nack, and a brass vessel in which he collects his doles. He also has a spare cloth, to hold the 'collection', which he carries as a bundle across his shoulder. He does not confine his attention to Brahmins, but he goes also to other castes, except the Panchamas, and a few other sections of the community, considered to be too inferior for his attention. On going his daily round, when he comes to a house, he shouts out Sitārāmābhyam namah! (Hail to Sītā and Rāma!); or Ramachendra parabrahmane namah! (Hail to the beneficent supreme god Rama!); or Umā Maheshvarabhyam namah! (Hail to Siva and his wife Umā!); or some other expressions of the same kind. The people of the house, upon hearing the call, present themselves, when he will go just inside, and repeat the details of the Almanack for the day, his particular point being to tell the unpropitious period of the day (varjam), to which special attention is paid by the people of the house. After this he receives his dole of rice; or very occasionally, a coin or two; and then takes his departure to the next house on his list. The native Almanack is headed with slokas declaring the benefits to be derived from hearing the panchāngam. The following are specimens of these verses: 1. पंचांगश्रवणं पुण्यम् प्रत्यहं बुद्धिमान् कुर्यात् 2. तिथेश्चश्रिय माप्नोति वारादायुष्यवर्धनम् । योगाद्रोगनिवारणम् || 3. करणात्कर्यसिद्धिश्च प्रत्यहं श्रवणादेव (1) Hearing the Almanack is meritorious; (2) Hearing the lunar day will bring wealth; The star will rid of sin; The conjunction of the planets will rid of disease. (3) And the combination will promote success. These benefits result from hearing the Almanack All sin will be destroyed. The declaring of the Almanack by the panchangam Brahmin is somewhat as follows:-He begins by repeating, in a sing-song voice, and at a very rapid rate, some such verses as those quoted above, showing the benefits to be derived from hearing the Almanack; he then goes on, in a more deliberate manner, to state the details of the day. Those for the day upon which this paper is now being written would be as follows. An old pandit friend reads it out, in just the same way as though he were a professional, and to the following effect:-Manmadha nāma samvatsara chaitrabahula-dashami-shanivaram -45, 56-shravanam nakshatram-40, 44-Vishkambha yōgam-20, 18-karanam kimstughnam-14, 15Varjam divi 23, 1-tyajyam 3, 30-dinapramānam 31, 20-Ashvani 1-Arkhabhukti 1, 15-Chandu 20April 20. The meaning of this may be expressed as follows, bearing in mind that a Hindu hour is equal to twenty four English minutes and that thus the hour forms the sixtieth part of a day :-The year Manmatha the month Chaitra; the dark fortnight-the tenth day of that fortnight-the name of the day, Saturday -the length of the day, 45 hours and 56 minutesthe star in the ascendant being Shravanam-lasting for 40 hours and 44 minutes-the conflux of Vishkamba-lasting for 20 hours and 18 minutes-the combination kimstughnam-lasting for 14 hours and 15 minutes-the unpropitious time commencing the 1st minute of the 23rd hour of the day-lasting until the 30th minute of the 3rd hour-the length of the daytime 31 hours and 20 minutes-the sun being in the first quarter of Ashvani-the sun having passed 1 hour and 15 minutes of its present sign (Aries)—the 20th day of the moon-English time, April 20th. It appears to be the custom in many houses to have a certain portion of grain set apart, each morning, to be distributed to the beggars who may come that day. The grain is put into a small basket, and is given into the charge of, perhaps an elderly woman, or perhaps one of the children, or some such person who may not be particularly engaged in household duties. When the mendicant comes before the door and cries out for alms, the one in charge of the basket will give a handful or two, according to the quantity set aside for charity. Should the supply become exhausted through the multitude of callers, a further supply may be given out, if the household can afford it; otherwise the late comers must depart without receiving anything. Of course it must often happen, when beggars are so numerous, that many must go away unsuccessful. It is a pleasant idea, though, this setting aside a portion for the needy; only it would be more pleasant were it not for the fact that so many of the recipients are not worthy of alms at all. Sunday appears to be a specially good day for beggars this being a most propitious day; and more alms are distributed on Sunday than on other and ordinary days. It need scarcely be mentioned that when the panchangam gentleman appears, he is received by some of the elders, who may happen to be at home, as his daily message is of importance. The next class of professional mendicants whom we may describe is the JANGAM mendicant. The jangamas are a sect of Saivas who wear the Lingam on their person, either in a box suspended from the neck or else tied in a cloth round the arm. They are a class of Sudras, who, theoretically, do not hold caste distinctions, and in various other ways repudiate Brahminical rites. Many of this sect follow the profession of tailor and dress-maker, whilst a good number are native musicians. Some of this sect are professional beggars. The Jangam beggar may be known by his having the upper part of his face and eyes plentifully covered with the white horizontal marks of Siva. He also is clean shaven, not even wearing the universal top-knot (sikha). He is more plentifully clothed than the ordinary mendicant, his chief garment being a long reddish coloured coat. He also wears a cap. He carries in his hand a long staff with a steel trident at the end of it; while slung from one shoulder is a bell, and a conch shell, and from the other the alms bag. Round his neck is a rosary, composed of the rough spherical seeds of the rudraksha tree (Elaeocarpus ganitrus); and altogether he is a person not easily to be mistaken. He will have his constituents in various quarters, and he will visit them in turn, according to their number, and his own particular need or fancy. On coming to a house, he will stand and ring his bell, to call attention to his presence, at the same time shouting out the words, Mahadeva shembō-names of Siva. Then standing with his trident staff planted upright by his side, he will begin to sing a snatch of some song, according to the attention that may be paid to him. On receiving a dole, he will blow a long blast on his conch shell, and then take his departure. The conch is held sacred to Siva, who is supposed to enjoy the peculiar sound made by blowing through it. The following are specimens of the songs thus sung. They are taken from the Telugu, and an attempt has been made to preserve the ideas, though somewhat altering the form, so as to be the more suitable for English readers. It will be noted what a pessimistic ring there is about them. The Jangams are pure pessimists. The word Siva, Siva, appear to be used as mere expletives A SONG OF DESPAIR. Refrain.-Trust not in the flesh; Do not trust in it. Oh Siva! Siva! Do not trust in it. 1. This body with all its poor deeds is but vain; 2. 3. 4. 5. It but lingers a time here alone. A mere acting puppet 'tis seen for a day; But at night it has perished and gone, Trust not in the flesh, &c. Their hopes are all vain, 'tis all fruitless I know; Though wealth without measure one has to his store. . He must leave it and sink in the grave. Trust not in the flesh, &c. We live in the midst of our lov'd ones who may Yet when the dread messenger calls us away, Trust not in the flesh, &c. Fond ties of affection the sweet thoughts of love, Are but wretchedness, sorrow, and woe. Death takes the fond wife, he spares not the loved child, And our tears must eternally flow. Trust not in the flesh, &c. The soul that ne'er ponders on Sivas' great name, Is but hopeless and worthless and dead. All else is but vanity, mere empty show, And such life's but one long weary dread. Trust not in the flesh, &c. A SONG OF MEDITATION. Refrain.-Why murmur Oh my soul at death, We each must feel his dart. Alone into the world we came, |