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That there are certain other wide-spread organizations such as Freemasonry which, we suppose, are in their nature hostile to good citizenship and true religion, because they exact initiatory oaths of blind compliance and concealment incompatible with the claims of equal justice toward man and a good conscience toward God; because they may easily, and sometimes have actually, become combinations against the due process of law and government; because, while claiming a religious character, they, in their rituals, deliberately withhold all recognition of Christ as their only Savior, and of Christianity as the only true religion; because, while they are, in fact, nothing but restricted partnerships or companies for mutual insurance and protection, they ostentatiously parade this characterless engagement as a substitute for brotherly love and true benevolence; because they bring good men in confidential relations to bad men; and because, while in theory, they supplant the church of Christ, they do also, in fact, largely tend to withdraw the sympathy and active zeal of professing Christians from their respective churches.
Women, as graceful as statues, come and go, holding the end of their veil between their teeth so as to conceal one half of the face, and bearing on their heads Theban jars or copper vases; while the men, squatting on the ground or on small carpets, their knees up to their chins, forming an acute angle like the legs of locusts, in an attitude which no European could assume, and recalling the judges of Amenti ranged in rows one behind another on the papyri of funeral rituals, preserve that dreamy immobility so dear to Orientals when they have nothing to do; for to move about merely for exercise, as Christians do, strikes them as utter folly.
As he did not come, we enquired for him, and were told that the custom of the country did not permit the person who gave the entertainment to sit down with his guests; but that, if we suspected the victuals to be poisoned, he would come and taste it. We immediately declared that we had no such suspicion, and desired that none of the rituals of hospitality might be violated on our account.
In the final address to the married couple the priest admonishes the bride that the husband is the head of the wife, and that her part is submission. In some more ancient and local rituals this point was further driven home, and on the delivery of the ring the bride knelt and kissed the bridegroom's right foot.
A small community, isolated from other communities by the accidents of position, often comes to believe that its way of doing things is the way of the world; a small body of religious people, devoutly attentive to their own observances, often reach the conclusion that these observances are the practice of that catholic church which includes the pious-minded of all creeds and rituals; a group of radical reformers, by passionate advocacy of a single reform, come to believe that there have been no reformers before them, and that none will be needed after them; a band of fresh and audacious young practitioners of any of the arts, by dint of insistence upon a certain manner, rapidly generate the conviction that art has no other manner.
This verse shows that during the Vedic period the remarriage of widows was allowed. Besides, in several places in the ancient books, pointed out to us by Swami Dayanand, we found orders to the widows "to keep the ashes of the husband for several months after his death and to perform over them certain final rituals."
Byron, in his Ode to Napoleon Bonaparte, alludes to the story of Milo: "He who of old would rend the oak Deemed not of the rebound; Chained by the trunk he vainly broke, Alone, how looked he round!" We have even great numbers of copies of the liturgies, or handbooks of worship, of funeral solemnities, and other rituals, which have been diligently translated.
In order to understand the operation and qualities of this Third Consciousness, it may be of assistance just now to consider in what more or less rudimentary way or ways it figured in the pagan rituals and in Christianity.
The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthoephy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit; all these have been represented.
In the case of such general troubles affecting the whole country, it is the kings themselves who seek out the priests. Rituals were prepared to meet the various contingencies. The king begins the ceremony by a prayer addressed to Sin. One of these prayers begins:
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