vity of mind than in Europe, and of course changes are more slow and limited in effect. But the same questions, which have agitated the theological schools of Europe, have disturbed the East also, under forms modified by their circumstances. They have an immense number of commentaries on their Sacred Books, filled with nice metaphysical distinctions and intricate arguments concerning disputed texts.

The division of the Vedas into two distinct portions, one teaching spiritual doctrines concerning the unity of God and the communion of the soul with Him, while the other prescribed elaborate ceremonials and the worship of many symbolical deities, originated in the idea that it was impossible to elevate the minds of the populace to the contemplation of One Invisible Spirit, and, therefore, it was necessary to clothe religious ideas in forms suited to their comprehension. Thus while higher doctrines were reserved for sages, the worship of external symbols was not only allowed to the ignorant, but absolutely prescribed, though always represented as far inferior to the contemplation of One Unchangeable Being.

The people accustomed to worship images of symbolical deities, soon chose one or another of them for a favourite, and regarded it as God himself. Thus, there grew up a very large body of worshippers of Siva, called Sivaites. All that the Vedas ascribe to the Supreme Being, they ascribe to Siva. When they speak of the final state of holiness at which a perfect saint arrives, they call it the absorption of his soul into Siva. They have a Sacred Book, which they say is a revelation from Siva; and they deny the possibility of salvation to those who do not believe in his incarnation therein described. Whenever one of his true worshippers dies, they believe he sends some of his attendant Spirits to usher the soul into his presence, and become a sharer of his felicity.

Another sect, nearly as numerous, adore the Supreme Being under the name of Vishnu, and are therefore called Vishnuites. Bramins alone officiate as priests among

them, as among the other sects; but they allow people of all castes to devote themselves to the contemplative life. They eat no flesh, refrain from bloody sacrifices, and are peculiarly distinguished by their tenderness towards animals. That portion of the Pouranas which favours this worship declares: "The devotees of Vishnu alone are in a situation to surmount the illusion of appearances. It is advantageous and meritorious to be born man; still more so to be born a Bramin; but a Bramin may corrupt himself and become abject. There is incomparably more merit and more nobleness in the practice of true devotion; but rigorous penances, long prayers, frequent ablutions, almsgiving, vows, and sacrifices, have no merit, and confer no beatitude, without this devotion to Vishnu."

"To avoid the pains of hell there are no means more efficacious than to remember Vishnu, and invoke his sacred name. Yes, his divine names have so much virtue, that even if pronounced without design, or by mistake, they will not fail to produce salutary effects."

The author of this Pourana goes on to tell the history of a Bramin, who had given himself up to all manner of vices. One of his sons was named Narayana, a title of Vishnu, signifying Moving on the Waters. When the wicked Bramin was dying, he called this son, without thinking that he was repeating one of the names of Vishnu. But the sacred word, thus carelessly pronounced, saved him from all his sins, and immediately opened for him the gates of Paradise.

All Hindoo theology teaches the pre-existence of souls, who are gliding through the universe, and assuming multifarious forms, till they complete the great circle of destiny, and become the Supreme Soul again, as they were at the beginning. The belief that Spirits descended from their original sphere and became men, that by holiness they might become beatified spirits in Paradise, and then return to earth to be born again in some new form of mortal existence, naturally gave rise to the idea that men remarkable for wisdom or holiness had descended from some

higher sphere, and were in fact gods incarnated in a hu man form to fulfil some great mission. The Invisible One, who could only be contemplated by an abstraction of the intellect, was too far removed from a great majority of minds; and even the powerful emanations, Vishnu and Siva, appealed to their sympathies far more strongly when brought down to them in the persons of mortals who lived in their midst. Hence we meet every where with warriors and saints, who were believed to be deities in disguise. History and mythology consequently mix together in such a confused tangle, that it is often impossible to tell where the adventures of the king or warrior end, and those of the god begin.

