That the divine, the incomprehensible, heed not the rage of the evil, undisturbed by foes in sacred peace. That he who would join their presence must, for his earthly sins, in others’ bodies do expiation; and after the lapse of purging ages, can alone be admitted to taste the heavenly fruit and enjoy the society of the godlike. Then, to please her maiden heart, would he narrate the tales and the sufferings of the unmarried dying, their miseries here and hereafter. And when the virgin Ganga, used to the forms of wilder nature, and remembering only her old protector, would wish to cling to her rude life in the wilderness, then, with a sigh at his own reverses, the old man would recount the ceremonies of the nuptial-feast, and gazing fondly on the Ganges-offering, pray that she might atone for all past offenses by a holy youth and a happy union. Sweet visions of the future, when he might behold his adopted at the solemn ceremony, modest, in the home of the bridegroom, kindly receiving the votive offering—the corn-crowned feast—the joyous revel, the sacred mysteries. Then recurring to the old mythology and the sacred rites, he describes the festival of the _Vasanti_, the genial goddess of the spring; when, like the bursting out of nature, the people throw away the fetters of caste and custom, and mingle in indiscriminate revelry; the rites of Sitala, the goddess of children, which the mothers celebrate on the hill-top, assembling, crowned with chaplets of roses, jessamine, and oleander, for the purposes of mirth; and the “nine days festival of flowers,” sacred to Ganri, the wife of Siva, the goddess of the harvest, whence comes her golden name. That this takes place at the vernal equinox, when the matronly Ganri casts her golden mantle over the ripened beauties of the verdant Vasanti. Then nature is in perfection—the air is impregnated with _aroma_, and the crimson poppy contrasts with the spikes of golden grain to form a wreath for the beneficent Ganri. She bears the lotus in her corn-stained hands, and often the implements of death, denoting that the goddess, whose gifts sustain life, is sometimes accessory to the loss of it—thus resembling the Isis and Cybelle of the Egyptians. The corn is sown, and when it germinates, they invoke the blessing of Ganri, and bear her image in solemn procession. Then on the glassy lake the effigy is borne in boats as primitive as those which bore the Argonauts to Colchis. The rising borders of the lake swarm with devout and joyous multitudes. The fair Hindostaneé, fragrant with garlands, wave their scarlet tokens, reflected from the transparent water, and chant their festal hymns. The procession winds slowly down the steep descent with the image of the benefactress, the propitious Ganri, in the centre, blazing with gold and gems, glittering in the tropic sun; the solemn music reëchoes among the narrow passes, announcing the approach of the divine one. The hoary sages bear with reverence the sacred burden. All