , a city the seashore , with a temple p pertaining to the followers of Brahma 3 th e temple contained many c o f w t idols, the prin ipal hich was named Somna h . It is related in was c t h e n some histories that this idol arried from Kaaba, upo the

of . a coming the Prophet , and transported to India The Br hmini c or cal re ords , however, refer it to the times of Krishna, an antiquity

of 4000 . years Krishna, himself, is said to have disappeared at this place . When the Sultan arrived at Ne h e rwale h (the capital of Guzerat) off c v he found the city deserted , and carrying su h pro isions as could : o f be procured , he advanced to Somnath the inhabitants this a place shut their gates ag inst him , but it was soon carried by the o f l of irresistable valour his troops , and a terrible s aughter its de was w fenders ensued . The temple levelled ith the ground : the h of n idol Somnath , whic was stone , was broke to pieces , and in G h iz n i commemoration of the victory, a fragment was sent to , w of m here it was laid at the threshold the principal osque, and was there many years . F e rish t ah th e t n c c n ot , his oria , supplies a mu h more graphi , if : t h e reliable account. He says When garrison of Sumnat b e h h held their defeat, t ey were struck wit confusion and fear . They a withdrew their h nds from the sight , and issuing out at a gate to of wards the sea, to the number four thousand embarked in boats , Sirin d ie intending to proceed to the island of p . But they did not escape the eyes of the king . He seized upon boats which were left in a neighbouring creek, and manning them with rowers and o f some his best troops, pursued the enemy, taking and Sinking some of their boats while others escaped . Having then placed at w guards round the walls and the gates, he entered Sumnat , ith fe w i c his son and a of his nobles and pr n ipal attendants . When saw a they advanced to the temple , they a gre t and antique strue

w c c u t . ture, built of stone , ithin a spa ious o r They immediately a entered it , and discovered a great square h ll , having its lofty roof ﬁ ft - a supported by y six pill rs , curiously turned and set with precious h a . t e t stones In centre of the h ll stood Sumnat, an idol of s one, a h t w h ﬁve y rds in heig , two of hic were sunk in the ground . was a w s aw The king enr ged hen he this idol , and raising his

t u c o ff th e m a . t mace , s r k nose fro the f ce He then ordered tha two c th e n off s G h iz n i pie es of image should be broke , to be ent to , there t o b e at th e thrown threshold of the public mosque, and in th e P HA I 42 LL C MISCELLANIES .

wo court o f his palace . T more fragments he reserved to be sent a to Mecca and Medina . When M hmood was thus employed in a w a breaking up Sumn t, a cro d of Br hmins petitioned his atten ff c dants, and o ered some rores (ten millions) in gold , if the king

should be pleased to proceed no further . The Omrahs endeavoured to persuade Mahmood t o accept the money 3 for they said that breaking up the idol could not remove idol a try from the walls o f

Sumnat, that therefore it would serve no purpose to destroy the c su m of image, but that su h a money given in charity, among m believers , would be a very eritorious action . The king ac knowledged that what they said was , in some measure, true 3, but s should he consent to that bargain , he might ju tly be called a seller o f idols 3 and that he looked upon a breaker of them as a more

a . honour ble title He therefore ordered them to proceed . The w of u next blo having broken up the belly S mnat, which had been u made hollow, they discovered that it was full of diamonds , r bies , o f of th and pearls, a much greater value than the amount what e ff Brahmins had o ered , so that a zeal for religion was not the sole ” cause of their application to Mahmood .

It is said , by some writers , that the name of this idol is a com pound word of Sum and Nat 3 Sum being the name o f the prince wh o th e m of w erected it, and Nat true na e the god 3 hich in the

of C . . language the Brahmins, signiﬁes reator In the time of eclipses we are told that there u sed to be forty or ﬁfty thousand worsh ip a pers at this temple 3 and that the different princes o f Hindostan all t wo had bestowed , in , thousand villages , with their territories , for the maintenance of its priests 3 besides the innumerable presents o received from all parts f the empire . It was a custom among w t these idolaters , to ash Sumnat, every morning and evening, wi h

G n on e . fresh water from the a ges, though that river is above thou sand miles distant . n o f Amo g the spoils of this temple was a chain gold , weighing c m of forty maunds, whi h hung fro the top the building by a ring . to It supported a great bell , which warned the people the worship o f two d fﬁ the god . Besides thousan s Brahmins , who o ciated as t c - priests , there belonged to the emple ﬁve hundred dan ing girls, three hundred musicians , and three hundred barbers , to shave the t of devo ees before they were admitted to the presence Sumnat . The dan cing - girls were either remarkable for their beauty or their it a quality, the Rajas thinking honour to have their daughters o f G h iz n i in admitted . The king found this temple, a greater of it an quantity jewels and gold , than, is thought , y royal treasury

44 P HALLIC MISCELLANIES .

t u f Researches . Tha information was s ﬁciently interesting to create u a desire for f rther parti culars . Additional researches were accord i n gly entered upon and we are n ow able to supply a much fuller account than had hitherto been possible . Among Brahmins the S martas (followers of Sancar Achari) are t a wil generally called saivi es , but are in fact freethinkers , equ lly a c ling to dore Siva and Vishnu . Their reed may be found in the Mah ab h ara t a e all e n , the Bh gavat , and the Ram yan , of which are t ire l c y rej e ted by the dis ciples of Basava . There are indeed some ofﬁ ciate few Siva Brahmins who as priests in the Siva temples , and though but little is known of their peculiarities they certainly are f S martas u di ferent from the , who ref se to receive the holy water an d rice . The Vira-Saivas are divided into two sects on e is semi -bramini A rad h as -b ramin ical cal , called y ; the other is anti , and is called r h of Jaugam . The A ad yas claim to be descendants saivite brah Smartas mins , and between them and the there is a certain degree o f reluctant intercourse founded upon t h e rites of initiation which n a both parties use . Their history, whe divested of f bulous deco b ration seems to be that, their creed was founded y Basava , whom they adore as their one deity 3 looking upon him as an avatar or of incarnation Siva, the god of this creed . s on of Mad e n a Basava was the a Saivite brahmin , named g Ma d aman tri H in u le s waram Ba wari B e l au m in , at g , a village near g in g , W the southern Mahratta country . hen he was a boy he refused b ramin ical c (they allege) to wear the thread , be ause the rites that confer this mark of initiation require the adoration of th e sun in as the manner prescribed in the Vedas . Perhaps in truth he did

b u t . sume it, if so , he subsequently renounced it Shortly after a s S is this time he escaped from his p rent , and accompanied by his

a amma Calian u m o f Ca n a ter Acca N g , he ﬂed to , the capital the r a c Biz zala or Vi ala taca ountry, where the reigning prince was j , a ’ Bas ava s Jaina by religion, whose minister, a brahmin , was maternal : uncle he bestowed employment on Basava, and ultimately gave “ ” h im i n w his daughter marriage . ( This proves, says a riter in the “ M o f adras Journal , in my Opinion , though opposed to that his b ramin ical followers , that he did not lay aside the thread in child b ad v hood , for he done so no brahmin could have gi en him his ” daughter in marriage ) At his d eath Basava succeeded to his fi c of e , and gradually usurped great power . It would seem th at at this time h e began to compare th e opposed a J a an d Bra min s a n d t t c st tements of inas , perceived hat bo h reeds P 45 HALLIC MISCELLANIES .

s I on were idolatrou . n the end he determined getting rid of the r min ical t b a priestcraf , and accordingly refused to worship any w n deity but Siva, hose image , the li gam, is the most ancient idol h known among t e Hindus . A writer on the subject says Thi s symbol is as separate from indecency in the Hindu mind as circumcision is to the Ma w of e h ome d an mind . The Brahmins ith their usual love ﬁlth hav o f connected a variety Obscenities with the linga worship , but these w J an ams k u d are wholly unkno n to the g , who loo pon this i ol u j u st as the catholics do pon a reliquary, with deep veneration Hanging a golden stamp about their necks ” o Put n with holy prayers . The image erected in the Saiva temples being denominated Sth avara n or a Li ga, the stable im ge , he denominated this reliquary the J an gama Lingam or Locomotive image : a phrase borrowed

from the Vedas, where it is used for living being . Hence he and d t an ams or n of his followers are enomina ed J g , livi g images the

deity . ’ Basava s determined opposition to the Saivite Brahmins and to the Jainas raised him many enemies 3 while his bounty to the ’ l s poor gained him friends equa ly numerous . At last the prince w Bizzala was j ealousy was roused , and a civil war ensued , herein o f slain , and this event was soon succeeded by the death Basava, ” w or who , according to his follo ers was absorbed into the image , vanished 3 while the Jain a account declares that he ﬂed to Capila M al arb a Sangam , where the p and Krishna rivers meet , about on e u w hundred and fo r miles est of Bellary . The name Basava is a very common on e among Hindus the J an gams have taken occasion from their teacher having borne it to feign that he was an incarnation of Nandi or Bassava (the Apis or or h as th e bull appertaining to Siva Osiris) , and this been o f source numerous idle legends in the subj ect . n The Basava Pura a after recording the events just alluded to , m c enumerates various arvellous a tions , performed by Basava and c several of his disciples, su h as converting grains of corn to pearls ,

discovering hidden treasures , feeding multitudes , healing the sick , th e d t and restoring ead to life , and hen gives various anecdotes w we from hich make a selection . Basava having made himself remarkable for the profu se boun b J an amas ties he estowed upon the g , helping himself from the

royal treasury for that purpose , the other ministers reported his Bi ala conduct to j , who called upon him to account for the money 46 P E A LLIc MISCELLANIES .

of t h is . in charge Basava smiled , and giving the keys the reasury w to the king , requested him to examine it, hich being done , the Bi ala amount was found wholly undiminished . j thereupon caused t it to be proclaimed, that whoever calumnia ed Basava , should n u have his to gue c t ou t . - f or A Jangama, who cohabited with a dancing girl , sent a slave w of of his allo ance rice to the house Basava , where the messenger o f on saw the wife the latter, and his return reported to the n - f h r of danci g girl the magniﬁcence o e attire . The mistress the n Jangama was ﬁlled with a lo ging for a similar dress , and the of Jangama having no other means gratifying her, repaired to f ’ o , Basava , to beg him his wife s garment Basava immediately G d stripped angamba, his wife , and other resses springing from her

m . body, he gave the all to the Jangama of n of h A person the ame Kanapa, who regularly wors ipped the

‘ o f Ckamre s wara of w image , imagining the eyes the deity ere aff u ou t o wn o f ected, pl cked his , and placed them in the sockets th e . wor ﬁgure Siva pleased with his devotion , restored his

shipper his eyes . t Mah ad e vala n A devou Saiva named Machaya, who e gaged to all an amas d wash for the J g , having killed a child , the Raja ordere Basava to have him secured and punished 3 but Basava declined ff undertaking the duty, as it would be unavailing to o er any harm w of Bi l . a a to the orshippers Siva j persisting , sent his servants to h im seize and tie to the legs of an elephant , but Machaya caught the elephant by the trunk , and dashed him and his attendant to h h . t e a w o pieces He then proceeded to attack R j a, being alarmed , th e applied to Basava , and by his advice , humbled himself before ff o ended Jangama . Basava also deprecated his wrath , and Ma h chaya being appeased , forgave the king , and restored the elep ant and the guards to life . u n alms of Kin n ara a o n e of A poor Ja gam havi g solicited f y , R ’ l m asava s chief discip es , the latter touched the stones about the w an am ith his staff, and converting them into gold , told the J g to help himself. w The ork is also in many places addressed to the Jainas, in the shape of a dialogu e between some of the Jangama saints and the m o f a w th e me bers that f ith , in hich former narrate to the latter a c a h inst n es of the superiority of the Saiva religion , and the f lse ood th e a t w c o f B i ala of J in fai h , hi h appears to have been that j Raza , a a o f co n and the gre t p rt the population of Kalyan a . In order to ’ Ckan ta on e of R d off h is vert them Ramaya, asava s isciples, cut P 4 HALLIC MISCELLANIES . 7

n in head in their prese ce , and then marched ﬁve days solemn pro t u c on c cession hro gh and round the ity, and the ﬁfth day repla ed

his head upon his shoulders . The Jain Pagodas were thereupon , h an amas . ow it is said , destroyed by the J g It does not appear, or of ever, that the king was made a convert, that he approved o f on the principles and conduct his minister. He seems, the th e contrary, to have incurred his death by attempting to repress f n o . f extensio the Vira Saiva belief Di ferent authorities, although d th e Bi ala d they isagree as to manner in which j was destroye ,

concur in stating the fact . of a w In the city Kalyan were two devout orshippers of Siva, n d M ad h a named Allaya a u v ya . They ﬁxed their faith ﬁrmly on u l the divinity they adored , and assid ous y reverenced their spiritual

preceptor, attending upon Basava whithersoever he went . The Bi ala w king, j , well kne their merits , but closed his eyes to their of superiority, and listening to the calumnious accusations their m o f M ad h u va a enemies , com anded the eyes Allaya and y to be f ou t . o plucked The disciples Basava, as well as himself, were th e of highly indignant at cruel treatment these holy men , and t o a ad d e va of Bi ala leaving J g , the task putting j to death , and

denouncing imprecations upon the city, they departed from — S an ame swara Kalyana Basava fixed his residence at g . Bommid e va a K an n ath a Masa Machaya , y , Kinnara , , Kakaya, y K olakila B ommad e va K e sira a a Math ira a a ana, , , j y , j y , and others , o e announced to the pe ple, that the fortunes of Bij la had passed w c a ay, as indicated by portentous signs 3 and ac ordingly the w w w cro s cro ed in the night, jackals ho led by day ; the sun was on sh o ck eclipsed , storms of wind and rain came , the earth , and of a darkness overspread the heavens . The inhabitants Kalyan t were filled wi h terror . a ad d e va When J g repaired home , his mother met him , and told him when any inj u ry had been done to a disciple o f the Saiva w r a o . f ith , his fello should avenge him die When Daksha treated w Siva with contumely, Parvati thre herself into the flames , and w n ff S it so , under the ro g o ered to the saints , he Should not down : u S h e contented th s saying , gave him food at the door of his t M alla a Bomma wo m . a t t ansion Thi her also came y and y , o hers ’ a a ad d e va s of the s ints . and they partook of J g meal . Then a n t w t a u sme ri g heir bodies i h holy shes , they took p the spear, and w a ch Bi al s a . ord , and Shield , and m r ed together against j On their wa a a w th e w to m o f y bull appe red , hom y kne be a for Basava

come to their aid , and the bull went ﬁrst, even to the court of the P 48 HALLIC MISCELLANIES .

