they sat silent.  Then (after repeating these words and receiving no reply) the Blessed One addressed the brethren and said, “It may be that you put no questions out of reverence for the Teacher.  Let one friend communicate with another.”  And when he had thus spoken the brethren sat silent.  And the venerable [=A]nanda said:  “How wonderful a thing, Lord, and how marvellous.  Verily, in this whole assembly, there is not one brother who has doubt or misgiving as to Buddha, the truth, the path or the way.”  Then Buddha said:  “It is out of the fullness of thy faith that thou hast spoken, [=A]nanda.  But I know it for certain.” ...  Then the Blessed One addressed the brethren saying:  “Behold, brethren, I exhort you saying, transitory are all component things; toil without ceasing.”  And these were the last words of Buddha.’

It is necessary here to make pause for a moment and survey the temporal and geographical circumstances of Buddha’s life.  His lifetime covered the period of greatest intellectual growth in Athens.  If, as some think, the great book of doubt[24] was written by the Hebrew in 450, there would be in three lands, at least, about the same time the same earnestly scornful skepticism in regard to the worn-out teachings of the fathers.  But at a time when, in Greece, the greatest minds were still veiling infidelity as best they could, in India atheism was already formulated.

It has been questioned, and the question has been answered both affirmatively and negatively, whether the climatic conditions of Buddha’s home were in part responsible for the pessimistic tone of his philosophy.  If one compare the geographical relation of Buddhism to Brahmanism and to Vedism respectively with a more familiar geography nearer home, he will be better able to judge in how far these conditions may have influenced the mental and religious tone.  Taking Kabul and Kashmeer as the northern limit of the period of the Rig Veda, there are three geographical centres.  The latitude of the Vedic poets corresponds to about the southern boundary of Tennessee and North Carolina.  The entire tract covered by the southern migration to the time of Buddhism, extending from Kabul to a point that corresponds to Benares (35 deg. is a little north of Kabul and 25 deg. is a little south of Beh[=a]r), would be represented loosely in the United States by the difference between the northern line of Mississippi and Key West.  The extent of Georgia about represents in latitude the Vedic province (35 deg. to 30 deg.), while Florida (30 deg. to 25 deg.) roughly shows the southern progress from the seat of old Brahmanism to the cradle of young Buddhism.  These are the extreme limits of Vedism, Brahmanism and proto-Buddhism.  South of this the country was known to Brahmanism only to be called savage, and not before the late S[=u]tras (c. 300 B.C.) is one brought as far south as Bombay in the West.  The [=A]itareya Br[=a]hmana, which represents the old centre of Brahmanism around Delhi, knows of the