called by the natives Gharipooran, a small island between Bombay and the mainland, about 5½ miles from Bombay. It is nearly 5 miles in circumference, and contains about 100 inhabitants, employed in the cultivation of rice, and in rearing sheep and poultry for the Bombay market. The island is nearly overgrown with wood, and contains several springs of good water. But it owes its chief celebrity to the mythological excavations and sculptures of Hindu superstition which it contains. Opposite to the landing place is a colossal statue of an elephant, cracked and mutilated, from which the island received from the Portuguese the name it still bears. At a short distance from this is a cave, the entrance to which is nearly 60 feet wide and 18 high, supported by pillars cut out of the rock; the sides are sculptured into numerous compartments containing various representations of the Hindu deities, but many of the figures have been defaced by the blind zeal of the Mohammedans and Portuguese. In the centre of the excavations there is a remarkable bust of the Hindu Triad, or three-formed god, namely, Brahma the Creator, Vishnu the Preserver, and Seva or Mahadeva the Destroyer. The heads are 6 feet in length, well cut, and the countenances, with the exception of the under lip, are handsome. The head-dresses are curiously ornamented; and one of the figures, that of the destroyer, holds in its hand a cobra de capella snake, whilst on the cap are, amongst other symbols, a human skull and a young infant. On each side of the Trimurti is a pilaster, the front of which is filled up by a human figure leaning on a dart, both much defaced. There is a large compartment to the right, hollowed a little, and covered with a great variety of figures, the largest of which is 16 feet high, representing the double figure of Seva and Parvati, named Viraj, half male and half female. On the right is Brahma, four-faced, on a lotus; and on the left is Vishnu. On the other side of the Trimurti is another compartment with various figures of Seva and Parvati, the most remarkable of which is Seva in his vindictive character, eight-handed, with a collet of skulls round his neck. On the right of the entrance to the cave is a square apartment, supported by eight colossal figures, containing a gigantic symbol of Mahadeva or Seva cut out of the rock. There is a similar chamber in a smaller cavern, with its walls covered with sculptures, which, however, can hardly be seen, owing to the rubbish with which the place is filled. This singular seat of Hindu superstition is said to have been dedicated to Seva, but it contains numerous representations of all the Hindu deities. It has, however, from time immemorial been forsaken by its priests or Brahmins; and it is not even the resort of pilgrims. Its only devotees are married women, who offer up their prayers here for an increase of their family. This place is a most wonderful monument of antiquity and superstition. The work must have been one of incredible labour; and there is not the least trace or tradition to indicate the time when this temple flourished, much less the period of its formation; yet it is a proof that the Brahmin- The secrecy in which the mysteries were enveloped served to enhance the idea of their importance, and to increase the desire of participation. It was so strict that no person was allowed even to name the hierophant by whom he had been initiated; whilst public abhorrence and detestation awaited the babbler, and the law decreed that he should die.

The Athenians suffered none to be initiated into these mysteries excepting such as were members of their city. This regulation, which compelled Hercules, Castor, and Pollux to become citizens of Athens, was strictly observed in the first ages of the institution; but after a time all persons, barbarians excepted, were freely admitted.

The festivals were divided into greater and lesser mysteries. The institution of the latter arose out of the following circumstance. Hercules, having passed near Eleusis while the Athenians were celebrating the mysteries, desired to be initiated. As this request could not be complied with, he being a stranger, and as Eumolpus was unwilling to displease him on account of his great power and the services which he had rendered to the Athenians, another festival was instituted without violating the laws; it was denominated ἑσπέρας, and Hercules was solemnly admitted to the celebration and initiated. These lesser mysteries were observed at Agrae, near the Ilissus. The greater were celebrated at Eleusis, from which place Ceres has been called Ἐλευσίνια. In later times the lesser festivals were preparatory to the greater, and no person could be initiated at Eleusis without a previous purification at Agrae. This purification they performed by keeping themselves pure, chaste, and unpolished during nine days; after which they came and offered sacrifices and prayers, wearing garlands of flowers called ἱππότης, and having under their feet Διός κόκκος, Jupiter's skin, which was the skin of a victim offered to that god. The person who assisted was called ἱππότης, from ἱππότης, water, which was used at the purification; and those purified were called πιούρα, the initiated. A year after the initiation into the lesser mysteries they sacrificed a sow to Ceres, and were admitted into the greater, and the secrets of the festivals were solemnly revealed to them.