a king , goring any one that came in their way, and opening clear Bi ala path for them . Thus they reached the court, and put j to of all death in the midst his courtiers , and then they danced, and d u proclaimed the cause why they had put the king to eath . J ad d e va on n o f d g his way back recalli g the words his mother, stabbe u himself. Then arose dissension in the city, and the people fo ght h amongst themselves, and horses with horses , and elephants wit n n on elephants , u til , agreeably to the curse denounced p it by d Basava and his disciples , Kalyana was utterly estroyed . S an ame swara n Basava continued to reside at g , conversi g with h an d his disciples , and communing wit the divine Essence, he

expostulated with Siva, saying, By thy command have I , and thy

attendant train , come upon earth , and thou hast promised to recall ’ s us to thy pre ence when o u r task was accomplished . Then Siva and S an ame swara Parvati came forth from the g Lingam , and were l r visible to Basava , who fe l on the g ound before them . They t o raised him , and led him the sanctuary, and all three disappeared of in the presence the disciples , and they praised their master, n and ﬂowers fell from the sky, and the the disciples Spread them of selves abroad , and made known the absorption Basava into the f emblem of S iva u of A writer in the Madras Literary Journal , pwards ﬁfty years of ago , said that by perusing the books and observing the customs an ams we o f in the J g , might plainly see the grounds that hatred n m which Brahmins held the J a g a s . Their leader was the resolute b ramin ical Opponent of every principle . The Brahmins inculcated

the adoration of many gods . H e declared that there was only n o e sole deity . They venerated goddesses and subordinate w m beings 3 they reverenced cows, ha ks , onkeys , rats and snakes 3

they used fasts and feasts , penance and pilgrimage, rosaries and re n o wn ce d holy water . All these he 3 he set aside the Vedas

which they venerated . They declared Brahmins to be literally w gods upon earth , omen to be vastly inferior to men in all things, u and parias to be tterly abominable . Basava abolished these dis tin ction s a all . H e taught th t men are holy in proportion as they are temples of the great Spirit 3 that by birth all are equal 3 and n w u amo gst those hom the Ja gam books describe as saints , we ﬁnd w th e not a single Brahmin , but many parias and many omen . In b ramin ical w w ah ritings , omen are usually treated in a manner horrent to European feelings, but in the Jangama books we ﬁnd a ff very di erent temper . M ack n o n l alakan ara M S e e th e e e C e c o vo 2 H S S . zi ll ti , . , 49 P HALLIC MISCELLANIES .

d an am The three wor s Guru , Linga, J g , are said to comprise c th e an d w the reed of sect , were evidently intended to disavo i c every part o f the b ram n ical priestly tyranny . This mysti phrase th e a is thus expounded . The image (lingam) is deity the Jaug m is the wearer or fellow worshipper : and he wh o bre athes the T b e sacred Spell in the ear is the Guru . hus he supplies the link w v tween the god and the orshipper, and e er after is looked upon with affection as the true parent even more respected than the F or u on e father according to the ﬂesh . , says the Ja gam , I am w m ith the deity, and he alone is y father who conferred this unity on me . Brahmins frequently allege that the J an gams are a d epraved ” sect, who are guided by the Tantras or heretical books, says Mr. “ w a . an Bro n , but we Should not inc utiously believe this The J gams are in all respects opposed to licentiousness , which is the - n of a J an ams main spri g the T ntras . The g came from the west, Tan tricas an ams the from the north . The J g adore the Linga, of o r C and abhor Maia the goddess delusion (Venus ali , as Devi) , or a of who is expressly the goddess (Yoni , Bhag Malini) the Tan T n ri f m tricas . The a t cas take no notice o the Linga : they adore J an ams Betala (the devil) , and other malevolent powers . The g

D ax in a or b e n e ﬁ ce n t n . honour Siva as Murti , the and lovi g deity Tan tricas ﬂ e sh l The say they aim at a perfect release from y lusts . an ams t The J g do the same . But the former being hypocri es pre W tend to yield to their passions as the path to freedom . hereas the Vira Saivas call o n their votaries to deny themselves in all n u respects . They attend especially to the rules concerni g f nerals ,

a in . marriage, and placing inf nts the creed On all these points of h the Tantras are silent . The Tantras inculcate the use ﬂes ,

a c an am . wine, m gic and debau hery, the J g creed abhors these The J an gams are an avowed sect 3 the Tan tricas assume the guise o f e an ams Smart s . The J g train up their children in their creed 3 Tan tri m an ams e cas . the erely admit proselytes The J g are sob r, Tan tricas devout and humble 3 the are deb auched , atheistical and an m Tan tricas lice n proud . The J ga s are rigid puritans the are s r m of tiou atheists . Herein their depravity ese bles that the wor

s of th e . hippers Isis in Rome, St Simonians in France, the of of Illuminati , and other philosophers Germany, the followers C ” e sse re ah s Ke rru n d . agliostro in Italy, and the N at in Persia of With a few touches his felicitous pencil , Shakespeare has a w or hiloso h wh S acti a given vie of their system , p p y ich is the Puj or Worship of Power . P I- MI E LLA N 50 HA LIC S C IES .

Thus everythin g includes itself in Power P owe r into will will into Appetite w And Appetite , an universal olf, So doubly seconded with Will and Power

Must make perforce an universal prey, ”

a R O U . And, l st, eat up himself. T IL S I

A TO Y A ND C O P TR . Again ( N N LE A A , II ,

n w Let witchcraft j oi ith beauty, lust with both Tie up the libertine in a ﬁeld of sweets ”

&c. Keep his brain fuming,

s G Indeed , the ottish aspirations of onzalo (Tempest, Act II , Scene give a summary of the bacchanalian rites taught in the an Tantras . And if the reader has y curiosity regarding their ’ i H e rklot of m t . s system agic , he will ﬁnd in Dr English translation

—- M l of C e of oo su man s o f . the anom Islam , or customs the India t h e th e K nowing deserved odium that attaches to Tantras , u t B u t Brahmins assert that these constitute the Ja gam sys em . were this the case h ow does it happen that the Tantra volumes are found only in the possession of Brahmins ? The fact is that both parties read the Tantras from motives of curiosity, just as a Protestant might read the Koran without in any point adopting m . an a s the Mahommedan faith The J g honestly avow, and vindi

all . cate they do, they have no motive for concealment The Brahmin acts on an opposite principle and assures us that the an ams se t of J g are a depraved and senseless heretics , who obey of the levelling principles the Tantras, and pay honour to the vilest castes . It is to be observed that no instance is known of a Vira Saiva on acting the principles laid down in the Tantras . To excuse their aptness to read these abominations they allege that the Tantras t o belong their creed be cause they describe Siva as the great deity, d an c a . ountenance , as Basav does , the abolition of caste These b u t c i v are Slender apologies, for su h an mitation of the e il example set them by the Brahmins . The Minda J an gamas or Bachelors are spoken of in various of Lin ad h ari passages the g poems . They are confessed to be Ve sias libertines , but are devout . They have interviews with ( ) courtezans who are likewise devout

w J an ams e n e The follo ing is the received Opinion . The g are tire ly forbidden to have intercourse with prostitutes : b u t among

5 2 P HALLIC MISCELLANIES . to protect his adorers an d they frequently represent h im c of o n e of as a ting the part of a pander, at the bidding the worthies . In apology for these stories J an gams allege that they all e s tab lish the necessity of faith as the great means of attainin g ” h As appiness and miraculous power. the Brahmins, say they, w ou r w call themselves gods upon earth , we will she that orthies c n are quite a mat h for them . Accordingly there are ma y legends f f to prove that ood or the leavings o food blessed by a worthy, f s of can per orm all orts miracles . For instance, a Brahmin , who , u by a curse, had become a swine, ate what a Ja gam had spit out ’ an ams and hereby resumed the human form . Elsewhere a J g shoe s work miracles .

‘ R avii n ii was once carrying an fi n ad e e -lingu from H imahiyii to Lu all a nka, in order that he might accomplish his mbitious schemes for it of t against the gods, was the property this s one , also called K ii - ti all am ling , to grant the worshipper his desires, whatever they ‘ li h is might be . Shin , however, in permitting him to remove this, ’ Lti n ka R ii n image to , made av fi promise that wherever he let it d u t . touch the groun , here it should be set p When the gods saw that R aviin ii was carrying this stone to Lii n ka all t s u w , heir heaven were in an proar, for they kne that if ’ ’ R avfi n ii In d rii could do what he pleased , neither nor any other i i C u was god would be able to s t on h s throne . o ncil after council

h od m . held , and appeals to t is and to that g ade, in vain At last V ii rvon ii se a it was resolved that should be sent, to cause the to of R avii n ii s e t enter the belly , who would thereby be compelled to ‘ R avun ii u the stone down while he d ischarged his water . ( co ld u b e not continue to hold the ling while in this act, as a person ’ V ti rvon ti comes unclean at this time u ntil he has bathed) . ’ off R avti n ii was accordingly set , and entered the belly of , as he ti carrying the ling on his head , and the latter soon began to feel ff u the e ect of his visit. His belly swelled prodigio sly, but he went o n u till he could hold his water no longer. At this moment Indr , ’ ti ti m of n old Bramhii n me . R av n m in ‘ the for a , t him asked hi who he was, and where he was going ? The latter told him he was an old B ramh u n R aviin ii of going home . entreated him to take hold ’ ti t u the ling for a shor time, and he would bestow pon him the ’ ‘ n mhun R avii n ii . B ra greatest favours At le gth the consented , and ,

n ti on on a f. setting the li g his head , squat his h ms to ease himsel Th B ’ e ramh ii n agreed to hold the stone an hour but no longer. P A 5 3 HALLIC MISCELL NIES .

‘ R aviin ii told him he should not keep h im half that time . After ’ ’ R avtin ii for B ramh ii n c had thus sat four hours , the omplained he n — could hold the stone no lo ger, and he threw it down , when the atiilii bottom part sunk into p , and the top part remains to this in of B e e rb h oom Void ii n ath u day a place in the zillah , called y , ‘ n o f li e which is also the ame this ling , and the river at that plac ’ ‘ r f ii n ii called Khﬁ soo is said to have arisen from the water o R av . R avii n ii fu when he arose , seeing what had taken place , ll of rage an d : a disappointment, went home some accounts say, h ving dis c s h ad h im s h e t an d overed that the god played thi trick, wen f h the s f a r ought wit them in mo t urious m nne . CH APTER IV.

Lin amworsh in h h r g ip t e S e e ve P ou an .

N the Sheeve P ou ran are the following references to lingam-wor I C 38— r u a L of d ship . hapter Pa tic laris tion of the ings the Se a h of J ote e L S e e v 3 and first the twelve y ings , with the history of S om n ta h C 40— f c e t e . O L the first, alled hapter sundry ings 3 and o f Atre e R e sh e e A n e soom a , the , and his wife y , procuring the access t o f the Ganges in a mos extraordinary drou ght . Chapter 4 1 ’ ’ Sh e e v s M e rt e Lok R e e sh e e s h appearance in y to the wives, wit a w Ling in his hand, hile the husbands were absent . Their curses ’ o n in of Sh e e v s o ff returning , consequence which Ling fell 3 and on moving along the ground, burnt wherever it touched . The D e ive tas m , in despair, applied to Brahma, who advised the to sacri fi ce P arve te e t o corre s on to , and importune her assume the p m d . so ent form S he did , and the two Lings beco ing united , have n t ever si ce been worshipped under hat shape by Brahma, Vishnu , C 6 7— for m etc . hapter Krishna worships a Ling seven onths, w w all o f covering it every day ith leaves and flo ers , which were afterwards thrown into a heap at the end of that time Sh e e v ap in m o f an d u w as Be l i h pears the idst a heap , his a gust name e s C 7 2— o f Mah atm e of wer . hapter More particular account the y h o f the Sheeve B atree . The istory a hunter who was converted to th e c of of religion by ac idental falling the leaves a tree , where he on had placed himself to shoot deer a Ling , which had been turned ’ u p by the deer s foot the deer and his whole family had en gaged themselves by strong oaths to return and offer themselves as food ’ for the hunter s children, and all kept their promise . — o f Sh e e v D h e rma Another. The attendants and Raj dispu te o f wh o about the property in the soul a thief, was slain in stealing the vi ctuals belonging to a sacrifice 3 but having lighted a lamp o n re te B m of n n the V Sheeve atree, for the ere purpose disti guishi g of f his prey, the holy act lighting the lamp was held su ficient to secu re his salvation .

Ad h a e Fourth y y . Bre h ma is ordered to create the World . O n the Sme re n e o f these ﬁve M e n tre s which were tau ght to u D e iv wh o Vishn , Shree Meha , is the compilation of all perfections, P HALLIC MISCELLANIES . 5 5

c Me n tre s ame himself and taught Vishnu other , and Vishnu M e n tre s o f Bre h ma taught those , and the mode Gyan for them , to . Bre h ma , with deep foresight and capacious understanding, having Sme re n e of all o of practised the these M ntres in purity heart, thus a s of c v ddres ed his prayers to the majesty Shree Meha D i .

A distich . O thou who knowest both what is present and what is con ce ale d O o f , thou, who art the understanding the sinner and the s O aint, teach thy devotees the several works which it will please o u r ob thee to perform, and by what means we may imprint on se ’ of q u iou s hearts the reflection thy maj estic essence . Shree Bh e ge ou t of - v wan, the loving kindness which he exerts towards his de o t tees , urning himself that way, said , Attentively listen having of in imprinted the Dhyan this Ling firmly your heart, be diligent L in the Pooj a thereof. From piety and devotion to this ing shall ’ innu merable benefits redound upon you . Then addressing h im s l e f to Vishnu , he proceeded Perform worship to me with perfect ’ an d fidelity . Vishnu , submissively signifying assent with his eyes, N me skar d for performing e , returne answer

ar ou r L s a on e Thou t ord and we thy l ves, we live by one in ’ thy power.

D e iv : d After this, Shree Meha said Having thoroughly impresse of all s your minds with the image my form , compose your doubt P re kre e te e and perplexities 3 and since your origin is from , ye are stro n g and mighty and I have divided my person into three v Bre hma on on parts I ha e ﬁxed my right hand , Vishnu my left,

. w and myself in the place of the breast And , hereas your faithful attachment is beyond all bounds 3 whatever desire ye shall have in ’ ‘ ’ — Br h it fu lfi lle d . e ma your minds , shall be After that, said , I and Ne me skar Vishnu , performing , humbly observed , that , having bound ourselves with complete attachment to his mu n ifi ce n t ser l or vice, we were hopeful that we shou d, under no circumstance f m e place, ever let slip ro our hearts the recoll ction of his Ma ’ j esty . h Distic . In terms of graciou s import he answered : Since your creation of is for the purpose producing the world, your request hath ob t ain e d E i e . its accomplishment 3 and your ekt, . , adoration , shall Y ' ever be firm and orthodox towards me . ou lmu st make a P re 5 6 P HALLIC MISCELLANIES .

n d i e . a : teema, . , my image , of clay, perform Pooj a to it in which o wn m ye shall both consult your advantage and my content ent . 1 n m Moreover, another ﬁgure this same for of mine , shall appear ’ Bre mh a s B ood re from a wrinkle of forehead , and be named , and shall apply to compose the perplexities of the creatures ; and he h im shall possess power not inferior to my own . Between and me r mh R oo r 18 . B e a d e there no distinction Thou, too, and , and , we all f in is are in fact one orm, and no manner whatsoever there any difference between us four to be be admitted : except only that on e u s is m there is this distinction between , that your origin fro

r te . 1n P re k e e and mine is not Wherefore, keeping this your minds , f be diligent in Dyan to me . The our castes also, which are the Kh sh tre e Vish e S ood re f ' Brehmen , the , the y , and the 3 and the our Bre h m h ar G re h e st W an e re st me i e . e c e e sh re . A , , the , the , trye, the p , S an asse e u and the y 3 together with all other creatures , shall tho introduce into the ﬁeld of existence, that they may become capable h s o f Gyan and Ag yan . And to Vishnu he aid Be thou the s M ookte e granter and be tower of in this world , and that, which in w my sight is good , shall appear the same in thine 3 and hosoever shall admit any doubts herein is no Cyanee learned in the

f h ! d . An d o t e a r truths of ivinity) , Lings which have been l eady m on e of of n mentioned, having ade pearl , another the du g of a milch co w of f of m , a third gold , and a ourth clay, and joined the together, ’ n f h e diligent i worshipping them . A ter giving these orders he vanished 3 and the Ling o f the Pooj a of Shree Meha D e iv made its of l appearance from that same day . H e , who in presence Ling shal h c open his mout in praise of Shree Meha D iv, is for six months in

of e a D e iv. the form Shre Meh There is no doubt of it.

