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I shall conclude these observations, by remarking that, in the history of religious ceremonials, we sometimes discover that they were intended to preserve useful customs or to conceal important truths; which, had they not been thus embalmed by superstition, could never have been perpetuated for the use and advantage of posterity. I shall illustrate this assertion by one or two examples. Whenever the ancients proposed to build a town, or to pitch a camp, a sacrifice was offered to the gods, and the Soothsayer declared, from the appearance of the entrails, whether they were propitious or not to the design. What was this but a physiological inquiry into the salubrity of the situation, and the purity of the waters that supplied it? for we well know that in unwholesome districts, especially when swampy, the cattle will uniformly present an appearance of disease in the viscera, which an experienced eye can readily detect; and when we reflect upon the age and climate in which these ceremonies were performed, we cannot but believe that their introduction was suggested by principles of wise and useful policy. In the same manner, Bathing, which at one period of the world, was essentially necessary, to prevent the diffusion of Leprosy, and other infectious diseases, was wisely converted into an act of religion, and the priests persuaded the people that they could only obtain absolution on washing away their sins by frequent ablutions; but since the use of linen shirts has become general, and every one has provided for the cleanliness of his own person, the frequent bath ceases to be so essential, and therefore no evil has arisen from the change of religious belief respecting its connection with the welfare and purity of the soul. Among the religious impurities and rules of purification of the Hindoos, we shall be able to discern the same principle although distorted by the grossest superstition. The ancient custom of erecting “Acerræ” or Altars, near the bed of the deceased, in order that his friends might daily burn Incense until his burial, was long practised by the Romans. The Chinese observe a similar custom; they place upon the altar thus erected an image of the dead person, to which every one who approaches it bows four times, and offers oblations and perfumes. Can there be any difficulty in recognising, in this tribute to the dead, a wise provision for the preservation of the living? The original intention was, beyond doubt, to overcome any offensive smell, and to obviate the dangers that might arise from the emanations of the corpse. These instances are sufficient to shew the justness of my position: if time and space would allow, many others of a striking and interesting character might be adduced.^[32]