day concluded the mela), a scene of much confusion and bloodshed ensued. About eight o'clock on that morning, the Shikhs (having previously deposited their women, children, and property, in a village at some distance from Hurdwar) assembled in force, and proceeded to the different watering places, where they attacked with swords, spears, and fire-arms, every tribe of Fakeers that came in their way. These people made some resistance, but being all on foot, and few, if any, having fire-arms, the contest was unequal and the Shikhs, who were all mounted, drove the poor Sannyasses,* Byraagees,* Goosseyns,* Naagees,* &c., before them with irresistible fury. Having discharged their pieces within a few paces, they rushed upon those unfortunate pilgrims with their swords, and having slaughtered a great number, pursued the remainder until by flight to the hills, or by swimming the river, they escaped the revenge of their pursuers. The confusion spread among other descriptions of people was inconceivable, and every one thinking himself equally an object of their resentment, sought every means of safety that offered. Many took to the river, and, in the attempt to swim across, several were drowned: of those who endeavoured to escape to the heights, numbers were plundered, but none who had not the habit of a Fakeer was in the least hurt. Many parties of straggling horsemen now ranged the island between Hurdwar and Unjinnee Gaut, plundering the people to the very water's edge, immediately opposite to us. Fortunately for thousands who crowded to this Gaut, the greatest part of one of the vizier's battalions, with two six-pounders, were stationed here; two companies of which, with an addition of a few of our own sepoys, and a native officer, whom Captain Murray very judiciously sent across the river, kept the approach of the horse in check. Finding they could not attack the crowd on the water's edge, without receiving a smart fire from the sepoys, as well as exposing themselves to the fire of their guns, they drew off, and by about three o'clock in the afternoon all was again quiet.

"At this time the cause of such an attack, or the future intentions of this body of Shikhs, was all a mystery to us; and popular report favoured the conjecture, that they intended to profit from the present occasion, and by

* Fakeers and religious mendicants of different sects.

crossing the river at a few miles lower down, return and plunder the myriads of travellers who crowded the roads through Rohilcund. However, the next morning discovered they had no such intentions; as, from the adjacent heights, we saw them take their departure, in three divisions, bending their march in a westerly course, or directly from us. The number which had crowded to the river side, opposite to our tents, was too great to be ferried over in the course of the night, and consequently remained in that situation fearful of the approach of day, and in dreadful alarm from the expectation of another visit from the Shikhs; but by eight o'clock, their minds were more at ease, and they offered up their prayers for the English gentlemen, whose presence they universally believed had been the means of dispersing the enemy. From the various information we had now collected, we concluded this hostile conduct of the Shikhs was purely in revenge against the tribes of Fakeers. Many of the wounded came to our camp to solicit chirurgical assistance; and they all seemed very sensible that they only were the objects of the enemy's fury.

"Accounts agree that the Fakeers lost about five hundred men killed, among whom was one of their mehunts, or priests, named Manupooree; and they had many wounded. Of the Shikhs, about twenty were killed, but the number of wounded not known."

In 1820, another most appalling circumstance occurred at the fair at Hurdwar, in which seven hundred persons are stated to have lost their lives. It was calculated that not less than two millions of people were assembled on the occasion; when, at the opening of the fair, the rush was so great towards the steps of the bathing-place as to cause this melancholy catastrophe. Dreadful as it was, the exertions of the British officers only prevented its being infinitely greater, as, says a military gentleman, who was an eye-witness, the Brahmans looked on not only with apathy, but with joy depicted in their countenances; and women, at a short distance, were bathing in other parts of the sacred water, with as much indifference as if the utmost serenity prevailed around them. After the fair the roads for miles round Hurdwar were strewed with dead bodies of men, women, horses, camels, and dogs. The only living things were myriads of flies feeding upon the carcases.

CHOITUNYA.

This personage, the founder of the sect of Gosaees, is represented, according to Mr. Ward, as an almost naked mendicant, painted yellow. His father resided in Nudeya. When he was born he refused nourishment for three days, and his mother supposing that he would not live, put him in a basket and hung it on a tree. Here a venerable Brahman suspecting that he discovered in the puny infant an incarnation of some deity, wrote on the earth with his great toe the initiating incantation of Huree (Krishna, or the eighth avatar of Vishnu). The child was then taken down, and received the breast immediately.

