Near the town of Brang is a long defile in which is a pool seven yards square and as deep as a man's stature. It is regarded as a place of great sanctity. Strange to say it is dry during eleven months, but in the Divine month of Urdi-bihisht (April), water bubbles forth from two springs. First in one corner of it is a cavity like a mortar called Sendh brári: when this becomes full, the spring rises in another corner called Sat ríshí. From these two sources the pool runs over. Sometimes it boils up for three hours, and at times for only a second. Then it begins to decrease till not a drop remains. At three periods of the day, viz., morning, noon and evening, this rise occurs. Various flowers are thrown in as offerings to either spring, and after the reflux of the water, the flowers of each votary are found in their respective springs.*

But this, like the divining cup is a contrivance of the ancients to secure the devotion of the simple.

In this vicinity also is a spring, which during six months is dry. On a stated day, the peasants flock to worship and make appropriatory offer­ings of a sheep or a goat. Water then flows forth and irrigates the cultiva­tion of five villages. If the flush is in excess, they resort to the same supplications, and the stream subsides of its own accord. There is also another spring called Kokar Nág, the water of which is limpid, cold and wholesome. Should a hungry person drink of it, his hunger will be appeased,* and its satisfaction in turn renews appetite. At a little distance, in the midst of a beautiful temple, seven fountains excite the wonderment of the beholder. In the summer time self-immolating ascetics here heap up a large fire around themselves, and with the utmost fortitude suffer them­selves to be burnt to ashes. This they consider a means of union with the Deity. There is also a spring which produces touchstone, and to the north of it a lofty hill which contains an iron mine.

The village of Vej Brára, one of the dependencies of I´nch is a place of great sanctity. It was formerly a large city* and contained wonderful temples. In the vicinity is an upland meadow called Nandimarg, of which I know not whether most to praise its level sweep of mead, the loveliness of its verdure and flowers, or the bountiful virtues of its streams and its air. In the village of Pampúr one of the dependencies of Víhí, there are fields of saffron to the extent of ten or twelve thousand bíghas, a sight that would enchant the most fastidious. At the close of the month of March and during all April, which is the season of cultivation,* the land is ploughed up and rendered soft, and each portion is prepared with the spade for planting, and the saffron bulbs are hard in the ground. In a month's time they sprout and at the close of September, it is at its full growth, shooting up somewhat over a span. The stalk is white, and when it has sprouted to the height of a finger, it begins to flower one bud after another in succession till there are eight flowers in bloom. It has six lilac-tinted petals. Usually among six* filaments, three are yellow and three ruddy. The last three yield the saffron. When the flowers are over, leaves appear upon the stalk. Once planted it will flower for six years in succession. The first year, the yield is small: in the second as 30 to 10. In the third year it reaches its highest point and the bulbs are dug up. If left in the same soil, they gradually deteriorate, but if taken up they may be profit­ably transplanted.

In the village of Zéwan are a spring and a reservoir which are con­sidered sacred, and it is thought that the saffron seed came from this spring. When the cultivation begins, they worship at this fount and pour cow's milk into it. If as it falls it sinks into the water, it is accounted a good omen and the saffron crop will be plentiful, but if it floats on the sur­face, it will be otherwise.

In the village of Khríu 360 springs refresh the eye and each of these is accounted a means of divine worship. Near this is an iron mine.

Maru Aḍwin adjoins Great Tibet where the Handú is found of the best breed and large in size, and carries heavy burdens. Near this is a hill called Chatar Kót on the summit of which snakes are so numerous that no one can approach it. There is also a high hill difficult of ascent, on which* is a large lake. It is not every one that can find his way to it, for it often disappears from sight. At the foot of the mountain in different places images of Mahádeva fashioned of a stone like crystal are found and are a source of wonder.

In the neighbourhood of Achh Dal, one of the dependencies of Khaṭṭár is a fountain which shoots up to the height of a cubit, and is scarce equalled for its coldness, limpidity and refreshing qualities. The sick that drink of it and persevere in a course of its waters, recover their health.

In the village of Kotihár* is a deep spring, surrounded by stone temples. When its water decreases, an image of Mahádeva in sandal-wood appears. The quality of this spring does not alter.

In the vicinity of Wular is a lofty mountain, containing a salt spring. The Kashmír stag* is here found in numbers.

Matan* stands upon a hill and once possessed a large temple. There is a small pool on the summit, the water of which never decreases. Some suppose this to be the Well of Babylon, but at the present day there is no trace of anything but an ordinary pit.

On the slope of the hill is a spring, at the head of which a reservoir has been constructed, full of fish. The sanctity of the place preserves them from being touched. By the side of it is a cave, the depth of which cannot be ascertained.

In Kháwarpárah is a source, whose waters tumble headlong with a mighty roar.

In the village of Aish* is the cell of Bábá Zainu'ddín Ríshi. It is in the side of a hill. It is said that in ancient times the hill held no water, but when he took up his abode there, a spring began to flow. For twelve years he occupied this cell and at length closed its mouth with a large stone and never went forth again, and none has ever found trace of him.

The town of Dachchhinpárah* is on the side of a mountain bordering Great Tibet and is fed by the waters of the above-mentioned spring. Between Great Tibet and the above-mentioned parganah is a cave in which is an image in ice called Amar Nát. It is considered a shrine of great sanctity. When the new moon rises from her throne of rays, a bubble as it were of ice is formed in the cave which daily increases little by little for fifteen days till it is somewhat higher than two yards, of the measure of the yard determined by His Majesty; with the waning moon, the image likewise begins to decrease, till no trace of it remains when the moon disap­pears. They believe it to be the image of Mahádeva and regard it as a means (through supplication) of the fulfilment of their desires. Near the cave is a rill called Amráoti, the clay of which is extremely white. They account it auspicious and smear themselves with it. The snows of this mountain­ous tract nowhere melt, and from the extreme cold, the straitness of the defiles and the rough inequalities of the road, they are surmounted with great toil.