Misrik, a few miles from this, and one of the places thus consecrated, is celebrated as the residence of a very holy sage, named Dudeej.  In a great battle between the Deotas and the Giants, the Deotas were defeated.  They went to implore the aid of the drowsy god, Brimha, upon his snowy mountain top.  He told them to go to Misrik and arm themselves with the bones of the old sage, Dudeej.  They found Dudeej alive and in excellent health; but they thought it their duty to explain to him their orders.  He told them, that he should be very proud indeed to have his bones used as arms in so holy a cause; but he had unfortunately vowed to bathe at all the sacred shrines in India before he died, and must perform his vow.  Grievously perplexed, the Deotas all went and submitted their case to their leader, the god Indur.  Indur consulted his chaplain, Brisput, who told him, that there was really no difficulty whatever in the case—­ that the angels of all the holy shrines in India had been established at and around Neemsar by Brimha himself; and the Deotas had only to take water from all the sacred places over which they presided, and pour it over the old sage, to get both him and themselves out of the dilemma.  They did so, and the old sage, expressing himself satisfied, gave up his life.  In what mode it was taken no one can tell me.  The Deotas armed themselves with his bones, attacked the Giants forthwith, and gained an easy and complete victory.  The wisdom of the orders of drowsy old Brimha, in this case, is as little questioned by the Hindoos of the present day as that of the orders of drunken old Jupiter was in the case of Troy, by the ancient Greeks and Romans.  Millions, “wise in their generation,” have spent their lives in the reverence of both.

There is hardly any sin that the waters of these dirty little ponds are not supposed to be capable of washing away; and, over and above this, they are supposed to improve all the good, and reduce to order all the bad passions and emotions of those who bathe in them, by propitiating the aid of the deity, and those who have influence over him.

A good deal of the land, distant from villages, lies waste, though capable of good tillage; and from the all pervading cause, the want of confidence in the Government and its officers, and of any feeling of security to life, property, and industry.  Should this cause be removed, the whole surface of the country would become the beautiful garden which the parts well cultivated and peopled now are.  It is all well studded with fine trees—­single and in clusters and groves.  The soil is good, the water near the surface, and to be obtained in any abundance at little outlay, and the peasantry are industrious, brave, and robust.  Nothing is wanted but good and efficient government, which might be easily secured.  I found many Kunojee Brahmins in the villages along the road, who tilled their own fields without the aid of ploughmen; and they told me, that when they had no longer the means to hire ploughmen, they were permitted to hold their own ploughs—­that is, they were not excommunicated for doing so.