to be regarded as a source of the Chundun; it is twelve feet in breadth, and nearly five feet in depth. Colonel Francklin seems, however, to have a fancy for making the number of its sources correspond to its three mouths. Yet, as these heads are all dry, and the Chundun appears to have some water in different parts of its course at all seasons, the true source of the river would rather seem to be some of those nullahs, how inferior soever the width of their channels, which are fed by springs. The Chundun itself must be regarded as a stupendous torrent, which, in the rainy season, might be mistaken for a great river; but the shortness of its course, as well as its peculiar character, prevents our assigning it a high rank among the rivers of India.

Deoghur or Baidyanath is situated in the district of Birboom (Virabhumi, the land of heroes), in lat. 24° 32′ N., long. 86° 40′ E., 110 miles W. by N. from Moorshedabad. The temple, which is the grand object of attraction, is situated on a rising ground, in the midst of a thick forest. It is about a mile in circumference. In the neighbourhood are three spacious talows or reservoirs, dug for the benefit of the pilgrims, the surfaces of which are covered with the lotus. The temple consists of sixteen distinct muts or pagodas,* resembling in shape those at Gaya in Bahar. They are about seventy-seven feet in height and forty in breadth, and terminate with the trident, one of the emblems of Mahadeva. The pavement of the area of the temple

The name of these muts are, Bijoo-nauth or Mahadeva mut; Biroo-nauth; Sunja; Ganesa; Sheim Kartikeya; Parvati; Neel Kantha; Lakshmi Narayana; Ana Poorana (a form of Doorga); Maha Kali; Gunga; Rama Lakshman and Seeta; Bugla Mookhee; Sooruj (or Surya); Saraswati; Hunooman. Besides these, there are stones consecrated to Kuvera, Brahma, Neel Chukra, Nundee, Brindara-devi, and Sona Baila (golden tree), at each of which worship is performed as at the muts,

is entirely of stone, surrounded with a brick wall. The approach is by a narrow entrance; and the vestibules leading to the interior of the respective pagodas, are long, narrow passages, lined with stone. The doors are extremely low, and the principal altar, consisting of the emblem of Mahadeva, is seen from a distance, lighted by a lamp; the sides and floor of the chamber are blackened with smoke and besmeared with oil. Pilgrims resorting hither, usually bring with them Ganges water from Hurdwar and other sacred places, which they pour over the lingam as they walk round it.* "The celebrity of the fair at Deoghur yields to that of none in India, and bears equal credit, in point of sanctity, with those of Casi (Benares), Prayag (Allahabad), or Chilumbarum and Trinomalee in the Carnatic.+ Jugunnauth in Orissa is, perhaps, its only superior; but at Deoghur, you are not presented with any of the nauseous and disgusting spectacles which are exhibited at Jugunnauth and many other places......Though the worship of Mahadeva or Bijoo Nauth has long been practised in this province, the temples are not of very ancient date. By an inscription over the outer gateway of the

*Hamilton states, that some of the pilgrims lie down and continue fasting until they have a favourable dream; a superstition similar to that which prevailed among the worshippers of Æsculapius at Epidaurus. See MOD. TRAV., Greece, vol. ii. p. 115, note.

"It is calculated, that, from the Bahar district alone, 6000 persons repair to it annually." Hamilton, vol. i. p. 159. Thirtytwo villages in the pergunnah of Deoghur are allotted for the maintenance of the chief pundit or high priest of the temple; "granted by Government at the settlement of the Jungleterry district by Mr. Cleveland and Colonel Browne. They are in a very flourishing state of cultivation." It is only at the great annual festivals that Deoghur is thronged. At other times, few persons reside there, except the police-officers of Government, and those living in the bazar.

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Mut called Mahadeva Mundala, it appears that the

building was erected in the year 1517 of Salivahana, 223 which makes it 254 years old (in 1818)."* In the neighbourhood of Deoghur, within the extent of about eight miles, are to be found the following temples, which are dependent on and connected with that at Deoghur; viz.-1. Herlijooree, two miles N.; 2. Tupusyubunu or forest of devotion, E. by N.; 3. Choul hill, three miles S. W.; 4. Nundunu Bun, two miles W."......Herlijooree, or the junction of the two trees, derives its supposed sanctity from being the place where Seeva and Vishnu met, when the former deity was brought from Ceylon to Deoghur. The stumps of two aged trees† are to be seen, surrounded with a small platform, and the flag of Mahadeva is fixed on the top: underneath is a stone figure of Neel Kantha (a form of that deity). Near the village is a remarkable well, called Trisool Koondu, the well of the trident ; it is eighty yards in circumference, lined with stone, and the spring is said to be perennial. The tradition of course is, that it was produced by Mahadeva's striking the ground with his trident. It is, we think, most probable, that all these sacred places were originally connected with an older superstition than that to which they are now appropriated; possibly, with the less corrupt rites of the Jain worship.+

* It is said to have been built by Rajah Praun Mull of Ghiddore. -Hamilton.

