Without copying any other texts from the Dhammapada, we may next inquire what there is to be found in the Bible that is not to be found in the teaching of Buddha. We notice that the element of so-called prophecy is wholly wanting in the sayings of the Indian sage. I cannot remember that either Sakya Muni or any of his followers assumed the power to foretell the future. There is, it is true, a vague threat of future misery to the wicked, which was founded upon the prevalent idea of metempsychosis; but there is no endeavour to pourtray the occurrences that are supposed to be impending over one or more sections of the human race. There is not any attempt to induce individuals to join themselves to the son of Maya, by declarations that the world, and all that it contains, is about to be destroyed, and that all who do not become disciples of the teacher, and shelter themselves under his mantle, will be miserably punished throughout eternity. There is not any Buddhist description in detail, either of Hell, or Heaven, or Nirvana; there is no story of "worms," "fires," "devils," "death," and the like, in the first. The second is not depicted, by the preacher himself, as a sort of palace, made gorgeous with gold and precious stones, resounding in barbaric music, and discordant chants, where animals dwell, and where horses are kept stabled, to go throughout the world with messengers upon their backs (see Zechariah i. 8, 10; vi. 2, 7; Rev. iv. 6, 7; vi. 2, 4, 8). There are no denunciations of vengeance upon heretics, nor is the god of Buddha like the one described by Hebrew writers, who "winks" during times of ignorance upon earth (Acts xvii. 30), who requires to be reminded by prayer of the wants of men (Exod. iii. 7), and who comes down to earth to inquire if matters are according to the accounts which have reached his dwelling-place (Gen. xviii. 21). In Siddartha's teaching there is, as we have seen, an absence of the element of prayer. According to his view, each man is regarded, to a certain extent, as the author of his own destiny. Man, in his opinion, must ever be influenced by the actions of other men--he may, for example either be caressed or tormented, yet, under both circumstances, he is instructed to retain equanimity of mind. He is not to pray for prosperity, nor to supplicate that trials may be removed. He is to face and overcome every trial by his resolute will, and not to waste time in praying not to be led into temptation.