- owed forth in the Confucian system under the title of Heaven,
plainly acknowledged, yet mystically described by the Hindoos under many titles, whereof Brahma is one of the most usual, celebrated in plainer language by the classical heathens as Zeus or Jupiter, this great being appears in the three kindred creeds of Judaism, Islam, and Christianity, as Jehovah, as Allah, and as God. In Buddhism, however, there is no article of faith corresponding to the belief in God. The Buddha is himself the most exalted being in the universe, and he is neither almighty nor eternal. The creation of matter as also of man appears to be unaccounted for. There is no single being who can be regarded as the ruler of all things, and the highest object of Buddhist worship. But it must not be supposed that Buddhism has escaped the universal necessity of admitting spiritual powers superior to human beings. In the first place it retained the Indian deities, such as Brahma, Indra, and others, and though, subordinating all of them to Buddha, yet left them in possession of enormous capacities. In the second place, the Buddha in fact, though not in name, assumed the rank of a God. Practically, he is far more than human. He himself determines the place, time, and manner of his incarnation. He delivers infallible doctrine. He becomes an object of adoration, receiving divine honors from his followers. And although the reigning Buddha (having entered Nirvana) is non-existent, and cannot aid his disciples, the future Buddha, or Boddhisattva, can do so, and he is addressed in prayer for the same purposes for which a Christian would invoke the intercession of his Savior. Thirdly, it is to be remarked that Buddhism, free from the single idea of God, is not free from the multitudinous idea of supernatural essences. Its theology, so to speak, is quite full of celestial beings of various ranks and functions, who swarm around the terrestrial believers and perform all kinds of wonders. To these remarks it may be added that in Nepaul, one of the countries where Buddhism prevails, the non-theistic form has been superseded by a theistic form, in which there are divine Buddhas corresponding to the human Buddhas; the highest of these, Adi-Buddha, being equivalent to the highest God of other creeds. And it is at least noteworthy, that in Ceylon, where the non-theistic form prevails in all its purity, the peo-