This festival was observed in the month Boedromion or September, and continued nine days, from the 15th till the 23rd. During that time it was unlawful to arrest any man, or present any petition, on pain of forfeiting a thousand drachmas, or, according to others, on pain of death. It was also unlawful for those who were initiated to sit upon the cover of a well, or to eat beans, mullets, or weasels. If any woman rode to Eleusis in a chariot, she was obliged by an edict of Lycurgus to pay six thousand drachmas. The design of this law was to destroy all distinction between the richer and poorer citizens. When the season approached, the mystic or persons who had been initiated only in the lesser mysteries, repaired to Eleusis to be instructed in the ceremonial. The service for the opening of the temple, with morning sacrifice, was performed, and the ritual was then produced from the sanctuary. It was enveloped in symbolical figures of animals, which suggested words copiously, in letters with ligatures, the tops being buddled together, or disposed circularly like a wheel, and the whole utterly inexplicable to the profane. The case, which was called πετρόμα, consisted of two stones exactly fitted; and the mysterious record, after being read, was closed up and replaced until a future festival. The principal rite was nocturnal, and confined to the temple and its environs. The mystic waited without with impatience and apprehension. Lamentations and strange sounds were heard. Thunder pealed above these noises, and flashes of light and fire irradiated the gloom, rendering the darkness which followed more awful and sublime. The candidates for initiation were beaten by some invisible hand, whilst frightful apparitions, and monsters of a canine form, were presented to them. which filled them with apprehension and terror, and paralysed their energies. The scene then suddenly changed to one of a brilliant and agreeable character. The propylae or vestibules of the temple were opened, the curtains withdrawn, and the hidden things displayed. They were introduced by the hierophant and dadachus, the former of whom revealed to them the mysteries. The splendour of illumination, the glory of the temple and of the images, and the singing and dancing which accompanied the exhibition, all contributed to soothe the mind after its recent agitation, and to render the wondering devotee tranquil and satisfied.

After this inspection, or, as it was called, the autopia, they retired, and others advanced. The succeeding days were employed in purification, in sacrifice, in pompous processions, and in spectacles, at which they assisted, wearing myrtle crowns. The second day was called Ἰακεῖον πέρας, to the sea, ye initiated; because they were commanded to purify themselves by ablution in the sea. On the third day sacrifices were offered, as also a mullet, and barley from a field of Eleusis. These oblations were called θέα, and were held so sacred that the priests themselves dared not, as in other sacrifices, partake of them. On the fourth day the votaries made a solemn procession, in which the καλάβιον, or holy basket of Ceres, was paraded in a consecrated cart, while on every side the people shouted ὁρίστε Δημήτρια, Hail, Ceres. After these followed women, called κυροδόχοις, who carried baskets, in which was sesamum, carded wool, grains of salt, a serpent, pomegranates, reeds, ivy boughs, and so on. The fifth was called ἡ νύξ λαμπάδων μέρα, the torch day, because on the following night the people ran about with torches in their hands. It was usual to dedicate torches to Ceres, and contend who should offer the largest, in commemoration of the travels of the goddess, and of her lighting a torch in the flames of Mount Etna. The sixth day was called ἰακεῖον, from Iacchus, the son of Jupiter and Ceres, who accompanied his mother in her search after Proserpine, with a torch in his hand. From this circumstance the hand of his statue was furnished with a torch, and it was carried in solemn processions from the Ceramicus to Eleusis. The statue, with those who accompanied it, called ἱεροκύρων, was crowned with myrtle. In the way nothing was heard but singing and the noise of brazen kettles as the votaries danced along. The way through which they issued from the city was called ἱερὰ ὁδὸς, or the sacred way, the resting place ἱερὰ ὁδὸς, from a sacred fig-tree in the neighbourhood. They also stopped on a bridge over the Cephissus, where they derided those who passed by. After they had crossed this bridge, they entered Eleusis by a place called ἱεροῦ ἔνεδρον, or the mystical entrance. The seventh day was devoted to sports, in which the victors were rewarded with a measure of barley, that grain having been first sown in Eleusis. The eighth day was called ἐκδημοποιῶν πέρας, because Esculapius on his return from Epidaurus to Athens was initiated by the repetition of the lesser mysteries. It became customary therefore to celebrate them a second time upon this occasion, in order that those who had not hitherto obtained the privilege might be lawfully initiated. The ninth and last day of the festival was called ἀναγονία, or earthen vessels, because it was customary to fill two such vessels with wine, one placed towards the east, and the other towards the west; which, after the repetition of some mystical words, were both thrown down, and the wine spilt on the ground was offered as a libation.