Ad h a e Fifth y y .

B e e sh e s The again mentioned to Soote that, by the particulars f o f o the production the Ling , their greatest crimes were entirely w done a ay, and they became liberated and redeemed . But the n h e i . S e v M ah at e m e e . y , , the mighti ess of and the production of all was w m c creatures , hat they wished ore expressly to hear spe iﬁed . “ P o u ran e e ke : Soot said A mercy on your understanding, for ye

w . S h e e v A n n t have ell demanded The Ling of Seda , which is e e ‘ Ne e r o o n e h and g , announced to Vis nu , All creatures shall employ 1 n w01 sh 1 1n 1 n themselves pp g thee , and whosoever shall be straights f t and di ﬁculties shall obtain release hence by thy favour . Thou t a v s mus therefore assume ariety of appearance in the world , and P 5 HALLIC MISCELLANIES . 7

' th e Ave tars u s obtain fame and glory by , and cond ct the inhabitant f R o od re of o . the world to the degree liberation I , also , becoming , of ff n e in this very form mine , will closely attend to the di erent ce ssitie s of those who shall b e created and sooth their griefs and ff w calamities . As there is no di erence bet een thee and me, and f in t. e . o too Dhyan, , thought me, dwells constantly thy heart, I , , of : a will never be forgetful thy Dhyan and , whosoever shall be of faithful devotee mine , and hath at the same time evil thoughts a m tow rds thee , I will set aside, all his erits and deserts towards me, and precipitate him to the lowest abyss Vishnu also w ‘ ! l m ans ered, O Meha Raja, whosoever shal be devoted to y Bh e kt s o f , and who, shall in the lea t instance be deficient respect of ff h to thee, I will hold him guilty the blackest o ence, and dispatc h im him to hell , nor will release thence until the universal ’ n of all Br h . e ma dissolutio things After that, Vishnu said to , ‘ f h Whenever any di ficulty shall shew itself to me, be t ou my pro tector 3 and since thou art the most exalted and chief of all the D e ive tas all m , pay attention to atters both in gross and detail . ackn owle d e th He who shall acknowledge thee, g me also 3 and he, who between us two shall start the least distinction, takes the securest method to fix himself in hell . For the space of on e hun d imin u ition dred grand years , no obscurity, nor shall be obtruded on o f of the light thy being 3 and one thy days, which is composed of Yo o s Ke l e —for b four thousand g , and is called p 3 that time, e ’ thou rigorous and absolute .

- Adh Thirty eighth yaye .

t L of h Of the par icular ings Seda S e e v.

The R e e sh e e sh we rs demanded of Soote an account ofthe Lings of S e e v n t Seda h , that are know upon his part of the earth, and are worthy to be worshipped , and where they are stationed . w o f Sh e e v Soote ans ered The Lings Seda are innumerable . The whole earth is replete with them 3 and whatsoever is visible

. w is a form or species of Ling Besides hich , no place whatsoever is void of them 3 both Paradise and Patal are stocked with them 3 D e ive tas B e e sh e s c u and all the and are o c pied in their worship . And those wh o with complete devotion and entire fa ith h a ve wor Bh e e wan o f shipped them , g , for the gratiﬁcation such devotees , d hath appeare and established himself there , at the desire of his w t for of votaries , i h a Ling each particular case demand .

The Lings which are thus extant over the land, are not to be 5 8 P HALLIC MISCELLANIES .

cou nted but of such as are n ow more especially in repu te I sh all ote e L s immediately state to you the twelve Jy ing .

- C a r 44 . l . O u s c S oorash tre e h pte the conﬁne of the ountry of , on s h s is S ome n ath e - L o the out ide , a ing f

e Sh e e v. —S da — 7 44 2 O n n S - M ll C 3 . e k r oon . . e a e hap , the mountai hree Shile j . C a 45 3 — c O o e e e e e — h pter . . And in the ity of j y n two 3 the ﬁrst M ah a a — k te . 4 k r O m a e e . , And the second 4 5 —O u o n tain H e m Chapter 6 . , the back of the m n e ach e l is K id ar n h e e at e .

4 6 — in ksh e n e e Bh e e C 7 . . D a me r hapter And the is Shenke . h d — C a tcr 48 . I h i hm r 7 n Ve e s e s e . . Benares is 2 8 — o m C 5 . . n a G ote e e Tr hapter And the b nk of the river , e e m

beke . C 5 3 9 —In id e n ath . Ve e . hapter . Jete Bhoom , 5 4 0 — r k C . 1 . D a e a N hapter And in the desert belonging to , age i h w s e r.

l - L me ish r C 55 l . In e itoo Ce n d h e R a we e . . hapt r — , C 2 6 . l 2 . on D e ksh e n hapter And the conﬁnes of the , adjoin t n G e e re D e ive D ooh sh e ing the moun ai ,

meishe .

s of He, who rising early in the morning shall repeat the name w ote e all these t elve Jy Lings , will be freed from his crimes, and h a on an s ll obtain his desires and whoever, y particular account , addresses a particular Ling, he will succeed accordingly, and such D e rsh e n e or w of person is not freed from the crimes by the , vie the w ot n t elve Jy e e Lings . It is e joined all the four casts to perform

Pooj a to those 3 and , after Pooja, if they eat the sacriﬁcial morsels h u on wor t ey are p riﬁed from their crimes the spot. And if they on e of h J ote e ship any t ese twelve y Lings for six months, Mook tee becomes their destiny, and they are no more subj ect to birth M e icke or Ch an d ale D e e rsh e e n e and , if ever a , , or deceiver, obtains o f o te e of a the Jy , in another generation he is born in the house Ve id re ad h an d M ookte Bra min, becomes .

6 0 P HALLIC MISCELLANIES .

P h al oon u s th e In the month g , every year, the Hindoo made o f on e image Siva , and worshipped him for day, throwing the f image the next day into the water . This worship was per ormed was w d in the night, and accompanied ith singing , ancing , music ,

&c. h feasting , The image worshipped was either that of Siva wit f ﬁve faces or that with one ace . In the month Maghu a festival in honour of Siva is held for one of P arvu te e day, when the image this god , sitting on a bull , with h is s his bride on knee, is worshipped in the principal town in

Bengal . d P ar two S u te e an vu te e . S u te e was Siva had wives, the of D u ksh u P arvu te e th e u r of th e daughter king , and da ghte H imalu u mountain y . a Shre e b h a u vu tu c s th e sto The fourth ch pter of the g , ontain hi ry o f D u ksh u of h is u c wh o was , the son of Brahma 3 daughter S t e, married to the god Siva ; of the abu se of Siva b y D u ksh u 3 of ’ Siva s cu rsing D u ksh u ; of the grand sacrifice of D u ksh u ; th e gods all arrive at this sacrifice 3 the daughters of D a ksha are also S u te e f n a h e r h u present ; wishes to go, but is orbidde of Siv s c s s an d band Siva, however, at last onsent to her going she goe , f sh e s while her ather is abusing her husband , die of grief ; Siva on an d hearing of the death of his wife , was transported with rage, h is w h taking j uta from his head, thre it on the ground wit great f u in f of su n ase e c orce, and p sprang a monster, the orm a y , overed w trish oolu with ashes, having three flaming eyes , ith a in his hand, ’ of an d wearing a tiger s skin , and a necklace human bones 3 h aving a round red mark like a ball betwixt h is eyebrows thi s monster asked Siva why he created him ; Siva ordered him to go an d destroy D u ksh u this monster then took along with him armies i h acu s of ratu s b h ootu s u ksh u s s . w s p , , y , p , etc ( andering pirits) , ’ ’ an d destroyed D u ksh u s s acrifice Siva s great sorrow at th e loss of S u te e the gods come to comfort him ; Sutce is again born ; ’ ’ H e e malu u D u ksh u her father s name y , her mother s Manuku 3 , ’ after repairing the inj uries which Siva s juta -formed monster had made, completes his sacrifice , etc . A nu mber o f stories are contained in some of the Hindoo books P arvu tu of respecting the quarrels of Siva and , some them arising o u t o f of the revels the former, and the j ealousy of the latter . o f These quarrels resemble those Jupiter and Juno . The chief of fault Juno is said to have been j ealousy. When Siva and Par vatu quarrelled , she frequently upbraided him with his filthy con dition as a yogee . When they were about to be married , the ‘ 6 1 P HALLIC MISCELLANIES .

mother of the girl , and the neighbours poured the utmost abuse on th e o u t 1 1 ah 1 o f Siva neighbours cried , Ah ah this image is gold , this most beautiful damsel , like whom there hardly such e en m r ch a beau—ty in the three worlds, to b giv in a riage to su a fellow an old fellow with three eyes 3 withou t teeth 3 clothed in ’ a tiger s skin 3 covered with ashes 3 encircled with snakes 3 with a necklace of human bones 3 with a human skull in his hand 3 with t o f t a ﬁlthy j u a, viz . , a bunch hair like a turban , wisted round his head ; who chews intoxicating drugs ; has inﬂamed eyes 3 rides ! on . naked a bull , and wanders about like a madman Ah they ” have thrown this beautiful daughter into the river ! In this manner the neighbours exclaimed against the marriage, till at Naru d u d last, , who had excite this hubbub, settled the matter, and the wedding was consummated .

O n a certain occasion Siva ordered his servants Nu n d e e and Bh rin ge e to prepare his bull that he might go a-begging 3 he him s elf bound the rag round his loins, twisted snakes as ornaments ’ oita of t round his wrists , made a p three other snakes 3 put a iger s s n on in ki his back , a drum and a trident in his right hand, and b rn his left a o 3 his body was covered with ashes . Thus arrayed b e Nu n d e e Bhrin e e mounted his bull, going before and g behind , and went into d ifferent places begging from door to door. Where all ever he went, he saw the people happy and contented , enjoying

of . of all t the pleasures life At the sight his happiness, Siva was of in full grief, and said his mind , All these people are su w rrounded ith their friends and children , and are happy 3 but after marrying, I have obtained nothing . I beg for my daily ” n bread . Havi g collected a little rice, etc . , Siva returned home, f h is o . h im full vexation Doorga, his wife, gave water to wash feet, and Siva ordered her to prepare an intoxicating beverage s id d h e e ? called , and asked her whether she had prepared his food h im “ 1 She told that she had not yet kindled the ﬁre . What “ ’ n o w c t ou said Siva , it is two o lock in the af ernoon, and y have ? not begun to prepare the dinner Filled with anger, he began to use th e most violent language H o w is this ? I have married

u t . a wife destitute of fort na e signs , and I spend my life in misery

I see other families have bathed and sit down to dinner by noon . d a c n I beg three times a y, and yet I a not obtain sufﬁcient to sup It w port nature . has al ays been said in the three worlds, that he w who obtains a lucky wife , ill through her become rich 3 through a lucky husband , sons are born . See now (addressing himself to 2 P 6 HALLIC MISCELLANIES .

two c w c a those present) , I have sons 3 but where are the ri hes hi h fortunate wife procure s ? I s uppose that in marrying the wife o f H imalu yu (a mountain) every on e is beco me hard as the ro ck c towards me . In onstantly begging I have obtained the name of

Sh u n ku ru . m u , the beggar A person arrying a l cky wife sits at his in a - ease his house , and eats excellent food , and I go begging , and Naru d u . c w a yet starve has given me such an unlu ky wife , h t s w hall I say to him , a fello without ancestry ? He is not content unless he insult the dead . I can no longer support my family

. h ow by begging I can support myself, but , can I provide for “ so many 1 all of w Doorga, hearing this , was full sorro , and began to utter “ her grief to her two maids Juya and Vij u ya Hear ! without ? thought, why does he abuse me in this manner If he call me an m s ’ unlucky wife , why did he arry me ? When a per on s fate is n u bad , they say his forehead is on fire . Why does he call me ? own on f lucky Is not his forehead fire , and are we not su fering ? u through his bad fate Tr e , I have neither a beautiful form, nor u u excellent q alities, nor cond ct, nor honour, nor wisdom , nor learning, nor property, nor race, nor brother, nor friend, nor father, t nor mo her, nor relations , nor ornaments 3 but , look at his form ; he covers himself with the ashes of the dead 3 at his qualities 3 he is known as the smoker o f intoxicating herbs (the drunkard) 3 at w his conduct 3 he resides in cemeteries , and d ells with the — b h ootu S3 at his wisdom amidst the assembled guests at his wed on ding he sat naked 3 rides a —bull , and is hooted at by the children in the streets as a fool 3 at his learning ; he does not w th e t kno names of his father and mo her ; at his property , he ’ owns a bull , a drum , and a tiger s skin 3 at his ornaments he is covered with snakes 3 -at his honour at the time o f marriage he was not able to obtain anything richer than a tiger ’ s skin for a garment , though he begged for something better. It is true he o n has had two sons born , and this account, I suppose, he is filled w h . t e ith pride But such sons , in three worlds, were never born h O e before , and I p will never be born again . Behold his eldest son Kartiku t h is , he drinks in oxicating beverage like father 3 he is full of rage if his food be delayed but a moment 3 what his father s begs, he, with his six mouths, devours 3 the peacock that carrie him devours the snakes with which his father clothes himself 3 his ’ G u n ash u other son has four arms , an elephant s head, and eats ch th e like an elephant 3 he is carried by a rat, whi steals and eats b th e unshelled rice brought y Siva . Thus the children and father E P HALLIC MISC LLANIES .

