“But as the avatars of Vishnu are unquestionably an essential part of the Hindu religion, since they are noticed in the Vedas, Upanishads, and Purans, and as the miraculous appearances of Shiva, on which the sanctity of various lingams is founded, are not generally acknowledged by the Hindus, and are mentioned only in the Shanka and Shiva Purans, it must necessarily follow that the fourth avatar of Vishnu is the original from which the above legend of Bhima Shankara has been merely copied. The introduction, however, of a new mode of worship, is always, as experience has shewn, supported by miracles; and it may therefore be concluded that the legends respecting the Jyolisha lingams, at least, are as ancient as the first institution of the worship of the lingam. In which case it will be evident that the transferring by the Shaivas to Shiva of the peculiar attribute of Vishnu, that of preservation, and their founding various miracles on such transfer, are convincing proofs that Vishnuism must have existed before the present form of Shivaism; and that, in inventing these miracles, the Shaivas have wished to ascribe to the god of their particular adoration similar manifestations of divine power to those by which Vishnu was supposed to be peculiarly distinguished.”[7] [7] Vaus Kennedy, Hindu Mythology. * * * * * An account was published, about a hundred years ago, by Captain Colin Mackenzie, of a visit he had lately paid to the Pagoda at Perwuttum, the home of the Linga Mallikarjuna or Sri Saila. He said:—“Having sent notice to the manager of the revenues, that I was desirous of seeing the pagoda, provided there was no objection, I was informed at noon, that I might go in. On entering the fourth gate, we descended by steps, and through a small door, to the inner court, where the temples are: in the centre was the pagoda of Mallecarjee, the principal deity worshipped here. From hence I was conducted to the smaller and more ancient temple of Mallecarjee, where he is adored, in the figure of a rude stone, which I could just distinguish, through the dark vista of the front building on pillars. Behind this building, an immense fig tree covers with its shade the devotees and attendants, who repose on seats, placed round its trunk, and carpeted. Among these, was one Byraggy, who had devoted himself to a perpetual residence here; his sole subsistence was the milk of a cow, which I saw him driving before him: an orange coloured rag was tied round his loins, and his naked body was besmeared with ashes. “The weather being warm, I was desirous of getting over as much of this bad road, as I could, before noon: my tents and baggage had been sent off at four A.M., and I only remained near the pagoda with the intention of making some remarks on the sculptures of its wall, as soon as daylight appeared.