Diary of a Pedestrian in Cashmere and Thibet Part 11

On hearing the Brahmin's message, the warder says: -- " 'Great sir, be pleased to enter the palace; the divine Krishna reposes, in front of you, on a throne.' Krishna, descending, bows to him, and shows him much respect, and those attentions which a man would show to his friend. Having applied fragrant unguents, and caused him to be bathed and washed, he partakes of food, possessing the six flavours. Afterwards he gave him the betel leaf, made up with areca nut, spices, and chunam; and having perfumed his body with saffron and sandal wood oil, and arranged his dress, and put upon him a necklace of flowers, he conducted him into a palace adorned with jewels, and caused him to repose in a fair curtained bed, studded with gems." After sleeping profoundly, the Brahmin awakes, and relates his mission. Krishna goes to claim his bride, and orders his charioteer, Darak, to prepare his chariot. Darak quickly yokes four horses. Then the divine Krishna, having ascended, and seated the Brahmin, departs from Duarika to Kundalpore. On coming forth from the city, behold! "on the right hand herds upon herds of deer are moving, and in front, a lion and lioness, carrying their prey, are advancing, roaring."

Having seen this auspicious event, the Brahmin, having mentally reflected, said, "Sire, from beholding, at this time, this good omen, it appears to my mind that, just as these are advancing, having accomplished their object, just so you will return, having effected yours." Arrived at Kundalpore, he finds preparations made for the marriage:

"Swept were the streets, the crossings o'er-canopied, and with perfumes sprinkled and sandal oil; Cl.u.s.ters were formed of flowers of white and of red, and interspersed with cocoa-nuts of gold.

The green foliage, fruits, and flowers, were in profusion, and from house to house flowering wreaths.

Banners and pennons and flowers, in golden tissues, were suspended, and well-fashioned vessels of gold And in every house reigned joy!"

"As for Rukminee, with agitated frame, she gazed in every direction, as the moon is dimmed by the morn. Extreme anxiety showed in the heart of the fair one; she gazed, standing in a lofty balcony; her frame was agitated, her heart most sad; she drew deep sighs. While, through distress, tears rain from her eyes, she says, "Why has not Krishna arrived?" When the marriage-day dawns, she sends, by a Brahmin, to Krishna: "Receptacle of favour, -- When two hours of the day remain I shall go to perform worship in the temple of Dewee, to the east of the city." Her companions and attendants, arriving, first filled a square place in the courtyard with pearls, and spread a seat of gold set with pearls, on which they caused Rukminee to sit, and anointed her with oil by the hands of seven married women whose husbands were alive. Afterwards, having rubbed her with fragrant paste, they adorned her with sixteen ornaments, and put on her twelve trinkets, and having arrayed her in a red boddice they seated her, fully adorned. Then the young Rukminee, accompanied by all her handmaidens, went, with the sound of music, to perform her devotions. Screened by a curtain of silk, and surrounded by crowd upon crowd of companions, she appeared among the swarthy group who accompanied her as beautiful, as amid dark blue clouds, the moon with its company of stars!"

Having arrived at the temple of Dewee, the royal maiden, having washed her hands and feet and sipped water, proceeded to offer sandal oil, unbroken grains of rice, flowers, incense, lamps, and consecrated food, and with earnest faith performed the worship of Dewee according to the prescribed ritual.

"After which she fed women of the Brahmin caste with delectable food, and having attired them in fair garments, she drew a mark on their foreheads with a mixture of rice, alum, turmeric, and acid, and having caused to adhere some unbroken grains of rice, she received their benediction. Hearing from an attendant that Krishna has arrived, the Princess is filled with ecstatic delight, so that she cannot contain herself; and leaning on the arm of an attendant, in a graceful att.i.tude, remains slightly smiling, in such a manner that no description can express her beauty. The guards become fascinated and remain immoveable. With trembling frame and coy of heart she finally departs with Krishna."