o f are equally forsaken of fortune . The companions Siva are either ” h u ghosts or b oot s . u a - As soon as Siva had mo nted his bull to go begging , Doorga i “ V u a . said to Juya and j y , I will stay no longer here H e tells w me to keep my hair clothed ith dirt , and to cover my body with ’ ” ashes . I will go to my father s house , come along . The maids w o f endeavoured to pacify her, and to she her the danger leaving of her husband . After a number expostulations, she was per u ad e d of U n n u - oorn a s to assume the form p , by which means the wealth of the whole world flowed into her lap . She gave a splen on Koilasu all did entertainment mount to the gods , at the close of which Siva arrived from a begging j ourney . Struck with as t on ish me n t saw at what he , he was wonderfully pleased, and ate W for once till he was nearly surfeited . hen he and Doorga were on of sitting together the evening this feast, he apologised to his wife for the unkind language he had used towards her, to prevent on e which in future, he proposed that they should be united in body . Doorga at first strongly obj ected, but was at length per su ad e d on e t to consent, and Siva and Doorga became , the righ s ide (white) being Siva, and the left side (yellow) Doorga . In this w form an image is annually orshipped in Bengal . ’ Other stories are told of Siva s descending t o earth in the form of su n ase e of on e or a y , for the preservation some in distress, to perform religious austerities . Amongst the fanciful names (a thousand in number) belonging o d w - — to this g , are the follo ing Siva , the benefactor M a hash Ce sh wu ru th e —Ch u n d ru wuru, the great god , glorious god h ku ru on - — s a , e e e Bh o otash u h whose foreh—ad is se n a half moon , he of b h ootu s Miriru u rifi e s—M irit o on who is lord the , he who p y —Krittivasa juyu , he who conquers death , he who wears a skin O o ru — - g , the furious Shree kuntu , he whose throat is beautiful Ku alu b h rit w —S mu ru h u r d p , he hose alms dish is a skull u , the e s

—“ of a - d avu of Tri o oran tu ku troyer K ma , the god love p , he who d an u sooru n Tri ooru —G u n ad h u ru destroye amed p —g , he who caught th e h is of V rish u d hwu n or goddess Gunga in bunch hair j , he wh o —Sh o ole e wh o rides on a buil , he wields the Trident ’ — S t h an o o S u rvu —G ire e sh u , the everlasting , he who is everything , of —U n d h u ku -ri oo t lord the hills p , he who des royed an u sooru U n d h u ku —S u n ku rsh u n n named , he who destroys the world Triloch u n u th e - —R u ktu u , three eyed p , the drinker of blood S id d h u savitu of , the drinker an intoxicating beverage called S id d h e . 6 4 P HALLIC MISCELLANIES . — The work called Krityu tu ttwu describes the heaven of this god

- K o ilasu Sh ivu e e . as situated on the mountain , and called p ru It is said to be ornamented with many kinds of gems and preciou s things, as pearls, coral , gold , silver . On the mountain reside gods , d an d c u the heavenly choristers, ancers o rtezans , gods who act as v c a r ser ants to the other gods, sa red sages, divine s ges , g eat sages , mo on e e s and a number of . These persons constantly perform the o f u s u ru s worship Siva and Doorga, and the p are continually em ployed in singing, dancing, etc . The ﬂowers of every season are sh vit u san u n d u man d u al—ways in bloom here, the winds y , g , and — y gentle winds accompanied with coolness and sweetness always w on ff all blo these ﬂowers, and di use their fragrance over the mountain wherein man y birds are constantly singing and repeating of of the names Doorga and Siva, where the waters the heavenly —th e Ganges pass along in purling streams , where the six seasons s n —at pri g, the summer, the rainy, the sultry , the dewy, the cold on n w once exist, and where a golden thro e, adorned ith j ewels, sit in a s Siva and Doorga, holding conversation , which Doorga sk questions of her husband . “ M r u a u s e a When the mountain e v v was whirled abo t in the , the motion produced a foam which was like the cradle of a beauti Latsami c on ful woman named . This se ond Venus was bestowed

Vish n vu t . , preferably to the Devetas, who were all in love wi h her S e ivias w The , who assert that Es ara is the sovereign God , say also , a that he has a wife called Parvati . They tell us that she had u D ats a o f double birth 3 ﬁrst she was da ghter to j , son Brahma, of a and Sarasvati his wife . Her father gave her in m rriage to w or Es ara, and some time after intended to perform a Jagam w c c D e u e n d re sacriﬁce, to hi h he invited the Devetas , su h as , the

- - w in law. Sun , the Moon , and the rest, but neglected Es ara, his son

Parvati told him he should also have invited him , but h e, instead of a w i greeing with her, made her the follo ing nj urious answer

D ats a, Eswara , says j is not worthy of that honour, he is a fellow

on on . that subsists only alms , and has no clothes to put We are w in co to suppose that Es ara was at that time g , and veiled under h h such a s ape as made him unknown to all . Parvati inﬂamed wit ou t to rage, cried to her father, I myself am therefore not worthy th e assist at it 3 and saying these words , she leaped into ﬁre that was prepared for this solemnity. Eswara, exasperated in the c was in highest degree at this unhappy a cident, all over a sweat , of a a Virre and one the drops of it h ppening to f ll on the earth , wh o padra sprung from it, immediately asked his father what P E HALLIC MISCELLANI S . 65

h commands he had for him . Eswara bid him go and destroy t e of D ats a u Jagam j , and was obeyed 3 for he killed some of the g ests , ’ wa o ff D ats a s d c drove a y others, cut j hea , ki ked the sun , and on e t broke all his teeth , so that he had not lef , and drubbed the w s moon so heartily, that her face was covered all over ith the mark f s o . the blows he gave her, which continue to thi day The Deve ’ E swara s was tas implored mercy, and obtained it ; he softened by D ats a on their entreaties, and restored j to life , whose body he

of h e o oat o f own ﬁxed the head a g instead his . Parvati being con in sumed the ﬁre into which she had thrown herself, was indulged n e w Ch imawon tam a birth , and was daughter of the mountain ,

who married her to Eswara . Her husband was so passionately in e love with her, that he gave her half his body, so that she becam half man and half woman 3 for which reason th e Brahmins call A h n ri- n d a a . her Eswara, a name implying such an union of a ca These people are opinion , that both Vishnu and Eswar n se x procreate children without the commerce of the other , since they ascribe to them a power of getting them by the bare act of u m for c the will , so that they s ppose they only have the dallian e s ake . Eswara is represented in the temples under a very immodest

s . is hape , expressing by an action , the union of both sexes This grounded on a tradition which the Brahmins themselves are partly w ou t on e a ashamed of, and is as follo s It fell day that Monis wara came to visit Eswara in a place where the latter used to caress Mon iswara Parvati . The came at a very unseasonable hour in n th vain the porter shut the gate upon him , and eve told him e reason why he could not be admitted ; for the M an iswara was so enraged to ﬁnd he mu st be forced to stay till Eswara should please ou t an n to shew himself, that he broke into imprecatio , which he

. r ar immediately repented of Eswara had overhea d him , but p M n i u for . o swara do ed him when he found he was sorry it The , h is ff t not satisﬁed with being pardoned for o e—nce , requested tha all who should worship the image of Lingam the ﬁgu re re pre u th e b senting the nion of the sexes in manner a ove mentioned, should reap greater advantages from it than if they were to wor ship Eswara when represented with his whole body. He obtained t o s his desire, and it is this circumstance that those scandalou o we images under which Eswara is worshipped in the Pagods, their ! original .

ah a H e M d e u signiﬁes the sovereign God . is represented u nder

m R e li ie use s P ca d Ce e mon e s e t Cou tu e s . i r , r i g P 6 6 HALLIC MISCELLANIES .

' the shape of a pillar which d iminishes insensibly from its base to its extremity at top . It is evident that this figure is the same as of as the Priapus other nations ; and that the modern Indians , of G o well as those antiquity, have equally considered it as the d I of Nature . Pictures which have reached us from ndia exhibiting the interiors of the Pagods o f Mah ad e u reveal beyond all doubt the nature of this pillar 3 it cannot be mistaken for any else than what we have just suggested, viz . , the male organ of generation . of It is gigantic size , rising many feet from the floor, and the most profound veneration is rendered to it by the worshippers who com le t e l u p y ncover their feet before passing the threshold . M ah ad e u of J o in s Ixora ( ) bears also the name Lingam . The g wear the Lingam about their necks ; but it would be impossible f for ancy, says Picard , to invent anything more obscene, than the posture in which they represent this double figure, to whom they ff f a ssiduously o er the first ruits of their meals . We ascribe to the n otion the In dians ent ertain that everything is formed by genera h tion , the blind devotion they pay to t is Lingam , in which they w i confound the agent ith the means he employs . It will be m o n possible to j ustify them in any manner this head , but by con id e rin or s g it as a type symbol , which still cannot but be shocking to decency and good manners ; some , however, cannot help think ing that those who first invented these figures , were naturally x of inclined to satiate by lust, what they e hibited for the emblem a Deity . “ It cannot be denied , but that the worship which is paid to ma nature , y have migrated from the east into the west, together with the symbolical figures under which they represented it 3 we are therefore not to wonder, that the same idea should have dis f covered itself under di ferent names , to people who live at a great on e ob distance from the other 3 since, as they both received the e ct o f u j their worship from the same source , they were nder a of a necessity receiving the s me images with the same ceremonies .

To do these people justice, nothing can better express the fruitful of of ness nature than the union both sexes , and the vigour of r Priapus, whose name is very exp essive 3 however, it is surprising that men, who , if we except some of the most brutal savages, have w a s al ays p id ome regard to decency , should be so lost to all sense t o o of it, as carry in pr cession with great pomp and solemnity, of w those parts the body , hich ought never to be revealed but in cases of the highest necessity 3 and expose them publi cly in th e ” u roads, in ho ses and temples, as is the custom in India . P card Ce re mon e s e t Cou u me s R e li e u se s i , i t gi .

6 8 P HALLIC MISCELLANIE S .

e a h a th is p ostu r , to p y such an om ge, at they judge to be most grateful t o this pretended goddess .

’ C ae C. C Mr. R aldwell , writing in Johnson s Universal yclop dia, ld iou s o . says Of , p Hindus who spiritualised their religion , f o f — n ot even the grossest orms it, linga worship included , were Sivavakkiar ‘ lacking . For instance , the great Tamilian poet , , 1 8 2 I n u m . 7 writes as follows (see the ndia Antiq ary, Bo bay, Apr , , ﬁrst paper on Tamil Popular Poetry)

s o s My thought are ﬂ wer and ashes, ’ ’ I b re ast s fan e n my enshrined,

' is My breath , too , therein it, A linga unconﬁned s t oo My enses , , like incense ‘ like b ri h t s Rise, and g lamp shine , e s There, too, my soul l ap ever ” A dancing god divine .

1n 1 n 1s on e n - 1 T is m o o , e ﬁ e enne his , y p of th —n st sta zas p d by Siva kkiar. u s ou v va The drift of it is this You popular Hind , y ha e

- — o u r te m le s ou , s ou y , p , y have your flowers , and acred ashes , y or of — h ' have your phallus, emblem divine creative power, you ave ou u d also your incense and lamps , and y have yo r ivine dancer, I f a. o 1 S iv , too , have my flowers and ashes , but they are the mind I a I , too , have my linga, but it is my breath or spirit. , too, h ve b u t I my incense and lamps , they are my five senses . And , too , n is have my deity leapi g in divine sport within me, but that my I is t soul . n a word , mine the true Spiri ual worship . “ H ere the sage speaks of his body as a metaphorical temple in Ne w (using language similar to that employed the Testament, ‘ Ye ' are the temples of the Holy then h e likens h is to u thoughts flowers and ashes , which are sed in the services of h is b re ath or — temples 3 lastly, he declares that spirit which as a of n o or — lin a part universal life has bound limit is the true g , ” of own creative , and a part of the creation , his being .

of u The serious consequences adopting erroneo s principles, even

such as are commonly called metaphysical ones, seemingly the m most remote from practice, is perhaps in nothing ore apparent than with respect to the ideas which were in early ages ent ertained n a tu re o concern ing , when its attributes came to be obj ects f

P icard Ce re monie s e t u u me s e li ie u se s , Co t R g . P 6 9 HALLIC MISCELLANIES . wo1 shi n As thei c must be a concurrence of male an d fem ale w fo 1 th e o f c it was po ers production all living reatures , supposed t at c w u h h , in the great produ tive po ers of nat re , there must be bot d . t an male and female qualities The Egyp ians had this idea, accordingly several of their p1 in cip al deities were said to be both a a m le and female . Having little idea of delic cy, they represented th e se powers by the figures of the parts of generation . The con stant exhibition of these figures in their 1 e ligiou s worship could not of n but lead to much lewdness, first as an act religio , acceptable to o far their g ds, and then in common life ; though this might be from the intention of those who formed the plan of the popular worship .

Hence, however, it is that, in the ancient heathen religions, we o f a t t ﬁnd rites the most opposite n ure, the ex reme of severity and u in d u l cr elty in some , and the extreme of indecency and sensual in 1 s gence others . This well known to have been the case in of n of Egypt , the mother religion and of scie ce , to a great part W w t the estern world . We cannot ithout the utmost disgus and o f H horror think of what , according to the testimony erodotus , a whose authority in this c se cannot be questioned , women did l c a w t e before the bu l Apis , and espe i lly i h the g at that was wor shipped at Mendes , to say nothing of the peculiarly indecent in in manner which he says that their religious processions , they e carried the phalli , and of th ir behaviour 3 when , in some of their s t w m festival , hey ent in boats along the Nile , and exhibited the of d selves to the inhabitants the villages on its bor ers . The Nile m o f C itself, according to the testi ony hristian writers, was h worshipped wit the most obscene and execrable rites , even

Sodomit ical practices . The idea that Plutarch gives us of the Egyptian rites is su fﬁ i “ ” c e n tl . of y disgusting Many their religious ceremonies, he '

mou rn fu l cast . says, were of a , and celebrated with much austerity ‘ Some of their festivals and direful sacrifices were considered as r t unfo tunate and mournful days , and were celebra ed by eating ’ raw flesh, torn with men s nails . On other days they fast, and smite their breasts , and in several places filthy and indecent words u a an d are sed during the sacrifices . In their festiv ls processions, 1 the greater pa t act ludicrous things both , speaking and thinking w 1 s w an d w a v e d of the most icked le d me ning , and that e en of the n t s are gods themselves . But whe they consul their oracle they u in t o f advised to have pious tho ghts heir hearts, and words good u so nd in th eir mouths . 7 0 P HALLIC MISCELLANIES .

