was stated that it is permitted to mix with every woman except one’s daughter. This man began to abuse the work, saying that the text was contrary to the old customs of this class, and that no such thing is to be found in the ancient books, and declared it at last to be a mistake of the copyist. They say that the woman exists for the sake of being desired; she may be a mother or a daughter. In their opinion, there is no enjoyment higher that that of love; the Hindus call it _kámada_;[251] and say that, when a woman and a man are in close conversation, whoever disturbs them is worthy of God’s malediction, because they both therein share a state of happiness. The Agama favors both sexes equally, and makes no distinction between women; they may belong to whomsoever: men and women compose equally humankind, and whatever they bring forth makes part of it. This sect hold women in great esteem, and call them _śaktis_ (powers); and to ill treat a _śakti_, that is, a woman, is held a crime. The high and low value the Lulís (public girls) very high, and call them _deva kanya_,[252] “daughters of the gods.” Among them, it is a meritorious act to sacrifice a man, which they call _naramédha_;[253] then the _gómédha_,[254] or sacrifice of a cow; further, the _asvaméda_,[255] and finally, any other animal. When they perform a sacrificial ceremony, which they call Kála-dek (_kaladéya_)[256], they unite the blood of as many animals as possible in a large vase, and place therein the man whom they bring over to their creed, and they drink with him from that blood. Whenever the worship of a god, or of the wife of a god is performed, the ceremony is called _ishtam_,[257] and the master of the ceremony _ishta_. The creed of this sect is, that any god or wife of a god may be worshipped in two ways: the one is called _bhadram_,[258] which consists in abstaining from shedding blood, and in being pure; the other, termed _vakam_,[259] which admits spilling blood, commerce with women, and neglect of purity; but they think this second preferable, and say that each deity, male or female, has a form under which he or she is to be represented; but that the worship of a female divinity affords a greater recompense. When they have an intimate connection with their own or another’s wife, they behold in her the image of the goddess, and think to personate the god, her husband, and at this time they sing a prescribed song, which to entune at the very moment of the closest junction, they believe to be most recommendable. There is a deity whose praise they sing with unwashed hands;[260] and another whom they worship with the mark of their cast drawn with dirt on their forehead. Some of these goddesses are by them called “queens,” and others “servants;” and the worshipper of a woman is also termed “servant.”