Dr. Scudder's Tales for Little Readers, About the Heathen Part 3

CHAPTER IX.

HINDOO TEMPLES--CARS--PROCESSION OF IDOLS.

My dear Children--I will proceed to give you a description of the Hindoo temples. These are very numerous. One is to be found in almost every village. They are to be found, also, in out-of-the-way places, distant from villages, in woods, on the banks and in the middle of rivers; but, above all, on mountains and steep rocks.

This latter practice, of building temples on mountains, is very ancient.

The Israelites were accustomed to choose a mountain when they offered up their sacrifices to the Lord. Solomon, before the building of the temple, chose Mount Gibeon on which to offer his burnt-offerings; and when the ten tribes separated themselves, in the reign of Jeroboam, they built their altars on the mountain of Samaria. This practice may have come from the circ.u.mstance, that Noah offered to G.o.d a great sacrifice of thanks on one of the highest mountains of Armenia. Probably Mount Ararat continued long to be remembered, by him and his descendants, as the scene of their deliverance.

Besides the temples of the idols, there are various objects of wors.h.i.+p, made of earth and stone. Some of the idols are carved. Some consist merely of the rough stone. These are to be seen on the high-roads, at the entrance into villages, and, above all, under lofty trees. Some of these are covered; but generally they are exposed in the open air.

You will read in Genesis, 28th chap, and 18th verse, that Jacob, after his dream, rose up early in the morning and took the stone that he had put for his pillow, and set it up for a pillar, and poured oil upon the top of it. Whether it has happened from this circ.u.mstance or not, that the heathen universally pour oil over their idols, I cannot tell. All I know is, that they do it. No idol can become an object of wors.h.i.+p until a Brahmin has said his muntrums, or prayers, for the purpose of bringing down the G.o.d to live, as it is said be does, in the image, and until he has drenched it with oil and liquid b.u.t.ter.

The idols, in the great temples, are clothed with rich garments, and adorned with jewels, which are enriched with precious stones of immense value. Sacrifices are constantly made to these idols, consisting of boiled rice, flowers, fruits, etc., but, above all, of lamps, of which many thousands are sometimes seen burning. They feed them with b.u.t.ter, in preference to oil.

The priests of the temples offer up sacrifices twice every day, morning and evening. They begin the ceremony by was.h.i.+ng their idol. The water which is used is brought from a river or tank. Every morning a procession, with music, pa.s.ses before our door, with this water.

Every priest who offers up sacrifices, must have several lighted lamps with a bell, which he holds in his left hand. With his right hand he makes an offering to the idol, adorns it with flowers, and rubs its forehead and various parts of its body with sandal-wood and holy ashes.

While all this is going on, he is alone in the temple, the door of which is closed. The unholy mult.i.tude remain without, silently waiting till he has done. What he does, they cannot know, only hearing the sound of the bell. When he has done, he comes out and distributes among the people a part of the things which have been offered to the idol. These are considered as holy. If they consist of rice and fruit, they are immediately eaten; if of flowers, the men put them in their turbans, and the girls entwine them in their hair.

Next to the priests, the most important persons about the temples are the dancing girls. These are persons of the vilest character. They perform their religious duties in the temple twice a day. They also a.s.sist at the public ceremonies, and dance. At the same time they sing the most abominable and filthy songs. Of these wicked creatures, however, I must not tell you any thing further.

The next order of persons employed in the temples, are players on musical instruments. Every temple of note has a band of these musicians who, as well as the dancers, are obliged to attend the temple twice a day. They are also obliged to a.s.sist at all the public festivals. Their band generally consists of wind, instruments, resembling clarionets and hautboys, to which they add cymbals and drums. They have a ba.s.s, produced by blowing into a kind of tube, widened below, and which gives an uninterrupted sound. Part of the musicians sing hymns in honor of their G.o.ds.

The expenses of the temples are borne by the voluntary offerings of the people, consisting of money, jewels, cattle, provisions, and other articles. In order to induce them to make such offerings, the Brahmins use all kinds of deception. Sometimes they will put their idols in irons, chaining their hands and feet. They exhibit them in this sad condition, declaring that they have been brought into it by creditors from whom their G.o.ds had to borrow money, in times of trouble, to supply their wants. They declare that their creditors refuse to set the G.o.ds at liberty, until the money with the interest is paid. The people, seeing the deplorable condition into which they have been brought, come forward and pay off the debt; when the chains are taken off, and the G.o.d is set at liberty.

