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starting-place, and a march which carries the pilgrim steadily forward by reasoned and logical progression to a definite goal. Thus, his Ganges bath in the early morning gives him an appetite; he kisses the cow-tails, and that removes it. It is now business hours, and longings for material prosperity rise in his mind, and he goes and pours water over Shiva's symbol; this insures the prosperity, but also brings on a rain, which gives him a fever. Then he drinks the sewage at the Kedar Ghat to cure the fever; it cures the fever but gives him the smallpox. He wishes to know how it is going to turn out; he goes to the Dandpan Temple and looks down the well. A clouded sun shows him that death is near. Logically his best course for the present, since he cannot tell at what moment he may die, is to secure a happy hereafter; this he does, through the agency of the Great Fate. He is safe, now, for heaven; his next move will naturally be to keep out of it as long as he can. Therefore he goes to the Briddhkal Temple and secures Youth and long life by bathing in a puddle of leper-pus which would kill a microbe. Logically, Youth has re-equipped him for sin and with the disposition to commit it; he will naturally go to the fane which is consecrated to the Fulfillment of Desires, and make arrangements. Logically, he will now go to the Well of the Earring from time to time to unload and freshen up for further banned enjoyments. But first and last and all the time he is human, and therefore in his reflective intervals he will always be speculating in "futures." He will make the Great Pilgrimage around the city and so make his salvation absolutely sure; he will also have record made of it, so that it may remain absolutely sure and not be forgotten or repudiated in the confusion of the Final Settlement. Logically, also, he will wish to have satisfying and tranquilizing personal knowledge that that salvation is secure; therefore he goes to the "Well of the Knowledge of Salvation, adds that