stance of the wood *. The bones within are the wood itself: and marrow and pith are alike. If then a felled tree spring anew from the root; from what root does mortal man grow again, when hewn down by death? Do not say, from prolific seed; for that is produced from the living person. Thus, a tree, indeed, also springs from seed; and likewise sprouts afresh [from the root] after [seemingly] dying: but, if the tree be torn up by the root, it doth not grow again. From what root, then, does mortal man rise afresh, when hewn down by death? [Do you answer] He was born [once for all]? No; he is born [again]: and [I ask you] what is it, that produces him anew?"

The priests, thus interrogated, observes the commentator, and being unacquainted with the first cause, yielded the victory to YA'JNYAWALCYA. Accordingly, the text adds a brief indication of the first cause as intended by that question. 'BRAHME, who is intellect with [the unvaried perception of] felicity, is the best path [to happiness] for the generous votary, who knows him, and remains fixed [in attention].'

The sixth lecture comprises two dialogues between YAJNYAWALCYA, and the king JANACA; in which the saint communicates religious instruction to the monarch, after inquiring from him the doctrines which had been previously taught to the king by divers priests.

These are followed by a repetition of the dialogue between YAJNYAWALCYA and his wife MAITRE'YI'; with scarcely a variation of a single

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XIX.

An Account of the BAZEEGURS, a sect com monly denominated Nuts *.

BY CAPTAIN DAVID RICHARDSON.

A PERUSAL of Grellman's dissertation on the Gipsies of Europe, in which this country is considered as having given birth to that wandering race, induced me to commence an inquiry into the manners of a people in Hindoostan denominated Nuts, whose mode of life seemed somewhat to assimilate with his description. It is my intention, should this, my first endeavour, meet with approbation, to pursue this line of investigation still farther, and from time to time I may be enabled to bring forwards short sketches of the tribes within the Company's provinces, who, being in other respects too insignificant for the pages of the historian, may have hitherto been passed over unnoticed, although many of their usages and ceremonies may still merit a detail, as detached facts in the general history of mankind. Strictly speaking, these people might be denominated players or actors, from their Persian name of Bazee-gur, which may be literally rendered a juggler or tricker; but the appellation of Nut extends to several tribes, and properly belongs to many more; each party having branched out and formed itself into a distinct sect, agreeably to the habits of life or modes of subsistence which necessity and local circumstances may have induced them to adopt, as their own peculiar calling or art.

The Bazeegurs are subdivided into seven casts, viz. the Charee, Ath bhyeea, Bynsa, Purbuttee, Kalkoor

GG2

* For the following and other explanatory notes, I am indebted to the kindness of a friend.

second arrangement indicated by the index, appear to be ascribed to PRAJAPATI, or the lord of creatures; as many to SO'MA, or the moon; seven to AGNI, or fire; and sixteen to all the gods. Possibly some passages may be allotted by the commentators to their real authors, though not pointed out by the index for the A'tréyì Sáchá.

Several prayers from this Véda have been translated in former essays*. Other very remarkable passages have occurred on examining this collection of Mantrast. The following, from the seventh and last book, is chosen as a specimen of the Taittiriya Yajurvéda. Like several beforecited, it alludes to the Indian notions of the creation; and, at the risk of sameness, I select passages relative to that topic, on account of its importance in explaining the creed of the ancient Hindu 1eligion. The present extract was recommended for selection by its allusion to a mythological notion, which apparently gave origin to the story of the Varáha-avatára; and from which an astronomical period, entitled Calpa, has perhaps been taken §.

'Waters [alone] there were; this world originally was water. In it the lord of creation moved, having become air: he saw this [earth]; and upheld it, assuming the form of a boar (varáha); and then moulded that [earth], becoming Vis'WACARMAN, the artificer of the universe. It became

* Asiatic Researches, Vol. V, and VII.

+ I have several complete copies of the text; but only a part of the commentary by SA'YANA.

‡ Book VII, Chapter 1, Section 5.

§ One of the Calpas, or renovations of the universe, is denominated Váráha.

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