ornamental and floral decorations, almost unrivalled. In Siam, Japan, &c. images are made of the ornaments and precious metals, &c. collected from the ashes of the funeral pile of a deceased person; and others again from the pulverized fragments of the bones kneaded with water into a paste, baked, and afterwards gilded. Indra, p. 122.

Indrani, the consort or Sacti of Indra. (See Indra.)

Indra Doomnu, a pious king, who collected the bones of Krishna; and caused an image of Jaggarnat'h to be formed by Viswakarma, in which they were placed. Indu, a name of Chandra. Infanticide, 177.

Jogeesuree, the consort of Bhyru, or Bhairava, worshipped in the Mahratta States. Jogun, or Yogun, about four coss, or eight miles, some make it more.

Johara, p. 174.

Isa, or Isani, names of Siva.
Isis, p. 255.

Iswara, or Eswara, Lord of the Universe; supreme Lord. A name appropriated to each of the three great deities by their respective followers; whose endeavours have been to raise their own object of worship above those of the other two sects; thus with the Vishnaivas, Vishnu is the Iswara; with the Saivas, Siva; as was with the worshippers of Brahma, that deity. Itahara, a portion of the Vedas. (See Vedas).

Jugarnatha, p. 49.

Jugudhatri, a form of Parvati or Durga, p. 98, and fig. 1, pl. 21.

Kamadeva, or Camdeo, p. 46.

Kamala or Kemel, the lotus; also a name of Lakshmi.

Kamdarhu, a name of Mahadeo, worshipped in the southern and western parts of India.

Kamdenu, the boon-granting cow produced

at the churning of the ocean. (See the Tortoise or Kurmavatara of Vishnu.) This animal is invoked to obtain favours from the deities, who are supplicated to assume her form to bestow them. On this occasion, the supplicant presents a cow to the deity whose favour he solicits, and holding it by the tail, thus addresses Lakshmi,

66

May she, who is Lakshmi, reposing on the bosom of Vishnu-she who is the Lakshmi of the regent of riches-she who is the Lakshmi of kings-be a boon-granting cow unto me."

Mr. Colebrooke, in the 7th vol. As. Res., mentions other forms of invocation, but these will be sufficient for the present purpose. That gentleman also states, that it is common for a householder to feed "a cow before he breaks his own fast;" and that the worship of this animal consists in presenting flowers to her, washing her feet, &c. &c. The hospitable rites of marriage ceremonies are concluded by letting loose a cow, a guest exclaiming-" Release the cow, may she subdue my foe; may she subdue the enemies of him (the host) and me; dismiss the cow that she may eat and drink water." When the animal grass has been released, the guest addresses her. "I have earnestly addressed this prudent person, saying, Kill not the innocent cow, who is the mother of Rudra."

The cow is an object of extensive adoration. Besides the annual festivals in honour of her, particularly pious individuals worship her daily, at which times they feed and scatter flowers around her. The ordure of the cow is considered as a great purifier; unclean places are purified with it; the floors and door-ways of houses. and cooking-places are periodically rubbed with it. Ashes from it are used to rub the bodies of the Hindus, and form the

sectarial marks that denote their castes; the images of their gods are also purified with it, mixed up with the urine of the animal, milk, ghee, &c. &c. Those of basalt in my possession were completely plastered with this holy unction, so baked apparently by the sun of ages, that it took a man two days to pick it out, and purify one of the most beautiful in the English style with soap and warm water. But soul-purifying as is the ordure of the animal, the urine of her is so potently holy, that, says Major Moore-" the catholic devil himself cannot," as the proverb runs, "hate holy water more than the Hindu spirits of impurity abhor this sin-expelling sanctifying liquor. Images are sprinkled with it; no man of any pretensions to piety and cleanliness would pass a cow in the act of staling, without receiving the holy stream in his palm, sipping a few drops, and, with his bedewed fingers, marking and crossing his forehead, shoulders and breast." This gentleman, after seriously assuring us that he never tried this delightful exorcism, relates a droll story in point, which will reward a reader for turning to p. 143 of his excellent work.

