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After caste, the second main rubric for characterizing Balinese life was religion. Three of the major liberal achievements the Dutch claimed for the administration were its prohibition of suttee, its elimination of slavery, and its exemplary religious tolerance. By religion is intended Hinduism as conveyed by Sanskritic and Kawi texts and activated in rites at the temples and shrines throughout the island. As for the Hinduism of Bali:
After first mixing itself with another cult in Java, in Bali it absorbed various aspects of the Polynesian-animistic worship of the original inhabitants. Siwa is worshipped as Supreme God, while Brahma and Wisnu are considered not so much as particular gods but more as divine powers of Siwa.

The article reviews flexibilities in the complicated Balinese world view, with its parallel deistic and demonic incarnations of every cosmological attribute, not to mention its desa and family gods. Balinese religion is declared 'a pantheism in the broadest sense of the word':

Religion saturates the whole life of a Balinese; the gods as well as the evil spirits (butas) are ubiquitous and their influence on the fate of men is always felt.
Balinese life is one uninterrupted effort to befriend the gods and to placate or to drive out enemy spirits. Somewhat surprising for a population so devoted to ceremonies and offerings to keep the gods and evil spirits in balance is the tolerance of Balinese for those who profess Islamic, Chinese, and Christian faiths. Less surprising is their refusal to embrace any of these themselves. Most notably:

Christianity at present numbers no Balinese among its adherents. The sole Balinese who had been won over to the new doctrine, whether out of remorse of insanity, murdered the missionary Vroom (188 1).

The discussion of religion emphasizes Bali's innumerable temples and shrines (offerplaatsen). In this area extensive philological and archaeological work had pro-



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in Bali we must point out a very important distinction which the Balinese make between two clearly separate groups of ancestors. The first of these groups consists of the dead who are riot yet completely purified. This group is in turn subdivided in pirata, those riot yet cremated, and pitara, those already cremated. The former are still completely impure; the latter have been purified, but are still considered as distinct, individual souls. The second group consists of the completely purified ancestors who are considered as divine.
No contact is sought with the pirata, the dead who have not yet been cremated. Oil the contrary they are dangerous, Offerings must however be made for the redemption of their souls.

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