Belmont chronicle. [volume] (St. Clairsville, Ohio) 1855-1973, 1892-05-26
A HINDOO TEMPLE.
RITES AND CEREMONIES BY WHICH
THE IDOL is HONORED.

| High Caste Brahmans Exercise Su.
preme Authority as Receivers, Trus.
tees and Ministr.nts-Their Methods.
The Hindoo temple of any size or pre-
tentions is a complex institution. 1t is
q group of buildings inclosed within one
or more walls. 1t possesses certain priv.
| ileges, granted by native rulers in days
gone by and still respected by the pres
ent government. 1t enjoys what may
almost be termed royal revenue from
houses, lands and offerings, and it pos
sesses boards of treasure in jewels, gold
and silver vessels and coins. The prop
erty is in the hands of trustees, who are
elected or who claim an hereditary right
| to the Office.
These have power over an enormous
wealth. Under unscrupulous trustees
valuable jewels have disappeared or been
replaced with glass. Pots Of silver and
gold coin have been refilled with copper.
Rich lands have been let at nominal
rent to their relatives, and offerings in
tended for the temple have been appro-
priated personally. Occasionally trus-
tee is prosecuted for his dishonest prsc.
tices, but it is not often that he is pun.
| ished.
| The erection of the Hindoo temple is
the work of slow system of evolution.
Some holy man perhaps dies on the spot,
| or he has an ecstatic vision of the god in
one of the incarnations. The space is in
vested with sanctity and an image set
up to the deity. The landowner straight
way builds small shelter over it to
propitiate the god in his favor. The
ground around the ediice is next in
closed with fence.
By and by the shed is removed and
something more pretentious and lasting
erected. The dewan, or prime minister
of the province, makes a pilgrimage to
the shrine and leaves a rich offering in
the hands of the Brahmans, who have
instituted themselves as receivers, trus-
tees and ministrants. More pilgrims
come; offerings in kind as well as in
jewels and money pour in, and new
buildings are erected. Courts, halls,
galleries, a tank. pillared platforms,
walls. gateways and towers slowly grow
around the shrine-the center point of
the edifics. Other shrines of affiliated
deities may group themselves near the
original. but the mulasthanum is al
ways the same.
1t holds the image of the deity to
whom the temple is dedicated, and it is
the scene of daily ceremonies. At all
risks it must be jealously guarded
against the intrusion of any but the
twice born. When Give took the temple
of Srieungham-the largest in southern
India, and a powerful stronghold in
those days-2,000 fierce Rajputs stood
before the door of the Mulasthanum, de-
clsring that the Europeans should only
pass in over their dead bodies. Their
superstitions were respected, and Give
LETT the fanatics in possession.
In preserving the integrity of the sa-
cred shrine the Hindoo has something
more to consider than his religious scru-
pies. The restitution of the divine or
mantric essence is very expensive and
intricate process, requiring large sums
of money for its different rites. At Vel
lore there is handsome temple which
was desecrsted years ago by the Mo-
hammedsns. They killed a cow in the
Mulasthanum. The building now stands
empty and unoccupied and the Euro
pean may go into outer and inner court
as he pleases. The Mulasthanum is
small hall. richly decorated with cary
ings. 1t contains nothing but stone
dais, on the face of which is a tortoise
in outline.
The image rested formerly on the tor
toise. There is small gutter around
the platform, which conducted the sa-
cred water-used for the ablutions of the
idol-into reservoir outside. Pilgrims
drank of this water eagerly in belief of
its miraculous powers of healing and
purifcation. The temple would proba-
bly, be used again by Hindoo worship
ers if money were forthcoming suffi-
cient to restore the divine essence.
The idol is not usually made of wood
or stone. 1t is nodded in an amalgam
of five metals-gold. silver, brass, cop
per and lead. In size it is smaller than
the human figure. 1t is not called
Swami" until the mantric essence has
been infused into it by the proper cere
monies. These are performed by the
Brahmans, who claim the power Of
placing the essence in any object, ami
mate or inanimate that they choose.
Sometimes the object is man, the
chief trustee or ''Moktesoor." He is
then said to be divine, and is called
Swami" and moreover, is worshiped
as god. The daily ritual which con-
cerrs only the idol, takes place inside
the shrine at intervals during the day.
No worshipers are present except
those who are taking part in the fune
ton. The image is tended in every mi
mute particular as though it were hv-
ing human being. Nothing is omitted.
1t is washed with water from the
sacred tank. 1t is dressed and fed. 1t
is supposed to take pleasure in the COM
pany Of the dancing girls; it sleeps and
wakes, and finally is put to bed. Dur
ing its toilet hymns of praise are sung,
lamps are lighted, csmphor and incense
burned, and the tomtom is frequently
introduced. Part Of the revenue of the
temple pays for all of this, and a great
many Brahmins find their occupation
and their living in it.
The ritual Of the festival is much
more imposing. The image is covered
with plates of gold and loaded with jew
els. 1t is carried in procession upon a
huge car, surmounted with a throne of
silver. It may now appear before the
eyes of all, and it makes q slow and
magnificent journey around the outer
courts of the temple-which are open to
all casts-and through the town. Offer
ings in kind and in money and jewels
are received. The dancing girls are 10
be seen, their charms enhanced by rich
silk and gold; they are the daughters
and wives Of the god, and the children
of the devil. The value of their charms
goes to swell the offertory considerably.
Chambers Journal.
Taking photographs by Balloon.
1t is proposed that balloon photogra-
ply should be used in sieges by the be-
siegers. One plan is to start small
balloon, loaded with a camera, to wind
ward of the fortress, the plates being