The domestic life and appearance of Krishna and Rukminee is still further characteristically described in the imaginative pages of the "Ocean of Love:" -- "Once on a time, in a palace of gold, studded with jewels, a gem-adorned bedstead, with curtains, was spread, on which a bedding white as foam, and adorned with flowers, with pillows for the cheek and for the head, continued to exhale perfumes. On all four sides of the bed vessels containing camphor, rose-water, saffron, sandal oil, and other ingredients, were placed; various kinds of marvellous pictures were delineated on the walls on all sides. In recesses, here and there, flowers, fruits, sweetmeats, and confections were placed, and all that could be required for enjoyment was at hand. Clothed in a petticoat and a full loose robe of dazzling splendour, embroidered with pearls, and a sparkling boddice, and a long refulgent wrapper, and wearing a glittering veil, covered with ornaments from head to foot; with red lines drawn across the forehead, having a nose-ring of the largest pearls, ornaments for the head, earrings, ornamental line at the parting of the hair, marks between the eyebrows, ornaments for the ears and forehead, a necklace composed of circular pieces of gold, a string of gold beads and coral, a breast ornament, a necklace of five strings and of seven, a pearl necklace, double and triple bracelets of nine gems, armlets, wristlets, and other kinds of fastenings for the arm; bangles, seals; seal rings, a girdle of bells, rings for the great toe, toe ornaments, anklets, and other ornaments of all kinds studded with jewels; the moon-faced, tulip-complexioned, gazelle-eyed, bird-voiced, elephant-gaited, slim-waisted, divine Rukminee, and the cloud-coloured, lotus-eyed Krishna, ocean of beauty, splendour of the three worlds, root of joy, wearing a diadem like the crest of a peac.o.c.k, and a necklace of forest flowers, a silken robe of yellow hue, and a scarf of the same, were reposing, when, all of sudden, the divine Krishna said to Rukminee, 'Listen, fair one,' " &c.

Krishna afterwards takes 16,100 wives, and always at early dawn, one would wash his face, another would apply a fragrant paste to his body, another would prepare for him and give him to eat food of six flavours, another would make nice betel, with cloves, cardamums, mace, and nutmegs, for her beloved. "Each produced a daughter fair as Rukminee; each ten sons, brave sons were they! 161,000 and all alike, such were the sons of Krishna!"

Such is part of the history of the favourite divinity of the benighted Hindoo as related in the flowery pages of the "Ocean of Love," and the history may be, more or less, read in the every-day scenes of Indian life which pa.s.s around one.

The description of Rukminee, strange as it is, corresponds with many other fair portraits in the Hindee; witness that of "Oonmadinee,"

the daughter of "Rutundutt": --

"Her beauty was like a light in a dark house -- her eyes were those of a deer, her curls like female snakes, her eyebrows like a bow, her nose like a parrot's, her teeth like a string of pearls, her lips like the red gourds, her neck like a pigeon's, her waist like a leopard's, her hands and feet like a soft lotus, her face like the moon, with the gait of a goose, and the voice of a cuckoo!"

More apparent even than in the earthly nature of the Hindoo's conception of the Divine attributes, the falsity and the human origin of his Faith may be seen in the effect it produces wherever it is allowed to obtain undivided sway. Combining dirt, idleness, and religion together, the Hindoo f.u.keer, attired in the minutest rag of raiment, at times in none at all, wanders from place to place, and with long and matted hair, blood-shot haggard eyes, and scowling visage, fancies himself upon the path which leads direct to Paradise.

Attenuated to the last degree, he suffers all extremes of heat and cold, sleeps upon a bed of ashes, and sits moodily beneath the burning mid-day sun, lives on charity while scorning usually to ask for alms, and bears the reputation of a saint while reducing himself to the very level of the beasts that perish.

Something of the cheerful feelings which actuate these religious mendicants may be found in the following pa.s.sage: -- "He may be called a wise 'Jogee,' or 'f.u.keer,' who has dried up the reservoir of hope with the fire of austere devotion, and who has subdued his mind, and kept the organs of sense in their proper place; and this is the condition of persons in this world, that their bodies undergo dissolution, their heads shake, and their teeth fall out. When men become old, they walk about with sticks, and it is thus that time pa.s.ses away. Night succeeds day, and year succeeds month, and old age succeeds childhood, and we know not who we are ourselves, and who others are; one comes and another departs; and at last all living creatures must depart. And, behold! night pa.s.ses away, and then day dawns; the moon goes down and the sun rises; thus does youth depart, and old age comes on, and thus Time pursues his course: but although man sees all these things, he does not become wise. There are bodies of many kinds, and minds of many kinds, and affections or fascinations of many kinds, and Brahma has created wickedness of many kinds; but a wise man, having escaped from these, and having subdued hope and avarice, and shaved his head, and taken a stick and water-pot in his hands, having subjugated the pa.s.sion of love and anger, and become a 'Jogee,'

who wanders and travels about with naked feet to places of pilgrimage, obtains final liberation. And, behold, this world is like a dream."