The Vishnuites split into two principal sects. One is more devoted to Vishnu in the form of Rama; the other believes that his eighth incarnation in the form of Crishna was the most perfect and the most efficacious. Both were princes, and holy men, and great workers of miracles. The advent of Vishnu under the name of Crishna is the most poetic and the most remarkable. The Bramins date it before the Cali Yug; that is, more than five thousand years ago. The following account is abridged from the Bhagavat Geeta, which Sir William Jones supposes to have been written one thousand four hundred and fifty-one years before the birth of Christ :

The earth was so oppressed by the dominion of Evil Spirits, that she could no longer endure their injustice. Assuming the form of a cow, she appeared before Indra, and complained of her wrongs. He referred her to Siva, who, in his turn, sent her to Vishnu. Vishnu escorted her to the Temple of Brahma the Invisible, on the borders of the Milky Sea. There the oracle commanded him to become a man, and be born in the city of Matra, under the name of Crishna. Vishnu replied: "I will become incarnate in the house of Yadu, and will issue forth to mortal birth from the womb of Devaci. It is time I should display my power, and relieve the oppressed earth from its load."

Devaci was the sister of a tyrannical king named Cansa, whose oppressions are said to have caused the first emigration to Egypt. He married her to a Bramin named Vasudeva, descended from the Yadus, or Yadavas, the oldest and noblest line in India. Returning from the wedding, Cansa heard a prophetic voice declare, "The eighth son of Devaci is destined to be thy destroyer." Alarmed at this omen, he put his sister and her husband into a strong prison guarded by seven iron doors, and whenever a son was born to them he caused him to be immediately destroyed. When Devaci became pregnant the eighth time, her countenance was radiant with celestial light. Brahma and Siva, with a host of attendant spirits, came to her and sang: "In thy delivery, O favoured among women, all nature shall have cause to exult. How ardently we long to behold that face for the sake of which we have coursed round three worlds!" The seasons preceding this marvellous birth were uncommonly regular and genial, the planets were unusually brilliant, strong winds were hushed, rivers glided tranquilly, and the virtuous experienced ex traordinary delights. In the month Bhadron, at deep midnight, when the Sustainer of All was about to be born, the clouds emitted low musical sounds, and poured down a rain of flowers. When the celestial infant appeared, a chorus of heavenly Spirits saluted him with hymns. The whole room was illuminated by his light, and the countenances of his father and mother emitted rays of glory. Their understandings were opened, they knew him to be the Preserver of the World, and began to worship him. But he soon closed their minds, so that they thought he was merely a human child born unto them. While his mother was weeping over him, and lamenting the cruel decrees of her tyrannical brother, a voice was distinctly heard, saying: "Son of Yadu, carry this child to Gokul, on the other side of the river Jumna, to Nanda, whose wife has just given birth to a daughter. Leave him, and bring the girl hither." Vasudeva inquired: "How is that possible in a prison so closely guarded?" The voice replied: VOL. I.-6

"The doors will open of themselves, and I have caused a deep sleep to fall upon all the guards." Then Vasudeva took the child in his arms, the doors opened, and he passed out. Being in the rainy season, the current of the river Jumna was rapid and strong; but when the divine child approached, the waters rose up to kiss his feet, then respectfully retired on either side and left a dry pathway. The great hooded serpent of Vishnu held her head over him all the way, instead of an umbrella. When they arrived at Nanda's house, the door opened of itself. He and his wife were asleep. He took their infant daughter in his arms, and left the boy with them. When he returned, the river again separated to offer him free passage, the prison gates opened, the guards were all asleep, and he delivered the girl to his wife. Representations of this flight with the babe at midnight are sculptured on the walls of ancient Hindoo temples.

Nanda, who had long wished for a son, was delighted when he woke and found a beautiful boy sleeping by the side of his wife. He named him Crishna, in allusion to his colour, which was blueish black. Even in infancy he attracted attention by the miracles he performed. His foster-father had many herds, which Crishna assisted in tending. On one occasion, a great serpent poisoned the river, so that the cows and the shepherd-boys, who drank of the water, lay dead on the banks in great numbers. Crishna merely looked on them with an eye of divine mercy, and they all came to life, and rose up. Afterward he destroyed the great serpent. On another occasion the cattle and the shepherd-boys were all stolen and carried off. Crishna, by a simple exertion of his will, created others so exactly like them, that no one could discern a difference. Once, when the dairy-maids complained to his foster-mother that he had been eating the curds and drinking the milk, he opened his mouth and asked her to see if there were any curds there. She looked in, and, to her great astonishment, beheld the whole universe in the plenitude of its magnificence. [This alludes to their doctrine