made of the stalk of the basil, a deer's skin, the horns of a deer, some embers, a piece of sacking, &c.-When asked why he embraced this manner of life, his reply implied an indifference to future rewards; he seemed scarcely willing to confess that he had any connections, father or mother, and reluctantly mentioned the place of his birth. Respecting his food he manifested the same indifference, though we discovered in one of the temples a large quantity of corn, clarified butter, spices, &c. The other pilgrim was less communicative, but more intent on his devotions: he had a separate hut, and, as though all desire of human society and friendship was extinguished, these persons, the only human beings in this part of the forest, seemed to have no connection with each other. At a distance from the temple we saw a wild hog, and on the sand, in several places, fresh marks of the feet of a large tiger. The young man. informed us, with perfect indifference, that during the three preceding months six persons had been taken away by tigers; and added, in the same tone, that the human body was the natural food of the tiger, and that such a death was no mark of the divine displeasure. We asked him, whether he did not think it a fortunate circumstance, however, that while so many of his companions had been devoured by tigers, he was spared: he did not appear to feel this sentiment, but said that they would take him also.

After rising in the morning, as we learnt from the young yogee, each of these ascetics repeats the name of some god, using his bead-roll; he then performs the ceremonies of worship before some representative of an idol; then bathes and goes through the ceremonies (sundhya) ordained by the shastră to be performed three times a day; then he prepares the offerings, worships his idol, and again repeats its name for some time. At mid-day he eats; then returns to the D d

VOL. II.

repetitions of the name of his god till the evening sŭndhya; and after this he continues repeating the name of the idol till he falls asleep.

The following story is universally credited among the Hindoos in the neighbourhood of Calcutta :-Some years ago, a European, with his Hindoo clerk, Varanŭsheeghoshů, of Calcutta, and other servants, passed through the Sunderbunds. One day, as this European was walking in the forest, he saw something which appeared to be a human' being, standing in a hole in the earth. He asked the clerk what this could be; who affirmed that it was a man. The European went up, and beat this lump of animated clay till the blood came; but it did not appear that the person was conscious of the least pain-he uttered no cries, nor manifested the least sensibility. The European was overwhelmed with astonishment, and asked what it could mean. The clerk said, he had learnt from his shastrus, that there existed such men, called yogees, who were destitute of passions, and were incapable of pain. After hearing this account, the European ordered the clerk to take the man home. He did so, and kept him some time at his house: when fed, he would eat, and, at proper times, would sleep, and attend to the necessary functions of life; but he took no interest in any thing. At length the clerk, wearied with keeping him, sent him to the house of his spiritual teacher at Khurdů. Here some lewd fellows put fire into his hands; placed a prostitute by his side, and played a number of tricks with him, but without making the least impression on him. The teacher was soon tired of his guest, and sent him to Benares. On the way, when the boat one evening lay to for the night, this yogee went on shore, and, while he was walking by the side of the river, another religious mendicant, with a smiling countenance, met him:

they embraced each other, and-(as is said)-were seen no

more.

I have endeavoured to ascertain the probable number of Hindoos who embrace a life of mendicity; and am informed, that scarcely less than an eighth part of the whole population abandon their proper employments, and live as religious mendicants by begging. Supposing that there are sixteen millions of Hindoos in Bengal and Behar, and that each mendicant requires only one roopee monthly for his support, it will appear, that not less than 2,000,000 roopees, or 250,000 pounds sterling, are thus devoured annually by persons, the great majority of whom are well able to support themselves by manual labour. What a heavy tax this must be on the industrious, the great body of whom among the Hindoos are comparatively poor!

When we add to this, the baneful effects of this system on the morals of the mendicants themselves, as well as on the public manners, every benevolent mind must exceedingly deplore such a state of things. These beggars are not frowned upon like those who have nothing but their misery to plead for them; but are privileged and insolent harpies, boldly demanding the contributions of the abject and superstitious Hindoos. Their indolent habits too, and the filthy songs they sing, lead to every species of impurity, and to perpetual acts of private plunder.

Many of the more enlightened Hindoos, especially the bramhŭns, hold these mendicants in the utmost contempt, and would consider their being compelled to work as a great blessing conferred upon the country. On the other hand, some persons of property treat them with the greatest reverence, and sometimes invite a number of them to

their houses, drink the water with which they have washed their feet, and, at the end of the entertainment, eat of the refuse from the plate of each. Gŭnga-Govindu-Singhŭ, a person of the writer cast, who was patronized by Mr. Hastings, and who realized a princely fortune, carried his attachment to the Voiragēē mendicants to the greatest lengths. He sometimes gave a feast to three or four thousand, and performed the lowest offices of service to these his guests: he also provided that persons of this description should, after his death, be constantly entertained, receive presents, have medical attendance when sick, &c. at all the temples which he erected and dedicated to the different forms of Krishnů.

BOOK VII.

HINDOO RELIGIOUS SECTS.

CHAP. I.

ACCOUNT OF THE REGULAR HINDOO SECTS.

THERE are three principal sects among the regular Hindoos, the Soivus, the Voishnuvus, and the Shaktus.

The Soivus receive the initiatory rites by which Shivă becomes their guardian deity; they imprint on their faces and bodies the marks by which this sect is distinguished a, and profess the most devoted regard to this god, trusting in him for protection, &c. Their daily worship is performed before an image of the lingu, either at home or by the side of a river, using those forms and offerings which are peculiar to the sect. They have no festivals, but once in the year they keep a fast in honour of Shivă, which is accompanied by the worship of this god at the temples of the lingu. In the month Voishakhŭ they present to this idol the leaves of the vilwů, a favourite tree sacred to Shivu, and pour libations of milk on the lingu. Some Soivus, at this auspicious season, plant shrubs near the lingu, and sit before it repeating the name of Shivů. It is an act of great merit among this sect to repeat the name of their idol, with

See vol. i. p. 18.