sanguinary sacrifices are made and we are afraid that human victims are then offered up.

Dr. Jacobs relates various instances of the fear inspired by the "boetas" and the consequent superstition of the Balinese:

"A woman, who is with child, is very apt during that time to look upon most ordinary events as bad omens. In her imagination she sees hundreds of "kalas", having designs against her life or that of her child or wanting to take her period of pregnancy one of great anxiety. The whining of a dog, the croaking of a bird, the action of a crater, etc., all fill her with fear; her personal enemies, even the people with whom she has been on friendly terms, try to bewitch her so as to endanger her life or her child's, and then in her despair she frequently resorts to some known means and offers up her unborn child in order to save her own life.

"Should a Balinese woman give birth to twins of different sexescuriously called "kembar boentjing", (twin flowers' or 'twin brides') -she is taken forthwith to the churchyard after her confinement and the children are carried to her; here she must remain for three months in a hastily built hut and her food is brought to her. Her house is burned to the ground, thus forcing her husband and other members of the family to seek a home elsewhere; the dessa in which the house stands has to be cleansed; the temples of the dessa, excepting those dedicated to the memory of the dead, remain closed for 60 days; innumerable offerings are made and the dessa, as well as the mother and children are sprinkled with holy water (toja tirta); and all this is done in order to wipe out the incest committed in the mother's womb. Only the wife of the prince or of a Brahmin is exempt. It is easy to understand, says Dr. Jacobs, that this religious ceremony in many cases, demands the sacrifice of a human life.

"Should а woman-or yet a domestic animal-give birth to misformed offspring, this is looked upon as a warning a warning that some calamity is about to befall her dessa and the prince has at once to be informed of the fact; he then commands a religious ceremony, called "prajastiata," to take place, in order to propitiate the gods.

"If a woman dies in state of pregnancy, her body is not allowed either to be buried or to be burnt, but as a sign of the greatest contempt, it is hurled down a precipice, or placed in an open grave or hole two feet deep, this, according to Balinese notions, being the greatest dishonour that can be shown to any one. No exceptions are made in these cases, the same fate befalling princesses."

In the same measure as the Balinese look upon it as a great favor of the gods to have many children, especially sons, or to have the children "selat boenga", (that is, alternate boy and girl) so do they equally despise a woman who is childless. Naturally the fault lies with her and her husband has therefore the right to leave her. Needless to say that newly-married couples are most profuse in their offerings to the patron god of hymen, Dewa Boetoehaja or Dewa Sanbangan!

The treatment of all illnesses is very simple; either the people use some indigenous plant, directions for the inward and outward application of which are contained in a recipe book called "oesada", or they offer sacrifices to the gods and the "baljan" (native doctor) mutters some invocations from the "mantras" (secret writings). Witchcraft-". ngléjak is the chief source of all sickness. If it can be proved (!) that any one has by means of sorcery brought illness or misfortune on another, that person is banished from the kingdom; formerly the penalty of death was inflicted. Sorcery is not foreign to the Hindu belief, and is probably entirely of Hindu origin, thinks Dr. Jacobs.

If the "baljan" is unsuccessful in his treatment, then it must be a "kala" that is opposed to the recovery or has lodged himself inside the patient. It not only happens that the "boetas" look upon men as their dwelling-places, but sometimes in obedience to the gods they assume the shape of noxious animals like monkeys, tigers, etc., etc., and in this guise they visit men.

Naturally the Balinese entertain a superstitious fear of these animals. and never slay them unnecessarily, yet they are not worshipped by them as in India and Further-India. Neither do they worship the "boetas ; they fear them too much. Their images are only tolerated at the entrance of the temples over which they watch, or if within the precincts, they are placed at a distance from the temples.

Just outside the temple gate is a stone alms-chest the 'tangoe'-in which offerings are placed from time to time for the "boeta", who is appointed guardian of the temple. Besides that many private residences are watched over by the "boetas", yet the Balinese never feel quite sure about them, for if anything mysterious happens, the "boetas always blamed.... and their favor is again sought for by renewed offerings.

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are

Having done everything to keep the evil spirits at a distance, thought is then given to the remaining duties, and foremost amongst these is worship of the place of one's origin." Many families have increased so rapidly that it has become impossible to continue living together, or some have left their homes to improve their positions, or out of fear of punishment or from other causes and finally they have become heads. of families in other dessas.

As soon as they are able to do so, they build places of sacrifice in the dessas where their forefathers lived, and at certain periods of the year make pilgrimages thither, which are frequently attended by numerous difficulties and dangers, especially where the distances are great.

Temples belonging to the members of one family, "kaboejoetan", are called "poera-dadia and "poera-iboe" and form the connecting link between the different branches of the scattered stock. For the benefit of their their common interests they have instituted societies "seka-dadia", and furthermore they select one from their midst to guard the temple and make all the necessary preparations when the day of sacrifice arrives.

