worshiping the Linga during the night; but the ritual is loaded with a vast number of directions, not only for the presentation of offerings of various kinds to the Linga, but for gesticulations to be employed, and prayers to be addressed to various subordinate divinities connected with Siva, and to Siva himself in a variety of forms" (Ibid., vol. ii. p. 212). At another of the Hindu festivals, the effigy of Kama is burnt, to commemorate the fact of that god having been reduced to ashes by flames from Siva, and having been subsequently restored to life at the intercession of Siva's bride (W. W., vol. ii. p. 231). In like manner the jesting of the Greek woman at the Thesmophoria was explained by reference to the laughter of Demeter (Bib., i. 5. 1.). The Jewish passover was eaten with rites which were symbolical of the state of the nation just before its escape from Egypt, the time to which their tradition assigned the original passover; and the ritual in use among Christians at Easter bears reference to the story of Christ's resurrection, which in this case no doubt preceded the institution of the festival. The third class of rites—those which are purely arbitrary or have a merely theological significance—are the most usual of all. These, as will be obvious at once, may vary indefinitely. Fasting is one of the most usual of such observances. It is practiced by the Hindus at many of their festivals, by Mussulmans during the month of Ramadan, and by Christians in Lent. Bathing is also a common religious practice of the Hindus at their festivals. The use of holy water by Catholics on entering their churches is a ceremony of a similar kind, and no doubt having the same intention, that of purification. The Jews were to sacrifice at all their festivals, and on one of them to afflict their souls (Lev. xxiii. 27). Christians, among whom there are very numerous festivals, vary their ritual according to the character of the day.