The Bindi7ig of a God. 333
which is technicallyknown 2.^Prdna-pratistha, " the infusing of the divine life or soul into the image."
It would not be difficult to collect examples of similar practices in other lands. Thus, in Mexico, in the month Chen, " they worked in fear and trembling making new idols. And when they were finished, those for whom they were made gave presents of the best they had to those who had modelled and carved them. The idols were then carried from the building in which they had been made to a cabin made of leaves, where the priest blessed them with much solemnity and many fervent prayers, the artists having previously cleansed themselves from the grease with which they had been besmeared, as a sign of fasting during the time that they had remained at work. Having then driven out the evil spirit and burned the sacred incense, the newly- made images were placed in a basket enveloped in a linen cloth and delivered to their owners, who received them with every mark of respect and devotion. The priest then ad- dressed the idol-makers for a few moments on the excel- lence and importance of their profession, and on the danger which they would incur by neglecting the rules of abstinence while doing such sacred work. Finally, all partook of an abundant feast, and made amends for their long fast by in- dulging freely in wine." ^
The same train of ideas seems to meet us in some of the Norse legends, as, for instance, in the tale of the image of Hrungnir with the stone heart, and that of Mockrkalfi, which was made of loam and had a mare's heart put into it.- We see it again in the Indian account of the preparation of the statue of Jaggannath, According to the account given by Colonel Phipps,^ at the festival of the Chand Jatra the idol is said
' Bancroft, Native Races of the Pacific States of North America, vol. ii. p. 690.
- Grimm, Teutonic Mythology, Stallybrass, trans., vol. ii. p. 792, note 3.
' Missionary Register, 1824, pp. 574 sqq. For this reference I am indebted to Miss G. M. Godden.