with deference as men of prayer and
piety by every class of Tartars, (perhaps of all nations the most
inclined to religious feelings,) they made no proselytes. After reading
their own account of their efforts, one remains convinced of the
difficulties which must stand in the way of conversions from Buddhism.
Idolatry, as it is represented in story books for children, under its
grossest form of fetichism, may be easily conquered, but the vast spirit
of Pantheism is more difficult to grapple with. That Buddhism, as
understood by the more enlightened Lamas, is Pantheism, there can be no
doubt. All created beings emanate from, and return to, Buddha--the one
eternal and universal soul--the principle and end of all things, and of
whom all things are the partial and temporary manifestations. All
animated beings are divided into classes, that have each of them in
their power the means of sanctification, so as to obtain, after death,
transmigration into a higher class, until, at last, they enjoy plenitude
of being by absorption into the eternal soul of Buddha. This doctrine,
simple enough when explained by the superior class of Buddhists, is
overlaid with superstitions for the vulgar; and it is this double
character of Buddhism, varying according to the mind of the believer,
that, in our opinion, constitutes the great difficulty in the path of
proselytism. Every Buddhist is provided for the defence of his faith
with the very armor best fitted to protect him in his particular social
and intellectual sphere. The enlightened Lamas of Thibet take refuge in
the vastness and antiquity of their system, which we ought, perhaps,
rather to term a philosophy than a religion. Their comprehensive creed
can tolerate all others which appear but as subdivisions of
itself--partial and limited views of the great universal law, of which
it has been given to them alone to embrace the whole. They boast with
reason that no precepts, not even those of the Gospel, are more noble;
no practices more tolerant than those of Buddhism. Even the doctrine of
equality among men, which has rendered Christianity so attractive to the
oppressed of all other creeds, was preached by Buddhists centuries
before our era. The belief in the progressive enlightenment of mankind,
and the perfectibility of our nature, which are the very essence of
Buddhism, has seduced many philosophical minds in all ages and in all
countries, and will not easily be abandoned by the Lamas--the