The only historic Buddha is Sakya Muni, or Gotama, who was born at Kapila about six centuries before Christ. His teachings contain many principles in common with those of the Brahmans. But he revolted against their insufferable conceit and cruelty. He protested against their claim that no one could obtain emancipation until after being born as a Brahman and passing through the various rites and degrees of their order. In the face of the most powerful and arrogant priesthood in the world, he preached the perfect equality of all mankind, and the consequent abolition of castes. Whoever acquires a total detachment of affection from all existence is thereby released from birth and misery; and the means of acquiring that detachment are freely offered to all in his doctrine. Thus did Gotama preach. He took the monopoly of religion out of the hands of a caste, and proclaimed emancipation to every creature that breathes. He established his system in the valley of the Ganges near the middle of the sixth century before Christ. It soon overran the whole country, and held sway until about eight hundred years after Christ, when an awful persecution and slaughter on the part of the uprising Brahmans drove it out of the land with sword and fire. "The colossal figure which for fourteen centuries had bestridden the Indian continent vanished suddenly, like a rainbow at sunset."33 Gotama's philosophy, in its ontological profundity, is of a subtlety and vastness that would rack the brain of a Fichte or a Schelling; but, popularly stated, so far as our present purpose demands, it is this. Existence is the one all inclusive evil; cessation of existence, or Nirwana, is the infinite good. The cause of existence is ignorance, which leads one to cleave to existing objects; and this cleaving leads to reproduction. If one would escape from the chain of existence, he must destroy the cause of his confinement in it, that is, evil desire, or the cleaving to existing objects. The method of salvation in Gotama's system is to vanquish and annihilate all desire for existing things. How is this to be done? By acquiring an intense perception of the miseries of existence, on the one hand, and an intense perception, on the other hand, of the contrasted desirableness of the state of emancipation, or Nirwana. Accordingly, the discourses of Gotama, and the sacred books of the Buddhists, are filled with vivid accounts of every thing disgusting and horrible connected with existence, and with vivid descriptions, consciously faltering with inadequacy, of every thing supremely fascinating in connection with Nirwana. "The three reflections on the impermanency, suffering, and unreality of the body are three gates leading to the city of Nirwana." The constant claim is, that whosoever by adequate moral discipline and philosophical contemplation attains to a certain degree of wisdom, a certain degree of intellectual insight, instead of any longer cleaving to existence, will shudder