returns in his search of the divine, prefers enjoyment of the world’s fullness to mortification of the flesh. He feels much more closely drawn to Padmapani, the lord of the world that is, than to any other of the emanations of the essence of the Universe, be it Diansh Pitar or the One, the Eternal, who sent Muhammad as a mercy to all creatures, or the Adi-Buddha, the primitive, the primordial, the incarnate denial of god and soul together. Whatever he prays by, the deity involved is one of overflowing gladness, who presents a flower with each hand, like Surya when circling land and sea and air in three steps; and, notwithstanding his sorrows, he rests content with his portion for, though the light of day sets, it will rise again in glory. [Illustration] FOOTNOTES: [107] What is Holiest? That which now and ever the souls of men Have felt deep and deeper, will always more unite them. [108] An endowed convent whose inmates spent their lives in studious seclusion. [109] _The Indian Empire: its Peoples, History and Products._ [110] After this was written a remarkable article by Dr. L. A. WADDELL in _The Imperial and Asiatic Quarterly Review_ (January, 1912), insisting upon the theistic nature of Buddhism and speaking of the profound theistic development which had taken place--about 100 B.C.--in the direction of the Mahayana form of that faith, pointed to the fact of Brahmanic gods being also conspicuous in the earliest Buddhist sculptures of India, adorning, _e.g._, the stupa of Bharhoot. [111] On rereading this sentence, I see that in writing it I was with Ruskin at the Shepherd’s Tower. No harm done! His observations bear repetition, notwithstanding the present fashion of pooh-poohing him, and setting myself in the pillory as a plagiarist, I improve the opportunity by making _amende_ (_honorable_, I hope) also for what this book owes to many other lovers of and thinkers on art, not scrupulously acknowledged in every instance because I compose without the help of numbered and dated notes, and memory, though not failing in the essence of what has been stored from their treasures, disappoints at times in the matter of chapter and verse. [112] The _chandi_ Kalasan is the only one in Central Java of which we possess the exact date. [113] The _taras_ are the _saktis_ of the five Dhyani Buddhas that occupy a place in Javanese speculative philosophy, Vajradhatvisvari pairing with Vajrochana, Lotchana with Akshobhya, Mamaki with Ratnasambhava, Pandara with Amitabha, and Tara _par excellence_ with Amoghasiddha, these unions being responsible for the Bodhisatvas Samantabhadra, Vajrapani, Ratnapani, Padmapani and the coming Vishvapani.