Pietro Dello Valle, observes, that the gods of the Indians are always represented naked, and that several figures in very indecent postures are seen in the pagods; undoubtedly he saw the Lingam above-mentioned there. The other figures might possibly represent the vows or homages of the devout Indians, among whom the women do not scruple to prostitute themselves in honour of the gods. Husbands behold with the most profound humility these meritorious prostitutions, which so often revive what we in Europe look upon as the greatest injury and affront; so true it is, that false principles in religion easily destroy those of common decency, and even frequently change the very ideas which nature has implanted in us. As a husband is fully persuaded he has been cuckolded by a god, he is therefore very well satisfied. The Jognis is the idol’s curate, and performs the ceremony in quality of his proxy, while the devoutly patient husband, in the meantime, washes the saint’s feet, and pays him the utmost veneration. The people of the house withdraw, and leave the lady to the saint’s embraces. When this institution was made, the crafty Indians undoubtedly insinuated some hopes of future felicity at the same time. When we have once found out the secret of gaining an ascendant over people’s minds, can it be a difficult matter to assure the female devotees, that, _Si quelque chose les empêche D’aller tout droit en paradis, C’est d’epargner pour leurs maris, Un bien dont ils n’ont plus que faire, Quand ils ont pris leur necessaire._ La Fontaine dans ses Contes. The sense of which is, _If anything prevents their being immediately wafted to Paradise, ’tis to reserve for their husbands a pleasure which they have no farther occasion for, when they have had their quantum of it._ We mention an instance which manifestly shews, that the Indians look upon the obscene devotions just alluded to, as highly meritorious. Over the gate of one of the cities of the little kingdom of Sirinpatau, says Dellon in the preface to his Voyages, printed in 1709, stands a stone statue representing Sita, wife to Ram, one of their gods, about as big as the life. On each side of her are three famous Faquirs, or Penitents, naked, on their knees, their eyes lifted up towards her, and holding with both hands what decency will not permit me to mention. They pretend by this posture, to pay such an homage, at they judge to be most grateful to this pretended goddess.[11] [11] Picard, Ceremonies et Contumes Religieuses. * * * * * Mr. R. C. Caldwell, writing in Johnson’s Universal Cyclopædia, says:—“Of old, pious Hindus who spiritualised their religion, even the grossest forms of it, linga-worship included, were not, lacking. For instance, the great Tamilian poet, Sivavakkiar, writes as follows (see the Indian Antiquary, Bombay, Apr., 1872, first paper on Tamil Popular Poetry):