1849.] Brahmans and Buddhists. Ill 



put in comparison with their former actually enjoyed, moral and politi- 

 cal ascendency, paltry. Further, it appears from Dr. Roer's critique 

 that " the Sanscrit words in the Nepal records have often acquired new 

 acceptations." — Q. May new ideas not have followed? 



"Buddhism," observes Dr. Roer, "is no primitive religion, but one 

 of those which are founded on the development of preceding religious 

 opinion." Granted to a certain extent. 



I have already quoted some authorities whose opinions regarding the 

 Buddha of the west have, when combined with what we know of the 

 religion as it existed and exists in the east, led me also to nearly the 

 above conclusion. I mean that the Buddhism which was re-established 

 by the ministry of Gotama Buddha, was one which originated at some 

 undefinable period before his advent, and that it was attempted to be 

 engrafted on Brahmanism (at a more recent period) however, under the 

 form of a moral improvement, and also that the authentic records we yet 

 possess, do not clearly define the original line of separation betwixt 

 Brahmanism and Buddhism. 



It appears to me also that the Hero worship of the west was at some 

 remote period propagated in India by emigrants from thence, as well as 

 the worship of Devas, corresponding to the primitive deities of the brah- 

 mans, and that this idea was first subsequently adopted by the sects 

 of philosophical moralists, who being desirous of perpetuating the names 

 of the prominent reformers, gave each of them an apotheosis, and then 

 raised Chaityas and towers over their relics on models handed down to 

 them from ancient times. 



It is obvious that we are as yet quite in the dark as to who the peo- 

 ple were who inhabited India before either Brahmans or Buddhists 

 appear on the stage of India. 



Even should it be proved that Brahmanism is older than Indian 

 Buddhism, it will not follow that Hero worship was not still more 

 ancient, not only considered generally, but with special reference to 

 India. It is easy to perceive how the adoration of a man can be an 

 after- thought and have no material connection with his doctrines, which 

 last may have been handed down to his age from one far anterior to it. 



In the wide range of religions where shall we find an original one ? 

 Such superstitions as are the results of natural impulses or the markings 

 of fear or the airy forms bodied forth by the imagination and incipient 



