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 have inaugurated than the creation of a society held together by purely spiritual ties? Both are absolutely essential to Buddhism as we know it. Both are closely connected. For Buddhism would have had nothing to offer without the hope of extinction; and this hope, while leading to the practice of an austere and religious life, can itself be fulfilled only by that life; implying as it does a detachment from the bonds of carnality which hold us to this scene of suffering. Thus, these corner-stones of Buddhism—flowing as they must have done from a master-*mind—may, with the highest probability, be assigned to its author.

On one other point there is no reason to call in question the testimony of the legend. We need not doubt he really was the pure, gentle, benevolent, and blameless man which that legend depicts him to have been. Even his enemies have not attempted (I believe) to malign his character. He stands before us as one of the few great leaders of humanity who seem endowed with every virtue, and free from every fault.

The Mythical Buddha.

Buddhistic authorities divide the life of their founder into twelve great periods, under which it will be convenient to treat of it:—

1. His descent from heaven. 2. His incarnation. 3. His birth. 4. His display of various accomplishments. 5. His marriage, and enjoyment of domestic life. 6. His departure from home, and assumption of the monastic character. 7. His penances. 8. His triumph over the devil. 9. His attainment of the Buddhaship. 10. His turning the Wheel of the Law. 11. His death. 12. His cremation, and the division of his relics.

1. Following, then, the guidance of the accepted legend, we must begin with his resolution to be born on earth for the salvation of the world. After thousands of preparatory births, he