The following observation is equally powerful--Chaya. Phya. Praklang--the name of the Siamese author, might, "as a Buddhist, believe in the existence of a God, sublimed above all human qualities and attributes--a perfect God, above love, and hatred, and jealousy, calmly resting in a quiet happiness that nothing could disturb; and of such a God he would speak no disparagement, not from a desire to please Him, or fear to offend Him, but from natural veneration. But he cannot understand a God with the attributes and qualities of men, a God who loves and hates, and shows anger, a Deity, who, whether described to him by Christian Missionaries, or by Mahometans, Brahmins, or Jews, falls below his standard of even an ordinary good man" (p. 25). After the passages which we have quoted, the translator gives many pages of accounts of conversation between missionaries and the Siamese minister, which well repay a perusal. They are too long for quotation entire, but there are three paragraphs that deserve commemoration, as they show us the reasoning powers of the Buddhist in favourable contrast to the bigotry of his would-be instructor. "I said, 'then you consider that even a stone in the bladder is created by God?' He replied, 'Yes, everything, God creates everything.' 'Then,' answered I, if that is so, God creates in man that which will cause his death, and you medical missionaries remove it, and restore his health! Are you not opposing God by so doing? Are you not offending Him in curing those whom He would kill?' When I had said this the missionary became angry, and saying 'I was hard to teach,' left me" (p. 29). Again, when he and Dr Gutzlaff were discussing the story of the creation and "the fall," as taught in the Christian and Jewish Bible, and the Buddhist has clearly the best of the argument, the missionary told him, that if any spoke as the minister had been doing in European countries, he would be put in prison--and Chaya Phya adds, "I invite particular attention to this statement" (p. 34). Thus, not only in other parts of his work, but here also, he points out how that which Christian emissaries say is "a religion of peace on earth and good will to men" is, in reality, one of intolerance and persecution, even on the showing of its own ministers. In the third example to which I refer, Gutzlaff is again talking with Chaya upon the curse of man, and the Siamese speaks thus--"Besides, the Bible says, by belief in Christ, man shall escape the consequences of Eve's sin; yet I cannot see that men do so escape in any degree, but suffer just as others do." The missionary answered, "It is waste of time to converse with evil men, who will not be taught, and so he left me" (p. 35). When men like Gutzlaff, who is really eminent in his way, can be so readily silenced and put to flight by a native of Siam, whose mind is not familiar with the science and logical training of European thinkers, it