well adapted to the capacity of that distant age,--the age of figures, allegories, and sentiment; but the present age demands a clear, simple, and intelligible faith. The worship commences on Shop-tomee,--the seventh day of the full-moon,--and occupies three successive days. Early in the morning of the first day is the bathing of “nine leaves,” of which the banana is the chief. This is done with much ceremony, in the presence of thousands; the bells ringing and trumpets sounding by hundreds. They place the “nobo-pothrica,” nine leaves, by the side of the image, dressing it like a female. As the Hindoo mode of worship is almost always the same, and quite different from that of the Christian, I will here detail it in full, instead of describing it partially here and there. The image is placed in the middle of the hall, facing the main entry into the house. Two Brahmuns officiate at the same time; the one conducts the practical and the other the theoretical part of the ceremony; in other words the former does what the latter tells him to do. Thus the first, the head priest, sits before the image with a pile of flowers and perfumatory powders on his right, and a bell on the left; while the second takes his seat only a few steps from the first, with his sacred Scripture laying open before him, which he reads to direct his colleague how to proceed. The priest, first of all, is required to purify himself, the place he sits on, and the water he uses in the worship, by some ceremony. The doctrine of self-purification is good in its nature, and a Christian one too. Christ inculcated such on his disciples. But what a sad contrast stands between a Brahmun’s and a Christian’s mode of self-purification before worship! A Christian is taught to search the innermost parts of his heart, and bring out, if there be there, any impure, selfish, or passionate inclinations; and, leaving the sacrifice before the altar, go and make peace with his brother, or in some other way expel evil thoughts, and then pray. A beautiful process of self-purification indeed! But the Brahmun repeats some Sanscrith words, puts a flower on his own head, and turns his hands round his head, for the same purpose. This symbolism takes a prominent part in the Brahminic dispensation. Lest the sprinkling of water and the shower of wet flowers might soil the dress of the idol, or wash away the painting, a copper tub is placed between the priest and the image, into which he casts flowers, pours water, etc. Some prayers are offered to the children, the friends, the servants, the messengers, even to the ornaments and household furniture of the goddess.