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But, it is perhaps necessary that he should most frequently appear in this latter point of view ; because this viev^r will have the most powerful influence on the character and conduft of man. We can readily admire the raagnificent description of the Pagan Jupiter, causing the universe to tremble at his nod J but this description could have little influence on the mind of his worshippers, : to whom he more frequently appeared wallowing in the impunitieis of sensuality and lust ? Whenever we peruse the history of the va- rious superstitions which have prevailed in the world, we find, that they have ' deprived their origin from the sentiments and opinions, which were at that time, generally popular. On this account, by observing the complexion of ancient mythologifes, by an acquaintance with the attri- butes and adventures of their deified heroes, by marking those particular passions, which were thought worthy to animate those celebrated personages, whether those of ambition, cruelty or lustj we can, with some degree of certainty. 187 determine concerning, the state, of society and manners, at the period in which they took their rise. We may easily judge of the moral condition of the world, at the time which rendered , the labors of Hercules meritorious and even necessary, and of the turbulent anarchy, which suggested the fi£lion of the various and successive incarna- tions of Vishnu. But if ancient , mythology derived its origin from the prevailing state of society and manners, in process of time the state of society and manners was determined by the prevailing mythology. And as the charafter must be in- fluenced by the complexion of religion, so the genius of every religion is determined by the light, in which its peculiar Divinity appears. The total exclusion of a superintending provi' dence from the afFairsof men, will either generate indifference, and indisposition to mental exertion, or an intemperate love of sensual gratifications. On the other hand, the predetermination of the minutest events by an irresistible decree, will necessarily give rise to abjefl: fear and gloomy apprehensions of inevitable woe. Nay it has been insidiously asserted, with no friendly re- ference to the Christian religion in particular, that a belief in the Unity and Spirituality of the ■ 188 Divine nature, brings with it li pra£iical con^se- quence not generally regarded. It engenders a spirit of inflexibility towards the errors and prejudices of others, which is raraly to be found among the followers of polytheism.' This however is certain, that iil the same proportion, as the cloud which veils the divine splendor, appears to the human vision in lighter or deeper shades, in the -same degree will the human intellefl: be enlightened or obscured, and the human passions will be elevated by confidence and hope>or depressed by doubt and despondency. "The pillar of fire", which is beautifully fepre- ■ sented in the sacred history, as proving ^' a cloud and darkness" to the Egyptians, while it afforded alight to " the camp of Israel," is an illustrative symbol of the pra£tical and efficient difference between the worship of Jehovah, and of. the Gods of the Heathen. ' In contemplating the moral character of th6 Hindoos,- as taking its complexion fVom their religion, we observe, that as their superstitious ritual presents a straiige rhixture of images sanguinary and voluptuous, art intimate union between obscene mirth and austere devotion j so ■ ' i ' Hume, '■ 189 the manners df its fqllowers have been aSuated ' by contending and confradidtbry principles ; a circumstance which has excited much wonder, and given birth to much erroneous and unprofita- ble speculation. While, on the one hand, the native of : Hindostan, has been represented, as shuddering at the sight of human " blood : as carrying this terror to the most troublesome excess: to an excess^which prevents him froih destroying the most noxious animals, or of partaking of such as were designed for the use of man ; and while he has been repriesented as sunk in the most degrading ina£livity ; on the other band the same charafter is. distinguished by such afts of deliberate cruelty, of undaunted resolution, and of painful. and continued exertion, as sometimes astonish, and sometimes disgust ; such afle as sur- pass all credibility, and eyen exceed description. This union so unnatural and discordant, can never be. distin£tly explained nor understood, but by tracing the steps which led to its formi Atioja ; by shewing in what manner the different kinds of superstition have been so blended with each other, as, at length, to cQmpdse^ one con- fubed whole. \ . * . : ' • When the hieroglyphics, whiph we may sup- igo pose at first innocently intended, to represtat the attributes of the Deity, ceased to be consider- ed