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with a joyous celebration (2d of February) and continuing with lustral ceremonies, as indicated by the now detached feast days already referred to. The original cult, in Wilson's opinion, has been changed, and the Dol[=a] Y[=a]tr[=a] is now given over to the Krishna-cult, while the Hol[=i] divinity is a hobgoblin. The Dol(=a] Yatr[=a] begins with fasting and ends (as Hol(=i]) with fire-worship. An image of Krishna is sprinkled with red powder (ab[=i]), and after this (religious) ceremony a bonfire[54] is made, and an effigy, Holik[=a], is put upon it and burned. The figure is carried to the fire in a religious procession headed by Vishnuite or Brahman priests, of course accompanied with music and song. After seven circumambulations of the fire the figure is burned. This is the united observance of the first day. At dawn on the morning of the second day the image of Krishna is placed in a swing, dol[=a), and swung back and forth a few times, which ceremony is repeated at noon and at sunset. During the day, wherever a swing is put up, and in the vicinity, it is the common privilege to sprinkle one's friend with the red powder or red rose-water. Boys and common people run about the streets sprinkling red water or red powder over all passengers, and using abusive (obscene) language. The cow-herd caste is conspicuous at this ceremony. The cow-boys, collecting in parties under a koryphaios, hold, as it were, a komos, leaping, singing, and dancing[55] through the streets, striking together the wands which they carry. These cow-boys not only dress (as do others) in new clothes on this occasion, [56] but they give their cattle new equipments, and regard the whole frolic as part of a religious rite in honor of Krishna, the cow-herd. But all sects take part in the performance (that is to say, in the Hol[=i] portion), both Çivaites and Vishnuites. When the moon is full the celebration is at its height. Hol[=i] songs are sung, the crowd throws ab[=i]r the chiefs feast, and an all-night orgy ends the long carousal.[57] In the south the Dol(-a) takes place later, and is distinct from the Hol(=i). The burning here is of K[=a]ma, commemorating the love-god's death by the fire of Civa's eye, when the former pierced the latter's heart, and inflamed him with love. For this reason the bonfire is made before a temple of Çiva. K[ra]ma is gone from the northern cult, and in upper India only a hobgoblin, Hol=i), a foul shedevil, is associated with the rite. The whole performance is described and prescribed in one of the late Pur[=a]nas.[58] In some parts of the country the bonfire of the Hol(=i] is
