statues, in one part of it a long series of them, representing the amours of Krishna, which were of the most obscene character, which if exhibited or offered for sale, as statues, or pictures, or engravings, or in any form, or described in any language in this country, would subject the exhibiter or seller to severe but merited punishment from the laws. And yet such representations make a part of the Hindu religion, as publicly exhibited and celebrated. To reasoning and arguments about the worship of such gods the Hindus reply, " They were not men but gods, and so were not subject to moral laws as we are. They could do as they pleased. Actions which would be sinful in us were not sinful in them, for being subject to no law they could do what they pleased without doing any wrong or committing any sin."

The residence or heaven of Vishnu is Vykunt, and is situated on mount Sumeru. According to the Purans it is 85,000 miles in circumference and is chiefly of gold. The edifices in it are of jewels and precious stones. There are numerous pools of water containing lilies and other flowers of every variety of form and color. There are gardens with flowers of surpassing beauty, fragrance, etc. There Vishnu and Luxumee appear shining like the sun. Before and around them the inferior deities, the musicians, and various orders and classes of heavenly beings gaze on their dazzling and divine forms, and chant their praises. Into this heaven the votaries of Vishnu of every class say they hope to be admitted and to enjoy its pleasures till the merit of their actions shall be exhausted. They must then return to the earth, here to assume another birth.

SHEVA.

Sheva, often called the destroyer, has the third place in the order of the Hindu deities. This god is described in several different ways. In one form he has five faces, three eyes, and four hands. In another form he has one head, three eyes, inflamed by his intemperate habits, two hands, with a horn in one and a drum in the other, is riding upon a bull, and his body is covered with ashes. But he is commonly worshipped by a symbol with the figure of a bull (his favorite vehicle) looking at it. The origin of the worship of this thing as the symbol of Sheva

is contained in the Purans, but it is too indecent to be translated, or the account to be narrated in the English language, and so it must be omitted. Sheva is described as having the appearance of a religous mendicant, intemperate in his habits, filthy in his person, every way disgusting and contemptible, except perhaps in the occasional manifestation of ungovernable temper and terrible power. When he was about to be married to Parwuttee, her mother and the neighbors cried out, "Ah! ah! ah! this image of gold, this most beautiful damsel, the greatest beauty in the three worlds, to be given in marriage to such a fellow an old fellow with three eyes, without teeth, clothed in a tiger's skin, covered with ashes, encircled with snakes, wearing a necklace of human bones, with a human skull in his hands, with filthy hair twisted round his head, who chews and smokes intoxicating drugs, has inflamed eyes, rides naked on a bull, and often behaves like a madman." The Skand Puran makes Sheva describe himself thus: "Parwuttee must be very foolish to practise so severe a penance to obtain me, a wandering mendicant, who gets a rag from the dung-hill to clothe his nakedness, rides an ox, carries in his hand an axe and a young deer; who wanders here and there like a madman, dancing with demons in solitary places where corpses are burnt; who adorns himself with garlands made of snakes and heads of dead men, and rubbing ashes on his body goes about begging with a skull in his hand." But this is not his necessary form, for he can at any time assume any form he pleases. But this is the form and the course of conduct, in which he most delights. Among the many strange things in the Hindu superstition there is nothing more strange than that a being of such conduct and character should ever become an object of religious worship.

There is much contradiction in the Purans in respect to the comparative rank and honor of Brahma, Vishnu, and Sheva. A sage called Attencin, becoming convinced that he ought to worship only one deity, thus addressed them:-"O you three Lords, know that I recognize only one God; inform me therefore, which of you is the true divinity that I may address to him alone my vows and adorations." The three gods, Brahma, Vishnu, and Sheva becoming manifest to him, replied:-"Learn, O devotee, that there is no real distinction between us; what to

you appears such is only by semblance; the single Being appears under three forms, by the acts of creation, preservation, and destruction, but he is ONE."

Some of the Purans appear to have been written to exalt Vishnu, and others were written to exalt Sheva. The votaries of each claim the highest honors and attributes for their favorite deity, and each party can adduce the authority of the Purans for their opinions. By the votaries of Vishnu he is declared to be the Supreme God and the Creator of the universe,* and that Sheva and all the other gods are inferior and subordinate to him. The votaries of Sheva, calling him Maha Deva or the Great God, set up the same claims for him and depreciate Vishnu and all the other gods. These disputes and quarrels have sometimes been so violent as to require the interference of the government.

OTHER HINDU DEITIES.

