recite various things they have learnt; which recitations always begin with a verse in praise of Ganēsa. The pupils get presents of fruit and sweets, whilst the pedagogue gets money or cloths. In this way indigenous learning is encouraged and fostered.

Of late years this feast has been rendered notorious by indirectly giving rise to grievous riots between Hindus and Muhammadans. Last year, as all readers of the newspapers know, there were serious riots in Poona, whilst the terrible rioting and fearful bloodshed that happened in Bombay in 1893 must still be fresh in the memory.

A friend, well versed in such matters, has been kind enough to furnish the following account of the supposed origin of this bad feeling. It may not be out of place here to give these particulars, seeing that the subject must be one of more or less general interest. In 1884 there was a Hindu revival which to a certain extent, took the form of an imitation of the Salvation Army. The worship of Rama is, as noted above, most popular. A Rāmabhajana party, carrying a kalasam, such as is described as the representation of Durgā, went in procession from their village to two adjoining villages, having a common boundary, and being joined by another party from each of the latter, called itself Rama Dandu or Rama's army. The triple party then went in turn to each of the three villages adjoining two of the original triplet. From each of these, a new triplet branched out and repeated the process; so that the movement, believed to have started from somewhere in Mysore, spread in all directions. As Rama's army is said to have consisted of monkeys, it was considered the proper thing for its antitype to engage in all kinds of mischievous pranks; and so its members broke branches off trees, pulled tiles and thatch off roofs, knocked the turbans off people they met in the way and insisted on their shouting "Gōvindā!" and disturbed Muhammadans at worship by singing uproariously before mosques, for long periods. This produced ill-feeling and riots between Hindus and Muhammadans. Unfortunately, before the animus

could subside, the Muharram and Dasara partly coincided for three years. During that time, the Hindus, in the places were the riots occurred, did not take any part in the Muharram, although the carnival portion of that commemoration of the martyrdom of Muhammad's grandson Hussain used in former years to be kept up principally by the Hindus. Having deprived themselves of this fun, the Hindus appear to have attempted to compensate themselves by getting up during the next Dasara a caricature of the Muharram. Had the details been purely Hindu adaptations, they would, probably as they have in other instances, have passed unnoticed. But they were considered by the Mussalmans, rightly or wrongly, to be gross caricatures, intentionally offensive. The Muhammadans objected especially to the introduction into the Dasara of the tiger disguise. The reason for this appears to be that this disguise has, in Southern India, come to be looked upon as the most distinctive feature of the Muharram, and it is, as a matter of fact, never seen at any other time. The way in which this commemoration of a mournful event became converted into a carnival is alleged to be this. The Mogul Emperors, and even the Mussalman kings of the Deccan, sometimes chose Hindu consorts. One of these is believed, when in trouble, to have endeavoured to add to the efficacy of her invocation of Hussain for his intercession, by vowing that if her prayer were answered she would exhibit some members of her family in a humiliating disguise during the Muharram. The object of her prayer being accomplished, she kept her vow. Her example was followed by other devout and anxious parents and others. The fame of the success of such vows induced Hindus also to make vows to the Muhammadan pir whose Astane happened to be in their neighbourhood, or in the efficacy of whose intercession they had the greatest faith. To the original humiliating disguises, was afterwards added that of the tiger. In this case the object was not humiliation, but an indication of readiness to fight for Islam like a tiger, a smile invariably employed to describe the fighting of the

Seventy-two faithful followers of Hussain on the occasion which is commemorated by the Muharram. This disguise, more than any other, caught the fancy of the Hindus, who did not trouble to become acquainted with its significance. These disputes gave rise to others in connection with other Hindu festivals, at which also caricatures of the Muhammadan observances were introduced, and it is in connection with these that the most serious riots have occurred.

