of the whole Carnatic, whom all the Pollygars, in their letters, still address in the most respectful terms, agreeable to the same forms by which their ancestors approached the throne of the Rayeels.

Timmapa, the present Rajah, used to maintain ready for field service, when he had full possession of his estates, the number of 500 horse and 2000 Peons; he was was ever too poor to build any handsome houses or other structures, but rebuilt some streets at Anagoondy, demolishing many of the meaner houses of the inhabitants. His eldest son, Streeranga Rayaloo, being dissatisfied with him has left him some time since, and lives under the protection of some Pollygars in the Mahratta country. The Rajahs of this family used to console themselves for the loss of power, with hunting and other manly exercises; they eat the game they kill, though they perform the same ceremonies as Bramins; their families never appear to strangers, but remain within their houses. The women of this family are taught to read and write the several languages of the country; though their residence be in the Canara country, they never speak that

language in their houses, using only the Tellinga which was that of their ancestors, who came originally from the Tellinga country. The ancestors of the Anagoondy Rajahs, never use the turban tied in the common manner, since the death of Ramah Rayoloo, who lost his crown and turban of state, with his head, in the decisive battle which terminated their power.

Since this Timmapah succeeded to the Raaje, he has deviated so far, as to tie the turban knot in manner of a fillet round the head; but the crown is uncovered: perhaps this may be owing to his being accustomed, in the vicissitudes of his life, to see the customs of so many different chiefs, Mussulmen and Mahrattas; he also dresses in the long gown and other parts of the habits usually worn by the Hindus of the day. He is a follower of Vishnu, and uses the long mark on his forehead; they customarily burn the corpse of their princes after death, and perform the usual funeral ceremonies. The son is usually nominated as successor by his father in his life time.

[To be continued.]

THE Lord of the creation, by whose supremacy the world is illuminated, and who is infinitely powerful, creating and destroying many worlds in a moment, that Almighty Spirit, in his mind, contemplating the creation of a world VOL. VI.

for his pleasure, from his wishes sprung a goddess, named Itcha Sacktee; at her request, he directed her to create this world. Then the Sacktee, by the authority of God, immediately created three divine persons, generally called by Hindus, C

the

the Moortee-trium, by their several names of Brahma, Vishnû and Siva, committing to them, separately, their respective charges in the expected world; Surstee, Sthutee, and Sayom, or the power of creating, nourishing, and destroying. When she had made these three lords, she requested of one after the other, that they might be her consort; but Brahma and Vishnu, disapproving of her request, she consumed them with the fire of her third eye, and proposed the same thing to Siva; then Sadaseevû, considering in his mind that her demands were not agreeable to the divine law, replied that he could not be her consort, unless she granted her third eye to him. The goddess was pleased with his prudence, and adorned him with her third eye. So soon as Siva was possessed of that, he immediately destroyed her by a glance of the flaming eye, and revived Brahma and Vishnu, and of her ashes made three goddessess, Saraswatee, Latchmi, and Paravatee, and united one of them to each of the Trimoortee. Then Brahma divided this creation into the fourteen Lokoms, seven below and six above this terrestrial world; the extent of this creation being enumerated in the book of Boogollom, (the universe.) I do not particularize here. Then Brahma, by authority of the Veerat,

or the

Great Being, on his wishing to begin the creation of mankind, raised four separate casts from four different parts of his body: Brahmanas from the face; Cshatriyas, from the shoulders; Vaisya, from the thighs; and Sudras from his fect: there were also holy Rooshees created from his mind, whom sacred authors call Brahmamanasa-Poot

rooloo, or the sons of Brahma's heart or wishes. Of these Casapaprojapatee married several wives: he begot of his wife Deetee, the tribe of Davattas; but the authors of the puranams, commentaries, or the sacred books, call them Deeteeyooloo; his second wife Additee, brought forth the nation of Rachasooloo; of the third wife, called Cadroovahas, were all the several kinds of snakes; the birds, of Venata, another of his wives. In this manner the principal Rooshees created all kinds of birds.

The Davatas being studious or learned, and acquainted with the true way to the mansions of God, were particularly honoured with bodies of light, and the state of immortality. Then all these beings thus formed by the Creator, were divided among the different great quarters, (divisions or dasums), and the Cshatriyas began to rule over this terrestrial world, protecting the good, and destroying the bad. At the same time Brahma explained the four Vedas, the Rik, Jagur, Sama, and Adarvana, composed by the Almighty; and committed to the Bramin Rooshees the charge of arranging all the tribes, and to give them counsel how to perform, in all cases, their religious duties. According to the directions of these four Vedas, which were committed to four several priests, all their descendants were divided into as many principal tribes; the peculiar duties of the Brahmans, being ordered by Brahma, to consent of performing worship to God, and to have authority, according to the laws, over all other casts now divided.

The Cshatriyas were to conquer, and to rule over the dominions, by the beneficent council of Braha

mans.

the

his divinity, for the conviction of the world. Toward the end of his life he directed that some one of his disciples, in his room, should be high priest for the Brahmans; and to worship the Lingam, which he brought from Vylas-Purwuttum, or the Silver Mountain, the sacred residence of Siva, and departed in his mortal body to heaven.

