service of one day in the month from labourers. [Sidenote: Both the Vedas and Institutes are pantheistic.] In their essential principles the Institutes therefore follow the Vedas, though, as must be the case in every system intended for men in the various stages of intellectual progress from the least advanced to the highest, they show a leaning toward popular delusions. Both are pantheistic, for both regard the universe as the manifestation of the Creator; both accept the doctrine of Emanation, teaching that the universe lasts only for a definite period of time, and then, the Divine energy being withdrawn, absorption of everything, even of the created gods, takes place, and thus, in great cycles of prodigious duration, many such successive emanations and absorptions of universe occur. [Sidenote: Disappearance of the philosophical classes, and consequent prominence of anthropocentric ideas.] The changes that have taken place among the orthodox in India since the period of the Institutes are in consequence of the diminution or disappearance of the highly philosophical classes, and the comparative predominance of the vulgar. They are stated by Mr. Elphinstone as a gradual oblivion of monotheism, the neglect of the worship of some gods and the introduction of others, the worship of deified mortals. The doctrine of human deification is carried to such an extent that Indra and other mythological gods are said to tremble lest they should be supplanted by men. This introduction of polytheism and use of images has probably been connected with the fact that there have been no temples to the Invisible God, and the uneducated mind feels the necessity of some recognizable form. In this manner the Trinitarian conception of Brahma, Vishnu, and Siva, with fourteen other chief gods, has been introduced. Vishnu and Siva are never mentioned in the Institutes, but they now engross the public devotions; besides these there are angels, genii, penates, and lares, like the Roman. Brahma has only one temple in all India, and has never been much worshipped. Chrishna is the great favourite of the women. The doctrine of incarnation has also become prevalent; the incarnations of Vishnu are innumerable. The opinion has also been spread that faith in a particular god is better than contemplation, ceremonial, or good works. A new ritual, instead of the Vedas, has come into use, these scriptures being the eighteen Puranas, composed between the eighth and sixteenth centuries. They contain theogonies, accounts of the creation, philosophical speculations, fragmentary history, and may be brought to support any sectarian view, having never been intended as one general body, but they are received as incontrovertible authority. In former times great efficacy was attached to sacrifice and religious austerities, but the objects once accomplished in that way are now compassed by mere faith. In the Baghavat Gita, the text-book of the modern school, the sole essential