some respects similar to the bishops and archbishops in the Chris- 
tian church; as they travel through their respective dioceses, at 
stated seasons, to visit the inferior priests, and administer particular 
rites at the Hindoo temples. Those of the greatest sanctity make 
more extensive pilgrimages, to perform the upaseyda, and other 
solemn ceremonies in their seminaries and sacred groves. The 
Guru is reputed a being of so holy a nature, that he is not only 
venerated, but worshipped when he appears in public: on some 
occasions their splendid processions unite the insignia of orien- 
tal grandeur, with the fascinating charms of the Hindoo religion, 
bearing a great resemblance to the former magnificence of the 
sovereign pontiff on the great festivals in the church of Rome. 
These sacred shrines are frequently visited by female senassees, 
brahmacharrees, and other devotees, who have entered into reli- 
gious vows, and are highly respected: many of these devout 
women, as also of the Gurus and exalted Brahmins, are supposed 
to have arrived at such perfection and purity, as to be actually an 
incarnation of the deity, and consequently an object of worship. 
So much sanctity is annexed to the Gurus, that all of inferior 
caste to the Brahmins are expected to retire from the ^public road 
when he passes by in public procession, that the air may retain its 
purity, unpolluted by plebeian breath. Whatever might be the 
sacerdotal or civil station of the Brahmin we encountered, hu- 
mility of spirit was not his prevailing characteristic, if we may 
judge from the pompous titles, and high-sounding praises ascribed 
to him by the chopdais and heralds: for, like other great men, he 
had these precursors, and a number of pioneers to clear the road, 
and “ make his paths straight; 0 by removing obstacles, and filling 
