It will soon appear, that however _impenetrable_ heretofore, it is so no longer. Indeed, a great deal of the principle of their _faith_ has been at all times understood, but under different associations. It was that which Job alluded to when he said, “If I gazed upon Orus (the sun) when he was shining, or upon Järêcha (the moon) when rising in her glory; and my heart went secretly after them, and my hand kissed my mouth (in worship), I should have denied the God that is above.” So far all have arrived at the discovery of this creed, and accordingly, if you look into any encyclopedia or depository of science for a definition of the word “Budhism,” you will be told that “it is the doctrine of solar worship as taught by Budha.” There never was such a person as Budha--I mean at the outset of the religion, when it first shot into life, and that was almost as early as the creation of man. In later times, however, several enthusiasts assumed the name, and personified in themselves the faith they represented. But the origin of the religion was an _abstract thought_, which while Creuzer allows, yet he must acknowledge his ignorance of what that _thought_ was. The sun and moon were the great objects of religious veneration to fallen man in the ancient world. Each country assumed a suitable form to their propensities and peculiarities; but all agreed in centering the essence of their zeal upon those resplendent orbs to whom they were indebted for so many common benefits. Those mysteries of faith to which the “_initiated_” alone had access, and which were disguised in the habiliments of symbols and of veils, were neither more nor less than representative forms of _generation_ and _production_. These were the _theme_ which made the canopy of the firmament to ring with their songs; and these the _spring_ which gave vigour and elasticity to those graceful displays which, under the name of _dances_, typified the circular and semicircular rotations of those bright objects of their regard.[120]