quivalent to nullity. But yet, as no revolt,
however radical, gives up _all_ its antecedents, so Buddhism has the same
_aim_ as Brahmanism, namely, to escape from the vicissitudes of time into
the absolute rest of eternity. They agree as to the object of existence;
they differ as to the method of reaching it. The Brahman and the Roman
Catholic think that eternal rest is to be obtained by intellectual
submission, by passive reception of what is taught us and done for us by
others: the Buddhist and Protestant believe it must be accomplished by an
intelligent and free obedience to Divine laws. Mr. Hodgson, who has long
studied the features of this religion in Nepaul, says: "The one infallible
diagnostic of Buddhism is a belief in the infinite capacity of the human
intellect." The name of Buddha means the Intelligent One, or the one who
is wide awake. And herein also is another resemblance to Protestantism,
which emphasizes so strongly the value of free thought and the seeking
after truth. In Judaism we find two spiritual powers,--the prophet and the
priest. The priest is the organ of the pardoning and saving love of God;
the prophet, of his inspiring truth. In the European Reformation, the
prophet revolting against the priest founded Protestantism; in the Asiatic
Reformation he founded Buddhism. Finally, Brahmanism and the Roman
Catholic Church are more religious; Buddhism and Protestant Christianity,
more moral. Such, sketched in broad outline, is the justification for the
title of this chapter; but we shall be more convinced of its accuracy
after looking more closely into the resemblances above indicated between
the religious ceremonies of the East and West.

These resemblances are chiefly between the Buddhists and the monastic
orders of the Church of Rome. Now it is a fact, but one which has never
been sufficiently noticed, that the whole monastic system of Rome is based
on a principle foreign to the essential ideas of that church. The
fundamental doctrine of Rome is that of salvation by sacraments. This
alone justifies its maxim, that "out of communion with the Church there is
no salvation." The sacrament of Baptism regenerates the soul; the
sacrament of Penance purifies it from mortal sin; the sacrament of the
Eucharist renews its life; and that of Holy Orders qualifies the priest
for administering these and the other sacraments. But if the soul is saved
by sacraments, duly administered and received, why go into a relig