Another way in which the Brahmins sometimes deceive the people, is as follows. They say that the G.o.d is afflicted with some dreadful disease, brought on by the distress which he has had, because the people do not wors.h.i.+p him as much as they should. In such cases, the idol is sometimes placed at the door of the temple where they rub his forehead and temples with various kinds of medicine. They also set before him all sorts of medicines, pretending in this way to do all they can to cure him. But as all their efforts prove to be vain, and the disease becomes worse, the Brahmins send out persons to tell the sad news. The people, believing the report, hasten to bring in their gifts and offerings. The G.o.d, on beholding such proofs of their attachment to him, feels himself cured of his disease, and immediately returns to his throne within the temple.

The Brahmins use another kind of deception, in order to procure offerings for the temples. They declare that their G.o.ds are angry with certain individuals who have offended them, and that they have sent some evil spirit or devil to take possession of their bodies and torment them. Accordingly, persons appear wandering about in different parts of the country, showing, by their dreadful convulsions, their writhings and twistings, every symptom of being possessed with the devil. The people who see them are filled with dismay, fall down before them, and offer gifts and sacrifices, for fear of being injured by them. Whatever they ask is granted. The people give them to eat and drink abundantly; and when they leave a place, accompany them with instruments of music, till they arrive at some other place, where the same deception is practised.

There are various other ways in which the Brahmins deceive the people; but I have told you enough.

At every large temple, there is at least yearly one grand procession.

The idol is brought out from its inclosure, and placed in a great car or chariot, prepared for this express purpose. This stands upon four wheels of great strength, not made like ours, of spokes with a rim, but of three or four pieces of thick, solid timber, rounded and fitted to each other. The car is sometimes forty or fifty feet high, having upon it carved images of a most abominable nature. I must not tell you any thing about them. The car, when finished, presents somewhat the shape of a pyramid.

[Ill.u.s.tration]

On the day of the procession, it is adorned with painted cloth, garlands of flowers, green shrubbery, and precious stuffs. The idol is placed in the centre, loaded with jewels, etc., to attract the attention of the people. Having fastened ropes to this enormous car, eight or nine hundred or a thousand people catch hold of the ropes and slowly drag it along, accompanied with the awful roaring of their voices. At certain periods they stop; when the immense crowds, collected from all parts of the country, set up one universal shout, or rather yell. This, with the sound of their instruments and numerous drums, produces much uproar and confusion. Sometimes the weighty car comes to a stand, from the dampness of the ground or from the narrowness of the streets, when the tumult and noise are redoubled.

[Ill.u.s.tration]

Perhaps you know that on some occasions, when the cars are drawn, people throw themselves under the wheels, and are crushed to death. This occurs at the drawing of the car of Juggernaut, as you may learn if you will read my Sermon to Children, on the Condition of the Heathen. Here is a picture of Juggernaut, and on the last page you may see a picture of his car, and two men crushed to death under the wheels. Not long since, five persons were thus crushed to death. Many dreadful accidents also take place at the drawing of these cars. A few years ago several persons in this city had their limbs amputated, in consequence of injuries received.

[Ill.u.s.tration]

When I was in America, I showed to many of the dear children an idol called Pulliar, which was _formerly_ wors.h.i.+pped by Raamu, one of our native helpers, when he was a heathen. I gave a particular description, of the I manner in which he daily wors.h.i.+ped it, in the sermon above mentioned Here is a picture, which will give you some idea of this G.o.d.

You will see that it is partly in the shape of a man, and partly in the shape of a beast. You, my dear children, would put no confidence in such vain idols; but this people do, as you may know from what I am now going to tell you.

Some months ago, a woman was brought to me with a cancer in her breast.

It had made sad ravages. On the morning after her arrival I took it out.

Before she was brought to me, her brother went to the temple of the G.o.ddess Meenaache, to ascertain what was her will respecting his bringing her to me, or taking her to a native doctor. In order to ascertain it, he had recourse to the following expedient. He prepared several bundles of red and white flowers--the red to represent the red or Tamil man, the white to represent the white man. These flowers were carefully inclosed in leaves, so as to prevent their color being seen, and then laid down on the ground, at the entrance of the temple. After this, he called a little child to him, and then proceeded to entreat Meenaache that, if it were her will that he should bring the sick woman to me, she would direct the child to take up one of the parcels containing the white flowers. It so happened that the child took up one of these parcels. Of course, he brought her to me. Had it taken up a parcel containing the red flowers, she would have been taken to a native doctor. May we not hope that, not Meenaache, but Jehovah directed him to bring her to me, that she might hear of a very different being from her G.o.ddess, even of Jesus. Of him she has fully heard.

CHAPTER X.

FESTIVALS OF THE HINDOOS.

My dear Children--The Hindoos have many festivals. These are all occasions of joy and gladness. On such days, the people quit their usual employments. Friends and relations unite in family parties, and give entertainments according to their means. Innocent pastimes and amus.e.m.e.nts of various kinds are resorted too to add to their happiness.

