of God, which we transcribe as Jehovah] of the angels, the mighty, the powerful, the strong, the holy, the ruling, and let him sleep, and speak to no man. Then the angels will come to him in the night as a prophetic vision (real vision, and not a parable), and they will inform him and tell him anything he asks without fear."
For the Book of Raziel may be consulted Wolf, Bill. Rabb., vol. i., p. III. (cf. iii., p. 69; iv., p. 711), Zünz, Gottesdienstliche Vorträge der Juden. It must be clearly understood that the sacrificial ceremony described above is not any part of the Jewish sacrificial rites, and in some points openly contradicts it. One of the most striking features of this performance is the use of the two-edged knife. The use of sacrificial ashes for divination is met with several times in the Talmud and Midrash; but, as far as I know, there is no mention of such a use being made of the ashes of ordinary sacrifice.
St. John's College, Oxford.
North Indian Notes and Queries, Vol. V.
Popular Religion.
1. Ceremonies observed in the month Kuar (November).—Elaborate details. Worship done at home more efficacious than if done at the shrine. Red powder figures largely; and cowdung; also a pitcher draped in a way to resemble a woman, and called Devi. Burnt-sacrifice.—A dramatic representation of the fight between Rāma and Rāwana. At night, after one of these days, they worship the moon, and put sweetmeats on the roof for the god of night.
18. A legend, including some moon-lore. It appears to be regarded as sin to see the moon on a certain day, and the sin is wiped away by seeing the moon on another day.
21. On vestiges of moon-worship in Behar and Bengal. If on the day alluded to above, any one does catch a glimpse of the moon, he throws stones on his neighbours' tiles, in order that they may abuse him: this they do, and the ill effects of the sight of the
