_C._ “Protector of the world! by thy appearance all the mansions of distress shall be made empty. Henceforth, angels and men shall enjoy happiness,” &c. &c. _P._ “To Thee, whose virtue is immaculate, whose understanding is pure and brilliant, who hast the thirty-two characteristic signs complete, and who hast memory of all things, with discernments and foreknowledge.” _C._ “Reverence be to Thee: we adore Thee; bending our heads to our feet.” _P._ “To Thee, who art clean and pure from all taint of sin; who art immaculate, and celebrated in the three worlds; who being possessed of the three kinds of science, givest to animated beings the eye to discern the three degrees of emancipation from sin.” _C._ “Reverence be to Thee!” _P._ “To Thee, who with tranquil mind clearest the troubles of evil times: who, with loving kindness, teachest all living things to walk in the path designed for them.” _C._ “Reverence be to Thee!” _P._ “Muni! (Sage!) whose heart is at rest, and who delightest to explain the doubts and perplexities of men: who hast suffered much for the good of living beings: Thy intention is pure! Thy practices are perfect!” _C._ “Reverence be to Thee!” _P._ “Teacher of the four truths; rejoice in salvation! who, being thyself free from sin, desirest to free the world from sin.” _C._ “Reverence be to Thee!” Such is the strain in which the believers in Gaudama address their Saviour; and its similarity to the Roman Catholic services, noticed by so many writers, is extreme. Prinsep well assigns the origin of the legend of Prester John to the accounts which the early missionaries heard of the Dalai Lama of Tibet.[108] The reformation which led to the establishment of Buddhism in the place of the ancient Hindū creed, was important in many respects, but in none so much as in the grand principle which it instilled into the minds of its votaries; the unity and indivisibility of the object of adoration, substituted for the gross polytheism of Hindūstan. But it has this fault, if it be a fault, that no clear conception of the object of adoration is presented in the place of the numerous divinities the creed displaces. Gaudama, like Confucius in China, is to be venerated, and not adored. The perfect Buddha whence Gaudama and his predecessors proceeded can alone be confided in. Even this, however, admits of some palliation. The vulgar, perhaps, could not understand, and certainly not appreciate, the mystery which the ministers of religion cherish and preserve. Consequently a scale has been instituted, like that in Tibet, for the capacity of the several classes of believers. The general principles of the practical creed have been thus summed up by Csoma de Korös:[109]—