"Great antiquity is attached to these trees," says Col. Francklin, "but I do not conceive that they can have seen a hundred years. They are most probably occasionally replaced by others."

Francklin's Palibothra, Part 11. App. D. Part III. of the Author's "Inquiry," containing the Continuation of his Journey from Deoghur to the passes in the Ramghur frontier, is a valuable contribution to Indian topography, but contains little infor

The inhabitants of all the hilly country between Bhaugulpoor and Burdwan, are a race distinct from those of the plain, in features, language, civilization, and religion. They have no caste, care nothing for the Hindoo deities, and " are even said," Bishop Heber adds, "to have no idols." This last statement, however, appears to be not quite correct. The Puharrees whom the Bishop saw in the school at Boglipoor, were "middle sized, or rather little men, but extremely well made, with remarkably broad chests, long arms, and clean legs; broad faces, small eyes, and flattish, or turned up noses."* He thought

mation of general interest. He bears testimony to the accuracy of the geographical details contained in Colonel Browne's Account of the Jungleterry.

"In the bazar (at Rajmahal) I saw some of the Hill people; a short, thick-set, sturdy-built race, with the African nose and lip." Sketches of India, p. 154. "The natives of these hills," says Lieutenant Shaw, " are mostly very low in stature, but stout and well proportioned. To find a man six feet high, would, I believe, be a phenomenon; there are many less than four feet ten inches, and more, perhaps, under five feet three inches, than above that standard. A flat nose seems the most characteristic feature, but it is not so flat as in the Caffres of Africa, nor are their lips so thick, though they are in general thicker than in the inhabitants of the plains." Asiatic Researches, vol. ii. p. 93. A description, for the most part strikingly similar, is given of the inhabitants of the Garrow Hills, which bound the north-eastern part of Bengal. "A Garrow," says Mr. Elliott, who visited them in 1788, "is a stout, well-shaped man, hardy and able to do much work; of a surly look, flat, Cafri-like nose, small eyes, generally blue or brown ; forehead wrinkled and over-hanging eye-brows; with large mouth, thick lips, and face round and short. Their colour is a light or deep brown..... Their surly look seems to indicate ill-temper; but this is far from being the case, as they are of a mild disposition. They are, moreover, honest in their dealings, and sure to perform what they promise." A caste or tribe of the same race, called Hajins, who reside at the foot of the hills, are distinguished by being more advanced towards civilization, and in religious matters partaking more of the Hindoo notions. Their women are re

"Not

them fairer (or less dark) than the Bengalees, and the expression of their countenances was cheerful and intelligent. Of the Puharrees in general, he gives a very favourable representation. withstanding their poverty," says his Lordship," their living chiefly by the chase, and always going armed, the general conduct both of chiefs and people, has been orderly and loyal ever since their fathers swore allegiance. They are hospitable according to their small means, and have no sort of objection to eat with or after Europeans. They are a little too fond of spirits; a taste which Cleveland unfortunately encouraged, by sending them presents of the kind, and allowing them to drink when at his house. Though accustomed to make predatory inroads on their lowland and hereditary enemies, among themselves they have always been honest; and, what is an immense distinction indeed between them and the Hindoos, they hate and despise a lie more than most nations in the world. The soldiers who have committed any fault, own it readily, and either ask pardon or submit in silence. In the cutcherry, the evidence of a Puharree is always trusted more than that of half a dozen Hindoos; and there is hardly any instance on record of a chief violating his word. Though dirty in their persons in comparison with the Hindoos, they are very clean in their cottages; and their villages are kept free from the vile smells which meet us in those of Bengal. The men dislike hard work, and are chiefly occupied in hunting; but the women are very industrious in cultivating the little patches of

markably neat and clean," and "the streets of their villages equal to the neatness of their houses." Asiat. Res., vol. iii, 25, 30.