Noteworthy in the progress of this knowledge was the work of Fathers Hue and Gabet. In 1839 the former of these, a French Lazarist priest, set out on a mission to China. Having prepared himself at Macao by eighteen months of hard study, and having arrayed himself like a native, even to the wearing of the queue and the staining of his skin, he visited Pekin and penetrated Mongolia. Five years later, taking Gabet with him, both disguised as Lamas, he began his long and toilsome journey to the chief seats of Buddhism in Thibet, and after two years of fearful dangers and sufferings accomplished it. Driven out finally by the Chinese, Hue returned to Europe in 1852, having made one of the most heroic, self-denying, and, as it turned out, one of the most valuable efforts in all the noble annals of Christian missions. His accounts of these journeys, written in a style simple, clear, and interesting, at once attracted attention throughout the world. But far more important than any services he had rendered to the Church he served was the influence of his book upon the general opinions of thinking men. For he completed a series of revelations made by earlier, less gifted, and less devoted travelers, and brought to the notice of the world the amazing similarity of the ideas, institutions, observances, ceremonies, and ritual, and even the ecclesiastical costumes of the Buddhists to those of his own Church.
Buddhism was thus shown with its hierarchy, in which the Grand Lama, an infallible representative of the Most High, is surrounded by its minor Lamas, much like cardinals, with its bishops wearing mitres, its celibate priests with shaven crown, cope, dalmatic, and censer, its cathedrals with clergy gathered in the choir; its vast monasteries filled with monks and nuns vowed to poverty, chastity, and obedience; its church arrangements, with shrines of saints and angels; its use of images, pictures, and illuminated missals; its service, with a striking general resemblance to the Mass; antiphonal choirs; intoning of prayers; recital of creeds; repetition of litanies; processions; mystic rites and incense; the offering and adoration of bread upon an altar lighted by candles; the drinking from a chalice by the priest; prayers and offerings for the dead; benediction with outstretched hands; fasts, confessions, and doctrine of purgatory—all this and more was now clearly revealed. The good father was evidently staggered by these amazing facts; but his robust faith soon gave him an explanation: he suggested that Satan, in anticipation of Christianity, had revealed to Buddhism this divinely constituted order of things. This naïve explanation did not commend itself to his superiors in the Roman Church. In the days of St. Augustine or of St. Thomas Aquinas it would doubtless have been received much more kindly; but in the days of Cardinal Anto-