The derivation of the word "f.u.keer," and an ill.u.s.tration of the disposition of the mendicant race, is given in a Persian tale, called the "Four Dervishes." The story was originally narrated to amuse a king of Delhi, who was sick, and was afterwards DONE into Hindostanee by a Mussulman author, who styles himself, "This wicked sinner, Meer Ammun of Delhi."

The speaker, a certain prince, who aspires to the t.i.tle of "generous,"

has built a lofty house, with forty high and s.p.a.cious doors, where, at all times, from morning to evening, he gives rupees and gold mohurs[35]

to the poor and necessitous, and whoever asks for anything he satisfies him. "One day a f.u.keer came to the front door and begged. I gave him a gold mohur; again he came to a second door, and asked for two gold mohurs. I pa.s.sed over the matter, and gave him two gold mohurs.

"In this manner he came to every door, and asked for an additional gold mohur each time, and I gave him according to his request. Having come to the fortieth door, and received forty gold mohurs, he came in again by the first door, and begged afresh.

"This appeared to me a very bad action on his part. I said to him, 'O avaricious man! what sort of mendicant art thou, who knowest not the three letters of "f.u.kur" (POVERTY), according to which a f.u.keer should act?' The f.u.keer said, 'Well, O liberal person, do you explain them to me.' I replied, 'The three letters are F, K, and R. From F comes "faka"

(FASTING); from K, "kinaut" (CONTENTMENT); and from R comes "reeazut"

(ABSTINENCE). He is not a f.u.keer in whom these qualities are not. Oh, avaricious creature! you have taken from forty doors, from one gold mohur to forty. Calculate, therefore, how many you have received. And, in addition to this, your avarice has brought you again to the first door. Expend what you have received, and return and take whatever you ask for. A f.u.keer should take thought for one day; on the second day there will be some fresh bestower of alms.' Having heard this speech of mine, he became angry and dissatisfied, and threw all he had received from me on the ground, and said, 'Enough, father; be not so warm; take all your presents back again. Do not again a.s.sume the name of "Liberal." You cannot lift the weights of liberality. When will you arrive at that day's journey?'

"When I heard this I was alarmed, and with many solicitations asked him to forgive my fault, and to take whatsoever he wished. He would not accept my gifts at all, and went away saying, 'If you were now to offer me your whole kingdom I would not receive it from you.' "

This studied indifference about a matter of more than a thousand pounds, though perhaps not often exercised upon so large a scale, is just that which these wandering fanatics display towards every offering they receive, and in every action of their useless lives. Whatever may be said against them, however, their profession of poverty and suffering is no mockery, as was that of the well-fed "monks of old,"

whose reasonings were something similar on religious points.

The f.u.keer soliloquizes: "The condition of our being born is, that our griefs are many and our pleasures few, because this world is the root of misery. What happiness, therefore, has man? If any man should climb to the top of a tree, or sit down on the summit of a hill, or remain concealed in water, yet death does not allow him to escape. At the most, man's age is a hundred years, half of which pa.s.ses away in night, half of the other half is expended in childhood and old age; the remainder is spent in altercation, separation from those we love, and affliction, and the soul is restless as a wave of the sea. No one who has come into the world has escaped from affliction. It is vain to fix one's affections on it, and therefore it is best to cultivate and practise religion." And so, as a remedy for the evil which he has discovered to exist upon the earth, and to work out a successful escape from it, he sits himself down in dust and ashes, and, mistaking the sign-post, adopts the path which leads him furthest from the point he wishes to arrive at.

