14 MYTHOLOGY AND RELIGIOUS RITES. 
Tartary, and many other countries of Asia. Thither they carried their 
religion, and propagated it with such success that it has continued even up 
to the present time the prevailing religion of these countries. Much of this 
success is owing to the policy which they pursued at the very outset, not to 
set their religion up in opposition to that which they found in each of these 
respective countries, but to graft it upon the already existing form of 
worship. Thus among the nations of Northern Asia they identified 
Buddhism with the prevailing doctrines of Zoroaster, while their brothers 
in other countries hesitated not to incorporate the most opposite doctrines 
in their creed, provided they could thereby persuade the nation which 
granted them an asylum to adopt also their religion. We need not, there- 
fore, wonder at the many diversified sects and doctrines to be found under 
the general name of Buddhism. 
The most marked features by which it distinguishes itself from Brahma- 
ism are: that it rejects a distinction of castes, while it acknowledges the 
right of all to serve God as it may seem best to them (hence, also, the 
right of every one, no matter what his birth or condition in life, to 
become a priest if he chooses), and the abolition of all bloody sacrifices, 
for it deems only those offerings acceptable to the deity that can be 
made without giving pain to any living creature. As an indication of 
the latter, we find the statues of Buddha distinguished by a flower which 
he holds in his hand, which is interpreted to be an allusion to that golden 
age of the Hindoos when the Vedas and the bloody sacrifices commanded 
by them were as yet unknown, and man was wont to bring as an accepta- 
ble offering to the gods, the fruits of the earth and the flowers of the field. 
The doctrines of Buddha are too little known to attempt a full exposition 
of them; only an outline can be given with anything like accuracy. The 
Buddhists teach that in the beginning there was only an infinite vacuum, 
in which creation, destruction, and restoration (Zoga) developed themselves. 
Gradually there appeared the seed of good and evil; the former found its 
reward in the highest condition of bliss, while the latter met with its 
punishment in a succession of innumerable births through which it was com- 
pelled to pass, which, when completed, were divided into six departments 
or degrees. The first of these is the kingdom of the pure spirits, Zsruen 
or Tegri, over which Chormusda rules; the second, that of the bad or 
impure spirits, Assw77, under the government of Bimatcht Dahri; the 
third, that of men; then comes that of the animals, that of the monsters in 
the portals of the infernal regions, and finally that of the inhabitants of hell 
itself. These kingdoms were also subdivided into minor sections, through 
which all created beings have to pass during their state of impurity until 
the time of their final reunion in one great being. The final and highest 
state of existence is that in the Buddha or Burchan state. To hasten the 
coming of this period Buddha descended upon the earth, and by his efforts 
he will raise all men and spirits up to that degree. Though millions of 
years will have to pass until this great work will be accomplished, it will 
finally terminate in the absorption of all, Buddha included, in one grand 
unity, the end of all things. 
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