of brick, in the midst of a wide field, which groans under the feet of myriads on this occasion. It is the next exciting scene to that of Orissa, but it excels the other in its licentious shows and amusements. The next general worship is that of Gunga. Very few images are made of this goddess. They offer the sacrifices on the bank of the river. Every Hindoo family sends offerings of flowers, incense, eatable things, and clothes to her. Its water is believed to have a greater degree of purifying influences on this day than on any other, so that almost every one who can possibly avail himself of this opportunity, bathes in the river. I have seen several men wash their dogs, cats, and birds on this day. It is also believed that the venomous serpents lay their eggs to-day, and if it should rain, the amount of poison would be less dangerous! “Monsha,” _the goddess of the serpents_, is worshipped, as her favor is regarded as the only sure protection against poisonous creatures. There are several noble rivers in India, and why should the Hindoos regard Gunga as sacred so much so that the intrinsic sanctity of its water can redeem men from their sins, however dark they are? A prayer offered universally by the Hindoos to this noble river, reads thus: “Ready Redeemer of all iniquities, Destroyer of all distress, Giver of happiness and salvation, O Mother Gunga, thou art our only way.” Why they hold it sacred above other rivers in Hindostan, is a question of importance which ought to be answered. As the legendary origin of the sacred river of the Hindoos is known only to them, I would venture, having the true knowledge of the same, to describe it, and thereby solve the mystery to those unacquainted with Hindoo mythologies. But earnest as I am to communicate it to my friends, I find a great difficulty in my way. It is a long channel of a story, with tributaries coming into it from various directions. I hardly know where to take it up, and where to leave it, and at the same time to convey the true, distinct knowledge of the origin of the sanctity of Gunga to a Christian reader. I shall not, however, fear the absurdity of the story, as I do not believe it myself, nor ask the reader to regard it as true. Odd as this may sound to any one, it shows him the Oriental method of treating truth, in rich, glowing allegories; the truth is hidden in their bosom. The river Gunga is another representation of the goddess Doorgă, the daughter of the Hymaloy mountain, and the wife of Shiba the Hindoo god. Look at the truth, figuratively expressed! Rivers issuing from the mountains are their sons and daughters, no doubt, as the Hindoos name them, and hence the Gunga is the daughter of Hymaloy. Let us hear the whole story. After the marriage of Shiba with Parboti (mountaineer) or Giriza (mountain-born), the daughter of Hymaloy, the god went to reside in Koylas, a romantic chain of the same mountain. The Hindoo poets call this place finer than any in heaven, which I