as mere symbols, and were converted into distinft personages ; then mankind divided them- selves into particular se£ls, attaching themselvesy each to the exclusive worship of the idol of his choice, ' The same spirit which led them to personify the powers of nature, led them to distinguish between the efficacy of those powers. The seEt of Brahma, who worshipped the crea- tive power or supreme Lord, at first claimed a pre-eminence for the objedi of their adoration. The se£ls of Vishnu and Siva, who worshipped the preserving and destroying powers of the Deity, combined against the followers of Brahma, and obtained so decided a viftory over them, , as totally to abolish their worship. Each of these two last, afterwards, contested the superiority ,with the other. The se£t of Vishnuj which worshipped the preserving power of the Deity, had been always addifted. to the celebration of obscene rites. It had indeed" been united with that of SiVa iri the league against the seft of Brahma, and that union appears to have continued till the time, when the- conversion of an emblem of an abstraft idea into an object of worshipj introduced a revolution in 101 religion, which had a sensible and extended influence on the manners of mankind. It was then that a species of superstition arose, which , rapidly spread its deadly influence ; a superstition, which degraded the Deity into an implacable tyrant; which prescribed the most dreadful penances, and filled the minds of its votaries, with. th,e most excruciating terrors. If the former superstition were calculated to vitiate and corrupt the mind, the latter was not less adapted to enslave it. The sfe£l of Siva, having at length totally separated itself from that of Vishnui: introduced those cruel praftices and sanguinary rites, which, in after times, were extended over so large a portion of the world. These rites were acknowledged, and practised by remote nations, who were ignoraijt of both their 6rigifi and significancy ; and to this cause may be attributed that mixture of images, gloomy and gay, cruel 'and lascivious, which charafilerised the religious fi£tions of the ancient Greeks and Romans. Their ignorance of the symbols which they had borrowed, caused them to supply their want of information by fables corigenial to th^ir national temper, and gave rise to a mass of irreconcijeable contrarieties. 1£^2 ' By the conjunflion of these two opposite kinds of worship, the Hindoo icharafter has been always aftuated ; and still retains the marks of these diiFerent irapressiotis. , But as this account com- prises only a. general view, it will be necessary to take a more intimate survey; and to specify those particular articles of their religious faith, which debase the moral charafter of the Hindoos ; classing them- under tlie two general divisions, already laid down, as they operate In preserving the purity, or in promoting the happiness of' man. ,, ' • In attempting to unfold the pra£tical efFe£ls" of the mythology of the Hindoos, and to estimate the purity of their moral code, it is of little importance to advert to those particular passages in their sacred; writings, represent the Deity in those colours, in which he always appears to a .mind divested pf guilt and prejudice, and unclouded by^superstltion. To what source these sentiments should' be attributed has been intimated in another place. Such passages may justly claim the admiration of those, whom a purer faith has taught, duly to appreciate their value, and forcibly to feel their beauty. Who for instance can refuse the merited praise of sublimity, to the following simple, but energetic, invocation of the divine' Being ? 103 *' Let us adore the supremacy of that divine sun, the god-head, who illuminates all, who recreates all, from whom all proceed, to whom all must re- turn, whom we invoke to dire£l our understand- ing aright, in the progress towards his holy seat."' Again, what sentiments can be more exalted, and more Worthy of the diviiie iiature, than the following? ' ^ "As God is immaterial, he is above all con- ception i as he is invisible, he can have no form ; but from what we may behold of his wdrks, we may conclude that he isr eterhfll, omnipotent, and present eyery where."" , From such passages an undeniable conclusion must be formed, that, although the religion of the Hindoos, in its praflical tendency, leads to the most extravagant polytheism ; yet it was originally the worship of the one true God ; since it teaches, that there is one great and supreme Being, who is distinguished by the title of Brahme, or the great oke, and that from him even the inferior deities themselves have proceeded. ! Cayatri or holiest verse of tbe V^das* . ." Geeta. e 194 But it will now be seeiij in what, manner the conceit of man has been employed> in con- , vertipg this noble doQirine into a prolific source of error.