It is impossible to say much harm of a people showing such a spirit of sacrifice and faithful affection for family ties. We think that these

grown up children may be made tractable and in time good and faithful subjects of the government, but on one condition only! We will refer to it later and for the present we will try and add to our knowledge of these poor people.

A slight acquaintance with their mode of worship cannot fail to be interesting. Correctly speaking, that is to say according to the teachings of the panditas, there exists only one god, Siva, who is the equivalent of Batara Suria or the sun god, that is, the soul of nature, ruling all the forces of nature. He is the creator, the sustainer, the destroyer. He is addressed by the names of all the Indian gods by the people, who in their childlike ignorance labour under the delusion that there are several different deities. Thus Maheswara, (the great god) the son of Siva, is none other than Siva himself and his wife Uma and his children are simply attributes of his far-reaching supremacy, evidences of his creative power. Likewise Kala, and his wife Durga, with all his followers, "boetas" or rakshas represent nothing more than the capacities of the god to punish, to harm and to destroy.

The large image in the temple represents Siva as seated on a high pedestal with his legs crossed, his arms and ankles profusely adorned with bracelets and anklets; the imprint of the trident is on his forehead and he wears a garland of human skulls round his neck. The symbol of Siva is the Lingam, emblematic of creation, which follows destruction. For fear of being too discursive, we will not go into many details, but we will just remark that whereas in India "Vishnu" is looked upon as "the lord of the Earth", in Bali he is considered more as god become man" and occupying a far inferior rank to Siva, and is introduced as the hero in their epics simply to give additional lustre to the teachings of Budha or Siva.

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Neither is Brahma ever worshipped, excepting on the occasions of general feasts when one altar is erected in honour of Brahma and Vishnu who share one heaven; and this altar is never of stone and always destroyed again after the solemnities.

According to the panditas Brahma and Vishnu and Siva are co-equal and together constitute the trinity or "Trimurti".

Indra has a third eye like Siva; although one of the inferior gods, he ranks with the Balinese after Siva. He is however looked upon as a malignant deity, and consequently held in great awe; many sacrifices are made to him and he has a temple specially dedicated to him.

'Besides the sun-god,' says Liefrinck, who sends plenteous rains to refresh the earth and make the crops grow, or who at times destroys the harvests, the Balinese have peopled nature with numberless other divinities. These gods are supposed to roam about across seas and lakes, resting either in the valleys or in the trees, or else in the houses

or the burial grounds. The habitations of the superior gods are sup

posed to be in the mountains, in that chain of mountains which runs through Bali from East to West, in particular the peak of Rindjani,

which rises above Lombock. The simple-minded native, who rarely leaves his dessa and never the island looks up with reverence to these colossal masses, connecting as it were heaven and earth, and always half shrouded in mysterious clouds.

And on the topmost summit, his Olympus, sojourns the supreme god of all the gods!

We will now proceed to describe their mode of worship.

Although the "Oesana Bali" speaks of six great temples in Bali, dedicated to the worship of Siva-probably erected by the HinduJavanese at the time of their invasion-and though the princes and notables still continue to make use of them for their sacrifices, these are not the places of common worship. With the Balinese, religion bears the distinct mark of individuality and each person prefers to worship in his own way and at his own convenience and with his own family hence the prominent place assigned to the "home-temple

Each family dwells on its own "pekarangan", (estate, seat) frequently very extensive and always separated from the outer world by a wall high enough to prevent being overlooked.

As we shall often have to refer later on to these "homesteads' enclosed by walls, it will be instructive to hear what Dr. Jacobs says about them:

"Entrance to the enclosure is obtained through a narrow doorway and it is built over with a number of small huts or sheds of wood or clay, representing the respective homes of the various members of the family or household. The space which is left vacant between the house gets filled up with fruit parings and the excrements of both man and beast, heaped-up leaves, etc., and the refuse which is despised as food by the swarms of pigs and dogs and chickens that wander about at leisure, is left to accumulate until it grows to one vast manure heap. The little sheds are small, damp and low; daylight is admitted through the door, and the cracks in the walls and the roof serve as ventilators. In the middle of the square or yard is a sort of "pendopo" where guests are received, but the "balé mambeng", which serves as their sleeping apartment, contrasts favorably, both as regard cleanliness and decorations, with all the rest. Though the "balé mambeng" is considered more especially the guest room, still visitors are frequently housed in other balés. With the exception of the "Oemah-metèn (private abode), all the little huts are shared in common by the various members of the family and their cattle and poultry, which are allowed to come and go as they please".

In every one of these homesteads a special portion is allotted to the worship of the gods; this portion is walled in and the gateway is protected on each side by stone guardians placed at the entrance. The

* The description of this and other temples is mostly borrowed from Liefrinck.