the true and real Christ, his religious system would certainly have been far more adverse and repulsive to our feelings than it now is, and would have shocked alike every mind trained in the intellectual discipline of Europe, brought up with Christian feelings, and even unconsciously imbued with such. But this is precisely the characteristic feature, the peculiar doctrine of the religion of Buddha; for not only is Buddha himself worshipped as an incarnate divinity, but this prerogative of a divine incarnation has been transmitted to his chief priests through every generation; and thus this personal idolatry has ever been kept alive. In regard to morals, too, a comparison between the religion of the Buddhists and of the Mahometans, would be equally disadvantageous to the former. The injurious influence which polygamy, and that degradation of the female sex it necessarily involves, exert on the manners and intellectual character of Mahometan nations, has been often observed, and can never be questioned. But that that other and opposite abuse of marriage, poly-andry, which is legally established among the Buddhist nations, is infinitely more repugnant to, and destructive of morality, and more debasing to the male character, must be perceptible to the feelings of every individual, and can require no comment. I do not find, indeed, in the different accounts of China, any mention made of this abominable practice; and it is very possible that in this, as in other cases, the good old customs of the Chinese have had the ascendency, and preserved their beneficial influence: but in Thibet, the chief seat of Buddhism, in many parts of India, and in other countries where this religion prevails, the unnatural custom exists.

The writer* best versed in the language and writings of the Buddhist Moguls boasts of their superior humanity and mildness of manners, when compared with the Mahometan nations; but this observation must be taken only in a relative sense, and understood of a mere outward polish, and superficial refinement of manner; for history does not show the Moguls to have been at all more humane in their conduct. The indescribable confusion in the mythological system of the Buddhists, their innumerable books of metaphysics, all wearisomely prolix and unintelligible, according to the explicit avowal of the critic just now cited,

* M. Abel Remusat.

M. Remusat, prove the essentially false direction of speculation and philosophy among the Buddhists-a philosophy which, by a dialectic or rather ideal course, has been led into a chaos of void abstractions, and a pure nihilism; and more scientific observers have ever judged it to be an absolute system of atheism.

It would appear that the Nestorians, or other degenerate Christian sects, have exerted some influence on Buddhism, and co-operated in its further development;-so we may well imagine that this exotic influence has not tended to the amelioration or improvement of a religion false in its essence, and fundamentally corrupt; but that its vices and absurdities have remained equally flagrant, or, as it is easy to suppose, have been aggravated in the progress of time.

This religion of Fo must not be considered as resembling Christianity, because its followers have monastic institutions, and make use of a kind of rosary; but as the political idolatry of the Chinese for their state and sovereign is widely different from the true principle of Christian government, that all power is from God, so this false religion of Buddha is further removed than any other from Christianity: it is on the contrary adverse to our religion, and, so far from being half similar to Christianity, is a decidedly anti-Christian creed*. We may thus sum up the result of our inquiries :-among the great nations of primitive antiquity who stood the nearest,

* No Gentile people preserved so long and in such purity the worship of the true God as the Chinese. This no doubt must be ascribed to the secluded situation of the country-to the great reverence of the Chinese for their ancestors, as well as to the patriarchal mildness of their early governments; and, we must add, to the unpoetical character of the nation itself, which was a safeguard against idolatry. There is historical evidence that, up to two centuries before the Christian era, idolatry had made little progress among this people. So vivid was their expectation of the Messiah-" the Great Saint who, as Confuciu's says, was to appear in the West"- -so fully sensible were they not only of the place of his birth, but of the time of his coming, that, about sixty years after the birth of our Saviour, they sent their envoys to hail the expected Redeemer. These envoys encountered on their way the Missionaries of Buddhism coming from India-the latter, announcing an incarnate God, were taken to be the disciples of the true Christ, and were presented as such to their countrymen by the deluded ambassadors. Thus was this religion introduced into China, and thus did this phantasmagoria of Hell intercept the light of the gospel. So, not in the internal spirit only, but in the outward history of Buddhism, a demo niacal intent is very visible,-Trans.

or at least very near, to the source of sacred tradition-the word of primitive revelation—the Chinese hold a very distinguished place; and many passages in their primitive history, many remarkable vestiges of eternal truth-the heritage of old thoughts-to be found in their ancient classical works, prove the originally high eminence of this people. But at a very early period, their science had taken a course completely erroneous, and even their language partly followed this direction, or at least assumed a very stiff and artificial character. Descending from one degree of political idolatry to a grade still lower, they have at last openly embraced a foreign superstition -a diabolic mimicry of Christianity, which emanated from India, has made Thibet its principal seat, prevails in China, and, widely diffused over the whole middle of Asia, reckons a greater number of followers than any other religion on the earth.

