In the interesting conversation of Christ with Nicodemus, St. John iii. 3–7, we hear him say, “Except a man be born again, he cannot see the kingdom of God.” Again, “Marvel not that I said unto thee, Ye must be born again.” This doctrine or command, whatever name may be given it, has been known to the Brahmuns from time immemorial, and even unto this day it is considered as the vital part of this dispensation. How little does a Brahmun differ from our Lord in the importance of a second birth! Christ says, “born again,” the Brahmun says, “thejo,” second birth. There is a difference between Christ’s views and the Brahmun’s on this point, which shows the superiority of the former over the latter. Christ did not prescribe different modes of spiritual birth for different nations. “Man,” he says, “must be born of water and of the Spirit,” assume a new life of holy actions, of purity, of devout trust, of practical brotherhood, of disinterestedness, and of unsullied love, so as to make himself worthy to tread in the steps of the Saviour, and breathe the balmy odor that comes from the celestial groves; taste the fruits of the _removed_ tree of life, drink the water that issues from the great Fount of all bliss, dress in the robes of immortality, join his voice with the sweet, swelling chorus of angels, and enter into the promised mansions, to rest at the feet of the God of all. But the Brahmun does not include the whole human race, as being under the necessity of a spiritual birth. He cares for one people, and even among them he prescribes different rites. As the ceremony for the second birth of the low castes is not very important, I will omit a description of it, and direct the attention to that of the three privileged classes, namely, Brahmun, Aucherjea, and Boitho, physician.