that the first peculiarity of Buddhism is the wholly practical
direction taken by its founder. He proposes to himself the salvation of
mankind. He abstains from the subtle philosophy of the Brahmans, and takes
the most direct and simple way to his end. But he does not offer low and
sensual rewards; he does not, like so many lawgivers, promise to his
followers riches, pleasures, conquests, power. He invites them to
salvation by means of virtue, knowledge, and self-denial. Not in the
Vedas, nor the books which proceed from it, do we find such noble appeals,
though they too look at the infinite as their end. But the indisputable
glory of Buddha is the boundless charity to man with which his soul was
filled. He lived to instruct and guide man aright. He says in so many
words, "My law is a law of grace for all" (Burnouf, Introduction, etc., p.
198). We may add to M. Saint-Hilaire's statement, that in these words the
Buddha plainly aims at what we have called a catholic religion. In his
view of man's sorrowful life, all distinctions of rank and class fall
away; all are poor and needy together; and here, too, he comes in contact
with that Christianity which says, "Come unto me, all ye that labor and
are heavy-laden." Buddha also wished to cure the sicknesses, not only of
the Hindoo life, but of the life of mankind.

M. Saint-Hilaire adds, that, in seeking thus to help man, the means of the
Buddha are pure, like his ends. He tries to convince and to persuade: he
does not wish to compel. He allows confession, and helps the weak and
simple by explanations and parables. He also tries to guard man against
evil, by establishing habits of chastity, temperance, and self-control. He
goes forward into the Christian graces of patience, humility, and
forgiveness of injuries. He has a horror of falsehood, a reverence for
truth; he forbids slander and gossip; he teaches respect for parents,
family, life, home.

Yet Saint-Hilaire declares that, with all these merits, Buddhism has not
been able to found a tolerable social state or a single good government.
It failed in India, the land of its birth. Nothing like the progress and
the development of Christian civilization appears in Buddhism. Something
in the heart of the system makes it sterile, notwithstanding its excellent
intentions. What is it?

The fact is, that, notwithstanding its benevolent purposes, its radical
thought is a selfish one. It rests on pure individualism,--each man's
obj