At the age of forty-four he appears to have had a divine call, and embraced a life of mendicity. He then began to found the sect of the Gosaee, and taught the exclusive worship of Krishna, under the name of Huree. He exhorted his followers to abandon a secular life, to renounce castes, and to eat with all those who had received the incantation of Huree. He allowed widows to marry, and forbade sanguinary sacrifices, and all communion with those who practised them.

Having rendered himself an object of worship, Choitunya went to Jugernat'ha, and supplied himself with four additional arms. He then, having first exhorted two of his disciples to labour in making proselytes, soon after disappeared, and was no more heard of.

The present leaders of the Gosaees are the descendants of the two disciples, whose images, with those of the founder of the sect, are set up and worshipped in various places near Calcutta. The followers of this sect are said to be generally among the least reputable of the Hindus of both sexes in the vicinity of our Indian metropolis; though some highly opulent and influential persons are met with among them.

The Gosaees perform the ceremonials of marriage, and other rites among themselves. They will also, contrary to the usual customs of the Hindus, dissolve a marriage with as much facility, on an application from the parties.

The Gosaees observe none of the Hindu festivals except those of Krishna; but the anniversaries of the deaths of their founders are observed as such. They do not, says Mr. Ward, reject the mythology, or the ceremonies of the Hindus, but they believe that those of Huree (Krishna) only are necessary. The sect is said to be daily increasing.

On the nights of their festivals, the initiating incantation, or some similar exclamations, may be heard resounding through the streets of Calcutta: Huree, Krishna; Huree, Krishna; Krishna, Krishna, Huree, Huree; Huree, Ram; Huree, Ram; Ram, Ram, Huree, Huree."

THE SAUDS.

The chief seats of the Saud sect are Delhi, Agra, Jayapur, and Farrukhabad; but there are several of the sect scattered over other parts of the country. An annual meeting takes place at one or other of the cities. above-mentioned, at which the concerns of the sect are settled. In Farrukhabad the number was about three thousand.

The Sauds utterly reject and abhor all kinds of idolatry, and the Ganges is considered by them not to be a sacred object; although the converts are made chiefly, if not entirely, from among the Hindus, whom they resemble in outward appearance.

Saud, the appellation of the sect, means, they say, "servant of God." They are pure deists, and their form of worship is most simple. The Sauds resemble the Quakers, or Society of Friends, in England, in their customs, in a remarkable degree. Ornaments and gay apparel of every kind are strictly prohibited. Their dress is always white. They never make any obeisance or salutation. They will not take an oath; and they are exempted in the courts of justice; their asseveration, like that of the Quakers, being considered equivalent. The Sauds profess to abstain from all luxuries, such as tobacco, betel, opium, and wine. They never have exhibitions of dancing. All violence to man or beast is forbidden; but, in self-defence, resistance is allowable. Industry is strongly enjoined.

The Sauds, like the Quakers, take great care of their poor and infirm people. To receive assistance out of the tribe or sect would be reckoned disgraceful, and render the offender liable to excommunication. All parade of worship is forbidden. Private prayer is commended. Alms should be unostentatious; they are not to be given that they should be seen of men. The due regulation of the tongue is a principal duty.-Abstracted from the Transactions of the Royal Asiatic Society.

The origin and farther account of the Sauds will be found in the following

extracts:

ap

"About one hundred and sixty years ago, Jogee Das, son of Gopal Sing, of Bindair, when at an advanced age, had the command of a body of troops in the service of the Rajah of Doolpoor, and was slain in action with the enemies of this prince. His dead body was not suffered to remain neglected on the field of battle, but was miraculously recalled to life, as is pretended, by a stranger in the habit of a mendicant, whose holy and venerable pearance excited in the mind of the astonished Jogee Das the deepest respect and confidence. The stranger led him away into the solitudes of a distant mountain, and there detained him in the diligent study of those sacred truths which it was intended he should disseminate among the people when he again returned to the world. As soon as he was judged sufficiently qualified for the labours of his mission, the mendicant stranger returned him to his friends, with a commission to inculcate the doctrines which he had received.

"For divine worship they have no temple, but a hut called Jumla Ghur, usually situate in the village where the elder of the congregation may happen to reside.

'The simplicity of this meeting is very interesting. The whole of the Sauds who reside at a convenient distance, females included, assemble at the nearest Jumlu Ghur, each person furnishing, according to his means, flour, ghee, milk, or sugar. Part of the congregation is employed during the day in making these materials into bread, while others converse on the affairs of the community, or investigate any complaints that may be brought