Mr. Ward says, that Bramah created the Brahmans and the cow at the same time, and that the latter is called "the mother of the gods," and is declared by Brahma to be a proper object of worship.

Kamula Kamini, a form of Parvati or Durga, p. 99.

Kandeh Rao, an avatar of Siva, who became incarnate in that character, to destroy the giant Mani-Mal. A magnificent temple is dedicated to his worship in this avatar at Jejury, about thirty miles from Poonah. Siva, as Kandeh Rao is represented on

horseback, with four arms, holding in three of his hands a trident, a banner, and a bead-roll. (See fig. 3, pl. 16, from a compartment in the Temple of Rama.) Kansa or Cansa, king of Mathura, who ordered the children of his sister to be put to death immediately they were born, in consequence of a prediction that he would be dethroned and slain by one of them. Krishna escaped and afterwards. slew him. (See Krishna, p. 35.) Kapila, an incarnation of Vishnu. Kapuli, a form assumed by Siva, as a religious mendicant. A human skull was his alms-dish; his necklace and ornaments were of the bones, and his dwelling-place was amongst the ashes of the dead. From skulls a Kapulika eats and drinks, and his sacrificial fires are fed with the brains and lungs of men, mixed up with their flesh; and human victims covered with the fresh blood gushing from the horrible wounds in the throats, are the offerings by which they appease this terrible god. Dr. J. Taylor.

Karmala, the servant of Dhermarajah, the benevolent form of Yama, who conveys the righteous to him for judgment. Chitra Guptu, according to Mr. Ward, is the attendant of Yama in his terrific character.

Kartikeya, p. 74.

Kashi, the sacred city (the modern Benares). No city in the world, say the Hindus, is equal to Kashi.

Benares is said to contain, at the present time, a million of inhabitants; 400,000 of whom are Mahomedans, the rest Hindus: two-thirds of this population are females. Benares is five miles long, and

four broad; and it has been calculated that 25,000 pilgrims, merchants, travellers, &c., enter and depart daily from it. It has 1,000 temples, half of which are dedicated to Mahadeo and the gods of his family. The number of Brahmans, Fakirs, Sanyasis, and other beggars in this town is immense. One of its greatest annoyances arises from the Bramany or sacred bulls (which are also numerous) throwing themselves across, and, at times, rendering almost impassable its narrow streets and lanes; from which strong coercive measures must not be used to remove them.

66

The principal temple in Benares is that of Beseshur, built A.D. 1681. It is very handsome, but is too much confined by surrounding houses. The only entrance to it is by a narrow lane not five feet wide, and blocked up with dirt, Brahmany bulls, &c.; the temple stands on the north. On entering, it is at first impossible to distinguish any thing, the eye being blinded by the sudden change from glare to darkness: a few lamps glimmer here and there; but the ear is saluted by the buz of prayers, and the harsh tinkling of a large copper bell, which is suspended from the roof of the centrical apartment, and is sounded by each worshipper on his departure. On each side are a few small rooms, each feebly lighted by a single lamp placed in a niche over the object of adoration (the linga). Many people of both sexes were on their knees, scattering on the linga rice, water, and leaves, which soon devoured by the Brahmany bulls, who were roaming about the temple, quite at their ease; the crowd was incessantly entering and departing. The Brahmans were very annoying in their

were

beggings for money; but this seems to be a priestly custom, sanctioned every where by long usage, and equally as applicable to the Friars of the west as to the Brahmans of the east."-Asiat. Jour. Kattees, p. 275.

Katyayini, a form of Durga, armed by all the gods to attack the Asuras.

Kavya, a name of Sukra.

p. 77 and 135, and pl. 26.

Keyans, p. 326.

Khandarpa, a name of Kamadeva.

Khaticka, a Devi of the Jains.

Khettries, the warrior tribe of India, formed from the arms of Brahma.

Khorial Mater, a deity worshipped by the Bheels for protection of their cattle against sickness and plundering.

Kinnurus, celestial choristers having horses' heads.

Kookies, p. 321.

Koombees, p. 289.

