Among the Newars, the Bangras, or Baryesu, are the head of the sect of Buddhmargas, and are much more numerous than the Achars. They are divided into two classes. The first are the Gubal Bangras, who are the instructors, (Gurus,) priests, (Purohits,) and philosophers, (Pandits,) of all the sect, and are priests (Pujaris) at the temples of Buddh, and of some of the Saktis. When they perform any ceremony, they wear a thread like the Brahmans or Achars. They neither eat nor intermarry with any person of inferior rank. The Bakali Bangras work in gold, silver, and copper, and are traders and cultivators. We may thus observe, that the doctrine of cast, and the nature of the priesthood, are essential differences between the religion of the Burmas and that professed by the followers of Buddh in Nepal. The doctrines of these people appeared so shockingly impious to my Brahman, that I could not induce him to converse on the subject with their learned men. These doctrines also are essentially different from those taught by the Rahans, or priests of Ava. The Bangras believe in a supreme being, called Sambhu, or Swayambhu, from whom have proceeded many Buddhs, or Intelligences, which, by the Tartars, are called Bourkans. Among these Matsyendranath has the chief superintendence over the affairs of the world. Under him are a great many Devatas, or spirits of vast power, among whom Brahma the creator, Vishnu the preserver, and Siva the destroyer of this earth, do not bear a very distinguished rank. These spirits are the Tengri of the Tartars, and the Nat of the Burmas, of which the worship is execrated by the followers of Buddha in Ava; but is eagerly followed by most of the Bangras, and still more so by the lower casts of Newars. Sakya Singha is considered one of the Buddhs, who came on earth to instruct man in the true worship, and in Nepal is commonly believed to be still alive at Lasa. His images entirely resemble those of Gautama. As this teacher has admitted the worship of all the Nat, or Devatas, among whom are placed the deities worshipped by the followers of the Vedas, we can readily account for the appearance of these in the temples of the Chinese. The followers of Buddh in Ava reject altogether the worship of these beings, so that, when I was in that country, and was unacquainted with the doctrines of any other sect of Buddhists, I was led into an erroneous opinion concerning the religion of the Chinese, from knowing that they worshipped the same Gods with the Brahmans. This, we see, is allowed by the doctrine of Sakya Singha, nor, on account of finding the images of Vishnu, Siva, or Brahma, in any temple, can we conclude, that it was not built by a follower of Buddh. In fact, even in Swayambhunath, the temple of the supreme deity of the Buddhists, there are a great many images of Siva.