lightening the load of many, and helping to bring to an end the long anguish of the whole creation. But of this consolation which comes from faith in God the Creator, and therefore the Redeemer of man from destruction, Buddha had deprived himself. Unlike the Brahman who sought escape from the evils of transmigration by a process of subsidence into the universal Self, he professed to find no trace of this Absolute Self. The Brahman postulated the Infinite and reasoned from it, but Buddha started from quite the opposite pole. He professed to deal with life as he found it, and so reasoning from man outward, he asserted that the necessity for transmigration was involved, not in the illusion of Brahma, but in man’s own character. Instead of being a natural or divine necessity, it was a moral necessity created by man, which having its cause in his own action could also by him be destroyed. And so Pantheistic speculation, in this instance at least, ripened into its proper fruit. The passage from conceiving Deity as characterless passionless self, to discarding Deity altogether from human thought, is a sure and generally a very rapid one. When we come to think of Deity as of being diffused and dispersed, we will soon omit the thought altogether in the recognition only of physical force. Brahmanic speculation had resolved the deities of the ancient books into abstractions, and Buddha recognised no such abstractions in the government of human life. His creed was fundamentally atheistic, as directly contradicting belief in a supreme ruler of the universe.[189] Not that he denied the existence of the gods believed in by his countrymen. On the contrary, he allowed them to continue in the popular thought and speech, and even encouraged disciples who had not yet reached the highest knowledge to try to acquire merit by virtue, so as to secure after death a re-birth into their society. Similarly he admitted the existence of devils or demons, and their influence for evil upon man. All through his career he was beset by Mara, the sensual king of all who submit to him; but Buddha was superior not only to Mara, but to all the gods in the popular pantheon, for they, alike with the lowest and the weakest of things, were subject to the law of transmigration. Man might rise to a higher heaven than what they occupied; they might fall to the lowest hell. “Their worlds must perish like that of man, and if ever they attained to final salvation, it could only be by the same way in which a worm might hope to reach it.”[190] Throwing his “plummet down the broad deep universe,” he cried, “Gods many,” but no god able to save. All alike with men were bound in fetters, because ignorant of the truth he knew. Naturally, therefore, they are represented in the legends as profiting by his preaching and as seeking unto him for instruction, while those of them who refused, or could not walk in his ways, came to be regarded with pity.[191]