80 OF THE ORIGIN OF 



in his frantic dancing, scattered in different parts 

 of the Earth. Each place where a part fell became 

 a piace of worship, dedicated to the female Power: 

 and the frenzy of Siva subsiding, he ordained, that 

 the LixGA should likewise be worshipped at each 

 of those places; and Dacsha, on condition of em- 

 bracing the doctrine of Siva, was restored to life, de- 

 degraded with the head of a goat instead of his own. 

 I should imagine that the furious Bir Bhadr, pro- 

 duced by SivA, was a vast body of fanatics, raised 

 by the Brahmens of that sect, who might, at that 

 time, have been both popular and powerful; proba- 

 blv this was a vast body of fanatic Saimyasis, inte- 

 rested in the dispute by personal motives, as well as 

 instigated by their Brahmens. 



The attempt to abolish the worship failed, and 

 served to establish it firmer, and extend it farther 

 than ever. The Gods themselves are represented as 

 the actors, instead of their votaries; but it may al- 

 lude to some commotion that really happened. Pro- 

 bably the heads of those sects, which had intro- 

 duced this symbolic worship, were alarmed at the 

 progress of it, and at the etfects produced on the 

 morals of the people : they wished to abolish it when 

 it had taken root too deeply; and as they had in- 

 troduced it, SivA is described as the son-in-law, and 

 Sati as the daughter of Dacsha. 



On the Veneration paid io Kine. 



This superstition appears to me to have arisen from 

 the human ityofthe first legislators, to prevent tbe hor- 

 rid practices Avhich were prevalent in tlie ancient 

 world, and which exist to this day iu Abyssinia: I mean 

 the savage custom of devouring the flesh of the living 

 animal, torn from it while roaring with anguish, and 

 expiring in protracted agony. To eradicate a prac- 

 tice so detestable, and dreadfully cruel, they might 



