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Rh The logical consequence of animal sacrifice he admirably showed in the words: "If a man, in worshipping the gods, sacrifices a sheep, and so does well, why should he not kill his child, his relations, or his dearest friend, in worshipping the gods, and so do better?" But while Buddhism was opposed to sacerdotalism, it was in close alliance with the teaching of the philosophers, for all its main positions may be traced to their origin in the teaching of the philosophical schools of India. Buddha states and accepts the high aim of these schools: "All the different systems of philosophy are designed to one end — to overthrow the strongholds of sin." He endeavored to popularize this end of the philosophy of the day, and to bring it within the comprehension of the poorest and most outcast of the people. Indeed, one secret of his success lay in the fact that he preached to the poor as well as to the rich, and that the common people heard him gladly.

II. The Birth and Early Manhood. — The birth of Buddha is veiled in a myth, the outward objective expression of the inner subjective idea, which is the ethical centre of his religion, — unbounded self-sacrifice and tenderest compassion for mankind. The scriptures say that Buddha, having by the law of evolution passed through the various stages of existence, at length attained the perfection of being in the highest of the heavens. It was not necessary for him to be again re-born; he was prepared to pass into the rest and repose of nirvâna. Nevertheless, "he was so moved by the wretched condition of mankind and all sentient creatures, that by the force of his exceeding love" he took upon him the form of man once more, in order that he might "save the world" by teaching them the way to escape from their wretchedness, and attain that perfection to which he had attained, and enjoy the rest and repose of nirvana. "I am now," he said, "about to assume a body, to descend and be born among men, to give peace and rest to all flesh, and to remove all sorrows and grief from the world." He chose as his earthly mother the wife of the king of Kapilavastu, named Mâyâ, who was henceforth known as the "holy mother Mâyâ." He was her first and only son. In an account of his incarnation contained in a Chinese translation made in the year 194 A.D., this event is literally translated: "The Holy Ghost descended into the womb." The purity of Maya is described in a very beautiful sutra: —

The "incarnation scene" is frequently met with in the Buddhist sculptures at Sanchi and Amravati, which are about the date of the Christian era. Around this myth there have gathered a string of legends which bear a striking resemblance, and a no less striking difference, both to the Gospel history and the Apocryphal Gospels. On the day of the child's birth the heavens shone with divine light, and the earth shook withal, while angelic hosts sang, "To-day Buddha is born on earth, to give joy and peace, to give light to those in darkness, and sight to the eyes of the blind." The light shone because Buddha should hereafter enlighten the darkness of men's minds, the earth shook withal because he should shake the powers of evil which afflict the world. An aged hermit of the Himalayas is divinely guided to the spot where the young child lay in the arms of Mâyâ, his mother, and placing his venerable head under the tiny