As the Hindoo is the most ancient of religions, so the Buddhist is the one which is professed by the largest portion of the human race. It is the religion of Burmah, Ceylon, China, Siam, Thibet, and Russian Tartary, and is computed to claim as many as three hundred and sixty-nine millions among its Votaries.[36] "Gautama," or "Sakya mounee," its founder, was born in Bengal about the seventh century before Christ. Yet India at present contains no modern temples of its worship, and no native of India, that I have ever met, knew anything of its founder, or was even acquainted with the term "Buddha," or "Buddhist." Its doctrines are the most curious of those that have ever been promulgated, and appear even now to be scarcely understood in all their ramifications. According to original Buddhism, there is no Creator, nor being that is self-existent and eternal. The great object is the attainment, in this life, of complete abstraction from all worldly affairs and pa.s.sions, and the ultimate result, of entire annihilation. Like the Hindoo, the Buddhist believes in transmigration of souls, and until utter annihilation is reached, he is doomed to shift his earthly tenement, from form to form, according to the deeds done in the flesh. It is, therefore, the great object of all beings, who would be released from the sorrows of successive birth, to seek the destruction of the moral cause of continued existence, that is, the cleaving to existing objects or evil desire. It is only possible to accomplish this end by attending to a prescribed course of discipline, and by fixing the mind upon the perfections of Buddha. Those who after successive births have entirely destroyed all evil desires are called "Rahuts," and after death the Rahut attains "Nirwana," or ceases to exist. The actual meaning of the word "Rahut," is "Tranquillity,"

and it appears to be the same word which is used on a small scale, to express the soothing qualities of that far-famed Eastern sweetmeat, the Rahut-lukma, or "Morsels of tranquillity."

The Buddhas themselves are beings who appear after intervals of time inconceivably vast. Previous to their reception of the state, they pa.s.s through countless phases of being, at, one time appearing in human form, at another as a frog, or fish, &c., in each of which states they acquire a greater degree of merit.

In the birth in which they become Buddha, they are always of woman born, and pa.s.s through infancy and youth like ordinary mortals, until at the prescribed age they abandon the world and retire to the wilderness, where they receive the supernatural powers with which the office is endowed. Their highest glory is that they receive the wisdom by which they can direct sentient beings to the path that leads to the desired cessation of existence.

The Buddhism of Thibet appears to be an innovation on the original system of religion. It was introduced into the country about the seventh century of our era; and although Sakya mounee, who is supposed by the Thibetians to have lived one thousand years before Christ, is still believed to be the founder of the present system, the Delai Lama, at La.s.sa, is regarded as an incarnation of Buddha, and is the supreme infallible head of the whole Thibetian religious community.

The original tenets, too, have been modified, and the modern Scriptures have been adapted to three different capacities of mankind -- viz. the lowest, mean (or middle), and the highest. The principles thus declared are as follows : --

"1. Men of vulgar capacity must believe that there is a G.o.d, a future life, and that they shall therein reap the fruits of their works in this life.

"2. Those that are in a middle degree of intellectual and moral capacity, besides admitting the former position, must know that every compound thing is perishable, that there is no reality in things, that every imperfection is pain, and that deliverance from pain or bodily existence is final happiness.

"3. Those of the highest capacities, besides the above enumerated articles, must know that, from the body to the supreme soul, nothing is existing by itself, neither can it be said that it will continue always or cease absolutely, but that everything exists by a dependant or casual connexion."[37]

One cause of the extension of the religion of Buddha appears to be the broad basis upon which admission to the priesthood has 'been placed. No one can become a Brahmin except by birth, but the privileges of becoming a Lama are open to all who are willing to receive them upon the conditions implied in their acceptance. The princ.i.p.al duties to be attended to, by one about to become a priest, are thus laid down: -- "He who, with a firm faith in the religion of Truth, believes in Buddha, shall rise before daylight, and, having cleaned his teeth, shall then sweep all the places appointed to be swept in the vicinity of the 'Vihara,' or monastery; after which he shall fetch the water that is required for use, filter it, and place it ready for drinking. When this is done, he shall retire to a solitary place, and for the s.p.a.ce of three hours meditate on the obligations of his vow. The bell will then ring, and he must reflect that greater than the gift of 100 elephants, 100 horses, and 100 chariots, is the reward of him who takes one step towards the place where worship is offered. Thus reflecting, he shall approach the 'Dagoba,' where relics of holy men are placed, and perform that which is appointed; he shall offer flowers just as if Buddha were present in person, meditate on the nine virtues of Buddha with a fixed and determined mind, and seek forgiveness for his faults, just as if the sacred relics were endowed with life. He shall then meditate on the advantages to be derived from carrying the alms-bowl and putting on the yellow robe." The injunctions on the priesthood relative to their abstracting their thoughts and desires from all earthly matters whatever, are of the strictest nature. "The door of the eye is to be kept shut. When the outer gates of the city are left open, though the door of every separate house and store be shut, the enemy will enter the city and take possession; in like manner, though all the ordinances be kept, if the eye be permitted to wander, affection for worldly objects will be produced." A story is told of a priest named Chittagutta, who resided once in a cave, upon the walls of which the history of Buddha was painted "in the finest style of art."

