mage; to eat with all casts who should receive the preceding incantation; to repeat the name of Vishnoo, using the bead-roll made with the stalk of basil. He further taught that widows might marry; but forbad the eating of fish or flesh, and the wor< ship of the deities to whom bloody sacrifices are offered, as well as all communion with those who make these sacrifices.

He went to Jugňnnat 'hu-kshétrů in Orissa, and there assuming six arms received many honours. He exhorted Ŭdwoitŭ and Nityanǎndů to labour in making proselytes; but directed Nityanündü to enter into a secular state;* he did so, and took up his residence at Khurdă near Calcutta. Choitunyu wrote to his two principal disciples from Orissa, again exhorting them to labour in gaining proselytes; yet few or none joined them, and from this time Choitunyŭ himself was never more heard of. Udwoitu and Nityanŭndă raised families, whose descendants live at Shanti◄ poorů, Vagna-para and Khurdŭ to this day, where they are become leaders of the sect, all other Gosaeest acknowledging the descendants of these two families as their superiors, and prostrating themselves before them. These Gosaees at present are men of large fortunes; at whose houses are the images originally set up by the male descendant of Choitunyŭ, by Nityanŭndu, and Udwoitů. Crouds are almost constantly arriving at these places with offerings; beside which the Gosaees derive a large revenue from marriages, to superintend which they have agents distributed throughout the country, who are allowed a sixth part of the fee, a sum that from both parties amounts to about six shillings. They also dissolve marriages at the pleasure of the parties, on receiving the same fees. When a new disciple is initiated, a fee is also given; but the Gosaees obtain the largest sums at the deaths of such of their disciples as die intestate. At Calcutta nearly all the women of ill-fame profess the religion of Choitŭnyü-before their death, that they may be entitled to some sort of funeral rites: as almost all these persons die intestate, and have no relations who will own them, the Gosaees obtain their effects.

The anniversaries of the deaths of the original founders of the sect are observed as festivals.

*Perceiving his aversion to a life of mendicity,

Distant branches of the same families

One fifth of the whole Hindoo population of Bengal, are supposed to be followers of Choitŭnyŭ, and of the Gosaees, their successors.

Many of these persons despise the other sects of Hindoos, and are great enemies of the bramhuns. They refuse to eat without their necklace, as the bramhuns do with out their poita. Most of the mendicant followers of Vishnoo have embraced the tenets of Choitunyŭ; but many of the disciples of the latter live in a secular state, and some of them are possessed of large property. Persons of this "description frequently entertain a great number of voiragees at their houses, when, as an act of great merit, they prostrate the mselves before these wanderers, wash, and lick the dust of their feet, and devour their orts. They pay no attention to the feasts and fasts of the Hindoo calendar except those in honour of Krishnů.

The images most regarded among this sect are those of Choitunyŭ and Nityanundu set up at Umbika, in the district of Burdwan.

About a hundred years ago, another man rose up in Bengal, as the leader of a sect, whose dress of many colours is said to be so heavy that two or three people can scarcely carry it. This and his string of beads are preserved as relics at Ghoshparu, where he continued five years, and died at the house of Rámů-Shŭrănă-Palŭ, a shōodrŭ of the Sud-gopŭ cast, to whom he communicated his supernatural powers ; and who, after the death of this mendicant, began to teach the doctrine of a constant incarnation, and that God then dwelt in him. He persuaded many that he could cure the leprosy, and other diseases; and preached the doctrines of Choitŭnyŭ, imitating him in conforming, for convenience sake, to many of the superstitions of the Hindoos. He also gave a new initiating incantation to his followers, who, of whatever cast, ate together privately. Vast multitudes joined this man, both Musulmans and Hindoos; and carried him-presents, eating together once or twice a year. By this means, from a

state of deep poverty he became rich, and his son now lives in affluence.

The following is a translation of this incantation: "Osimless Lord, O great Lord; at thy pleasure I go and return: not a moment am I without thee. ham ever with thee; save, O gret. Lor”

A number of Ramu-Shurănu's disciples adhere to his son Doolală; others follow Shivă-Ramă and some others of the old man's disciples, who pretend to have receiv ed the power of their master to cure diseases, &c. Though part of the father's followers have thus apostatized, Doolalŭ pretends that he has now 20,000 disciples.

SECTION LVIII.

Vishwй-kurma*

Is the son of Brumha, and architect of the gods; he is painted white, has three eyes, holds a club in his right hand; wears a crown, a necklace of gold, and rings on his wrists. He presides over the arts, manufactures, &c.

