attempt to secure our own happiness here or in a better world hereafter; but He offers the heaven and Nirvana which He found in assuming the burdens of others, and in bearing their cross. So He assures us that it is worth our while to live, even in a world groaning and travailing with suffering, and that it will be worth our while, even in agony if we must, to die. It is indeed a very evil world, but as long as we draw our inspiration from Him we can live in it not only without damage but with great profit. When we offer ourselves in His strength for its salvation we will be saved from its sins. In the times of our deepest distress we will have the peace which He left us, and when most severely beset and cast down with sorrow because of what seems baffled endeavours, we have only to think of that hope of ultimate victory which made Him to endure to the end, to rise into “that last large joy of all, Trust in the goodness and the love of Him Who, making so much well, will end all well.” Footnote 180: _Dharma_, an ancient Brahman term, meaning law or order; what holds things as they are, or ought to be. In later Sanskrit it also means duty and virtue, _i.e._ law performed.—Gifford Lectures, _Natural Religion_, pp. 94, 95. _Buddha_ is also an ancient Brahman term applied to one who has attained a perfect knowledge of the Self.—Satapatha-brahmana, xiv. 7. 2. 17. In Buddhism Dharma means Buddha’s doctrines, “bodhi,” _i.e._ knowledge self-acquired, as distinguished from “Veda,” _i.e._ revelation obtainable only through the Brahmans.—Sir Monier Williams’ _Buddhism_, p. 97. Footnote 181: Oldenberg, _Buddha, etc._, pp. 205-208; Rhys Davids, _Buddhism_, p. 87; Spence Hardy, _Manual of Buddhism_, p. 375. His relation to the philosophical systems of his day is illustrated in several Suttas; see Sutta Nipâta, in vol. x. Part ii. of _Sacred Books of the East_, pp. 148-152. Evidently he regarded them with aversion, and even contempt. Footnote 182: _Le Bouddha, etc._, p. 79. The legends indicate that his use of the vernacular was matter of principle. Two Brahmans, “excelling in speech, excelling in pronunciation,” complained that the monks corrupted the word of the Buddhas by repeating it in their own dialect, and asked permission to put it into classical or polished verse. “How can you, O foolish ones, speak thus?... You are not, O monks, to put the words of the Buddhas into polished (Sanskrit) verse. Whosoever does so shall be guilty of a dukkata.”—Kullavagga, v. 33. 1; _Sacred Books of the East_, vol. xx. Footnote 183: Mahâparanibhâna Sutta, ii. 1. 2; _Sacred Books of the East_, vol. xi.; Mahavagga, i. 6. 18, 27; _ibid._ vol. xiii. Footnote 184: Not as the Nothing, as Wuttke tries to show in _Geschichte des Heidenthums_, ii. § 166. Oldenberg, _Buddha, etc._, p. 212. Footnote 185: