This being premised, we have naturally to ask: What is Gaudama, the great and principal object of worship to all Buddhists? Gaudama, in their opinion, is a mere man, that has attained, by the practice of virtue, and principally by his almost infinite science, the highest point of perfection a being can ever reach. The first qualification entitles him to the unbounded admiration of his followers; it inspires them with expressions the best calculated to eulogise him, and represent him as the first and greatest of all beings. Again, Gaudama is represented to them full of benevolence and compassion for all beings, whom he earnestly wishes to deliver from their miseries, and help to obtain that state in which they come for ever to a perfect rest from all transmigrations, or to what they emphatically call the deliverance. The second qualification is much insisted upon by Buddhists, and from it originate those feelings of love and tender affection for him who has laboured so much for enlightening all beings, and showing to them the way that leads to the deliverance. Buddhists on this subject are very eloquent. The writer has often admired many fine thoughts and truly beautiful expressions he has met in some writings devoted to the praises of Buddha. It may be asked whether the followers of Gaudama in the worship they pay the author of their religion expect any aid or assistance from him. The answer is an easy one. Gaudama to them is no more. His interference with the affairs of this world or of his religion absolutely ceased with his existence. He sees no one; he hears no prayer; he can afford no help neither here on earth nor in any other state of existence. In fact, to the Buddhists there is no Providence, and, consequently, there can be no real prayer, none of the feelings that constitute its essence. All the worship of Gaudama may be summed up in a few words: he is admired as the greatest, wisest, and most benevolent of all beings; he is praised, eulogised as much as language can express; he is the object of a tender affection for the good that he has done. No idea whatever of a supreme being is to be met in the genuine worship paid to Gaudama by his most enthusiastic adherents. It cannot be denied that, in practice, Buddhists of these parts betray often without perceiving it that they have some vague idea about a supreme being, who has a controlling power in the affairs of this world and the destiny of man. But such an idea does not come from their religious creed; it is the offspring of that innate sentiment adherent in our nature, as is maintained by some philosophers: or it is a remnant of a primitive tradition, which error has never been able entirely to obliterate, as asserted by others.