The worship of this god is performed once, twice, or four times a year, in the month Ŭgrŭhayŭnů, Poushŭ, Choitrů, or Bhadră, by all artificers, to obtain success in business. The ceremonies may be performed either in the day or night, before any implements of trade: the joiners set up their mallet, chissel, saw, hatchet, &c. as the representative of this god. Weavers choose their shuttle, &c. putting them into the hole in the earth wherein they place their feet when they sit at work. The razor is the barber's god on this occasion. The potter, after a month's fast, adopts and worships the wheel with which he turns his pots. Masons choose their trowel; washermen take the beetle or stamper, their smoothing irons, &c. as their god; blacksmiths worship their hammer and bellows; the farmer his plough; spinsters their wheel. The shoemaker chooses his awl and knife, and bows down to them; and thus, amongst all the artificers, each one chooses the principal tool or instrument with which he works, and makes it a god, or the representative of Vishwǎ-kŭrma.t The ceremonies are

* Vishwŭ, the world; kůrmě, work.

+ This worship affords another strong proof of the low and sordid nature of idolatry, and strikingly illustrates the words of our Lord," after all these things do the gentiles seek." Instead of raising their minds to the Great Source of all good, these persons are taught to worship the tools belonging to their trades, as the cause of their temporal happiness. This conduct seems to be reproved in the first chapter of the book of Habakkuk,“ They sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous."

not long; but according to their ability the worshippers provide as good a feast as "possible. At the close of the festival, the crowd form themselves into parties of pleasure; some go upon the river in boats, singing songs, and playing on different in struments of music; others sit in companies, smoke, and relate the news of the vil lage, others spend their time in gaming, and some resort to houses of ill fame.

These works are not now read in

Though the illiterate consider this god, who may be called the Indian Vulcan, as the inventor of all the mechanic arts, the shilpa shastrus, a part of the original védő, are more properly considered as their source. Bengal, if they really exist : they describe, it is said, the proper shape and dimensions of all the various images of the Hindoo gods.

BECTION LIX.

Kamu-dévu, the Indian Cupid.*

THE image of this god, the son of Brumha, is that of a beautiful youth, holding in his hands a bow and arrow of flowers. He is always supposed to be accompanied by his wife Rutee,+ by spring personified, the cuckoo, the humming bee, and gentle breezes; and is represented as wandering through the three worlds.

The image of Kamŭ-děvů is never made in Bengal, but on the 13th of the increase of the moon in Choitrů, an annual festival is held, when the ceremonies of worship are performed before the shalgramů. At the time of marriage, and when a wife leaves her father's house to go to her husband for the first time, petitions are addressed to this god for children, and for happiness in the marriage state.

* Kamů, desire; dévů, god.

+ From Rămů, to play; or to give pleasure. It is said that the god of love found Rŭtee in the house of Shům bŭrů, a giant whom he destroyed.

W

The pooranu and kavyŭ shastrus abound with stories respecting Kamŭ-dévů, one of which I here give from the Kalikŭ poorană: The god of love, the most beautiful crea ture in the three worlds, with whom every one was pleased, immediately after his cre ation solicited the commands of Brumha, who assured him, that, with his five arrows, he should wound with love the hearts of the inhabitants of the three worlds; that all beings should be subject to his sway, not excepting even Brimha, Vishnoo, and Shivă; and that through him the universe should be peopled.. Kăndărpă first discharged his arrow at Brumha himself, who became enamoured of his own daughter, Sundhya. Mu reechee, and the other sons of Brumha, also smitten by his arrows, were inflamed with unlawful desires toward their sister. Shivi said to Brimha-" What! art thou inflamed with lust towards thy own daughter!" Brimha was covered with shame, and, from the perspiration which issued from his body, Ŭgnishwŭta and other progenitors of mankind,* to the number of 119,000, were born. Brŭmha, full of rage against Kăndǎrpă, cursed him, and declared that he should be burnt to ashes by the fire from the eye of Shivă, but on his intercessione, promised; that when Shivu should be married to Doorga, he would restore to him his body.

Names. Můdănă, or, he who intoxicates with love; Măn-müt'hů, he who agitates the mind; Maru, he who wounds with love; Průdyoomnů, he who overcomes all; Meenŭ-kétŭnů, he whose flag is a fish; Kündürpů, he who bloats the mind with desire; Unŭngũ, he who is destitute of body; Kamu, the creator of desire; Půnchŭshură, he who has five arrows; Směrů, he who inflames; Shumbŭraree, the enemy of the giant Shumbură; Mănăsijů, he who is born in the heart; Koosooméshoo, he whose arrows are flowers; Uněnyůju, he who is born only in the mind; Pooshpu-dhünwa he whose bow is made of flowers; Rutee-pŭtee, the husband of Rutee; Mükŭrů-dhwůju, he whose flag is the animal Măkŭră; Atmăbhoo, he who is self-created.

In performing the ceremony called türpünŭ, seven names are used in pouring out drink-offerings to all these

ancestors.