No revels o f the most irreligious persons could be more extravagant and indecent than the festivals o f Bacchus 3 and the c own c same people who sa riﬁced men , and even their hildren , had a of places appropri ted to prostitution , even both sexes, adj oining

to their temples , the proﬁts arising from which were a part of their

revenues . u c in h The Hindoo religion has m h it in this respect, t at is simi ” a C lar to that of the ncient Egyptian . Nothing, says De la rose , “ is more revered by the Hindoos than the lingam . Their most s olemn worship is presented to their gods in this form . Lighted of lamps are continually burning before it , in the inmost recesses w their temples , surrounded by other lamps ith seven branches , o f th e s e like that the Hebrews . Besides in the temples , they have of or c w c t o c small ones stone rystal , hi h they hang their ne ks , all and fasten upon t heir heads . To these they address almost t ” a . heir prayers , and frequently h ve them buried with them C C u n aptain ampbell , after describing the lascivio s danci g of “ wh o e t c Hindoo girls, g their living by it, says , that su h entice ments to vice should make a part of the system o f any society is

to be lamented yet in all ceremonies and great occasions, whether w of religious orship or domestic enjoyment, they make a part the of of entertainment 3 and the altars their gods , and the purity the of magic rites , are alike polluted by the introduction the dancing

. o f w girls The impurity this custom , ho ever, vanishes , when ” n compared with the hideous practice of introducing danci g boys . of a e rn at With respect to the pagoda J gg , which he calls a of u curious and grotesque monument superstitio s folly, he says , “ it is an immense barbarous structure of a kind of pyramid al form , embellished with devices cut in stone work, not more singular ” a t th n disgus ing . C hristian idolaters , in forming types and ﬁgures of divine things, ro always endeavour to represent them with personal beauty, as p ortion ate p to their divine nature as human skill can make it . n o u t Those Paga s , on the contrary, in forming their idols, cast of — t of man every vestige beauty everything that, by the consen u c kind , is s pposed to onvey pleasing sensations ; and , in their a place, substitute the most extravagant , unn tural deformity, the

c . most loathsome nastiness , the most disgusting obs enity It is not in language to convey an adequ at e idea of their t emples and a w it idols 3 and if it was, no purpose could be ns ered by , only the c o f ex itement painful and abominable sensations . To keep pace b s with the ﬁgures of their idols , a chief Brahmin , y ome accursed P 7 1 HALLIC MISCELLANIES .

a b I artiﬁci l means (by her s , believe) , has brought to a most at a w ch c unn ur l form, and enormous dimensions , that hi decen y forbids me to mention ; and the pure and spotless women who c u o f me n from infan y have been shut p from the sight , even of t o wn t heir brothers , are brought to kiss this disgus ing and mis h shapen monster, under the preposterous belief t at it promotes

fecundity . n Tavernier mentio s the same abominable custom, as also does t Alexander Hamilton , in his account of the Eas Indies . l . C of In this pagoda, apt ampbell says , stands the ﬁgure Jagger of nat, but it is nothing more than a black stone an irregular two t o a of pyramidal form , having rich diamonds in the p by w y

. od eyes, and a nose and mouth painted red For this g , he says, u ﬁve h ndred priests are employed in spoiling food . C o f Every pagoda , says La rose , has a certain number prosti tu te s annexed to it, dedicated to its use by pompous and solemn

ceremonies . They choose the handsomest, and educate them in h n ma suc a manner , that whe they come to a proper age they y bring the greatest gain to the temple by the price of their prosti

t . or utien They can never marry, leave the idol 3 and their

c . children , if they have any, are also dedi ated to it

. C own Some , says Mr William hambers, devote their children to c this profession . This is ustomary in the Decan, but not with the of or H in d oostan Hindoos Bengal proper . H e says this custom

was probably derived from the religion of Buddha . But almost

all the ancient heathen religions had the same custom . It is d escribed at large by H erodotus , as it was practised at Babylon in

his time 3 and it is frequently alluded to in the Old Testament . on wo Lucian in his Treatise the Syrian goddess, says that those me n off who refuse to cut their hair on her festival , must prostitute themselves during on e day 3 and that what they receive on that

account is given to the goddess for a sacriﬁce . In Malabar it is u u i rls reckoned meritorio s to bring p g , who are commonly bastards , for of t the service the temples , and hey are taught music and ’ o f th e dancing . When they are a proper age, they go through o f ceremony a marriage to the god . S h astru s of The declare that the daughters Brahmins , till they of o f are eight years old , are obj ects worship as forms the goddess Bh a a at e r w g v e . Many persons pe formed the orship of these girls f . u o daily They took the da ghter some neighbouring brahmin , c and pla ing her on a seat , with ﬂowers , paint , water, garlands , etc d h e r e performe her worship , and then presented to , if they wer P 7 2 HALLIC MISCELLANIES .

f ff o . c rich , o erings cloth , ornaments , etc At the lose, the wor

f . shipper o fered incense , and prostrated himself before this girl A t of of o f the worship some the female deities also , the daughters of Brahmins have divine honours paid to them . Many the Tantra ’ h astru s R oo d ru amu lu - S , and particularly the y , the Yoni tantra, Ne e lu - c and the tantra , contain dire tions for a most extraordinary t c and disgus ing puj a , whi h is understood in a private manner n h u kr amon gst the Hindoos by the ame of C u . These Sh astru s direct that th e person or persons who wish t o perform this puj a must first, in the night, take a woman as the wh o r obj ect of worship . If the person pe forms this wors hip be a ksh in ach aru own vamach aru d u , he must take his wife , and if a , he ku ale e must take the daughter of a dancer, a p , a washerman , a ch u n d alu or of or barber, a , a mussulman , a prostitute, and place n or fi s h her o a seat mat 3 and then bring boiled , flesh , fried peas , rice , spirituous liquors, sweetmeats , flowers , and all the other f offerings and things necessary for the puja . These o ferings , as u th e of in well as the female, m st next be purified by repeating ’ ion s o f can tat . To this, succeeds the worship the person s guardian of deity ; and after this the worship the female , with all the cere in u monies included the term puja . The female m st be naked d u ring the worship Here indecencies not fit to be a re recorded in the present age and country, contained in the di th e sh astru for w rections of this orship, relating to every p art of the body in turn . Ward said that the learned Brahmin who l ff — opened to him these abominations , made severa e orts paused and began again , and then paused again , before he could pronounce S h as r the shocking indecencies prescribed by his own t u s . of As the obj ect the worship was a living person , at the close of the puja she partook o f the offerings in the presence o f the wo r

or w . c of t h e shipper orshippers Hen e she drank spirituous liquors , o f t o f co w o f ate the ﬂesh , hough it was that the , and also the n or other offerings . The orts were to be eaten by the perso per w w ff sons present, hile sitting together, ho ever di erent their castes on e ff may be, nor might any despise any of the o erings, or refuse to eat o f them 3 the Spirituous liquors we re to be drunk by measure . The company while eating had to put food also in each ’ other s mouths .

Ward wrote The person who performs the ceremonies, in of w c the presence all , behaves to ards this female in a manner whi h decency forbids to be mentioned . The persons present must then

“ perform puja in a manner unutterably abominable, and here this P HALLIC MISCE LLANIES . 7 3

most diabolical business closes . At present persons performing these abominations are becoming more and more numerous . They e b co are called vamach are e s . In pr portion as these things are e m of m ing common , so much the more are the ways performing the more and more beastly . They are done in secret but that these practices are becoming very frequent among the Brahmins and h a o t ers is a fact known to all . The persons who perform these c of h ru fe tions agreeably to the rules the S ast s are very w. The generality do those p arts that belong to gluttony, drunkenness all and whoredom only, without being acquainted with the minute ” h a ru rules and incantations of the s st s .

P rata u ch an d ra G h osh a a c p , in reading a p per before the Asiati 187 0 t Society of Bengal , in September, , said In the earlies n in portraits of the Arya race , as delineated the Vedas, we find their ideas and their thoughts centred in their homes , their cattle, d iscomfi tu re their fields, and in the of their enemies. Their wants fe w were , and their prayers, therefore , were less varied 3 and their

b . ceremonies were , proba ly, equally simple But this simplicity we re t of of wi hin itself the seed a very complex system thought . o r Everything that was useful in some way other, everything that in t was beautiful or awful nature, or hat excited unusual feelings , or s t suggested new idea , was es ranged from the ordinary and w associated ith the supernatural . A new current of thought soon a of n fter set in . In the freshness imaginatio during the primitive of t state society, comparisons, me aphors , and allegories , were soon

changed into real entities, and mythology rapidly gained ground ’ l in men s minds . Thus, the Puranas, by a natural poetica idea, on made the sun and the moon , which witness all that is done the —a earth , the spies of the divine ruler myth describing the all of pervading nature their rays . In the Vedas , they are regarded

w all c . as the universal itnesses of eremonies The Rahu , the as ce n d in v g node , is deri ed from the verb literally meaning to

w . is abandon , void, hence also black, darkness , shado , etc , and in u mbra of represented mythology as having no body, the the t u mbra it as ronomers . The may be said to devour as were the a . e luminaries Later mythology makes R hu a trunkless h ad , an a t th e w ingenious mythological dap ation of umbra hich devours , c o u t but inasmu h as it has no body, the moon comes from the ’ iﬁ t. t e rs on e s throa Again , poe ic imagination or extreme fear, p t ch w qualities , and tha to su an extraordinary extent, that hile th describing e bloodthirsty vengeance of Sakti , she is said to have , P 7 4 HALLIC Mi scnnn xmn s .

Chhin n a masta n off o wn in the incar ation, cut her head from the s t trunk , and with the gaping trunkle s skull glut onously drank her w h w of w o wn blood which springs it the armth life . Ho ever c of w hideous the con eption is , it is the result the license allo ed to

poets to use partial similitudes . To s u ch ﬂights of unshackled o f C imagination , the variously formed sphinxes the haldeans are

but mere ﬂutters of the wings . As allegories illustrative of the o f fﬁ concentration force to overcome di culties , and the adaptation of of ff in means to a purpose , the achievements Durga o er many o f i t e re stin g instances . On the occasion vanquish ng the mighty A su ra s S u mb h a isu mb h a , and N , and their general named Mahis

a ff - m h sura (the bu aloe de on) , the several gods are made to direct their energy to their weapons for the purpose . The goddess Durga , of n ﬁ t representative this union , spru g forth with ten arms , to

A su ra s o n e . crush several at fell swoop Kali , another incarnation of R aktaw a Sakti , in the war with j , a demon multiplying his race , as his name implies , from the drops of blood ﬂowing from his body, u and touching the earth , is represented as having licked p the blood as it streamed forth from his person wi th a view to arrest

that dreadful propagation . o f ma Many these myths , again , y be traced partly to oriental - of hyperbole, and partly to the many sided meanings the words used in describing them : ﬁgurative expressions were seized and n e w myths were invented in illustration o f them . Others again are illustrative of national customs 3 thus the protruded tongue of o f h Kali has been the theme several fanciful tales . Wit some, in the heat of the battle, Kali was so maddened , that the gods des of paired the world , and sent Siva, her husband to appease her .

Siva crept among the dead soldiers lying in the ﬁeld, and contrived of to pass under the feet Kali , who no sooner perceived her husband t trampled under her fee , than she became abashed , and in the o f o f u b it fashion the women the co ntry, her tongue as expressive of her regret and indelicacy . It is amusing to follow the line of argument put forth in the

o f . Puranas in support these myths In some instances, they approach so near the ludicrous , that were it not for their thorough t h e of adaptability to state native society of the time, their fallacies m would have been long ago exposed , and the whole Puranic syste spurned and despised . a S kti is Force . Originally a sect of Hindoos worshipped force and matter as eternal . The word being in the feminine gender , its o f u personiﬁcation is a female divinity supernat ral powers, and

7 6 P HALLIC MISCELLANIES .

u witnesses of the veracity of the charge . Of co rse no respectable w Vamach ari Hindu ill admit that he is a , a follower of the left or o f W c hand ritual , that he is a member a society in hi h meat is rac eaten , wine is drunk , and abominations not to be named are p tise d w if . The imputation ill be indignantly denied , although , wh o the Tantras be believed , many a man calls himself a Saiva , or of - a Vaishnava, is secretly a Sakta, and a brother the left hand ” fraternity. The worshippers of Sakti have always been divided into two t- - of classes, a right and a lef hand order, and three sub divisions e e e me wh o e e n —th latter wer nu rated , until lately wer still w ll know h i h i h i ak i m P u rn ab s ktas Akritart as Kr t r t asa as . the , , y of i s all Time , and the presence foreign rulers, it evident to c observers , have very much modiﬁed the character of mu h of the Hindu worship 3 if the licentious practices of the Saktas are still as prevalent as ever, which may well be questioned, they are , at least, carefully concealed from observation , and if they are not ex lod e d of p , there are other Observances a more ferocious description , d which seem to have disappeare . The worship of Bhairava, still prevails amongst the Saktas and the Jogis 3 but in upper India, at least , the naked mendicant , smeared with funeral ashes, armed h or w l n wit a trident a sword , carrying a hollo skull his hand , and half intoxicated with the spirits which he has quaffed from that w -cu of disgusting ine p , prepared , in short, to perpetrate any act Ka alika e n o w violence and crime, the p of form r days , is rarely, if ever, encountered . we i shi e rs A hundred years ago , the pp of the Sakti were exceed in l o f g y numerous amongst all classes Hindus , it was computed

- of of . that those Bengal , at least, three fourths were of this sect o f o n e or o f The bride Siva in other her many and varied forms , was by far the most popular emblem in Bengal, and along the

Ganges . of The worship the female principal , as distinct from the divin o f ity, appears to have originated in the literal interpretation the of metaphorical language the Vedas , in which the will or purpose to create the universe, is represented as originating from the co - h im creator, and existent with as his bride, and part of himself. “ B i s a Thus in the g V eda, it is said , That divine pirit bre thed ff w wh o w without a lation single , ith her is sustained ithin him 3 ” h im n n other than othi g existed . First desire was formed in his c a mind, and that became the original produ tive seed , and the Sam ’ W son s Le ctu e s il r . 7 P HALLIC MISCELLANIES . 7

of of n V eda, speaking the divine cause creatio , says , He felt not d . w elight , being alone He ished another, and instantly became ’

. h is w in w such H e caused o nself to fall t ain , and thus became

. w husband and wife He approached her, and thus ere human beings a is produced . In those pass ges it is not unlikely that reference of n o f b u t e made to the primitive tradition the origi mankind , ther is also a figurative representation of the first in d icatie n of wish or in f . o will the Supreme Being Being devoid all qualities whatever, was b e he alon e, until permitted the wish to be multiplied to be i f. w s generated with himsel This ish being put into action , it s aid , became united with its parent , and then created beings were produced . Thus this first manifestation of d ivine power is termed i Ichchhd ru a o d as p , personified esire, and the creator is designated S we chchama a own y , united with his will 3 whilst in the Vedanta philosophy, and the popular sects such as that of Kabir, and in all others , which created things are held to be illusory, the v of Sakti , or acti e will the deity , is always designated and Spoken

lu . of as Maya, or Mahamaya, original deceit or il sion C I HAPTER V . — F u rth e r accou n t o f R ight-h—an d an d Le ft -h an d wors hip T—h e practice s of th e V amis or V amach aris Th e rite o f M an tra S ad h an a Ce re mo n y o f S ri C akra—C a mof th e e sts o su e rn at u a o we —Le e n d s h l i pri t p r l p r g . ‘VITH regard to what h ave been called right-hand and left hand worship we proceed to develop a fe w further partien lars on the authority of certain statements made in the Calcutta R w 1 8 48 of evie for . When the worship the Shakti is publicly Vaid ik or performed , and in a manner quite harmonious to the P u ran ik ritual , and free from all obscene practices and impurities, it is termed the D h aksh in a or right-hand form of worship ; and h k h in a h ri those who ad e pt this pure ritual are termed D a s c a s . The of w a peculiarities this sect ere described at length , many ye rs ago , K asin ath D h akshi n a chara in a work compiled by , and entitled , Ta n tr R a — a j a . According to this authority the ritual declared of D h aksh in ach aris in the Tantras the is pure, and conformable to

the Vedas . Its leading parts are l — h st . A u c man a . The obj ect of this , as well as some other w o f . ceremonies that follow, is the purification the orshippers It in h consists taking up water from a copper vessel , wit a small of m l spoon the same etal , by the left hand , and pouring a smal quantity of it on the half- closed palm of the right hand in sipping u w p this ater thrice with the lips , and in touching with the fingers of in rapid succession . the lips , the eyes, and other parts the head , f l t along with the repetition o proper formu ae . With respec to the l quantity of water to be sipped , it is directed and strict y enj oined that it mus t be such as to run down the throat to the mouth of o the esophagus, and no further . 2 - i f n d . ha st B u ch a n a t o S . This par the ceremony is performed with the view of rendering the result of adoration beneficial to the n o w o f worshipper . Mention is made of the month , the age the w moon , and the day in hich the ceremony takes place, and then appropriate mantras are repeated , such as , like good omens, are

r . believe—d to p ognosticate happy results 3 rd . / S a n lca a o f . p . This is like the prayer part a petition In t w me n this the adorer discloses the immedia e obj ect of his orship , tion in i t or g aga n by name the month, the fortnight, whe her dark 9 P HALLIC MISCELLANIES . 7

of e bright, and the age the moon . H e m ntions also his own h is of proper name and gotra , which is always the name some rishi or - h are ta hi saint . A fruit, generally a betel nut or a , is necessary, which is held in the water contained in the copper vessel called