The cave was visited by some priests, who expressed their admiration of the paintings to Chittagutta, but the devotee replied that he had lived there sixty years and had never seen them, nor would he, except for their information, ever have become aware of their existence. There was near the door of his cave a spreading tree; but he only knew that it was there by the fall of its leaves or flowers; the tree itself he never saw, as he carefully observed the precept not to look upwards, or to a distance!

The priest of Buddha must possess but eight articles: three of these are matters of dress; the others, a girdle for the loins, an alms-bowl, a razor, a needle, and a water-strainer. The bowl receives the food presented in alms; the razor is for shaving the head; the needle keeps his yellow wardrobe in order; and the water-strainer is the most serviceable of all, for "if any priest shall knowingly drink water containing insects, he shall be ejected from the priesthood."

The Dagobas, or shrines of relics, which abound in such numbers in Thibet, have also been found in India and other countries. Some of them when opened have been found to contain what appears to be remains of a funeral pile, also vessels of stone or metal, and, occasionally, caskets of silver and gold, curiously wrought. "Some of these have been chased with a series of four figures, representing Buddha in the act of preaching; a mendicant is on his right, a lay follower on his left, and behind the latter a female disciple." This somewhat describes the appearance of the stone-carved figures at the monastery of Hemis.[38]

These caskets have been set with rubies and chased with the leaves of the lotus. Besides these have also been found small pearls, gold b.u.t.tons, rings, beads, pieces of clay and stone bearing impressions of figures, bits of bone, and teeth of animals, pieces of cloth, &c. The images are sometimes rec.u.mbent, at other times standing upright, with the hand uplifted in the act of giving instruction. Sometimes they have three heads and six or more arms.

In order to form clear and accurate ideas of the religion of Buddha, it would be necessary to study a vast number of volumes, some of them contradictory and of very doubtful authority, and the result would appear hardly to compensate for the trouble, so altered has modern Buddhism become from ancient, and into so many different systems has it been divided in the many different countries in which it is professed. Among its doctrines there is much that is virtuous and true. It preaches benevolence and goodwill towards men, but enjoins no active efforts to prove the sincerity of such goodwill. It requires its members to "confess their sins with a contrite heart, to ask forgiveness of them, and to repent truly, with a resolution not to commit such again. To rejoice in the moral merit and perfection of human beings, and to wish that they may attain beat.i.tude; further, to pray and exhort others to turn the wheel of religion, that the world may be benefited thereby." Its general aim seems to be to overcome all emotions and preferences of the mind, and all that would disturb its repose and quiet. It seeks to destroy the human pa.s.sions and not to regulate them; and with faith in Buddha only as its aid, it succeeds about as well as might have been antic.i.p.ated.

Between these two religions of Brahma and Buddha, that of the "Jains"

sprang up, apparently a heresy from both. It has nearly died out in India, though many ruins of its temples remain. The Jains agree with the Buddhists as to the transmigration of souls, and carry their respect for life to the still greater extent, that besides a strainer to remove all animalculae from the water they imbibe, they carry a broom to sweep away the insects from their path. They differ from the Brahmins in repudiating their minor incarnations and G.o.ds, as the following translation will serve to show: -- "A rajah, of the name of Gondshekur, had a minister, Abhuechund, who converted him to the Jain religion. He prohibited the worship of Vishnu, and all gifts of cows, land, and b.a.l.l.s of flour and rice, and would not allow any one to carry away bones to the Ganges. One day the minister began to say, 'O great king, be pleased to listen to the judgments and explanations of religion: Whosoever takes another's life, that other takes his life in another world. The birth of a man after he has again come into the world does not escape from this sin; he is born again and again, and dies again and again. For this reason it is right for a man, who has been born in the world, to cultivate religion. Behold! Brahma, Vishnu, and Mahadeo, being under the influence of love, anger, and fascination, descend upon the earth in various ways; but a cow is superior to them all, for it is free from anger, enmity, intoxication, rage, avarice, and inordinate affection, and affords protection to the subject; and her sons also behave kindly to, and cherish the animals of the earth, and therefore all the G.o.ds and sages regard the cow with respect. For this reason, it is not right to regard the G.o.ds -- in this world, respect the cow. It is virtuous to protect all animals, from the elephant to the ant, and from beasts and birds to man. In the world there is no act so impious as for men to increase their own flesh by eating the flesh of other creatures. They who do not sympathise in the griefs of animated beings, and who kill and eat other animals, do not live long on the earth, and are born lame, maimed, blind, dwarfs, and humpbacked, &c.; and it is a great sin to drink wine and eat flesh; wherefore to do so is improper. The minister, having thus explained his sentiments to the rajah, converted him to the Jain religion, so that he did whatever the minister said, and no longer paid any respect to Brahmins, f.u.keers, Jogies, Dervishes, &c., and carried on his government according to this religion."

