Jews were enjoined to carry boughs of trees and rejoice seven days (Lev. xxiii. 40). Examples of the second class are common. Legends are frequently related in order to account for festivals, while sometimes festivals may be instituted in consequence of a legend. Thus, the extraordinary story of the manifestation of Siva as an interminable Linga, is told by the Hindus to account for their worship of that organ on the twenty-seventh of February (W. W., vol. ii. p. 211). In this case, the rites have reference to the legend; the setting up a Linga in their houses, consecrating, and offering to it, are ceremonies which refer to the event present in the minds of the worshipers; but it is more natural to suppose that the existence of the rites led to the invention of the legend, than that the legend induced the establishment of the rites. "The three essential observances," says Wilson, "are fasting during the whole Tithi, or lunar day, and holding a vigil and worshiping the Linga during the night; but the ritual is loaded with a vast number of directions, not only for the presentation of offerings of various kinds to the Linga, but for gesticulations to be employed, and prayers to be addressed to various subordinate divinities connected with Siva, and to Siva himself in a variety of forms" (Ibid., vol. ii. p. 212). At another of the Hindu festivals, the effigy of Kama is burnt, to commemorate the fact of that god having been reduced to ashes by flames from Siva, and having been subsequently restored to life at the intercession of Siva's bride (W. W., vol. ii. p. 231). In like manner the jesting of the Greek woman at the Thesmophoria was explained by reference to the laughter of Demeter (Bib., i. 5. 1.). The Jewish passover was eaten with rites which were symbolical of the state of the nation just before its escape from Egypt, the time to which their tradition assigned the original passover; and the ritual in use among Christians at Easter bears reference to the story of Christ's resurrection, which in this case no doubt preceeeded the institution of the festival. The third class of rites—those which are purely arbitrary or have a merely theological significance—are the most usual of all. These, as will be obvious at once, may vary indefinitely. Fasting is one of the most usual of such observances. It is practiced by the Hindus at many of their festivals, by Mussulmans during the month of Ramadan, and