Kosha. 4 h —h a ta stha a n a or in G . t . p the placing of a pot This consists o r ar of of placing a pot j , generally made earth , but sometimes or l o n a brass any pure meta , small elevation formed of mud, the mud of the thrice sanctifying Ganges is of course preferable to

. h c of any other The j ar is filled wit water, a bun h mango leaves , on with a green cocoanut , or a ripe plantain, is placed its top, and the sectarial mark called the yantra is painted with red lead on its of front . This is to serve for a temporary abode the goddess, t whose presence in it is worshipfully solici ed . ’ ’ — ma n a A r ha S tha a n 5th . S a y g p a . This part of the devotion is ff a w opened by o ering prayers to the ten cardin l points , hich , c th e - a cording to Hindus, are the East , South east , South , South w t - - Z th e est , West , Nor h W est , North , North east, the enith , and airit Nadir, presided over by Indra , Agni , Yama, N , Baruna, Bayu , M oh ad e va or . t w Kubera , Isha , Brahma and Ananta After his, hat is called an Argha , composed of a small quantity of soaked rice fe w - and a blades of durva grass , is to be placed on a dumb conch o n shell , the left side of the worshipper 3 and if, besides the wor or fe w s shipper, any Brahman , Brahmans be present, a grain of n o f rice must be give to each them , after which , they all throw the n rice o the pot . h —A sha n u d dhi or 6t . S o f , literally the purification the seat, but of technically, the posture in which the worshipper is to sit or w a stand hile eng ged in his devotion . This varies according to the t o f w Th immediate obj ec orship . e Tantras prescribe eighty f s thousand di ferent sorts of po tures . Some of these are impossible , a u o r others are very p inf l , all are more less ludicrous . —B 7th . h u ta S hu d d hi , or the purification of the body. It is c S u d d hi alled Bhuta , for the body is believed to be composed of th e a w five element ry substances called bhuta , viz . , earth , ater, fire,

. s w i c air, and ether In this ob ervance , the orsh pper is to onceive, an d a n e w an d that his old body is consumed , that purified one is t put on . It is declared tha fire and ne cta r are deposited in every ’ man s forehea d 3 and it is by this brain - fi re th at t h e old body is u as s w c to be conceived to be red ced to he , on hi h nectar being mentally sprinkled over, a regenerated body must be conceived to t come to existence by vir ue of the mantras . 80 P S HALLIC MI CELLANIES .

’ ’ 8 — i d i s ar th P rd n a ctin R sh ct n a . e th and 9 . y and y y These intro

d u ct or o f . y prayers , in—viting the presence the goddess 1 0th n d 1 h M triha n a s B a rn a n a s . a 1 t . a y and y These are sin w gular rites, in hich the worshipper repeats in order the letters of A n aswara an the Sanskrit alphabet, each with the combined , as g , o n h ang, kang , khang , gang, ghang, and so wit the rest . And as s he repeats these letters , which are fifty in number, he touche fifty ff of o wn n di erent parts his body, accordi g to directions minutely laid down in the Tantras 3 and when an earthen image o f th e for f goddess is to be worshipped the first time , the o ficiating priest touches also the corresponding parts of the idol . 2 -D an a . l th . y In this , the worshipper is required , by closing h is f of h is both eyes , to orm the image his guardian divinity in

mind , and to ﬁx his mental vision upon it for some time . — ’ ’ l 3th A bd ha n h ahsh u d a n P rd n ra ti sth a . n . C , , and p Whe the an of s worship is performed without image the godde s, she is in

voke d to vouchsafe her presence in the j ar. l 4 h — or n of ff s f t . P u ah u j , the presenti g o ering of rice, r it, n ince se , etc . l 5th —L e le hi M u d ra of n . , or the performance the gesticulatio Le le h i called , which consists in putting the palm of the right hand

u of l . n o pon the back the eft, and shaking the fingers There are less than sixty-four thousand different s orts of Mudra prescribed in the Tantras . — h ra P u ah th l 6th . A a n a e th j , or worship of the attendants of e goddess . ’ th —M h 1c l P u ah Mahakala a f 1 7 . a a d a j , or the adoration of , orm of Shiva—. 1 8th B a lid an or ff c a . , the o ering of sacrifice, ommonly blood offering .— l th Ka ba an P a the th . I s 9 . j n praise of the exploit of the goddess . 0 h — e ma u H . d 2 t . Pouring clarified butter pon the consecrate m of on e fire, ade for the purpose on a bed sand about foot square . on u The ashes are worn the forehead , and the residue caref lly de posited or buried in a corner o f the house . V amis or - f of The , the left hand worshippers , adopt a orm wor a ship contrary to th t which is usual , and they not only worship of all the Shakti Siva in her terrific forms , but pay adoration to fi e n d - D akin is her numerous like attendants , the Yoginis, , and the

S an kin is . The rites practised by the V amis or Vamacharis are so grossly P E E 1 HALLIC MISC LLANI S .

c w t obs ene , as to cast into shade the ors inventions which th e most a n c impure im gination ca concei ve . In this last mentioned se t c a (the says a learned Sanskrit s hol r, as in most others , a - a c - there is right h nded and de ent path , and a left handed and of b u t t indecent mode worship , the indecent worship of this sec is m c o f w h ost grossly so, and onsists unbridled debauchery, it wine a n d roﬂi ate women . This p g sect is supposed to be numerous , th on h In g unavowed . most parts of India, if not in all , they are held in deserved detestation 3 and even the de cent Shaktas d o not on r make public profession of their tenets , nor wear their fo eheads m of of the ark the sect , lest they should be suspected belonging to ” th e o f e u other branch it . Solitude and secrecy being strictly Vamis j oined to the , they invariably celebrate their rites at mid t night , and in most unfrequented and private places . They nei her w ackno ledge their participation in these most scandalous orgies,

nor, as we have already remarked , confess that they belong to any of t e branch the Shakta sect, al hough th ir reserve in this respect is n ot of becoming every day more and more relaxed , if all , at least, o f o f many . Those , whose immediate obj ect is the attainment - w c c super human powers , or hose end is spe iﬁ , aiming at some par ticu lar b e e n or c t gift , are more stri t on the point, les they reap no o f fruits their devotion . They never admit a companion , nor even o n e of f o . their own fraternity, into the place their worship Even when they are believed by the credulous Hindus to have become Shid d as of or t , that is, possessed supernatural powers ; in o her f c words , when they have acquired su ﬁ ient art to impose upon their i t gnorant and supers itious countrymen , and have established their of reputation as men capable working miracles , they take every care not to disclose the means through which they have attained t of the objec their wishes , unless revealed by some accidental

u or c - w occ rrence unlo ked for circumstance. Those hose obj ect is of n a general character, hold a sort of convivial party, eati g and “ r 11 f o f drinking togethe large numbers , without any great ear de t e ction lw . But ye they a ays take care to choose such secluded s of f pots for the scenes their devotion , as lie quite concealed rom th e b w. t pu lic vie They generally pass unnoticed , and are raced ou t only when we make it o u r aim to detect them by watching m over their ovements like a spy. At present, as their chief desire t of appears to be only the gratiﬁca ion sensual appetites , they are at all times found to be more attentive to points which have a di of n rect reference to the indulgence their favourite passio s , than to of s those minor inj unctions which require them ecrecy and solitude . G 2 P A 8 H LLIC MISCELLANIES .

t These , however, they are obliged to observe, at least in par , for o wn c u their ac ount ; for the abominations which , nder the name o f c religious rites , they practi e, cannot but expose them to disgrace ‘ H i n d u sﬁ and reproach , even among the degenerate Guided by the same authority we present a brief summary of

the principal rites observed by the above sect . The drinking o f or w we spirituous liquors , more less , is ith them , are told , no less

a habit than a religious practice . They will perform no religious

. of ceremony without wine In their various forms daily worship , in of all in the performance their ceremonial rites , the celebration f l o all . c o f their public festiva s , wine is indispensable Every arti le f ff ood which they o er to their goddess , is sprinkled over with the

intoxicating liquor . Here it should be observed that the orthodox Vamis or will never touch any foreign liquor wine, but use only d o asta wh the country , ich they drink out of a cup formed either o f a or o f u ff the coco , a human skull The liq or is ﬁrst o ered to c s o r n their espe ial divinity in quart bottle pints , but more freque t l cha u a la s y in p and earthen jars , and then distributed round the m o wn co pany, each member having a cup exclusively his . If there

be no company, the worshipper pours the liquor into his own cup c and after ertain motions and prayers , empties it at a single

draught . They call themselves and all other men that drink wine, birs or h h a sa s i e eroes , and t ose that abstain from drinking, p , . . , beasts . No sooner is a child born , than they pour into its mouth or of of A n n a a drop two wine 3 at the time its Sankara, called the ’ ra san a p , which takes place at the sixth moon from its birth , if it or be a male, at the seventh moon , if it be a female , they give it of or shola to pieces cork dipped in wine be sucked , so they habituate of the child from its cradle, in the drinking spirituous liquors . At of man tra ra h an a the time the principal initiation , or g , that is , when or m h is the specific Bij antra is received from the Guru, he and n e w disciple drink together, the former at intervals giving instruo m of tions to the latter as to the proper ode drinking . Whenever v the spiritual guide isits a Kaula family, all its members, men , women, and children , gather round him , and with great cheers and feasting, drink his health as he drinks theirs . The fact is , on u drinking is carried to an infamo s and degrading extent, their a principle is said to be , drink, and drink, and drink ag in , till you f on all flat the ground 3 the moment you rise, drink again , and you shall obtain fin al liberation .

e c s of In d a H H R e ou s S . s n W o . ligi t i by . il

84 P L N HALLIC MISCE LA IES .

’ or t d hree o clock in the morning . At intervals the glass is repeate , and the ceremony is closed in a manner which decency does not w allo us to state . c a We now come to the bla kest part o f the Vam worship . can Nothing be more disgusting, nothing more abominable, nothing

a we c . more scandalously obscene , th n the rite are about to des ribe - C P u rn ab h ish e ka The ceremony is called Shi hakra , , the ring or full

initiation . This worship is mostly celebrated in mixed societies , f o f o d . composed of motley groups various castes , though not cree n This is quite extraordinary , since , accordi g to the established of t laws the caste sys em , no Hindu is permitted to eat with an

. w an d inferior But here the rule is at once done a ay with, per low sons of high caste , caste , and no caste , sit , eat , and drink th e together . This is authorised by Shastras in the following text While the Bhairavi Tantra (the ceremony of the Chakra) — c is proceeding , all castes are Brahmans when it is con luded they ” T of are again distinct . hus while the votaries the Shakti observe all of the distinctions caste in public , they neglect them altogether in of the performance her orgies . The principal part of the rite called the Chakra 1 s Shakti ' o r f Sadhana the puriﬁcation o the female representing the Shakti . m In the ceremony termed antra Sadhana, we have already o f w noticed the introduction a female , the devotee al ays making his wife or mistress partner in his devotion . This amis cannot be done in a mixed society . For although the V are so far degenerated as to perform rites such as human nature , corrupt as it is , revolts from with detestation , yet they have not sunk to that depth of depravity as to give up their wives to the licentiousness of men of beastly cond u ct . Neither is it the ordi F or o f nation of the Shastras . this purpose they prescribe females of various descriptions , particularly a dancing girl , a female ’ w or b f a fe male devotee, a harlot, a washer oman , arber s wi e , of the ” B r f amin ical or or . o Sudra tribe, a ﬂower girl, a milk maid Some fe w the Tantras add a more to the list, such as a princess , the wife of ] f or of or of C o . a Kapali , a handa , a Kulala, a conch seller

- Others increase the number to twenty six , and a few even to sixty f o f our. These females are distinguished by the name Kula Shakti .

Selecting and procuring females from the preceding classes , the Vamach aris s are to assemble at midnight in some sequestered pot, or in eight , nine , eleven couples, the men representing Bhairavas ik a or Na as . Viras, and the women Bhairavas or y In some cases single female personating the Shakti is to be procured . In all K s cases, the ula Shakti is placed di robed, but richly adorned with P HALLIC MISCELLANIES . 85

ornaments on the left of a circle (chakra) described for the purpose, whence the ceremony derives its name . Sometimes she of c t rotu b e r n is made to stand , totally destitute lothing , wi h p e t u tong e and dishevelled hair. She is then puriﬁed by the re ci tation of many mantras and texts , and by the performance of the

o r . mudra gesticulations Finally she is sprinkled over with wine , th e B i and if not previously initiated, j mantra is thrice repeated in o f her ear. To this succeeds the worship the guardian divinity 3 of n o w ff and after this , that the female , to whom are o ered broiled w fish , flesh , fried peas , rice , spirituous liquors , sweetmeats , flo ers , ff o f in and other o erings , which are all purified by the repeating w It n o w can tation s and the sprinkling of ine . is left to her choice of ff or to partake the o erings, to rest contented simply with verbal worship . Most frequently she eats and drinks till she is perfectly satisfied , and the refuse is shared by the persons present . a or If, in any c se , she refuses to touch try either meat or wine , on re her worshippers pour wine her tongue while standing, and in ce ive it as it runs down her body a vessel held below . This wine is sprinkled over all the dishes which are n ow served among the votaries . u S ch is the preliminary called the purification of the Shakti . f To this su cce d s the devotional part o the ceremony . The devotees n ow are to repeat their radical mantra , but in a manner unutter w th e ably obscene . Then follo things too abominable to enter of me n or of ears , to be borne by the feelings an enlightened u v n community ; things, from which the r dest sa age would tur away his face with disgust .

Here the d iabolical business closes .

