the Lord thy God, (6) of whole stones : and offer burnt 
offerings, and peace offerings," &c. This was fulfilled by 
Joshua iv. vers. 5, 19, 20, " These stones did Joshua pitch, in 
Gilgal." This Gilgal became a holy place, till in after days 
it became idolatrous; even as Bethel did (Hosea iv. 15), 
" Come not ye unto Gilgal, neither go ye up to Beth-aven." 
Thus it was at Gilgal that Samuel offered burnt offerings 
and peace offerings (1 Sam. x. 8) ; so, also, Saul offered a 
burnt offering there (xiii. 8). At Mizpeh (where was a 
pillar and a heap raised, by Jacob, as a witness), Samuel 
prayed for the people (1 Sam. vii. 15). There he judged 
them (6) ; there, also, he offered a suckling lamb for a burnt 
offering (9). Close to Mizpeh, also, he took a stone and set 
it up, and called it " Eben-ezer," i.e., " stone of help." 
So, also, the king (J osiah) stood by a pillar, and made a 
covenant before the Lord, 2 Kings xxiii. 3 ; and this pillar 
is called, in 2 Chron. xxxiv. 31, "His place." Colonel 
Forbes Leslie, in his Early Races of Scotland, vol. i., p. 250, 
writes "that in India, not only among the aboriginal tribes, 
but also professed Hindus, unhewn stones are still used as 
representations of the invisible powers, which are the object 
of native worship. Not only in India, but in Central Asia, 
in Cafiristan, and among tribes on the eastern frontier of 
Hinclostan, stones are placed as representatives of deities. 
In many parts of the Indian peninsula, rude stones mark, 
or have marked, consecrated places; and nothing is more 
common than to see a Hindu <K)d receiving vicarious wor- 
ship when, under the form of a stone, lie is anointed with 
gee or oil by some pious villager or passing traveller. Being 
smeared and dirty, with perhaps a broken earthenware 
lamp lying near, is often the only mark which distinguishes 
these sacred stones from others, apparently equally eligible 
representatives of supernatural power. Such objects were 
worshipped prior to the era of Gautama Buddha, who 
