in India has been most discouraging.  Sect after sect has successively risen to some elevation above the prevalent idolatry; and then gradually, as by some irresistible gravitation, it has sunk back into the mare magnum of Hinduism.  If we regard experience, purification from within is hopeless; the struggle for it is only a repetition of the toil of Sisyphus, and always with the same sad issue.  Deliverance must come from without—­from the Gospel of Jesus Christ.

[Sidenote:  Influence of the Tantras.  Worship of the Sakti.] We mentioned the Tantras as exerting great influence in later days.[29] In these the worship of Siva, and, still more, that of his wife, is predominant.  The deity is now supposed to possess a double nature—­one quiescent, one active; the latter being regarded as the Sakti or energy of the god, otherwise called his wife.  The origin of the system is not fully explained; nor is the date of its rise ascertained.  The worship assumes wild, extravagant forms, generally obscene, sometimes bloody.  It is divided into two schools—­that of the right hand and that of the left.  The former runs into mysticism and magic in complicated observances, and the latter into the most appalling licentiousness.  The worship of the Sakti, or female principle, has become a most elaborate system.  The beings adored are “the most outrageous divinities which man has ever conceived."[30] Sorcery began early in India; but it is in connection with this system that it attains to full development.  Human sacrifices are a normal part of the worship when fully performed.  We cannot go farther into detail.  It is profoundly saddening to think that such abominations are committed; it is still more saddening to think that they are performed as a part of divine worship.  Conscience, however, is so far alive that these detestable rites are practiced only in secret, and few, if any, are willing to confess that they have been initiated as worshipers.

[Sidenote:  Modern ritual.] We have not yet said much about the ritual of modern days.  It is exceedingly complicated.  In the case of the god Siva the rites are as follows, when performed by a priest in the temple: 

[Sidenote:  Worship of Siva.] The Brahman first bathes, then enters the temple and bows to the god.  He anoints the image with clarified butter or boiled oil; pours pure water over it; and then wipes it dry.  He grinds some white powder, mixing it with water; dips the ends of his three forefingers in it and draws them across the image.  He sits down; meditates; places rice and durwa grass on the image—­places a flower on his own head, and then on the top of the image; then another flower on the image, and another, and another—­accompanying each act with the recitation of sacred spells; places white powder, flowers, bilva-leaves, incense, meat-offerings, rice, plantains, and a lamp before the image; repeats the name of Siva, with praises, then prostrates himself before the image.  In the evening he returns, washes his feet, prostrates himself before the door, opens the door, places a lamp within, offers milk, sweet-meats, and fruits to the image, prostrates himself before it, locks the door, and departs.

Very similar is the worship paid to Vishnu: