Asia is in regard to the extent of its propagation, and the number of its votaries, of the most imposing character. A religion which counts its nominal followers by hundreds of millions deserves careful study and cannot fail to reward inguiry. When it was per-secured in India its missionaries passed into other countries and were received with reverence and admiration. Brahmanism experienced a revival and supplanted Buddhism, as Buddhism had supplanted it. 'The kings of India went back to the old faith and the people followed. Gradually the numerous mon-asterias of the Buddhists dwindled into insignificance and_ their ancient fanes were allowed to sink into' ruins. But the missionaries found a home with more susceptible and sympathetic races and among them were the Chinese and Japanese on the one hand, and the Cingalese, the Siamese, the Burmese and the Tibetans on the other. The most important in numbers of all the nominally Buddhist nations is the Chinese race. They are distinguished for their industry, their prosecution of the useful arts and their success in the cultivation of literature. One would not expect them to adopt Buddhism willingly because it sprang up among a people of a dreamy intellect, while the Chinese are practical and given to commerce and the mechanical skill of the craftsman. The Buddhists despise those worldly things that the Chinese love. The Buddhist in his lofty trauscendentalism regards the family institution as a snare to the soul, and the use of flesh and wine as incompatible with religious duty. With such characteristics it is not to be supposed that China as a nation could become Buddhist as Ceylon and Burma are Buddhist. But many of the Chinese are disappointed in life, desiderate a quiet mode of gaining a livelihood, and feel an inclination for monasticism as a refuge in need and an agreeable alternative in difficulties.
Buddhism by planting its monasteries among the beauties of lakes and mountains directly favoured the knowledge of the loveliness of nature by students, who receive new impression on occasions of their visits to the monasteries and embody them in verse. The halls devoted to images or pictures in Buddhist temples are furnished with them either by painting on paper and silk, by bronze casting, or wood carving or moulding clay. These arts have been much promoted by: this religion, as also the construction of bells and drums and various musical instruments, with embroidered hangings, robes for images and many kinds of votive offerings. The arts connected with these products have all been immensely aided by Buddhism. When this religion entered the country it brought with it a great variety of arts and customs which had grown up in India, and the adjoining regions, mixed, of course, with much scientific error and religious faith of a very questionable kind. The choice of sites for temples has in China been guided by a desire to appropriate natural beauty. To advantages of site has been added the charm of groves, streams and flowers. The bronze caster made bells for these temples and the painter drew landscapes. No wonder that poets have been charmed with what they saw, and in consequence among the thousands of short compositions, which are read with easure in China as legacies come lown from former dynasties, are to be counted not a few poems which describe Buddhist scenery. The philosophers Chu-hsi and others tell us what they think of Buddhist books, and which they prefer. These works were written many of them by able pens twelve or fourteen hundred years ago, and have an attraction coming from their archaic phraseology. The metaphysical doctrine is excused and the studious Chinese reader gives himself up to the influence of the world of Buddhist thought. He is pleased with the happy laud of the west, the imaginative creation of many distant worlds and the long stories of al power. These features are worked up into a metaphysical no sort of intellectual Arabian Entertainments, where an Indian city takes the place of Bagdad and Buddha is the magician who works mighty charms. But Buddhism is destined to decay. Its priests neglect to preach because they have no zeal. A quiet dolce far niente has taken the place of earnestness. As a system it is too dreamy and tov little serious to suit the wants of meu of this age. A religion must not be a recreation but a life. It aust intertwine itself with the busy interests of toiling millions, affording comfort and guidance, help and stimulus. This Buddhism fails to do, and it must therefore more and more sink to decay and insignificance. In India caste conquered it. Among Turks and Afghans it was vanquished by Mahoumedanisin. China, Confucianism has vow more than ever the superiority over it. The Japanese are preparing to cast it off as fa worn-out garment, Slowly but not less certainly, China will do the same thing. Its want is recuperative power, its fault overwrought subtilty, its latent ice an all pervading atheism, its weakness a rel ce on external show in worship, its universal attribute a contempt for reality and a substitution of fiction for fact.
Text read from the printed page and cleaned; old type leaves the occasional error.