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 involved in their agitations. Accordingly, if we wish to form an idea of the condition of India prior to that great epoch in its history—its invasion by Alexander the Great, 326—we can only do so by reasoning back from that we know of its present condition, allowing for the modifying effects of the two thousand years which have intervened; and especially for the effects produced by the Mohammedan invasion, 1000. This, however, is the less difficult in the case of such a country as India, where the permanence of native institutions is so remarkable, and though we cannot hope to acquire a distinct notion of the territorial divisions, etc., of India in very ancient times, yet, by a study of the Hindoos as they are at present, we may furnish ourselves with a tolerably accurate idea of the nature of that ancient civilization which overspread Hindoostan many centuries before the birth of Christ, and this all the more probably that the notices which remain of the state of India at the time of the invasion of Alexander, correspond in many points with what is to be seen in India at the present day.

The population of Hindoostan, the area of which is estimated at about a million square miles, amounts to about 120,000,000; of whom about 100,000,000 are Hindoos or aborigines, the remainder being foreigners, either Asiatic or European. The most remarkable feature in Hindoo society is its division into castes. The Hindoos are divided into four great castes—the Brahmins, whose proper business is religion and philosophy; the Kshatriyas, who attend to war and government; the Vaisyas, whose duties are connected with commerce and agriculture; and the Sudras, or artisans and laborers. Of these four castes the Brahmins are the highest; but a broad line of distinction is drawn between the Sudras and the other three castes. The Brahmins may intermarry with the three inferior castes—the kshatriyas with the vaisyas and the Sudras; and the vaisyas with the Sudras; but no Sudra can choose a wife from either of the three superior castes. As a general rule, every person is required to follow the profession of the caste to which he belongs: thus the Brahmin is to lead a life of contemplation and study, subsisting on the contributions of the rich; the Kshatriya is to occupy himself in civil matters, or to pursue the profession of a soldier; and the Vaisya is to be a merchant or a farmer. In fact, however, the barriers of caste have in innumerable instances been broken down. The ramifications, too, of the caste system are infinite. Besides the four pure, there are numerous mixed castes, all with their prescribed ranks and occupations.

A class far below even the pure Sudras is the Pariahs or outcasts; consisting of the refuse of all the other castes, and which, in process of time, has grown so large as to include, it is said, one-fifth of the population of Hindoostan. The Pariahs perform the meanest kinds of manual labor. This system of castes—of which the Brahmins themselves, whom some suppose to have been originally a conquering race, are the architects, if not the founders—is bound up with the religion of the Hindoos. Indeed of the Hindoos, more truly than of any other people, it may be said that a knowledge of their religious system is a knowledge of the people themselves.

The Vedas, or ancient sacred books of the Hindoos, distinctly set forth the doctrine of the infinite and Eternal Supreme Being. According to the Vedas, there is 'one unknown, true Being, all present, all powerful, the creator, preserver, and destroyer of the universe.' This Supreme Being 'is not comprehensible by vision, or by any other of the organs of sense, nor can he be conceived by means of devotion or virtuous practices.' He is not space,