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seers of boiled rice are strewn round the village in completion of the rites. Mr Fawcett is describing rites of village go de es, Mari-ama, Durga, or Wan-ama, who are usually imaged above the Budu-Kal. Basava (Siva) is represented by a cone of earth (Kélw) under a sacred tree, and, if po ible, over a serpent’s hole. In reply to our questionings the natives have generally said that their Bod or Bud was Adam, nephew of Siva, called also Budha or Bodha: and Moslems mean by Adém the phallus in India. Bud therefore is clearly the lingam, as the emblem proves equally with the word. In Java Bud is confused with Buddha, and the 400 images of Boro-budur are accompanied by many Jingams and yonis, but include no images of Buddha. Budha. The planet Mereury in Hindu astronomy—the son of Soma, the moon (see Brihas-pat i), Buddha. Buddhism. There were many Buddhas, but the name specially recalls the greatest of philosophic and pious teachers, Gotama the Tathagata or “saint,” the Sakya-mini or monk of the Sakya clan, Siddartha, who when he quitted the sacred grove of Buddha-gay a received the name of Buddha—‘“ the wise teacher.” Like other pious men, and as a good Brahman, he had sought the Vana (“forest”) of Raja-griha for self introspection and meditation, and then spent seven years in study, teaching and comforting all who sought him, till he came to be known as one full of wisdom, a pattern of piety and goodne , a true Mini (“recluse”), and a Bodhisattva (or incarnation of wisdom); one who had laboriously thought out life’s problems, with the usual result of departing considerably from the faith of his fathers. He had gathered many followers, and especially five disciples, who at length, with fear and consternation, saw him gradually relinquishing the worship of their sensuous gods, and the rites and sacrifices observed by their people, to devote himself to virtue, and to the general happine of mankind. All men recognised his philanthropy, and his desire of comforting the heavy laden, and of solving their perplexities. They had sympathised with his youthful aspirations, and with his recognition of the incomprehensible nature of life, and of a Divine government. They agreed that the pious must live the best po ible life, and must patiently submit to the inevitable, being as little as po ible moved by joy and sorrow, weal or poverty; but they found it (and still find it) hard to follow him further in the second stage of his teaching. At Buddha-gay a, after the seven years had been pa ed in severe discipline which often brought him to death’s door, Gotama came to the conclusion that he was wasting his life, and wearing out body and mind to no purpose, selfishly engaged in thinking only of his own soul. 380