END OF LECTURE III.

LECTURE IV.

Of the Institutions of the Indians-the Brahminical Caste, and the hereditary Priesthood.-Of the Doctrine of the Transmigration of Souls, considered as the Basis of Indian Life, and of Indian Philosophy.

WHEN Alexander the Great had attained the object of his most ardent desires, and, realising the fabulous expedition of Bacchus and his train of followers, had at last reached India, the Greeks found this vast region, even on this side of the Ganges-(for that river, the peculiar object of Alexander's ambition, the conqueror, in despite of all his efforts, was unable to reach)-the Greeks found this country extensive, fertile, highly cultivated, populous, and filled with flourishing cities, as it was, divided into a number of great and petty kingdoms. They found there an hereditary division of castes, such as still subsists; although they reckoned not four, but seven castes, a circumstance, however, which, as we shall see later, argues no essential difference in the division of Indian classes at that period. They remarked, also, that the country was divided into two religious parties or sects, the Brachmans and the Samaneans. By the first, the Greeks designated the followers of the religion of Brahma, as well as of Vishnoo and Siva, a religion which still subsists, and is more deeply rooted and more widely diffused and prevalent in India than any other religious system; distinguished as it is by its leading dogma of the transmigration of souls, which has exerted the mightiest influence on every department of thought, on the whole bearing of Indian philosophy, and on the whole arrangement of Indian life. But by the Greek denomination of Samaneans we must certainly understand the Buddhists, as, among the rude nations of Central Asia, as in other countries, the priests of the religion of Fo bear at this day the name of Schamans. These priests indeed appear to be little better than mere sorcerers and jugglers, as are the priests of all idolatrous nations that are sunk to the lowest degree of barbarism and

superstition. The word itself is pure Indian, and occurs fre quently in the religious and metaphysical treatises of that people; for originally, and before it had received such a mean acceptation among those Buddhist nations, it had quite a philosophical sense, as it still has in the Sanscrit. This word denotes that equability of mind, or that deep internal equanimity which, according to the Indian philosophy, must precede, and is indispensably requisite to, the perfect union with the God-head. In general all the names by which Buddha, the priests of his religion, and its important and fundamental doctrines are known, whether in Thibet, or among the Mongul nations, in Siam, in Pegu, or in Japan--in general, we say, all those names are pure Indian words; for the tradition of all those nations, with unanimous accord, deduces the origin of this sect from India.

years,

The name of Buddha, which the Chinese have changed, or shortened into that of Fo, is rather an honorary appellation, and is expressive of the divine wisdom with which, in the opinion of his followers, he was endowed; or which rather, according to their belief, became visible in his person. The period of his existence is fixed by many at six hundred by others again at a thousand years, before the Christian era. His real and historical name was Gautama; and it is remarkable that the same name was borne by the author of one of the principal philosophical systems of the Hindoos, the Nyaya philosophy, the leading principles of which will be the subject of future consideration, when we come to speak of the Indian philosophy. Indeed, the dialectic spirit, which pervades the Nyaya philosophy would seem to be of a kindred nature and like origin with the confused metaphysics of the Buddhists. But the names, notwithstanding their identity, denote two different persons; although even the founder of the dialectic system, like almost all other celebrated names in the ancient history, traditions, and science of the Indians, figures in the character of a mythological personage. But we must first take a view of the state of manners, and the state of political civilisation, in India, in order to be able to form a right judgment and estimate of the intellectual and scientific exertions of its inhabitants, and of the peculiar nature and tendency of the Indian opinions.

By the manner in which the Greek writers speak of the two