although, what is extraordinary enough among a people who do not touch that beverage, they have Suradevi, the goddess of wine, and the invention of the use of it is ascribed to Bala Rama.

The filthy appearance of Siva, as a mendicant ascetic, may be ascribed to his solitary and abstracted devotional practices, for the purpose, it may be supposed, of maintaining the ascendancy which he had obtained among the gods. With all this, he appears to have gained no high character in heaven, especially for connubial fidelity; as the quarrels of him and Parvati, in consequence of his peccadilloes and her jealousy, are said to have caused as much trouble to the celestial hosts to adjust, as those of some dignified personages in this country have to many of our gentlemen of the long robe.

The Saivas have many sectarial marks: among them are, 1st, the trisula or trident, to denote the dominion of Siva over heaven, earth, and the infernal regions. This weapon is supposed to be in continual motion over the face of the earth, and instant death would attend opposition to its points (see Trisula). He is from it called the Trident-bearer. 2d, Shula, representing the same symbol. Both of these are formed of white earth on the forehead and breast. 3d, Ciakshu or tkkanna, the sacred eye (or that in the midddle of the forehead) of Siva. He is on this occasion called Trilocena, or the triple-eyed god. 4th, Agni or Ti, or fire; symbolical of the sun. 5th, Tirumana, or the holy earth: the lateral strokes of this sectarial mark are white or yellow, that in the middle red, and represents the womb of Bhavani. 6th, The tripundara, or ornament of the three stripes, which also represents Bhavani with her three sons, Brahma, Vishnu, and Siva. It is made with sandal-wood and ashes. 7th, The linga, painted on the neck, arms, and forehead. 8th, The crescent, painted on the forehead yellow. 9th, The same, with the puttu, or spot, of either red, white, or black. The description of these marks I have taken principally from Bartolomeo; but see farther on this subject the article Sectarial Marks, and fig. 2, plate 2.

In the Asiatic Journal of August 1829, is a description of an idol which was in the museum at Moscow, that had been obtained from the Bokharians,

who had taken it in war from the Mongols. It is represented to have the figure of a man with a bull's head, which is surrounded by six grotesque human heads, and having sixteen feet and thirty-four hands. Above the seven heads rises an eighth, equally deformed, which is in its turn surmounted by another head of a very handsome character. All these heads are surrounded with flame, and decorated with necklaces of human skulls. The statue is represented as embracing a female, and holds in its hands the symbols of regeneration and destruction. Its feet also rest upon the like symbols. This idol is called Yamantaga, and is considered by the Mongols as the god of destruction. It has been imagined to be synonymous with Siva.

In a temple in the vicinity of Soongaum, on the right bank of the Sutlej, there is another extraordinary image resembling Siva, there called Dakpo. It is three yards high and has four feet, each of which is treading on a human form. It possesses six arms, with two of which it embraces a female, and in the others holds a spear, a sword, a serpent, and a skull, and has round the waist a belt of skulls.

The heaven of Siva is Mount Kailasa, on the mountain Meru, and his palace is described as being resplendent with gold and jewels. He is the regent of the North-East.

Siva had numerous names and incarnations, derived from his attributes and exploits. Among these are Mahadeo, the great god; Rudra, the destroyer; Kal, time; Shankara; Iswara; Kandah Rao; Kapali; Kalu Rayu; Nilakantha, the blue-throated; and a variety of others, some of which will be noticed under their several heads.

Kartikeya is a son of Siva, produced in an extraordinary manner, without the aid of his consort, Parvati; as was also Vira Badra. Bhairava or Bhyru is likewise his son, in his destructive form. Some make Vira Badra and Bhairava incarnations of Siva. (See VIRA BADRA and BHAIRAVA, and plates 14, 15, and 16.)

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Clerk lith 41 Dean st Soho.

Fig. 1. Siva & Parvati as Hari Gauri 2. sira as a Mendicant and Anna Purna Devi from models by Chit Roy 5 Sira as handel Rav 4 Bharara from the Temple of Rama

Published by Forbury Allen & Lende 7.93.2

BHAIRAVA, or BHYRU

Is an incarnation, or son of Siva, in his destructive character, and Kali. He is a terrific deity, and can only be satisfied by blood. He cut off the fifth head of Brahma with his thumb-nail. According to Major Tod there are two Bhairavas, the fair and the black (Gora and Kala), who in the field of battle are the standard-bearers of their mother. The sable deity is the one most worshipped. The dog is sacred to him, and in sculptures he is commonly represented on one. He is also called Bajranga, or of thunderbolt frame. Mr. Ward states that, under the name of Bhairava, Siva is regent of Kashi (Benares). All persons dying at Benares are entitled to a place in Siva's heaven; but if any one violate the laws of the Shastre during his residence, Bhairava grinds him to death. A temple is dedicated to Bhyru and his wife Jogeesury at Lony, about twelve miles from Poona, into which people bitten by snakes are brought, and, it is said, invariably recover. Bhyru will not even permit the neem-tree, used as a preservative against the bite of snakes, to grow near the place, as all persons so bitten are under his especial care.

Fig. 4, plate 16, from the temple of Rama at Ramnaghur, represents Bhairava riding on a dog, his usual vahan or attendant; in one hand he has a trisula, in another a standard; described, says Major Tod, by the bard "of the colour of the rain-cloud," or a field sable, on which a white horse passant is delineated. In another hand he has either a bead-roll or a head, but which does not distinctly appear; I have put the latter, as he is usually seen with one. Fig. 4, plate 14, also represents him standing, holding in his hands the trisula, a cup to catch the blood of the slain, a sword, and a human head. In the temple of Kylas at Ellora is a beautiful sculpture of him, bearing in his hands the damara, the hooded snake, and apparently a richly sculptured sceptre. In the same temple are eight representations of Siva as Bhyru, under different forms. Fig. 2, plate 15, from an ancient sculpture, represents him in a sitting posture, with a large sword in one hand, and resting one of his legs on an animal, apparently a sheep.

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