(9) DEEPAVALI, or the feast of lamps. This festival is observed on the last two days of the dark fortnight of the month Ashvayuja (September-October), and is taken part in by all classes of Hindus. It is held in memory of Krishna's victory over Narakasura, the wicked giant (Rakshasa). Its chief features are the lighting up of the houses with numerous little lamps and the letting off of fire-works. There are no special temple services or processions at this season; it is merely a time of popular rejoicing. The streets present a very gay appearance at night on account of the numerous lights that are placed in front of the houses, and the letting off of fire-works in public places is not unattended with danger. Mimic combats take place in the streets between parties who hurl lighted fire-works at each other; and these battles sometimes become very real, ending in a good deal of rioting. Altogether the streets are not a very safe or pleasant place for quietly disposed people, particularly on the second night of the festival. Staid and quiet people hurry home before dark to escape the rowdy crowds, and they are careful not to move out of doors during the dark, if they can possibly avoid doing so.

(10) KARTIKAPURNIMA, or the full moon of the month of Kartika (October-November). This festival is observed in commemoration of Siva's victory over the three giants Tripurasura. These giants are said to have inhabited three celestial cities made respectively of gold, silver, and iron, which, were adjacent to each other, and were capable of being moved about in company at the will of the giants. These malevolent beings were a constant source of trouble to gods and

men, who, at length, unable to bear it any longer, prayed to Siva for deliverance from the evil. This god, in the usual wonderful way adopted by such beings, slew the troublesome Tripurasura and utterly destroyed their cities. This festival is observed on the full moon of Kārtika, as above, and is kept by all' classes except strict Vaishnavas. It lasts only for one day and one night.

The day preceding the full moon is observed by the devout as a strict fast. In the early morning it is necessary to bathe in the sea, where possible, or failing that, in a river or tank or some other water. After moonrise, i.e., at sunset, special worship is performed in the temples of Siva, after which the image is taken in procession through the streets with the usual musical and other accompaniments. It may be well to observe here that in all these processions of the gods, it is not the chief idol of the temple that is taken out, as may be supposed, for the chief idol is never removed from its position for any purpose whatever, after it has once been placed and consecrated (pratishta). What is used upon such occasions is a kind of representative or rather two representatives, which are kept for the purpose; one to represent the god and the other his wife. It should also be mentioned that when the gods are taken in procession, it is not to give the gods an airing, as is popularly supposed, but the idea is that those who are unable to go to the temple and look upon the image there, should have a chance of seeing its face in this way. The passage of the gods through the streets is also supposed to purify and bless the streets and houses. As the procession moves along, the devout may be seen placing their hands together, and making obeisance to the god (Namaskaram). Some bring offerings of various kinds which are placed in a receptacle under the car upon which the idol sits; and the priest blesses the giver by placing on his or her head the vessel before mentioned (Rudrapadum), repeating the appropriate words. A peculiar custom is followed upon this occasion, on the return of the procession to the temple. Two high poles are erected in front of the temple to

which is attached a thick wreath of straw, stretching across the road. This is set on fire and the whole procession must pass under the burning wreath (jvālātoranam-flame-wreath). This in some way refers to the triumph of Siva over the Tripurāsura.

It is at this festival that women of the Smartha sect especially worship the moon, with a view to such blessings as male offspring, long life, and prosperity. This worship is performed in somewhat the following manner. After the temple worship, women, in various groups, take a small thin silver medal, which is stamped with the shape of the moon, and place it upon some large leaf like the plantain or lotus, which is laid upon the ground in the courtyard of the temple, under the full rays of the moon. Upon the leaf is placed a little heap of rice upon which is put a betel leaf, and upon this again is placed a little sandalwood paste, and on the top of that, the little silver medal. Each separate group will have one of these temporary altars. Worship is then performed to this in the usual way by placing before it little lights of ghee and wick in brass saucers, and dropping upon it coloured rice and leaves and flowers, at the same time mentioning some of the names of the moon. An attendant priest, in the case of well-to-do people their own family priest, repeats a prayer in the name of the worshippers, and the puja is concluded by the women waving lighted camphor before the object of worship, saying at the same time some kind of prayer, probably an expression of their particular need or required boon. The little heap of things on the leaf, the medal included, is given to the priest as a fee, and perhaps a little money at the same time.

The woman who engage in this worship do not include young unmarried woman, or widows, or the aged. The prayer repeated by the priest, in the name of those for whom he is officiating, will serve to show the object with which the worship is done. is as follows:

रोहिणीनाथ सर्वज्ञ
प्रतिमापूजितो भवान् ।

It