PATAR.
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THIS woman is a resident of the interior of Gurhwal, and by designation a Patar. The word "Patar" involves no caste distinction: it is the Hindi term for courtezan or prostitute, but is employed to designate those who, Mahomedans as well as Hindoos, are engaged in the service of Hindoo temples, or who have been specially devoted to the service of one of the Hindoo divinities. Those who profess the worship of Krishna, and of Doorga or Kali, consort of Siva, are the most numerous, though others are found attached to Sivite temples, more especially in the south of India. All such women are Hindoos. Mahomedans are admitted to be Patars, on dedication of themselves to a Hindoo deity and taking certain vows; but are only admitted to the performance of outward ceremonies. The offices in the idol chambers, and other penetraha of Hindoo temples, can only be conducted by the Hindoo Patars.
It is not uncommon among the lower orders of Hindoos, for parents to make an offering of a daughter for the service of a temple, under the terms of a vow which has been made on a special occasion. Such apparent necessities may be, loss of health; the continuous loss of children, when the next born, if a daughter, shall be dedicated to the temple where the vow is mad; the desire of male offspring, of increase of wealth, and the like. It cannot be said, however, that such dedications are considered meritorious by Hindoos in general; on the contrary, they are esteemed more in the light of a deprecatory offering which has become unavoidable, in order to avert a continuance of evil. The final dedication of a girl for temple service is made a solemn ceremony. She is bathed at home, dressed in new clothes, white or red, adorned with garlands, and taken to the temple, accompanied by music and by all her relatives and friends. Offerings are then made to the idol by the priests, and the girl is anointed with sacred oil, which she herself ribs upon her head and forehead. She then pronounces her vow of dedication of herself to the temple, is made over to the chief Brahmin of the place, and the ceremony is complete. After this she lives entirely separate from her people; and her life, under the cloak of religious consecration, becomes one of licensed