There are eighteen princ.i.p.al festivals yearly, and no month pa.s.ses without one or more of them.

One of the most solemn of these ceremonies is held in the month of September, and appears to be princ.i.p.ally in honor of Parvathe, the wife of Siva. At this time every laborer and every artisan offers sacrifices and prayers to his tools. The laborer brings his plough, hoe, and other farming utensils. He piles them together, and offers a sacrifice to them, consisting of flowers, fruit, rice, and other articles. After this, he prostrates himself before them at full length, and then returns them to their places.

The mason offers the same adoration and sacrifice to his trowel, rule, and other instruments The carpenter adores his hatchet, adze, and plane.

The barber collects his razors together and wors.h.i.+ps them with similar rites.

The writing-master sacrifices to the iron pen or style, with which he writes upon the palm-leaf the tailor to his needles, the weaver to his loom, the butcher to his cleaver.

The women, on this day, collect into a heap their baskets, rice-mill, rice-pounder, and other household utensils, and, after having offered sacrifices to them, fall down in adoration before them. Every person, in short, in this solemnity sanctifies and adores the instrument or tool by which he gains a living. The tools are considered as so many G.o.ds, to whom they present their prayers that they will continue to furnish them still with the means of getting a livelihood.

This least is concluded by making an idol to represent Parvathe. It is made of the paste of grain, and being placed under a sort of canopy, is carried through the streets with great pomp, and receives the wors.h.i.+p of the people.

Another festival of great celebrity is observed in October. At this time, each person, for himself, makes offerings of boiled rice and other food, to such of their relations as have died, that they may have a good meal on that day. They afterwards offer sacrifices of burning lamps, of fruit, and of flowers, and also new articles of dress, that their ancestors may be freshly clothed.

At this festival, soldiers offer sacrifices to their weapons, in order to obtain success in war. On such occasions, a ram is offered in sacrifice to their armor.

In November, a festival is observed, which is called the feast of lamps.

At this season, the Hindoos light lamps, and place them around the doors of their houses. This festival was established to commemorate the deliverance of the earth from a giant, who had been a great scourge to the people. He was slain by Vrishnoo, after a dreadful battle. In many places, on this day, a sacrifice is offered to the _dunghill_ which is afterwards to enrich the ground. In the villages, each one has his own heap, to which he makes his offering of burning lamps, fruit, flowers, etc.

The most celebrated of all the festivals, is that which is held in the end of December. It is called the feast of Pongul, and is a season of rejoicing for two reasons: the first is, because the month of December, every day of which is unlucky, is about to end; and the other is, because it is to be followed by a month, every day of which is fortunate. For the purpose of preventing the evil effects of this month, the women every morning scour a place about two feet square before the door of the house, upon which they draw white lines, with flour. Upon these they place several little b.a.l.l.s of cow-dung, sticking in each a flower. Each day these little b.a.l.l.s, with their flowers, are preserved, and on the last day of the month, they are thrown into tanks or waste-places.

The first day of this festival is called the Pongul of rejoicing. Near relatives are invited to a feast, which pa.s.ses off with mirth and gladness.

The second day is called the Pongul of the sun, and is set apart to wors.h.i.+p that luminary. Married women, after bathing themselves, proceed to boil rice with milk, in the open air. When the milk begins to simmer, they make a loud cry, "Pongul, O Pongul." The vessel is then taken from the fire, and set before an idol. Part of this rice is offered to the image, and, after standing there for some time, it is given to the cows. The remainder is given to the people. This is the great day for visiting among friends. The salutation begins by the question, "Has the milk boiled?" To which the answer is, "It has boiled." From this, the festival takes the name of pongul, which signifies to boil.

The third day is called the _Pongul of cows._ In a great vessel, filled with water, they put saffron and other things. These being well mixed, they go around the cows and oxen belonging to the house several times, sprinkling them with water. After this, the men prostrate themselves before them four times. The cows are then dressed, their horns being painted with various colors. Garlands of flowers are also put round their necks, and over their backs. To these are added strings of cocoa-nuts and other kinds of fruit, which, however, are soon shaken off, when they are in motion, and are picked up by children and others, who greedily eat what they gather, as something sacred. After being driven through the streets, they are suffered, during the day, to feed wherever they please, without a keeper. I have, however, told you enough. Are you ready to exclaim, Is it possible that a people can be guilty of such utter folly? But you, my dear children, would be guilty of just such folly, if you had not the Bible. Should not the grat.i.tude, then, which you owe to your heavenly Father, for your distinguished mercies, constrain you to do all that you can to send this blessed book to this dark land?

CHAPTER XI.

THE WORs.h.i.+P OF THE SERPENT.