advances our positive knowledge; it all however amounts to this: that Monotheism--an exclusively Jewish doctrine, to be sure--is alien to Buddhists and in general to the Chinese. For instance, in the "Lettres Édifiantes"[330] we find: "The Buddhists, whose views on the migration of souls are universally adopted, are accused of Atheism." In the "Asiatic Researches" (vol. vi. p. 255) we find: "The religion of the Birmans (Buddhism) shows them to be a nation far advanced beyond the barbarism of a wild state and greatly influenced by religious opinions, but which nevertheless has no knowledge of a Supreme Being, Creator and Preserver of the world. Yet the system of morality recommended in their fables is perhaps as good as any other taught by the religious doctrines which prevail among mankind."--And again, p. 258: "The followers of Gótama (_i.e._ of Buddha) are strictly speaking Atheists."--_Ibid._, p. 258: "Gótama's sect consider the belief in a divine Being, Creator of the world, to be highly impious."--_Ibid._, p. 268, Buchanan relates, that Atuli, the Zarado or High-Priest of the Buddhists at Ava, in an article upon his religion which he presented to a Catholic bishop, "counted the doctrine, that there is a Being who has created the world and all things in it and is alone worthy of adoration, among the six damnable heresies." Sangermano relates precisely the same thing,[331] and closes the list of the six grave heresies with the words: "The last of these impostors taught, that there is a Supreme Being, the Creator of the world and of all things in it, and that he alone is worthy of adoration." Colebrooke too says:[332] "The sects of Jaina, and Buddha are really atheistic, for they acknowledge no Creator of the world, nor any Supreme ruling Providence."--I. J. Schmidt[333] likewise says: "The system of Buddhism knows no eternal, uncreated, single, divine Being, having existed before all Time, who has created all that is visible and invisible. This idea is quite foreign to Buddhism and there is not the slightest trace of it anywhere in Buddhistic books."--We find the learned sinologist Morrison too[334] not less desirous to discover traces of a God in the Chinese dogmas and ready to put the most favourable construction upon everything which seems to point in that direction; yet he is finally obliged to own that nothing of the kind can be clearly discovered. Where he explains the words _Thung_ and _Tsing_, _i.e._ repose and movement, as that on which Chinese cosmogony is based, he renews this inquiry and concludes it with the words: "It is perhaps impossible to acquit this system of the accusation of Atheism."--And even recently Upham[335] says: "Buddhism presents to us a world without a moral ruler, guide or creator." The German sinologist Neumann too, says in his treatise[336] mentioned further on: "In China, where neither Mahometans nor Christians found a Chinese word to express the theological conception of the Deity.... The words God,