Many years after, the Vistnavas, says the holy Shashoo, of Vishnu, was incarnated at Stree-Paroombootore, near Conchee, in the person of a Smartava Brahman, Ramanjacharooloo: he first translated some particular parts of the Vèda into the Malabar language, and was the founder of the Vastnava sect.

The Gooroo of the Mardoo Brahmans,says, that in the due succession of the Vistoova sect, Wayoo-Davara, who was incarnated in the age of Tralayug at Hanoomunt, and who was afterwards incarnated in the Dwiperyug as Beemasain; the same God was incarnated in the person of a Bramin at Voodeepee, formerly called Rajutpoorce, in the Beednoor country, on the shore of the ocean, and named by his father, Madwacharloo; he studied for a short time the Vedas and other Sastras, and became sanassee. He composed in the Sanscrit language, a book called Vadabashom, a commentary on part of the Vedas, for the benefit of the world; he taught according to that book some of his principal followers, and fixed their residence near him, with the view of getting the people to follow his new doctrines. At this time it happened that a ship passing towards the south from the north, all their provisions being nearly expended, and it being necessary to replace them with some heavy weight or ballast, to avoid the

danger of being overset, the sailors meeting a bank of mud in the sea, which was the remains of the ruined ancient city of Dwaraka, ballasted their ship with the mud thereof, and thence set sail towards the south for their destined port. Passing by Voodeepee, they encountered a storm, and an unfavourable wind, on which account they brought the ship to anchor near the coast to avoid the danger; in such time they beheld the holy sanassee, or Gooroo, seated on the sea shere, employed in devotion to God, and requested him to bless them and to protect them from danger, and promised to present him with whatever he wished of their wealth. On their supplicating his favour, this priest, knowing the will of God, and being an incarnation of WayooDavara, or the God of the wind, instantly calmed the tempest, by holding for a little his breath; then the officers of the ship were convinced of his supernatural power, and sanctity, and requested him to accept of any thing he pleased, from their stock and effects. Knowing, by his divine prescience, what had happened to them, he said, that there was no use for any other riches to a priest of his order than some goopeechendan, (or brown clay, used for the marks on the forehead.) Then they took out of the ship three large lumps of the brown mud of Devaraka island, in which they found three statues, one of Chrisna Swamee, and the other two of Seevalingam; he placed these in three different pagodas at Vooderpee, near to which he fixed his residence for several years, performing pujah, and the usual ceremonies to these gods. In this time he instructed many disciples in the book of Basham, which he composed. Of these he ordained 12 persons in the

rank

rank of sanasom, or pilgrims, directing that eight of them should remain fixed there to see the wor ship of God performed, allotting two years of this duty to each Gooroo; while four should travel as sanassees, to convert to the new sect, the Bramins of other persuasions, and should remit their collections to the eight sanassees residing at Voodeepee, to keep up the purity of their worship.

One of these four travelling sanasees, named Naraharee Teertooloo, by command of his superior, set off to convert the tribes to the east, and went to Jagannad, where the Rajah of that country being a child, the chief officers of the government requested this priest to take the charge of the public affairs until the prince was of age, to which he assented, for the benefit of constant residence in that holy place, and ruled the affairs of that country for some years, with the purity of the Calabkutakom. There were worshipped at Jagannad, at that time, images of gods, that had formerly been adored by Stree Ram, who gave them to his Gooroo, Ramadass, to worship in his room; for this saint had made a vow not to take food on that day, that he could not pay his adoration in person to Ramasawmce. In the vicissitude of ages and times, these sacred images came to Jagannad, and were worshipped there from many years past. Now Narharee Teertooloo, considering that the prince being grown up to manhood, his employment would soon cease, thought it good for him to return to his Gooroo, with a good name; he therefore stole away these two images of Ram and Seeta, and went off, by foreign countries, on horses, and proceeded to the

presence of his superior, at Voo. deepee.

At Jagannad, after Narraharce Teertooloo, had carried away the idols out of the holy place, the pagoda was burnt by fire, by which accident the Rajah discovered the treachery of the pilgrim; but though he sent people to seize him, they could not overtake him.

Narraharee Teertooloo, on his arrival at Voodeepee, made known his travels to his Gooroo, and presented to him the idols. The supe, rior of this new sect was abundantly pleased with the conduct of his disciple, and he himself worshipped them for many years. Mudwa charloo, having now obtained the extent of his wishes, in founding anew sect, thought it was now best for him to take his journey on the road to heaven, and appointing Pudnabba Teertooloo to succeed, he went to Badarce Kasramum. The seventh Gooroo in the suc cession of these priests, named Veedadhuraja Teertooloo, appointed Rajandra Teertooloo as Gooroo, and this priest separated [or formed,] a new sect of his disciples, still distinguished by the name of Vasaroga Swamee Muttom. Afterterward, the tenth priest, or successor of Bashakar, named Ramachendra Teertooloo appointed another priest, called Veeboodhandra Teertooloo, who also formed, or separated another sect of his disciples,called Ragavandra Swamee Muttom. Among the successors of Bashakar, were thus separated two branches. The twenty-fifth priest from Bashakar, named Satabodoo came to Sanore, and converted, by his persuasions, Konda Rao, a Smartava Brahman, who was then Dewan to the Nabob of that place.