Side by side with this relaxation of the law advanced the growth of the legends concerning him who first preached it. The further they removed from his decease, the higher, as was natural, he rose in their esteem. As one by one the fathers fell asleep, and the early enthusiasm died, and the law was felt to be more and more burdensome, the less he seemed to be a man of like passions with themselves, till eventually they came to regard him as “omniscient and absolutely sinless.”[352] He had taken away their gods, and disowned their religious cravings. He professed to find no proper divine being to whom any instinct should attach itself—yea, in his dissection and analysis of human nature he found no religious faculty to be relied upon; but he could not unmake his fellow-men, whose religious instinct education can neither originate nor eradicate; and so, defrauded of its natural gratification, it inevitably turned to illegitimate methods of appeasing itself. In the first instance, it found the objects of its reverence in the relics which survived him, the law which he preached, and the Order which he founded. Originally it could not be called worship; it was more an expression of affectionate homage.[353] But so strong is man’s impulse to worship, that very early they expressed it in images of Buddha everywhere, though the images of the Law and of the Order have only been found in the lands where the Northern Buddhism reigns. This earliest triad of personalities, called “triratna,” the three gems or three holies, seems to have been suggested by, and certainly corresponds with, the primitive triad of deities in the old Indian Pantheon.[354] It was the first indication of the bankruptcy of Buddhism, of its failure out of its own resources to meet the religious wants of its disciples, and it marked only the beginning of a revolt, which was to issue in complete disavowal of every doctrine essential to original Buddhism. The religious conscience and common sense which rebelled against its unnatural atheism, would not long be satisfied with the worship of the memory of a completely vanished Buddha, or of the idea of an impersonal Law, or of a miscellaneous Order. So pious Buddhists turned readily to a doctrine said to be taught by the Master, and formulated before the settlement of the Southern canon in its present form, according to which Buddha is not a distinctive name of just one person, but a title descriptive of a long series of Enlightened Ones, who, leaving, as he was supposed to have done, the estate of a Bôdhisatva[355] in the Tushita heavens, appeared at distant intervals to proclaim the same truth for the deliverance of men and gods. The names of twenty-four of these Buddhas who preceded Gotama have been handed down, and the name of his successor, to whom, upon the attainment of Buddhahood, he transferred his Bôdhisatvaship, and who is to appear after five thousand years for the rediscovery of the truth, was announced as Mâitrêya.