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lar with the multitude, and although traceable to authorities held in high estimation, are not looked upon, it may be easily imagined, by Brahmans of learning, with any profound deference. Their tendency is in a great degree to supersede all ritual, whether of the Vedas or Puráúas, and to divest the authorized expounders of those works of all influence and control over the acts and thoughts of the people. They will therefore not be indisposed to acknowledge that the objects of this fervour of devotion are wholly unworthy of it, and that its inculcation is calculated to destroy all moral and religious principle.
RELIGIOUS PRACTICES AND OPINIONS
Whilst most of the existing sects have thus outraged even Hinduism, it is consolatory to find that a few have taken a different direction; and although they have stopped short of the truth, they have displayed a disposition to seek it which may turn to good account. There are several sects that have abandoned all worship of idols, that deny the efficacy of faith in any of the popular divinities, and question the reasonableness of many of the existing institutions: they substitute a moral for a ceremonial code, and address their prayers to one only God. These sects are not numerous, but they are in general respectable. Such however is the want which is felt by the Indian mind of something tangible on which to lean, that they have mostly lapsed into something very like an idolatrous worship of their founder. Still they prove that the people are not all satisfied with the superstitions of their forefathers, and that some