The religious practices o f the Shaktas being such as are believed of su e 1 n atu ral o f to lead to the possession p powers , many persons of of this sect , taking advantage the religious blunders the great

o f . mass the people , practice the most barefaced impositions The credulity of the H ind u s becomes to many an inexhaustible source wh o of wealth , especially to those are at the head of any religious establishment, where any form of the Shakti is the presiding wh o o n divinity . These priests day and night attend the goddess, o f and perform various mystical rites , gradually acquire the credit having close intimacy an d secret communication with her 3 and ff then gifts , presents , and votive o erings are incessantly poured on n of c dr an d the altar . Under prete ce of healing diseases hil en, 8 6 P HALLIC MISCELLANIES .

n y n c u rin g barren ess , mothers and ou g women are induced to join w w of in the worship of Kali , hen the orthy votaries the black god th e r r f e o f dess , p iests , thank he for having ulﬁlled the obj ct their wishes . Offerings are presented , not only for receiving blessings , f but also for personal safety . Li e and death are said to be in the

Sh id d h as . o r hands of these They, if provoked , can sooner w o f r e r . s late , kill th offender by the po er thei mantras Thi M ran u h ch atan deadly ceremony is called a c . There is in on e dis to Sh id d h e swari of l t rict , r , e , a temple dedicated a fo m Kali th ate attending priest of which was a man u niversally believed to be of in no common rate . The belief yet prevails the neighbourhood , that on ce in th e height o f indignation he caused the death of a

t r r . e rich na ive for h—aving indi ectly called him a drunka d Th story runs thus At a feast given to the Brahmans by this n ative of Sh id d h e swari was gentleman , the priest invited to his house, on of the latter , account of the manifold duties the temple, was on late in his attendance , which the host, being displeased with “ his conduct , said to him as he entered the door, Well , Bhatta ” h ar a o f c jy , now I believe the dimness your eyes has vanished ,

w . allu ding to his kno n habit of drinking At this raillery, the rage o f w of the favourite Kali kne no bounds . He instantly returned i to th e temple and closed its doors , str ctly enjoining his servants not to disturb his meditation before ﬂames from the funeral pile of

t o . w re the wretched host ascended the skies And , onderful to o f an r , late , hour had sca cely elapsed before the sons the host came on to the priest with clothes around their necks, fell suppliant their s c 1 knee , and with folded hands implored his mer y, saying , O ”

o u r . m r , e em Sir, save us and fa ily The p iest smiling ask d th w “ what was the matter, to which they replied , eeping , Our father No ou r a o n is no more . sooner had your holy feet left doors , th n o u t mon th l o n a sudden blood came rushing from his , he fe l the we ground and expired . Save us , entreat thee , and the rest of ff d th ” for we v . O n his family, have not o en ed against y holy di inity m r of r , this , the w ath the p iest was paciﬁed and he spoke to the in 0 an affectionate tone 3 N fear, my children , you are safe, go home ’ ” and perform your father s funeral obsequies . a o f of Another m arvellous necdote is told him , as well as many

' ca was n o th e rs of simil ar character. W hen on one oc sion he bri g

- ing liq u or concealed in a water pot, a person whose obj ect was to s te e d h im o n wa w was expose him , pp the y and anted to see what in the pot . To this he calmly replied , nothing but milk. Saying was f u this , he poured out the contents, and the liquor o nd P HALLIC MISCELLANIES . 8 7

. o f converted into milk Such persons, by taking advantage the of fears the superstitious Hindus, extort money and other presents

from them . Much of the splendour of the Hind u idolatry consists in the

of . celebration the Shakta rites The great festivals , which are c annually celebrated in Bengal , su h as the Durga Puja, the a ad d h ari C R u tan ti J g and Kali Pujas , the harak , the Basanti , and F alah ari Sh akt a Pujas , are all y Observances, and for the most part w of s performed by the orshippers the Shakti . These fe tivals them selves , and the exhibitions that accompany them , exert a pernicious inﬂuence over the morals of the people . The spirit in which these f religious days are kept, the splendid and ascinating ceremonies w connected ith them , and the merry exhibitions , including savage d an cm of music and indecent g , that form a part the worship , cannot but captivate and corrupt the heart and overpower th e o f judgment youth .

The Shakta processions are utterly abominable . One of them - f b takes place after the blood o ferings at pu lic festivals . Of a simi w lar character are those hich go before and follow the images, w or when carried to be thro n into the river into a pond . On these th e occasions Shaktas utter terms most grossly obscene , loudly an d and repeatedly, make gestures the most indecent that can be an d imagined 3 and all this before their goddess the public . of w The habit drinking wine, hich prevails so widely among the ff on of u Shaktas, produces baneful e ects the minds the H ind s . ou o f Leaving the Kaulas as t the question , since they themselves of train up their children in the habit drinking, the Shaktas in general are more forward in trying the qualities of the prohibited o f article than any other sect the orthodox Hindus , and their example stimulates others to do the same . This is on e of the wh of s reasons y the drinking spirituou liquors, which was almost of unknown among the Hindus yore, has gradually become so

. t of prevalent among them , as at this day The tene s the Shaktas o f all Open the way for the gratiﬁcation the sensual appetites , they ou t u hold enco ragement to drunkards , thieves and dacoits 3 they present th e means of satisfying every lustful d esire 3 they blunt s c the feelings by authorising the m o t cruel practi es, and lead men to commit abominations which place them on a level with the a Sh akt a w s be sts . The y or hip is impure in itself, obscene in its ! l of me n practices , and high y injurious to the life and character

u r 55 S e e Cal c tta R e vie w fo 1 8 . C HAPTER VI I . — Con sid e ration s re sp e ctin g th e origin of P h allic worsh ip Comparison s b e twe e n I n d an an d E t an ract c n r n e s i gyp i p i e s a d d oct i .

O R the bulk of the evidence respecting Phallic or Nature W or F of u ship , and for illustrations its original character and lti it t mate developments , is evident tha India is the land to which we must chieﬂy look for information for this reason the maj ority w H istori o f the preceding pages deal ith that part of the world . cally perhaps t here is considerable diffi culty in deciding as to a its where this worship origin ted ; its antiquity is so great , and f u di f sion throughout various countries so general and extensive, l h or that it appears impossib e to say whet er Greece, Rome, India, or Egypt was its earliest home birthplace . s There are ome considerations , however, which render it proba ble that it was in India where its earliest manifestations were i exh bited . Whatever impurities and abominations may have c t lustered round it in compara ively modern times, the fact must of in not be lost sight , that in its earlier phases that country not hing was associated with it that was calculated to cause any ff o ence to the most reﬁned and modest of minds . Very little j udgment is needed to u nderstand that the tendency of pra ctices thus appealing to the most easily excited o f the animal passions w u t of would be do nward rather than pward , tha instead growing o f pure and free from the taint lustful desires, the almost inevi table fruit would be impurity and licentious indulgence 3 it is not likely therefore that the more respectable worship of early India would be the prod u ct o f the gross practices of the other nations o we have named . We can see clearly enough , we think , the rigin o f this worship resting upon the highest asp irations of the human

soul . In endeavouring to frame a theological system and arrange a method of worship to meet the cravings of the mind for inter w o f w course ith the creative powers the universe, men ould be sure t o ﬁx their though ts upon th e se mean s and agents by which living c beings and things were brought into existen e , and which , to say the least of it, acted as secondary causes in the creative work . of of These, course, would be the generative organs men and for of animals in general , and want better and more exalted teach in u i g, they wo ld easily enough persuade themselves that t was a P 89 HALLIC MISCELLANIES .

proper thing to worship the power symbolized by such obj ects , if

they did not actually worship the obj ects themselves . Perhaps two was originally, the first of these ideas all that was intended or for u m contemplated , it is ndeniable that any cases have come u nder o u r notice in which men were really rendering adoration to an unknown Spiritual power when they appeared to be doing w nothing but orshipping a graven image . There is no doubt the religious system of the Hindus is very a i t was ncient , and it has been supposed by some that formed m o f about the same time as that of the Egyptians , fro which that w the Greeks and other estern nations was in some measure derived . o f w Many points resemblance have been observed bet een them , m too any, and too striking, to have been fortuitous . Even some of the inhabitants of Ethiopia appear to have been of the same of s h origin with those Hindo tan , and bot the Ethiopians and E gyptain s seem to have had some connection or intercourse with o f o r h the Hindoos 3 but what kind it was , w en it subsisted , we have no certain account ; and they appear to have been so long o f h separated , that at present they are in total ignorance eac o ther . n m Accordi g to Eusebius and Syncellus , some people fro the river Indus settled in the neighbourhood o f Egypt in the reign o f o f Amenophis , the father Sesostris, and many Egyptians, banished l by their princes , sett ed in other countries and went as far as f “ India . It is also supposed that many o the priests of Egypt left o n o f c the country the invasion it by Cambyses . But su h circum stances as these are not suffi cient to account for the great resem w blance bet een the two systems . The H indoos themselves say m m that their sacred books came fro the W est , but they the selves , no doubt , as well as their books, came from that quarter, and their sacred books , it is supposed , were probably composed while f the seat o the empire was in Persia . There are a fe w E gypt ain words similar to those in the ancient n of w two la guage Hindostan , which seem to she that the people f B r ma bire u ma c . a had some a finity to ea h other , pronounced in i re u ma u Malabar, signifies man , and so did p in the lang age of

t. a s Egyp The n me of the river of Egypt, Nile , is probably San crit, n ila b sa since in that language , signiﬁes lue , and the ancients y it had its name from that colour . But circumstances o f much more importance than these discover c w some early conne tion bet een Hindostan and Egypt . The names an d ﬁgures of the twelve signs of the Zodiac among the n xnm 9 0 r e MISCELLANIES .

th e w h Hindoos are nearly same it ours , which came from Egypt c o f s through Gree e, and each these igns is divided into thirty n an d th degrees . Both the Egyptia s Hindoos had also e same of h of division time into weeks , and they denominated eac the days by the names of the same planets . The resemblance between the Oriental and Occidental systems ffi w extends much farther than Egypt . The o ce and po er of the in th e ff Druids northern parts of Europe , did not di er much from of Bramin s m those the 3 and the Etruscans, fro whom the Romans o f derived the greatest part their learning and religion , had a system which had a near affinity with that o f the Persians and t Indians , and they wrote al ernately to the right hand and the left . Several remarkable general principles were held alike by the ancient Egyptians and the Hindoos . They bo th believed that th e o f souls men existed in a prior state, and went into other bodies o f after death . They had the same ideas the body being a prison to h the soul , and imagined that they could purify and exalt t e soul by the mortifi cation of the body 3 and from the idea o f the o f all great superiority Spiritual to corporeal substances , they held ma tte r in great contempt . They also believed (accordin g to La C af roze) that plants had a principle animation . Several religious ideas and customs were common to both co u ntries . The Egyptians of Thebais represented the world under fi o f w o f Cn e h the gure an egg, hich came from the mouth p , and this resembled the first production according to the Hindoo of system . Several the Egyptian deities were both male and h th e o f th e m w female , which corresponds wit figure linga ith the H h indoos . T is obscene figure, at least the phallus, was much u m it sed in the Egyptian worship , and fro Egypt was carried into wa s of . Greece , where it used in the mysteries Bacchus As the

Hindoos worshipped their god Siva under this ﬁgure , and carried th e h th it in procession , Egyptians and Greeks did the same wit e f . o n phallus Also , the lascivious postures the Egyptian wome o f before their god Apis, were the same as those the Hindoo women before their idols . The Hindoos also chose their sacred u bulls by the same marks as were sed by the Egyptians .

Then , again , the account of the ﬂight of the Egyptian gods , as an d t given by the Greeks , heir concealing themselves under the s a forms of animal , bears som e resemblance to the various tr nsfe r

m of . ations Vishnu Also , the Egyptians worshipped the Nile and the Hindoos the Ganges . Some of the H indoo t emples have the s ar viz . a or c e . a ame rem kable form, , that if a pyr mid, on Th t th e

92 P A S H LLIC MISCELLANIE .

s other animals 3 they were sacred to Isis , and never acriﬁced . Some superstitious respect was also paid to horned cattle by the of Ze n d ave sta O rmu sd Persians . In an account the , , the Supreme Ze rd u sh t th e Being, directs to render worship and praise to u re me 0x ash te r wh o S p , and to the rain , of which the angel J , i o f e x . Th e s subsists in the form an , is the distr butor Hindoo f of o . S on n e rat in made some use the image a bull , as Mr relates o f of t his account some heir Temples, though they never carried in t wh o their superstition this respect so far as the Egyp ians , m f made live bulls the i mediate objects o their worship . It may be said that in all th is there is a great deal o f mere conj ee n ture , and therefore of uncertainty 3 the evidence , however, upo r m a n u mb e r of e scou rce s which it is founded, coming f o —indep ndent from writers of repute , learning, and veracity is not easily disposed v o n e o f. It seems conclusive that systems ery like another indeed ff o f th e w prevailed in di erent parts orld, and though similar Situa ma le ad se n time n ts an d ractice s th e t ions y to similar , corresponding p , similarit is to o re at an d man ar above mentioned y g , extends to too yp

i u lars . at t c , to be thus accounted for It is not all extraordinary that men who had no communication with each other should be equal of f ly worshippers the sun , moon , and stars , that they should ancy or deep caverns, thick woods , to be haunted with spirits, that particular rivers Should have their several genii , or deities dispens ing their waters at their pleasure , as the sun , they might suppose , t did his heat, and the moon , the stars , and the plane s their peculiar inﬂuences 3 but that they Should adopt the same rites in the wor f an d e ship o these natural deities, especially that they Should giv a tt ibu te s n ame s them r , and even , so nearly alike, is beyond the effect of accident . is u The conclusion we come to , and which we think f lly war of c ranted by all the circumstances, is , that the great mass phalli ff of in worship existing in di erent parts the world began India, and n as gradually found its way into the wester nations, becoming, was perfectly natural with such a system , more and more depraved w o n was as time ent , and as it found that it could be made sub of servient to the desires and passions licentious men , Our frontispiece represents a pious female propitiating Mahadeva a o r Siva in his gener tive character, indicated by the Linga,

or . inserted in its appropriate receptacle , the Argha, Yoni The engraving is taken from a picture which Moor d escrib es as being n delicately executed, the female being you g, handsome, and 1s Lin a u a elegantly dressed . She performing the ceremony of g p j , P 9 3 HALLIC MISCELLANIES .

to which such frequent references is made in these pages , and she has spread o u t in front o f her the variou s obj ects required in th at in on e d service. The symbol is placed of the many omestic on e w or temples, common at time in India, known as De al , Devel , d d e i t an d ha u e la o f G o . from Deva, a y , , a house , literally a house n h It is this erectio whic is ordinarily written pagoda, by the Eng u s of lish , a word not sed in India . The tone the building is white, m S e kra its lines gold , and it is sur ounted by a gold spire, called 3 or - when temples , or other things have a conical , pine apple shaped of termination , such ornament is called Kalasa . The exterior the d temple is white, its interior, ash coloured , like its patron eity, the Linga and A sgh a are of black ston e with gilt edges : the Linga

(the upright conical stone) , which has mystical orange coloured on of Bilva lines traced it, is crowned with encircled folds flowers 3 of w w and a chaplet of three strings them , white ith yello buds at o f regular distances, hangs pendent from the top the Linga, falling o f Bilva towards the termination or spout the Argha . The is a u v shr b consecrated to Mahade a, who alone wears a chaplet of its ff flowers , which are o ered in sacrifice to no other deity . The m u various imple ents used in the p ja to Siva are , five lighted lamps 3 (or on e lamp with five wicks) a spouted vessel holding lustral water 3 a cup for ghee 3 another cup for water with which to sprinkle the flowers 3 and a bell rung at certain times to scare away l evi spirits .

