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verted to, lias the greatest possible influence among all the castes, 

 and keeps them in that extraordinary slate of distinction and sub- 

 ordination which forms their peculiar characteristic; it is that the 

 four grand divisions, or castes, proceeded from Brahma, the creat- 

 ing power, in the following manner: The brahmin issued from the 

 mouth, implying wisdom; to pray, to read, and to instruct. 

 The chetteree proceeded from the arms, implying strength; to 

 draw the bow, to fight, and to govern. The bice came from the 

 belly or thighs, which implies nourishment; these must pro- 

 vide the necessaries of life by agriculture and commerce. The 

 sooder came from the feet, which means subjection; these are 

 born to labour, and to serve. From these four grand divisions all 

 the subordinate castes are derived. 



1 had constant opportunities of seeing the religious ceremonies 

 at the Hindoo temples in Dhuboy and Chandode. The brahmini- 

 cal worship is generally divided into the Narganey Pooja, and 

 Sarganey Pooja ; or the worship of the great invisible God, and the 

 worship of idols. The latter always appeared to me to be the ob- 

 jects of devotion both of the priests and people. Exclusive of the 

 temple for public worship, in most of the Guzerat villages is a 

 sacred burr, or pipal-tree; under which is the figure of a cow, the 

 lingam, one or two of the deities, or a vase containing a plant of 

 the tulsee, or sweet basil, growing on the top of the altar. Some- 

 times the object of worship is only a plain stone, or a block of 

 black or white marble, on which flowery sacrifices are daily offered 

 by the villagers, either with or without the presence of a brahmin. 

 Sometimes they are joined in their religious rites by a Yogee, who 

 lives under the tree on the skin of a tiger or leopard, which they 



