rice or barley cake in the form of a tortoise to Agni, fire, and of milk and curds to Indra, the firmament, and, in the latter case, of similar cakes to Agni and Sóma, the moon, and clarified butter to Brahmà under the title of Prajapati, the progenitor. This rite is preceded by a fast on the evening of the new and full moon, wild roots, seeds and similar productions being permitted to be eaten during the night.-NIRUDHA-PAS ́U-BAND,HAH, BETON 8, the annual burnt offering to Indra and Agni; this rite forms part of the Sóma sacrifices and, as performed by the Smarta and Vaishnava sects, the animal is actually killed and eaten; by the Madhwa, sect a figure of wheat is formed which is substituted for the living victim.—SOMA-YEJNYAH, E, from 8 the moon and 8 asacrifice, becausethe drinking of the Sóma-rasah, 22, or juice யளு ofthemoon-plant, forms one of the principal ceremonies; these are solemn sacrifices or burnt offerings seven in number. As one ought to be performed by every householder once in a year they may be called indispensable sacrifices; if, however, either the Agnish tomah, 228, or Atirátrah,:, be offered once in a generation the law is considered to be fulfilled.

All the foregoing ceremonies ought to be performed by all house-holders of the three higher castes, and, if omitted for three generations, a Prayaschittam, c, or expiation becomes necessary to prevent, not an absolute excommunication, but a degradation in rank. In fact, however, in southern India at least, these rites are never performed except by Bráhmans, and by them so far only as to keep within the letter of the law, being frequently entirely omitted for two generations together and performed in the third, or even for three and an expiation made in the fourth. Unless the hearth be consecrated by the A'd,hána rites none of the Srauta ceremonies can be performed; if this have been done, the Agnihotram principally and Dar'sa-púru ́amásau ought to be strictly observed, the others are less incumbent; if all have been neglected, an expiation must be made, either by the party himself, or by his son, or other representative, previously to the offering of the first Sráddham to his memory-The SATRA-YEJNYAH Fu (the first member of the compound derived from the root 20 signifies that which endures long or becomes protracted); solemn sacrifices or burnt offerings, which, as the performance of them depends on the will of the offerer, may be termed optional. They are numerous, exceeding a hundred, and differ from the Sómayejnah by being performed, not by one person, but by many, and the drinking of the juice of the moon-plant continuing for several days, instead of being confined to one. In both descriptions of Yejnya goats and sheep are the victims; but in the royal sacrifices, peculiar to the Cshatriya caste, as the Aswa-med hah, w: the sacrifice of a horse, various animals were offered.-swA ́DHYA' YAH, 8, from 20 himself and w establish; the rite consists

in the study of the Véda, and should be performed with reverential awe, the body being in a state of perfect purity, and the mind, abstracted from all extraneous objects, confined to the act in which it is employed. As it is prescribed by the Sruti, while the rules for conducting it are laid down in the Smriti, is considered both a'Srauta and Smárta ceremony.

Under the term Smártam are comprehended all usages prescribed or allowed by Law; those enjoined for general observance and which partake of a religious character are here noticed. The following, which with one exception are daily rites, are stated in the order in which they ought to be performed.--UPANAYANAM, உஉயந,from உஉ near and Fuzo causing to approach; the reception or initiation of youth by investing them with the Yejnyopavítam, ш, or sacrificial thread and communicating to them the Gayatri, vш, or most holy text of the Vedam, inculcating in short but expressive terms the unity of the Godhead. This ceremony is considered as procuring for the object of it a second birth, the Gayatri personified becoming his spiritual Mother and his instructor,, his spiritual Father. Hence the three superior casts, who are entitled to wear the sacrificial cord are jointly called Dwijah, 2%, twice-born, though this term is now generally confined to the Brahmans. The phrase second birth, according to the Smritis, applies to the commencement of knowledge in the soul, as natural birth does to the commencement of distinct life in the body; this proceeds from revelation, with which the newly initiated Brahmachari first becomes acquainted on the communication of the sacred text. The Upanayana ceremonies, which commence by the anointment of the head and the ablution of the whole body by immersion in water, greatly resemble the rite of baptism, as anciently practiced by the nations both of Europe and Asia, which was confined to adults, who were thought to have thereby attained to a state of regeneration.-SANDHYA-VANDANAM, 2150, from now) IT a title common to three deities, namely Gayatri, Savitri and Saraswatì, which, though all in the feminine gender, according to the Smarta tenets, are only different names of the sun at different periods of the day, and

