How different must those men have been from the soft and effeminate Hindoo who has forgotten in the mist of ages these shrines of his fathers, and abandoned them to ruin and decay; and who, conscious of his own utter inability to achieve or conceive their equals, ascribes their formation to giants and demigods. And they were different. The same race, but different men, different in features as in minds. While the profile of the modern Hindoo is soft and effeminate, and the Nose short and rounded (parabolic), the ancient sculptures demonstrate that the profile of their earliest progenitors was manly and decided, and identical with that of their descendants, the Indo-Germanic nations, in Europe. One well-known instance will suffice. The Trimurti or three-headed deity in the caves of Elephanta. This is a sculpture of the most remote antiquity, but the dress, the beads, the sacred cord and other religious symbols declare it to be the work of Hindoos. In anthropomorphising the Deity, men always adopt their own typical countenance for that of their God. Hence their idols betray the national features. Now, observe the profiles of Vishnu and Siva in this Trimurti. The face of the former, the good and beneficent “Preserver,” the friend and mediator for man, is a purely Greek face; the Nose straight and well-defined. It has none of the air of the modern Hindoo countenance. Much less has that of the energetic and terrible Siva, “the Destroyer.” The Nose is of the most energetic form; it is a fine Roman Nose, aquiline and rugose. If phrenologists are permitted from similar facts to say that the Greeks—who were but children to these Hindoo artists—were phrenologists, surely we may venture to say that even at this very early period the Hindoos were Nasologists. [Illustration: THE HINDOO TRIMURTI. ] But in the wide nostril of Brahma we also perceive the Cogitative form of Nose, so necessary to indicate the wisdom of Brahma, “the Creator:” who, though now he rests, having consigned the inferior office of Preservation to Vishnu, was the first emanation from the supreme Brahmè, and by whom and from whom all creation proceeded. With the exception of the head in this Trimurti, Brahma has no idolatrous representations, for it is said in the Vedas, “Of Him whose glory is so great, there is no image. He is the incomprehensible Being which illumines all, delights all, and whence all proceed.”