On the walls of the most ancient Hindoo temples, are sculptured representations of the flight of Vasudeva and the infant Saviour Crishna, from King Kansa, who sought to destroy him. The story of the slaughtered infants is also the subject of an immense sculpture in the cave temple of Elephanta. A person with a drawn sword is represented surrounded by slaughtered infant boys, while men and women are supplicating for their children. The date of this sculpture is lost in the most remote antiquity.[286:5] The _flat roof_ of this cavern-temple, and that of Ellora, and every other circumstance connected with them, prove that their origin must be referred to a very remote epoch. The _ancient_ temples can easily be distinguished from the more modern ones--such as those of Solsette--by the shape of the roof. The ancient are flat, while the more modern are arched.[286:6] The _Bhagavad gita_, which contains so many sentiments akin to Christianity, and which was not written until about the first or second century,[287:1] has led many _Christian_ scholars to believe, and attempt to prove, that they have been borrowed from the New Testament, but unfortunately for them, their premises are untenable. Prof. Monier Williams, _the_ accepted authority on Hindooism, and a thorough Christian, writing for the "Society for Promoting Christian Knowledge," knowing that he could not very well overlook this subject in speaking of the _Bhagavad-gita_, says: "To any one who has followed me in tracing the outline of this remarkable philosophical dialogue, and has noted the numerous parallels it offers to passages in _our_ Sacred Scriptures, it may seem strange that I hesitate to concur to any theory which explains these coincidences by supposing that the author had access to the New Testament, or that he derived some of his ideas from the first propagaters of Christianity. Surely it will be conceded that the probability of contact and interaction between Gentile systems and the Christian religion of the first two centuries of our era must have been greater in Italy than in India. Yet, if we take the writings and sayings of those great Roman philosophers, Seneca, Epictetus, and Marcus Aurelius, we shall find them full of resemblances to passages in our Scriptures, while their appears to be no ground whatever for supposing that these eminent Pagan writers and thinkers derived any of their ideas from either Jewish or Christian sources. In fact, the Rev. F. W. Farrar, in his interesting and valuable work 'Seekers after God,' has clearly shown that 'to say that Pagan morality kindled its faded taper at the Gospel light, whether furtively or unconsciously, that it dissembled the obligation and made a boast of the splendor, as if it were originally her own, is to make an assertion wholly untenable.' He points out that the attempts of the