NOTES 47 



quam Deus, et divina ratio, toti mundo et partibus ejus inserta 1 

 Quoties voles, tibi licet aliter hunc auctorem rerum nostrarum 

 compellare, et Jovem ilium optimum et maximum rite dices, et 

 tonantem, et statorem : qui BOD, ut historici tradiderunt, ex eo 

 quod post votum susceptum acies Romanorum fugientum stetit, 

 sed quod stant beneficio ejus omnia, stator, stabilitorque est : 

 hunc eunclem et fatum si dixeris, non mentieris, nam quum 

 fatum nihil aliud est, quam series implexa causarum, ille est 

 prima omnium causa, ea qua cseterse pendent." 



It would appear, therefore, that the good Bishop is somewhat 

 hard upon the ' heathen,' of whose words his own might be a 

 paraphrase. 



There is yet another direction in which Berkeley's philosophy, 

 I will not say agrees with Gautama's, but at any rate, helps to 

 make a fundamental dogma of Buddhism intelligible. 



" I find I can excite ideas in my mind at pleasure, and vary 

 and shift the scene as often as I think fit. It is no more than 

 willing, and straightway this or that idea arises in my fancy : 

 and by the same power, it is obliterated, and makes way for 

 another. This making and unmaking of ideas doth very properly 

 denominate the mind active. Thus much is certain and grounded 

 on experience. . ." (Principles, xxviii.) 



A good many of us, I fancy, have reason to think that experi- 

 ence tells them very much the contrary ; and are painfully 

 familiar with the obsession of the mind by ideas which cannot 

 be obliterated by any effort of the will and steadily refuse to 

 make way for any others. But what I desire to point out is that if 

 Gautama was equally confident that he could 'make and unmake ' 

 ideas then, since he had resolved self into a group of ideal 

 phantoms the possibility of abolishing self by volition naturally 

 followed. 



Note 9 (p. 20). 



According to Buddhism, the relation of one life to the next, is 

 merely that borne by the flame of one lamp to the flame of 

 another lamp which is set alight by it. To the ' Arahat ' or 

 adept "no outward form, no compound thing, no creature, 

 no creator, no existence of any kind, must appear to be 

 other than a temporary collocation of its component parts fated 