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50 worship, adoration. The Sandhyà rites, which like all others are preceded by ablution, are performed daily at the three Sandhi, or sunrise, noon, and sunset, and consist of three parts; namely, the offering of the Arghyam, o, a libation of water poured from both hands united; Jepah, & prayer, during which the Gayatri is frequently repeated; and Upast,hánam, 220/50, adoration, accompanied by the repetition of sacred texts, offered in an upright posture, in the morning towards the east, at noon towards the north, and in the evening towards the west. The Smarta sect performs these rites in honor of the sun as the most appro

priate prototype of that being who is the sole source of light and life; the Saiva and Vaishnava sects, to Sivaand Vishnu in the sun: the difference is immaterial, the intent the same.-SAMIDADHÁNAM, 20 qmw-50; thẻ daily offering of a billet of wood in fire in the morning and evening.-Viváhah, 292 2m2, marriage; the initiatory rite of the domestic state, of which the succeeding Chapter more particularly treats. One of the principal ceremonies is the lighting and consecration of the fire called from the following rite Aupásanàgnih, ponare, with which, agreeably to most authorities, the several Smarta rites only ought to be performed, but which, according to Cáttyáyana, who differs in many points from the rest, should be used for all domestic purposes,—AUPÁSANAM, Q02 12U5 0, a derivative from 2 21 near, and ♬ DN 50, being, remaining, signifying attendance, service; oblations of raw rice offered morning and evening in the domestic fire after the conclusion of the Agnihotram, when this rite is performed.-TERPANAM, Š 2D from

2 to fill, literally that which satisfieth; daily libations of water poured from the right hand to the deities, to the primitive sages and to ancestors, offered in the morning or midday after the Sand hyà has been performed.-VAISWA DEVAM, 22, a derivative from universal, and 2. God; this rite consists of two parts, namely, daily oblations, at the time of the regular meals, at noon and in the evening, of dressed food and clarified butter to the household Gods, the number and names of whom differ in different authori ties, and of similar offerings to spirits; the latter is called Bhúta-balih, oc

8.- Atithyam, jo, a derivation from a stranger guest, either from the root arrive, or from the privative and us: a lunar day; the hospitable reception and entertainment in conformity with certain prescribed rules, of a stranger, or temporary sojourner, who should not remain an entire day of the moon. The house-holder, should seek a guest of this description,in addition to any others that may be invited, to partake of the principal meal of each day.

The periodical rites originating in the Smritis are as follows.—SRÄDD ̧ĦAM, F20, from a compound root formed by affixing the particle, having no separate meaning, to w, which then signifies to reverence profoundly, worship zealously this term is applicable to any solemn festival, conducted according to the ordinances of the law with prayer and the repetition of holy texts, whether given to obtain some benefit, or in celebration of some pério dical phenomenon, as the change of the moon, the entrance of the sun into a sign &c. In its special meaning, however, it is confined to the daily, monthly, or yearly ceremony, in honor of all the deities, and in commemoration of the patriarchs of mankind and the immediate ancestors of the offerer; which constitutes one of the principle characteristics of the worship of the several sects who derive their tenets from the Védas, and observe the ordinances of the Smri

