i io BURMA, PAST AND PRESENT
churs, la psalmodie, les exorcismes, l'encensoir soutenu par cinq chanes, et pouvant s'ouvrir et se fermer volont ; les bndictiones donnes par les lamas en tendant la main droite sur la tte des fidles ; le chapelet, le clibat, ecclsiastique, les retraites spirituelles, le culte des saints, les jenes, les processions, les litanies, l'eau bnite ; voil autant de rapports que les Bouddhistes ont avec nous."*
It is impossible, however, that there can be any real analogy between the higher and better moral precepts of our Gospel, and its doctrine of the separate immortal existence of the soul, its hopes in futurity, and promises of salvation, with the wretched materialism of Buddhism. The resemblance is superficial, but not accidental. It has been accounted for by the fact that, under the name Mythraic,f the belief in the doctrines of the Buddhist faith at the time of our Lord's appearance were widely spread over the western;); as well as the eastern world. The general expectation of the birth A of a great prophet, redeemer, or saviour, which is alluded to even by Tacitus, as prevailing at the period when Our Lord appeared, was not
* Quoted from Max Muller's " Chips," p. 189.
+ "Tibet, Tatary, and Mongolia," p. 171.
A An Indian philosopher, Za.pixa.vos (Sramana, or Buddhist priest), came to Europe with an embassy to Augustus from King Porus, and voluntarily burnt himself at Athens. aStrabo, XV. ch. i. pp. 719, 720.
A See note * at foot of page 156.A See note * at foot of page 156.