Next among the religions of the East, whose outward observances so forcibly attract attention, comes that of the Moslem -- "The marvellous reformation wrought by Mahomet and the Koran in the manners, morals, and religious feelings of so many millions."

Mahomet, in truth, although "THE False Prophet," would appear to have been a considerable benefactor to his species. The Arabs, at the time of his birth, were sunk in idolatry and the worship of the stars, while their morals were under no control either of law or religion. The Prophet's aim appears, in the first instance, to have been, to secure a system of orderly government, and at the same time to gain, for his own family, a dignity which should be exalted beyond all fear of compet.i.tion-the dignity of lordship over the holy city of Mecca. This was then held under no higher tenure than the sufferance and caprice of the Arab tribes. To perpetuate this lordship by a.s.suming an hereditary and inviolable pontificate was Mahomet's first idea, and at a banquet given to the whole of his kinsmen he revealed his scheme. They, however, rejected his appeal, and he then proclaimed himself as an apostle to all, and setting aside existing forms and traditions proceeded to a higher flight of ambition. For election by blood, he subst.i.tuted election of G.o.d; and a.s.suming a direct revelation from on high, he, by force of an ardent and ambitious will, carried out his project even at Mecca itself, where, to all who visited his shrine, he preached without distinction. From the powerful opposition brought against him, Mahomet was at last obliged to fly; but before doing so, and casting off the high position he held among his own tribe and kinsmen, he a.s.sembled his followers together on a mountain near Mecca, and there, without distinction of blood or calling, he enrolled them as equal followers in one community, and entered with them into a solemn and binding agreement. "That night Mahomet fled from Mecca to Medina, and then took its rise a pontificate, an empire, and an era." This hegira, or "flight," is believed to have occurred on the 19th June, A.D. 622[39]

but has been variously stated; it is, however, the era now in general use among no less than one hundred and sixty millions of people.

Although himself an undoubted impostor, and the Koran a manifest forgery, Mahomet would appear to deserve a larger share of appreciation, or at least of charitable judgment, than he usually receives.

"He was one richly furnished with natural endowments, showing liberality to the poor, courtesy to every one, fort.i.tude in trial, and, above all, a high reverence for the name of G.o.d. He was a preacher of patience, charity, mercy, beneficence, grat.i.tude, honouring of parents and superiors, and a frequent celebrator of Divine praise." The great doctrine of the Koran is the Unity of G.o.d, and in this creed Mahomet himself seems to have been a sincere believer. "Its design was to unite the professors of the three different religions then followed in Arabia -- who for the most part were without guides, the greater number being idolaters, and the rest Jews and Christians, mostly of erroneous and heterodox belief -- in the knowledge and worship of one eternal and invisible G.o.d, and to bring them to obedience of Mahomet as the only prophet and amba.s.sador of the truth." The "fatiha," or opening chapter of the Koran, is said to contain the essence of the whole, and forms part of the daily prayers of all zealous Mussulmans. It commences with the formula p.r.o.nounced at the beginning of their reading on all occasions whenever an animal is slaughtered for food, and upon the undertaking of all important actions whatever:

"In the name of G.o.d, the merciful, the compa.s.sionate. Praise be to G.o.d, the Lord of the Creation, the all-merciful, the all-compa.s.sionate! Ruler of the day of reckoning!

"Thee we worship, and Thee we invoke for help. Lead us in the straight path -- the path of those upon whom thou hast been gracious, not of those that are the objects of wrath or that are in error."