objects out of which the world's pantheons have been manufactured:
around, above--Immensity. And so also, far down the ascending plane of
thought that leads from the earth towards the Infinite, the
philosophic Buḍḍhist describes, at different plateaux, the
heavens and hells, the gods and demons, of the materialistic
creed-builders.

What are the lessons to be derived from the life and teachings of this
heroic prince of Kapilavasṭu? Lessons of gratitude and benevolence.
Lessons of tolerance for the clashing opinions of men who live, move
and have their being, think and aspire, only in the material world.
The lesson of a common tie of brotherhood among all men. Lessons of
manly self-reliance, of equanimity in breasting whatsoever of good or
ill may happen. Lessons of the meanness of the rewards, the pettiness
of the misfortunes of a shifting world of illusions. Lessons of the
necessity for avoiding every species of evil thought and word, and for
doing, speaking and thinking everything that is good, and for the
bringing of the mind into subjection so that these may be accomplished
without selfish motive or vanity. Lessons of self-purification and
communion, by which the illusiveness of externals and the value of
internals are understood.

Well might St. Hilaire burst into the panegyric that Buḍḍha "is
the perfect model of all the virtues he preaches ... his life has not
a stain upon it". Well might the sober critic Max Müller pronounce his
moral code "one of the most perfect which the world has ever known".
No wonder that in contemplating that gentle life Edwin Arnold should
have found his personality "the highest, gentlest, holiest and most
beneficent ... in the history of thought," and been moved to write his
splendid verses. It is twenty-five hundred years since humanity put