The woman sits on an embroidered carpet, called Asana her r of ight hand is in a bag gold brocade , the hand being supposed to hold a rosary of round beads 1 08 in number without the con n e ctin g ones . This picture admirably illustrates the true character of the ori in al - o u t all g lingam worship of India , and fully bears that has been said respecting its original freedom from the indecencies which afterwards became so ﬂagrant and universal . CHAPTER VIII .

r n Vo cab u l ary of word s of I n d ian an d S an scrit o igi .

a —An Ab di inhabited place . — of Aban The name the eighth month . —A lo Abashan . w caste of labourers . —A Abd slave . — o Abdali—Fakirs f the bashara order . Abdar A servant who prepares water for domestic use . A h — b d u—t A sect of religious mendicants . Ab h ir —A caste employed as cowherds and Shepherds . Abka—r A maker of strong waters . Abri A b uilding stone found at Kabul . A ch ar a—A s d gy caste of Bengalese, ai to have originated from the

Brahmins . —A Acharya teacher . A ch atu r—A of caste cultivators of the soil . d —A t A ala—t cour of j ustice . Adar The ninth month .

- Ad b h u tasan ti A burnt sacrifice used to counteract evil omens . Ad hi ati—A p ruler . — : Adhwaryu The third class of priests employed at a vedic sacri fi ce . — Adi Gran—th The chief scripture of the Sikhs . Adinat—h The first arhat of the Jains . Aditya The sun . Adlin ad a — g aw r A caste of agriculturists . d vich in i- A A ch caste of cultivators of the land . —A Afrit demon . A arwal —A g a trading caste . —A Agasa caste o f washermen . Aghora - Religious mendicants who sometimes feed on human

flesh . A iari— g — A temple in which perpetual fire is maintained . Agni The god of fire . A u ri—A a g Beng lese caste of cultivators . b — A ri On—e of the Himalayan god s . Ahriman The person ification of evil in the Zoroastrian religion .

96 P HALLIC MISCELLANIES .

—An Bana — arrow . Bandha —A Slave or bondmen . Barahan A goddess who is supposed to cure s welled hands and f—eet . Barat The ﬁnal ceremony of a marriage . — w Barwa —A ise man o f the Bhils . B A or e e . asani — prostitute , femal dedicat d to a god Basawa —The sacred bu ll . Ba A m . shkala— de on Benawa A community of fakirs of the beshara order . — l Beshara Those fakirs wh o hold themselves above the aw. B h ad aria— of a Mendicant astrologers Br hman origin . Bh ad u —A o f l w class o Uriya Brahmans . —A Bhagat worshipper . a — Bhagv n The divine spirit . Bh a wa —A d g t name for G o . — i r Bhairawa A name of S v . Bh airawan ath —A of name Siva . —sa me a s Bh air n ath Bhairon o . —A Bhakta devotee . Bhavin — A m e e e e e Tem e . — wo an d voted to th s rvic of th pl Bhikhu A religious mendicant . Bh O i—A of m p— priest a village t e ple . Bhu —The earth . Bhut The spirit of the dead 3 a goblin . Bh r — u te swa a A name of Siva as destroyer . Bh u t a — y Devotees of Bhawani . Bilwa— The bel tree . Bish és war —A o f sw name Siva, alluding to his having allowed

poison . —A Boa Temple . Bo - — tree —The pipal . Brahma The Creator . — f Brahman The ﬁrst o the Hindu castes . —A B a ma of B . r h —ni woman rahman caste Broto A vow . Bu d ib u d aki—A religious beggar wh o smears himself with ashes. - — Burh—a Deo The great God . But The name of a devi .

Catan ar—A o f priest the Syrian Church . C hakra The weapon o f Vishnu . Ch attu r -A c o f co - u consecrated ake w d ng . P HALLIC MISCELLANIES . 9 7 — Ch h an d aS A sacred hymn . — ri Ch h an d oga A name of th e u d gat priest . — ’ Ch illah A forty days fast . Ch it awan —A s b p u division of the Mah arashtra Brahmans . — o f o f Chitragupta The ﬁrst the ministers Yama . Ch oli an th—A p— sect of Panj abis allowing free sexual intercourse . C e A rr . h ri — ma iage hall C A m m . hure—l hobgoblin in the for of a hideous wo an Crore Ten millions . — An . Dada elderly person , or a paternal grandfather ' —A Vaish n awa Dadup—anthi sect founded by Dadu . Daftar A register . —A - u of a e e e . D go—ba dome like structur b ilt ov r the r lics a saint Dain —A witch . Daitya A —d emon . D aiwatapka Parsi betrothal ceremony . —B in i al D akau t ram c r . — ast ological mendicants Dakiri A—female imp wh o feeds upon human ﬂesh . D ach och a A caste said to be descended from a Brahman father

and a Gaul i mother . ak h i — ow ﬁ D s n a A c t e e B m . — to b giv n to a rah an Danawa A demon . — of Dargah The tomb a saint . —A c Dasi —woman dedi ated to a temple . Dastur A Parsi high priest . —A D evi goddess 3 e specially Durga. D e vru kh i— o f e — The room a temple wh re the idol stands . Dewa A god . D e wan - ga One who wears the emblem of Siva . D w — e asth—an A temple . Dewata A deity . D h u m — ra A giant . in — D e sh a Lord of the day . — a of D iwar Divinity of a vill ge, for whom a portion the grain is set

apart at each harvest . —A two Dobe brahma who has studied of the four Vedas . D u rd h ara—A leader in the army of demons . - a Durga The consort of Siv . u - —Th e w of D rga puga orship Durga . D u rmu kh a—Th e a — name of demon the fury faced . D wa ar — p ayu ga The Third age of the world . P 98 HALLIC MISCELLANIES . — Eshana One of th e names o f Siva . — Fakir A Moh omme d an religious mendicant .

— of Gabbara The inner room a temple where the idol stands . — of G ad ip ati Chief a body of religious mendicants . — f A o d o . Ganesa g , the son Siva i— G aru d —A snake charmer . A t e e . Gentoo— no h r nam for a Hindu Ghaus E fakir of the highest sanctity . m d h a— of G o e . — The sacriﬁce a cow G on d h al A noisy festival in honour of Devi . — f Gopura Building over the gate o a temple . h —A G orakh n at name of Siva . —An Gosain ascetic . h in —A h m d an G osh an as Mo o e ascetic . G ramad e wata— o f v Tutelary deity a illage . —A Granthi reader of the Granth , or Sikh Scriptures . G rih ad ava— o f —The tutelary god a house . Griha—stha A Brahman in the second asrama . Guga A saint to whom offerings are made to avert dan ger

snakes . —A Guru religious teacher . — Haj —A pilgrimage . Haj i One who has performed the H aj . — o f Hambali One the orthodox schools of Sunnis . —A of Har — name Siva . Hara The destroyer . H ar u i — w the p j The orship of plough . —An on e ﬁ . Homa— oblation mad by pouring butter a re H otri —The highest class of priest employed at a Vedic sacriﬁce . H u ttari s o f Fe tival in honour the rice harvest .

- - r— Id al fi t Festival of breaking fast . —A c Idgah pla e of prayer for Mussalmans . — ffi of Imam The o ciating priest a mosque . — f m n Indra The king o the fi r ame t . Iravata— The elephant of Indra . — ’ h n a ’ n maz I r Is a aye r of sunset . Ish rak- a — s u n i ise nam z Prayer at , Ish tad e wa—A favourite deity. I a—A of swar name Siva .

L’ 1 00 P HALLIC MISCE LANIES . — Mah aj an wad i A place were caste feasts are celebrated . M h a a akala A . — n me of Siva Maheswa r A n ame of Siva . — Man b h awa A . — Vaishnava sect Mantra Form o f worship in the oldest part of the veda . — a Man n —Man . Founder of the Manvant ra . Maruta Wind . A god of the wind . M aS 1d —A M oh mme d an c j — o hurch . Mastan The R asu lsh ah i fakirs . — a a N e e . M t — ame applied to various godd ss s Matia A believer . — of Matsya The ﬁrst principal awater Vishnu . —A Mobed Parsi priest . —A Mund demon . —A Muni saint . - Mu n d h o d a— G u rzmar a p The f kirs , who beat their heads until

r r r . bleed in—orde to exto t cha ity Musa Sohag A body of fakirs who dress as women . w — of Muta alli The warden a mosque . — Na a A m e e . diy— bull ark d as sacr d Naga Naked . Na és ar mi— g w aswa A serpent deity . — f Nama A mark worn on the forehead by followers o Vishnu . ’ Namad ri— a a A Vaishn va . —A d ’ Nandana beautiful garden in In ra s heaven . —A Nanda Devi name of Durga . — ’ Nandi Siva s bull .

' — o f for Narak The place punishment souls . arakasu r—A m of N de on son Bhumi , slain by Vishnu . ran k r— N a g a The maker of men . ara an a— on N y The divine spirit moving the waters . Narsinh—A form assumed by Vishnu in order to destroy the de n k i mon H ira ya as p u . at—A off N spirit supposed to have the power to ward evil . —A low Navar Parsi priest of order . — l N z e . a ar Th—e evi ey Nimbarka A Vaish avan sect worshipping Krishna and Radha con

jointly . ir n — n of N wa a Havi g the fire life extinguished . — u Pagoda A H indu temple in the so th of India . ES P HALLIC MISCELLANI . 101 — P arame sh vari A name of D u rga . — ’ P aramah an sa A c o f . — se t Siva s devotees P ariah A n outcast from society . — ‘ a c . P rvati —The onsort of Siva A a of . Pasupa—ti n me Siva a a . P t la —The nether regions P avaka . — The god of fire P in aki —A name of Siva . Prakriti A goddess . — - P u n d arikaksh a L e . — otus ey d Purusha Man 3 the human soul . — R aj a—s u ya A sacrifice performed at a coronation . Rali The deified spirit of a woman wh o d rowned herself on being

married to a ch ild . — o f aisn avas Ramanandi A sect V . R m n — aish awan a a u —ja A V sect in the south of India . Ramb—an A priest of high rank . Rat—h A war chariot . Rig —The ﬁrst Veda . Rishi A sage or hermit . R ozah —A fast .

— - Rudra The storm god . — a A . S dhu— saint Sadra The sacred shirt worn by the Parsis . — of Saduba The name a goddess . ’ —A Sakta— worshipper of a sakti . e . Sakti —Pow r Sama The third Veda . —A o f Sanhita collection Vedic hymns . —A Sannyasi —n ascetic . S aptapad i Seven steps taken round the sacred d u marriage . S aravasti— Goddess of eloquence and literature . —A Sastri teacher . —A Sattra— sacriﬁce . S an ra A of worshipper the sun . — o f a r e r . S vit i —On the inca nations of Sarasvati Shakra One of the denominations of Indra . — w Shakti Po er . —An Shambu appellation of Siva . P HALLIC MISCELLANIES .

— u Siva The third person of the Hind triad . — S ra w—ak A Buddhist saint . S u ra A deity .

m f Tarp an a O ffe rin g o water .

— - Trin e tra Three eyed .

—G od of Ugni ﬁre. i —A Umb ka name of D u rga .

Vaish n avi— u The consort of Vishn . an h i— V One of the names of the god of ﬁre . — f Vidhi One o the names of Brahma . Vi ra— wh p A person o recites Vedas . u — of Vishn The second person the Hindu triad, preserver. ru tr — V a The name of a demon .

of Yogini A class malicious female ﬁends .

1 — 313111132 W orship are mgztu al S eries w on t.

E S F LO W E S ND l E M T F lS H , R , A F R as ELE EN S A ND D E ITIE S in the P h allic F a ith s an d W ors h ip of of R BY O D the Ancient Religions G EECE , BA LON , R ME, IN IA ,

etc . , with illustrative Myths and Legends .

' AR C H AI C RO C K I NS C R I P TI O NS ; an Ao count of the Cu p and Ring Markin g on the Sculpt ural

f With e tche d ron ti s Stones o the Old and New Worlds . f

p i e ce . L e t an y o n e i n s p e ct th e plate s in works d e lin e atin g th e H in d u P an e on an d co m are th e d ra w n s o f th e n am- o n w t man o f th e ro ck th , p i g li g y i i h y ar n s we a e d e scr e d w t t o s e fo r n stan ce o n th e ro n t s e ce o f m ki g h v ib , i h h i f i pi t s o o an d t e w fi n d it d ffi cu t t o a o d th e con c u s on t at t e re hi b k , h y ill i l v i l i h h i s a man e st a n d s tr n con n e ct o n Th e act is th e a c d e a h as if iki g i . f , ph lli i , pre vail e d all o ve r th e wo rld to a far g re ate r e xte n t than man y have e ve r ima in e d an d su e rfi cal o b s e rve rs have passe d by man y thin g s a s i n e x pli g , p c le w c came ro e r w t n its d o ma n an d w c t u s re co n se d ab hi h p p ly i hi i , hi h h g i , w e e e n re a d u n d e rstoo d It i s n o t o f cou rse t o th e ro s s o u ld h av b ily . , , g of th e P ri a u s u se d in an c e n t re e R o man o r E t an F e st a s forms p i G k , , gyp i iv l t t w e a u d e b u t to th e mu c more re fi n e d an d we ma s o cal it ha ll , h , , if y l , ” m wors of In d a —TH E A TH R m d e st n a . U o li g hip i O .

E O S I or of P h all ic NATUR W R H P , an Account i F a th s and Practices , Ancient and Modern , including

of the Adoration the Male and Female Powers , and the

S A O TI UJ of D G NO S TIO IS M P A IN IAN , by the author of Phal

m wi th tch e d ron ti licis e s ie ce . , f p

Th e su bje ct re a ch e s from th e e arlie st d awn o f histo ry thro u g h l on g n e e n t u a e s d o wn to th e mo st mo d e rn t me s an d t ou c a d v f l g , i , h e s almost e e r k n d o m o f th e a st an d re s e n t in th e ou r u arte rs o f th e e ar v y i g p p , f q th . Th e u n e art n o f o n - u r e d S tatu e s mon u me n ts an d m st n i hi g l g b i , , y ifyi g n s cri tion s h as su e s te d an d ro o e d n e w n e s of s tu d a mo n s mb l p , gg p v k li y g y o i cal re ma n s an d th e ke to s o mu c t at fo r o n wa s u n re ad a i , y h h l g bl e h as be e n th s n u ar re e at on f r w fou n d in e i g l v l i s o this p e cu lia orship .

MYST E R I E S O F TH E R O S I E C R O S S , o f C or the History that urious Sect of the Middle Ages, C C A of known as the RO SI RU I NS, with Examples their

Pretensions and Claims .

In this w o rk an atte mpt h a s b e e n ma d e t o co n ve y a n in te llig ibl e id e a o f e cu ar m st c s e ct o f th e R o s cru an s It is th e ﬁ rs t s e r o u s atte m t th e p li y i i ci . i p o e n e tra te th e s e cre t re ce sse s o f t s o ccu t o d w o se s tran e e e s t p hi l b y, h g b li f an d cu r ou s r ct ce s a e e e r s n ce h a of R o se n kre u tz e e n n ve i p a i h v , v i t e d ys , b e d in c ou d o f ro ou n d m ste r lop e a l p f y y .