another power within him and around him for which he had no name. This he termed in the first instance "Brahman," force, will, wish. But when Brahman too had become a person, he called the mysterious and impersonal power "âtman," originally meaning breath or spirit, subsequently Self. "Atman remained always free from myth and worship, differing in this from Brahman (neuter), who has his temples in India even now and is worshiped as Brahman (masculine), together with Vishnu and Siva and other popular gods" (Chips, vol. i. pp. 70, 71). Distinguishing these two deities, for the convenience of English readers, as Brahm, the neuter, and Brahma, the masculine God, it is to be observed that even the latter, who holds in theology the function of Creator, is but little worshiped in India, and holds no conspicuous place in the popular mind. Thus Wilson says, "It is doubtful if Brahma was ever worshiped. Indications of local adoration of him at Pushkara, near Ajmir, are found in one Purana, the Brahma Purana, but in no other part of India is there the slightest vestige of his worship" (W. W., vol. ii. p. 63). Elsewhere the same most competent authority states "it might be difficult to meet with" any Brahma-worshipers now; "exclusive adorers of this deity, and temples dedicated to him, do not now occur perhaps in any part of India; at the same time it is an error to suppose that public homage is never paid to him." Hereupon he mentions a few places where Brahma is particularly reverenced. While, however, there may be discovered some faint traces of the worship of Brahma the Creator, and first member of the Hindu Trinity, there does not appear to be any worship whatever of the more impersonal and abstract Brahm. Brahm is related to Brahma much as the Absolute or the Unknowable of philosphy is related to the God of the Hebrew and Christian Scriptures. In the conception of Brahm the idea of deity is pushed to the utmost limits of which human thought is capable, and we have a being whose very exaltation above the mythological personages who pass for gods among the people precludes him from receiving the adoration of any but philosophic minds. When therefore Professor Max Müller speaks of temples dedicated to Brahm I presume that he is speaking of the temples of Brahma, the corporeal form of this unembodied idea. For Brahm is stated to
