itself to idolatry, for the Buddhist temples are filled with hideous
images of all sorts of repulsive deities, although Buddha himself did
not hold to idol worship any more than to the belief in a personal God.

"Buddhism," says the author of its accepted catechism, "teaches goodness
without a God, existence without a soul, immortality without life,
happiness without a heaven, salvation without a saviour, redemption
without a redeemer, and worship without rites." The failure of Buddhism,
both as a philosophy and a religion, is a confirmation of the great
historical fact, that in the ancient Pagan world no efforts of reason
enabled man unaided to arrive at a true--that is, a helpful and
practically elevating--knowledge of deity. Even Buddha, one of the most
gifted and excellent of all the sages who have enlightened the world,
despaired of solving the great mysteries of existence, and turned his
attention to those practical duties of life which seemed to promise a
way of escaping its miseries. He appealed to human consciousness; but
lacking the inspiration and aid which come from a sense of personal
divine influence, Buddhism has failed, on the large scale, to raise its
votaries to higher planes of ethical accomplishment. And hence the
necessity of that new revelation which Jesus declared amid the moral
ruins of a crumbling world, by which alone can the debasing
superstitions of India and the godless materialism of China be replaced
with a vital spirituality,--even as the elaborate mythology of Greece
and Rome gave way before the fervent earnestness of Christian apostles
and martyrs.

It does not belong to my subject to present the condition of Buddhism as
it exists to-day in Thibet, in Siam, in China, in Japan, in Burmah, in
Ceylon, and in various other Eastern countries. It spread by reason of
its sympathy with the poor and miserable, by virtue of its being a great
system of philanthropy and morals which appealed to the consciousness of
the lower classes. Though a proselyting religion it was never a
persecuting one, and is still distinguished, in all its corruption, for
its toleration.

AUTHORITIES.

The chief authorities that I would recommend for this chapter are Max
Mueller's History of Ancient Sanskrit Literature; Rev. S. Seal's Buddhism
in China; Buddhism, by T. W. Rhys-Davids; Monier Williams's Sakoontala;
I. Muir's Sanskrit Texts; Burnouf's Essai sur la Veda; Sir William
Jones's Works; Colebrook's Mis