Koonti, the mother of the Pandus. (See Pandus, p. 248.)

Krishna, p. 34.

Krishna Krora, a form of Parvati, p. 99. Kshupakara, a name of Chandra.

Kustubha, an inestimable jewel, one of the gems produced at the churning of the

ocean.

Kutar, a singularly shaped dagger, the mark of which is used by the Kattees to ratify a deed or agreement, p. 282. Kuvera, or Cuvera, the god of wealth, and the regent of the North. This deity is

Lakshmi, p. 60.

L.

Lanka, the island of Ceylon, celebrated by the war, which bears its name, between Rama Chandra and Ravan. (See Rama Chandra, p. 22.)

Linga, p. 174.

Lingaets worshippers of the Linga, who wear the mark of it on their breasts. Lotus, the water-lily. This plant is held sacred throughout the East, and the deities of the various sects in that quarter of the world are almost invariably represented as either decorated with its flowers, seated or standing on a lotus throne or pedestal, or holding a sceptre formed from its flower, sometimes expanded, and at others closed. These flowers are said to be found in some parts of India blue, and in the southern parts white or red. It is fabled that they obtained the last-mentioned colour by being dyed with the blood of Siva, when Kamadeva wounded him with the love-shaft arrow, as related under the articles Siva and Kamadeva. Lakshmi is called the Lotus-born, from having ascended from the ocean on its flower in the Kurmavatara. Its expanding' and closing

powers, and its beautifully brilliant colours, afford an infinite variety of metaphors to the Hindu poets. Thus the lotus is with them as the lovely varying rose among the Persians. The lotus floating on the water is the emblem of the world. It is also the type of the mountain Meru, the residence of the gods (see Meru, p, 253), and the emblem of female beauty. No wonder therefore it is the poetic flower of the Hindus.

M.

Macassers (The), p. 343.

Maha Bali, an irreligious monarch, whose power was destroyed by Vishnu in the fifth Avatar. (See fifth avatar, p. 18.) Mahadeva, or Mahadeo, a name of Siva. Mahadevi, Parvati.

Maha Pralaya, or grand consummation of

all things, represents Siva as Kal, or Time, trodden under foot by Maha Kali, or Eternity. (See Kali, p. 91, and pl. 19.) Pakriti Pralaya is another name for the same event, namely, the complete destruction of the universe. When this awful event shall take place, rain will fall on the earth for one hundred (the Buddas say 100,000) years. Men and animals will be famished. The sun will dry up the seas, and all the waters and the universe will be burnt up like a ball of cow-dung. Various other destructive operations will then take place till the universe is again finally absorbed in the supreme essence. This description corresponds in substance with the opinions of the Burmans respecting the future destruction of the world, which the 'reader will find under the article Buddha, p. 198.

Maharshis, holy sages or saints.
Mahedasa, one of the minor avatars of
Vishnu, assumed to inculcate the doctrines
of the Vedas.

Mahesa, a name of Siva.

Mahisha, Muhisha, a giant destroyed by Durga, p. 86.

Mahmunee, the Buddha of Bengal. Mahrattas, or Maharattas (The), p. 285. Mala, a rosary, or necklace.

Malsara, a name of Parvati in the avatar of Siva, as Kandeh Rao. (See Kandeh Rao.)

Mana, devotion that proceeds from the heart in profound silence.

Manasa, the goddess of snakes. She is worshipped as a preservative against the bite of these reptiles, and is represented sitting on a water-lily environed with snakes. If a Hindu has been bitten by one, incantations are pronounced to propitiate the favour of Manasa. Mandhara, or Mandha, a mountain used by the gods in churning the ocean. (See second avatar of Vishnu, p. 15.) Manovate, a name for the heaven of Brah

ma.

Mantras, prayers. (See Vedas, p. 139.)

Maruts, the genii of the winds, of whom Pavana was the chief, and is thus called Marut.

Maruty, a name of Hanuman, as the son of Pavana, or Marut.

Mata, one of the martial names of Durga. Maya, or illusion. Brahma says, in this life man, as in a dream, finds delight in eating, drinking, and other enjoyments, but