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tis; which, it is probable, gave rise to the funeral games of ancient Greece and the commemoration of the dead in the periodical Necysian, or Nemesian festival; which was the origin of the worship of the Manes and Penates among the Romans; and which at present forms one of the most remarkable institutions of China. The rite consists in a feast, to which not more than two guests can be invited on account of the deities, but any unequal number on account of ancestors, though the number is customarily confined to one for each, preceded by an oblation in fire and concluded by the Pin'da-dánam, 2 2 1 15 c, or offering of a ball of dressed food mixed with clarified butter to the Manes. The daily and monthly `Srádd,bam are now seldom offered; but the annual rite is scrupulously observed by the higher castes and very generally, also, by the Súdra tribes, and is invariably performed on the day on which the last ancestor of the family deceased.-STHALI PACAH, this rite resembles the Dar sa-purn'a-másau, the offering only differing; it is introduced by a fast on the days of the new and full moon and concluded on the following by an oblation in fire of boiled rice prepared in a small pot, 2, in the Aupásana fire. As the 'Srauta rites take their origin from the consecration of the domestic hearth, so do the Smárta from the celebration of marriage: none of either description in which an oblation is offered, except that to the domestic Gods and that which commences the `Sádd,ham, can be performed unless the wife be present and assisting; during her absence they are intermitted and an expiation is made on her return, and on her death they cease altogether, until revived by another marriage. After the celebration of the initiatory ceremony, all the rest ought to be strictly observed, a slight expiation being required for their intermission for a single day,and, if neglected for two months, one more severe; but, notwithstanding the injunction of the law in this respect, the whole of these rites are often neglected with the exception of the annual 'Srádd,ham, previously to which, a general expiation is made for the omission of the rest.-All the Smárta rites may be performed by Súdras, but it must be either without the repetition of any prayer or text, or with prayers and texts from the Puránams,

In enumerating these rites I have followed the prevalent authorities; in practice great difference will be found to exist with respect to each of them, occasioned by the varying tenets of the six schools by which the rites of the Sruti and Smriti are taught. Thus, according to five of these schools, the Sandhyavandanam should commence so as to finish by sun-rise and the other ceremonies, the Agnihotram and Aupásanam, should then proceed; but Cáttyáyana, the Sútracára, or founder of the other school, teaches that the latter should take place in the middle of the former rite, part of the ceremonies being performed before the oblations are offered and part afterwards. The Smrïtis, also. not infrequently vary in describing the same thing; an instance of this is afforded by the enumeration of the six acts, oof, in which all the daily rites

whether 'Srautam or Smártam are included, as stated in the following texts. In the first of these verses, which is cited from the ancient text-book of Gautama, no prayers, except those of the Sandhyà, are noticed, nor is any mention made of the worship of the Gods, by whom are meant `Siva, Vishnu and their several incarnations; in the latter, from the Parásasmriti, revealed for the guidance of the Cali-yuga, these are distinctly stated to be included in these six indispensible observances. 2NIT 502NOUDT 262 28 2 ))" wiel F$2'2160

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Bathing, prayer and the other ceremonies of Sandhyà, oblations in fire, libations to the manes, the hospitable reception of guests, and the offering to the house-hold Gods; perform daily these six acts.

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Fathing and other rites of the Sandhyà, prayers, oblations, the worship of the Gods, the hospitable reception of guests, the offering to the house-hold Gods, perform daily these six acts.

THE ORDER OF BRAHMÁCHÁRI, 88, commences with the performance of the Upanayana rites, when the young student is invested with the sacrificial cord and is required to perform the Sandhyàvandanam, the Samiðáð hanam and the Swad,byayah. Of this order there are two distinctions. First the Naish'thicah, 15288, or perpetual Bachelor, who continues such the whole of his life, or passes from it direct, without entering the second, to the third or fourth orders.-Secondly Brahmacharì,

am, simple Batchelor, who marries and enters into the second order when the term of his studentship is completed: his whole occupation ought to be the study of the Scripture and the Lawin particular, and of science in general, and a strict observance of celebacy is his undispensible duty. The first of these distinctions is abrogated in thepresent age; but it is still lawful to pass direct from the first to the last order, and this in particular is the practice of the principal Gurus, or chiet Pontiffs of the Smarta sect, their founder, Sancaráchárya, having proceeded a Brahmachari at the early age of seven years and a Sanyasi at eight. As in fact the first and the last of the four great castes only, the Brahmans and the Súdras, are at present recognized in Southern India, the Cshatriyas and Vaisyas, if they ever did exist in these countries, being now extinct, though there are still some tribes who claim the second title, the order of Brahmachari is virtually confined to the Brahmans. Among them, also, the strict rule, that the Brahmachari shall study in the presence of his teacher, that is shall reside in his house and, like an apprentice with us, per