Hence Ritual, which we do not find in the most primitive religions, but which is discovered in all of those that have advanced to a higher type. Even in the earliest Vedic hymns—those of the Rig-Veda-Sanhitâ—we perceive clear traces of an established ritual from the manner in which the sacrifices are spoken of as having been duly offered. In the Zend-Avesta, elaborate ritualistic directions are given for certain specified purposes, especially for that of purification after any defilement. The oldest books of the Jewish Bible are in like manner full of instructions for the due observance of ritual. Both the Buddhists, who broke off from Brahminism, and the Christians, who made a schism from Judaism, established a ritual of their own; and this ritual was soon regarded as no less sacred than that which they had abandoned. Everywhere, when religion has passed out of its first unsettled condition, we find a fixed ritual, and its fixity is one of its most striking features. Dogmas, in spite of the efforts of sacerdotal orders, inevitably change. If the words in which they are expressed remain unaltered, yet the meaning attached to them continually varies. But ritual does not change, or changes only when some great convulsion uproots the settled institutions of the country. From age to age the same forms and the same prayers remain, sometimes long after their original meaning has been forgotten. Thus prayer, ceasing to be spontaneous and irregular, becomes formal, ceremonial, and regular. And as there are many occasions besides sacrifice on which men desire to pray, so there will be many besides this on which the craving for order, and the readiness to believe that God is better pleased with one form of devotion than another, will lead to the establishment of ritual. Rites may be performed daily, weekly, or at any other interval. Sometimes, indeed, they are still more frequent, haunting the every-day life of the devotee, and intruding upon his commonest actions. Thus the Parsees are required to repeat certain prayers on rising, before and after eating, on going to bed, on cutting their nails or their hair, and on several other natural occasions, besides praying to the sun three times a day (Z. A., vol. ii. p. 564-567). The Jews are encompassed with obligations which, if less minute, are of a like burdensome character. A devout Jew has to repeat a certain prayer on rising; he has to wear garments of a particular kind, and to wash and dress in a particular order (Rel. of Jews, p. 1-8). Mussulmans are commanded to pray five times a day, turning their faces towards Mecca (Sale, prel. discourse, pp. 76, 77).