The numerous valleys among the prodigious mountains, of which Nepal in its extended sense consists, are inhabited by various tribes, that differ very much in language, and somewhat in customs. All that have any sort of pretensions to be considered as aboriginal, like their neighbours of Bhotan to the east, are, by their features, clearly marked as belonging to the Tartar or Chinese race of men, and have no sort of resemblance to the Hindus. The time when the Hindus penetrated into these regions is very uncertain. Bhim Sen, the son of Pandu, is said to have penetrated into these parts, and probably was the first who introduced any sort of improvement. He still continues to be a favourite object with the rude tribes, not only on the mountains, but in their vicinity. Probably at no great distance from the time of that prince, and about the commencement of our era, Sakya, the last great teacher of the Bouddhists, passed through the country, and settled at Lasa, where he is supposed to be still alive in the person whom we call the Grand Lama. His followers seem to have acquired a great ascendancy over all the tribes of Nepal, as well as in Thibet and Bhotan, which they retained until a subsequent colony of Hindus settled in the first of these countries, and introduced the Brahmans, who have had considerable success in destroying the heretical doctrines, although these have still numerous votaries. Colonel Kirkpatrick, or perhaps rather his editor, seems to have entertained a very different opinion concerning the period when the Hindus penetrated into Nepal. Speaking of Sambhunath, he says, {10} “After all, it is highly probable that the sanctity of this spot might be safely referred to a period very anterior both to the Newar and Khat Bhotiya dynasties (who preceded the Newars) of Nepaul, since the sacred books of the Hindus leave scarcely any room to doubt, that the religion of Brahma has been established from the most remote antiquity in this secluded valley, where there are nearly as many idols as inhabitants, there not being a fountain, a river, or hill within its limits, that is not consecrated to one or other of the Hindu deities.” What idea the author may have held of the terms Hindu and religion of Brahma, I cannot say. If he meant by Hindu whatever colonists may have come from the plains, I agree with him, and have stated, that Bhim Sen and Sakya Singha seem, in early ages, to have penetrated into the mountains, and to have introduced civilization. But I think him mistaken, if, by Hindu, he means the followers of the present Brahmans, introduced into India from Saka Dwip by the son of Krishna, contemporary with Bhim Sen; and if, by the religion of Brahma, he means the doctrine taught by these Brahmans, who do not, however, worship that deity. In the first place, I have been assured, that, in the sacred books of the Hindus, that is to say, in the Puranas attributed to Vayasa, the Khas and Kiratas, the ancient