The story of Ceres and Proserpine, the foundation of the Eleusinian mysteries, was both verbally narrated and represented in allegorical show. Proserpine was gathering flowers when she was stolen by Pluto; and hence the procession of the holy basket, which was placed on a car dragged along by oxen and followed by a train of females, some carrying the mystic chests, shouting Hail, Ceres. At night a procession was made with lighted torches, in order to commemorate the goddess searching for her daughter. A measure of barley, the grain which it was believed she had bestowed, was the reward of the victors in the gymnastic exercises; and the proceedings at the temple had a reference to the legend. A knowledge of these things, from which the profane were excluded, formed the amount of what was communicated to the initiated; and the mode in which it was performed was skilfully adapted to the reigning superstitions. The operation was forcible, and the effect in proportion. The priesthood flourished as piety increased; and although the dispensation was corrupt, its tendency was not malignant. It produced sanctity of manners, an attention to the social duties, and a desire to be distinguished for what was then deemed virtue. (See Warburton, Divine Legation of Moses demonstrated; Gibbon, in his Miscellaneous Works, on Virgil's account of Æneas's Descent into the Shades; and Heyne's Excursus, in reference to the same subject.) Further details respecting the Eleusinia are given under the head MYSTERIES.

ELEUSIS, a city of Attica, four leagues from Athens, and close to the shore opposite the island of Salamis. Like most of the other cities of Greece, its origin is ascribed to various fabulous characters, and, among these, to Ogyges; a circumstance which at least proves it to be of the highest antiquity. In the earlier period of its history it seems to have been an independent state, and was even so powerful as to contest with Athens itself the palm of superiority. A considerable portion of its small territory was occupied by the plains of Thria, remarkable for their fertility, though the hopes of the husbandmen were not unfrequently disappointed from the blight of the south wind. To the west was the Campus Pharian, where Ceres is said to have sown the first seeds of corn; and on its confines was the field called Orgas, planted with trees consecrated to Ceres and Proserpine. The temple of Eleusis, sacred to Ceres and her daughter, was considered as one of the most beautiful productions of the genius of Greece. It is said to have been founded by Pandion II., and Clemens Alexandrinus places it even 120 years earlier, in the reign of Lynceus. Its position and riches naturally exposed it to the attacks of the enemies of Attica, and though defended by a strong fortress, it was seldom able to make any lengthened resistance. Cleomenes, king of Sparta, dared to violate its sacred precincts; but if we may believe the statements of the Athenians, he was soon overtaken by the just vengeance of the gods, and seized with a sudden fit of madness. The Persians burnt it to the ground after the battle of Platæa; but scarcely had they evacuated the confines of Greece, when the Athenians determined to rebuild it with even more than its original magnificence. Ictinus, the architect of the Parthenon, was ordered to draw up the plan of the new edifice. He adopted the Doric order of architecture, without the erection of pillars in front of the building. We know not whether he lived long enough to carry his plan into execution; but it was during the splendid administration of Pericles, and under the cultivated taste of Phidias, that the temple of Eleusis was completed in all its magnificence. The mystic cell was begun by Coreobus, but he lived only to finish the lower row of columns, with their architraves. Metagenes, of the district of Xypete, added the rest of the entablature and the upper row of columns. Xenocles of Cholargus built the dome on the top. A portico was long afterwards added by Demetrius Phalerenus, who employed for that purpose the architect Philo. This magnificent structure continued to exist for many centuries, till the destructive hordes of Alaric completed its overthrow in the year 396. The city immediately disappeared on the destruction of the temple, which had been its ornament and principal support; and upon the site nothing is now found but a miserable village called Lepetina, amidst the ruins of the sacred edifice. But the coins of Eleusis are still com-