As I compare carefully the instructions, the ceremonies, the mode of worship, the representation of the Almighty in those two ancient religions, I should suppose that modern Judaism was the corruption of primitive Hindooism, and that in falling into the hands of the nations round Judæa, who had comparatively a dark faith of their own, and on account of its being associated with Christianity, it became the object of their admiration. If the true worship is that which is free from forms, but is in spirit and in truth,--if neither this mountain nor the temple is strictly the seat of God or the place of worship,--if God does not care for sacrifices or incense, but chooses a true and contrite heart,--then the religion which prescribes such forms, no matter when, how, or under what circumstances, is not equal to one which is entirely free from any form or ceremonies. To bring this matter to the light, I would try to illustrate it with distinctness. There is a theory diametrically opposite in its substance to that which the Jews and the Hindoos receive of their respective religions. Even most Christians adhere to the theory, that in the world’s infancy, when the children of clay were not prepared to receive a revealed religion, to digest strong food, the All-wise Creator gave the Jews the law, commanded them to build Him a temple, an altar, to offer sacrifices and burn incense unto Him. But the Brahminical theory is different. It says that Hindoos, in the Sootojoog, or the age of truth, built no marble temple to God, but dedicated the pure, the contrite heart as the seat of Brohmo; used no material offering or incense, but faith, gratitude, and love, in their worship of their Creator. But in course of time, impurity and injustice increased “with the increase of human population,” the mind of man learned to admire the things around him. His eyes were dazzled with the products of art in its various forms. The life of simplicity gave place to luxury; the pursuit of worldly pleasures so much occupied the attention of man that it seemed impossible for him to spend time in mere speculation concerning an invisible Deity. Shastars came forth to remedy these corruptions, by introducing substitutes for the lost faith. Temples of marble or of precious stone, altars covered with silver and gold, and dazzling images, filled up the length and breadth of the country. * * * * * The four great epochs, or the Zoogs, of the Hindoos, which show the peculiar features of the moral and religious condition of the people, have been treated of by several foreign writers. I would simply touch them in order to describe the changes therein. As I do not remember exactly the length of these Zoogs, how many years each contained, I would not dare to speak of them, but feel willing to bring out some leading points for our present use.