It is not necessary to give any further particular accounts of the Hindu deities. Their number is almost infinite. Some of them are gods and some are goddesses. In their conduct there is little for imitation, and in their character nothing for admiration, and seldom any thing to procure respect. The same deities are called in different districts by different names, and worshipped by different rites and ceremonies. Probably some of them were the deities and demons worshipped by the rude tribes before they embraced the religion now generally called Brahminism. Some are monsters in form. Gunesh who is much worshipped, has an elephant's head on a human body. Hunnuman who is also much worshipped, is believed to have been an incarnation of one of their gods in the form of a monkey. Some of them are believed to be malevolent and to delight in cruelty, torture, and bloody-offerings. They all show how low human nature can sink in its conceptions of deity, and how debasing has been the religion of India for some thousand years past.

* One account of the creation of the world says that at the close of a kalpa, Vishnu was sleeping on the waters of the deluge, and a lotus, or water-lily, grew up from his navel. From this flower sprung Brahma, who in the form of Narayan proceeded to create the world, etc. I have often seen pictures and engravings thus representing Brahma springing from Vishnu. The votaries of Vishnu declare that he was really the Creator; they call him so and say that Brahma in all he did in creating the world was only the agent of Vishnu.

DEMONOLATRY.

The Hindus are very superstitious in respect to spiritual beings, who are supposed to have the power and the disposition to interfere in human affairs. Accidents, misfortunes, and afflictions are often ascribed to the malevolent agency of such beings. So also are insanity, epilepsy, sudden attacks of illness, and extreme sickness. To appease such beings and to avert their displeasure, deprecatory prayers are addressed to them, and offerings of food are made in places where they are supposed to resort. Almost every town and village contain places which are believed to be haunted by evil spirits and are carefully avoided, or if it is necessary to pass by them or to go to them, some prayer is offered or ceremony is performed to appease the evil spirit. Houses are often believed to be haunted and so stand empty till they fall to ruin. In such cases the evil being is generally supposed to be the spirit of some deceased person who formerly lived there.

The question whether magic originated in Egypt,* or in India, will probably forever remain undetermined. But a belief in magic, sorcery, and witchcraft has long existed among all classes of people in India. And for this belief they have high authority, for the Artharva Veda contains principles and doctrines of magic, and ways and means of practising it. Some people are supposed to be acquainted with these mysterious rites, mystical formulas, and secret incantations, and to have power over spiritual beings, who can thus be controlled and even compelled to be submissive and subservient. By these means evil spirits can be restrained and ejected. It is a common opinion that people who are skilled in magic and sorcery can by such means inflict evils, sickness, and even death upon their enemies. It is natural that persons supposed to be possessed of such power, should be much dreaded. Many of the annoyances, troubles, and afflictions of life are ascribed to witches, and there are few towns or villages without persons suspected or accused of such arts and powers. Jugglers, in India rather a numerous class, are believed

*Gen. 41: 8. Exo. 7: 11, 22. 8: 18, 19. 9: 11.

to have acquired their knowledge and skill by intercourse with evil spirits, and to perform their tricks and feats by the assistance of such beings.

There is also among them another kind of superstition. It is what they believe to be possession, or inspiration by some deity or demon. Instances of this state are very common among some classes and in certain districts. Sometimes this influence is experienced unexpectedly, and sometimes it is obtained by prayers, ceremonies, etc. It generally occurs when people are engaged in some kind of religious duties. It is sometimes partial, and sometimes complete. When complete, the individual is not supposed to have any control over his bodily actions, or mental faculties, and when he speaks it is believed to be the deity or demon speaking with his organs. At the festivals of some of the gods, generally some local deity or demon, the people go to his temple, or set up his image in some place, and perfuming it with incense, and celebrating his praise and worship with a kind of music used only on such occasions, some of them bow down before the image and invoke the deity or demon to come into them and take possession of them. Of those who thus engage in this worship, some are generally soon in the state they desire, and begin to appear like insane persons. The others then take possession of these persons, carefully observe what they say, make inquiry concerning matters they wish to know, implore the protection and blessing of the deity or demon in them, etc. This state generally continues only for a few hours. In most cases the possession or inspiration ceases soon after the worship and music cease.

I knew some persons who are sceptical in respect to the truth of such possessions and inspiration, but the people generally appeared to have entire confidence in the reality of such things. The Scriptures contain numerous instances of the possession of persons by evil spirits or demons in the time of our Saviour and the Apostles,* and there is no intimation and no reason to believe that they were peculiar or limited to that age or those nations. The Scriptures assure us that the devil

* Matt. 8: 16. 9:34. 10: 1. Mark 1: 34. 3:11. 16:17. Luke 4: 41.. 8:2. 9:1. Acts 5:16. 8: 7. 16:18. 19:12-16.