"The Hindoos," says M. Sonnerat, "adore three principal deities, Brouma, Chiven, and Vichenou, who are still but _One_; which kind of Trinity is there called Trimourti, or Tritvamz, and signifies the reunion of three powers. The generality of modern Indians adore only one of these three divinities, but some learned men, besides this worship, also address their prayers to the Three united. The representation of them is to be seen in many pagodas, under that of human figures with three heads, which, on the coast of Orissa, they call Sariharabrama; on the Coromandel coast, Trimourti; and Tretratreyam, in the Sanscrit. It is affirmed by Maurice that this latter term would not have been found in Sanscrit had not the worship of a Trinity existed in those ancient times, fully two thousand five hundred years ago, when Sanscrit was the current language of India." There have been found temples entirely consecrated to this kind of Trinity; such as that of Parpenade, in the kingdom of Travancore, where the three gods are worshipped in the form of a serpent with a thousand heads. The feast of Anandavourdon, which the Indians celebrate to their honour, on the eve of the full moon, in the month of Pretachi, or October, always draws a great number of people, "which would not be the case," says Sonnerat, "if those that came were not adorers of the Three Powers." Mr. Forster writing, in 1785, on the Mythology of the Hindoos, says:--"A circumstance which forcibly struck my attention, was the Hindoo belief in a Trinity. The persons are Sree Mun Narrain, the Mhah Letchimy (a beautiful woman), and a Serpent, which are emblematical of strength, love, and wisdom. These persons, by the Hindoos, are supposed to be wholly indivisible. The one is three, and the three are one. In the beginning, they say that the Deity created three men to whom he gave the names of Brimha, Vystnou, and Sheevah. To the first was committed the power of creating mankind, to the second of cherishing them, and to the third that of restraining and correcting them." The sacred persons who compose this Trinity are very remarkable; for Sree Mun Narrain, as Mr. Forster writes the word, is Narayen, the supreme God; the beautiful woman is the Imma of the Hebrews; and the union of the sexes in the Divinity, is perfectly consonant with that ancient doctrine maintained in the Geeta, and propagated by Orpheus, that the Deity is both male and female. Damascius, treating of the fecundity of the divine nature, cites Orpheus as teaching that the Deity was at once both male and female, to show the generative power by which all things were formed. Proclus upon the "Timaeus of Plato," among other Orphic verses, cites the following: "Jupiter is a man, Jupiter is also an immortal maid." In the same commentary, and in the same page we read that all things were contained in the womb of Jupiter. The serpent is the ancient and usual Egyptian symbol for the divine Logos.