enough to notice here that it is called by them the Great Vehicle, in contradistinction to that of the southern church, which they call, not without some contempt, the Little Vehicle ; and the Great Vehicle, while holding fast to the real foundation of Buddhism, its ethical views of self- conquest and charity, has in fact developed an entirely new religion. This is based on the worship of Maitreya, the Dhyfmi-buddhas, Manjusri, and Avalokiteswara, personi fications respectively of charity, meditation, serenity, and wisdom. The first of these appears in ancient Buddhism as the name of the Buddha to come, and the last is the holy spirit of the northern Buddhist church. Among the Dhyani-buddhas, who are philosophical abstractions cor responding to the earthly Buddhas, Amitabha, i.e., Infinite Light, is the heavenly counterpart of Gautama, and soon took the most important place. Avalokiteswara "pro ceeded from him, and manifests him to the world since the death of Buddha ; and his worship in the 1 Oth century of our era bore its full fruit in the invention of a being, Adibuddha, the origin of all things, who, using the wisdom within him, produced by meditation the five Dhyani- buddhas, of Avhom Amitabha is the fourth, a notion curiously similar to the theosophy of the Gnostics, and
utterly opposed to the Agnostic materialism of Buddha.In Tibet especially, the development in doctrine was followed by a development in ecclesiastical government, which runs so remarkably parallel with the development of the Romish hierarchy as to awaken an interest which could scarcely otherwise be found in the senseless and fatal corruptions which have overwhelmed the ancient Buddhist beliefs. The Buddhism introduced into that country in the 7th and 8th centuries of our era was a form of the Great Vehicle, already much corrupted by Siva-ism, a mixture of witchcraft and Hindu philosophy ; but it worked a great change among the savage races who then inhabited those remote valleys. In the 13th century the country was possessed by independent chiefs, who struggled with the abbots of the great monasteries for power over the people ; and the crozier proved itself in the long run more powerful than the sword. We then find the two leading priests or archbishops, the Pantshen Lama and the Dalai Lama, claiming to be official incarnations of Amitabha and A.valokiteswara ; and the latter as such succeeded in obtain ing superior political and secular power, leaving to his brother pope his high ecclesiastical position and the aroma of holiness a division of power which has again resulted in a Guelph and Ghibelin-like rivalry. Lfimaism, with its shaven priests, its bells and rosaries, its images and holy water, its popes and bishops, its abbots and monks of many grades, its processions and feast-days, its confessional and purgatory, and its worship of the double Virgin, so strongly resembles Romanism, that the first Catholic missionaries thought it must be an imitation by the devil of the religion of Christ ; and that the resemblance is not in externals only is shown by the present state of Tibet the oppression of all thought, the idleness and corruption of the monks, the despotism of the Government, and the poverty and beggary of the people.
Of tlie sacred books of the Northern Buddhists, we have in the original debased Sanskrit only the " Lalita Vistara" a legendary life of Buddha, published in the Bibliothcca Indica at Calcutta, the trans lations of which are mentioned in the beginning of this article. Of the canon of the Southern Buddhists, which is about twice the length of our Bible, we have in the original Pali only 1. the Dharumapada, a collection of didactic poems edited by Mr Fausboll of Copenhagen, with a Latin translation in 1855; 2. The Khuddaka Patha, a small collection of hymns published by Professor Childers, with English translation, Journal of tlie Royal Asiatic Society for 1869 ; and 3. The Upasampada-lcammavaca, the ritual by which laymen are admitted to the order, published by Mr Dicksoii in the Journal of the Royal Asiatic Society for 1873. The Patimokkha, a manual of the rules of the order in Pali, has been published by Mr Minayeff with a Russian translation, in 1867. A fuller account by the writer of this article of all the work already accomplished in the editing of Pali texts, dictionaries, and grammars, will be found in the Report of the Philological Society for 1875. Of European works on Buddhism the following are the most important, and references will be found in them to the many smaller treatises on the subject: Eugene Burnouf, Introduction a, Thistoire du Bouddhisme Indien, 1844, and Le Lotus do la Bonne Loi, 1852 ; The Rev. Spence Hardy s Eastern Monachism, 1850, Manual of Buddhism, 1860, and Legends and Theories of the Buddhists, 1866, all compiled from Sinhalese sources ; Bishop Bigandet s Legend of the Burmese Buddha, 1858, 2d edition 1866 ; St Julien s Histoire de la vie de Hioucn Thsang, 1853, and Memoires sur les contrees occidentals, 1856 ; Professor Lassen s Indische Alterthums- kundc, vol. ii. 1849, 2d edition 1875 ; Wassilief Der Buddhis- mus, seine Dogmen und Literatur, 1860, of which a French translation appeared in Paris in 1865 ; Koppcn s Religion dcs Buddha, vol. i. on Southern Buddhism, 1857, vol. ii. on Lamaism, 1859 ; The Eev. Samuel Beal s Travels of Fa Hian and Sung Yun, 1869, Catena of Buddhist Scriptures from the Chinese, 1871, and Romantic His tory of Sdkya Buddha from the Chinese- Sanskrit, 1875 ; Captain Rogers s Buddhaghosha s Parables (from the Burmese), with intro duction by Professor Max Muller, 1870 ; Schlagintweit s Buddhism in Tibet, 1863 ; A. Schiefner, Eine Tibetische Lebensbcschrcibung Schakjamunis, 1849 ; Hodgson, Essays, 1874. A very large number of other writings on Buddhism have also been published either separately or in different learned journals in Europe and India. Those who wish to refer to those papers will find a list, very complete up to date, of all works, large or small, on the subject in Otto and Ristner s Buddha and his Doctrines, a biblio graphical essay published in 1869 by Messrs Triibner and Co. of London.
some eminence in his time, the son of Dr Gilbert Budgell, was born ab St Thomas, near Exeter. He was educated at Christ Church, Oxford, from which he removed to the Inner Temple, London ; but instead of studying law, he devoted his whole attention to literature. He was befriended by Addison, who was first cousin to his mother, and who, on being appointed secretary to Lord Wharton, lord-lieutenant of Ireland in 1710, took Budgell with him as one of the clerks of his office. Budgell, who had read the classics and the best English, French, and Italian authors, took part with Steele and Addison in writing the Toiler. He was also a contributor to the Spectator and the Guar dian, his papers being marked with an X in the former, and with an asterisk in the latter. He was subsequently made under-secretary to Addison, chief secretary to the lords justices of Ireland, and deputy-clerk of the council, and was afterwards chosen a member of the Irish parlia ment. In 1717, when Addison became principal secretary of state in England, he procured for Budgell the place of accountant and comptroller-general of the revenue in Ireland. But the next year, the duke of Bolton being appointed lord-lieutenant, Budgell wrote a lampoon against Mr Webster, his secretary, in which the duke himself was not spared, This led to his removed from his post of accountant-general, upon which he returned to England, and, contrary to the advice of Addison, published his case in a pamphlet. In the year 1720 he lost 20,000 by the South Sea scheme, and afterwards spent 5000 more in unsuccessful attempts to get into parliament. This com pleted his ruin. He at length employed himself in writing pamphlets against the ministry, and published many papers in the Craftsman. In 1733 he began a weekly periodical called i& Bee, which he continued for above a hundred numbers. By the will of Dr Matthew Tindal, who died in 1733, a legacy of 2000 guineas was left to Budgell; but the bequest (which had, it was alleged, been inserted in
the will by Budgell himself) was successfully disputed by
