slam. In another large
area comprising China, Japan, Korea, and Annam it appears as a layer
superimposed on Chinese culture, yet not a mere veneer. In these regions
Chinese ethics, literature and art form the major part of intellectual
life and have an outward and visible sign in the Chinese written
characters which have not been ousted by an Indian alphabet[3]. But in
all, especially in Japan, the influence of Buddhism has been profound
and penetrating. None of these lands can be justly described as Buddhist
in the same sense as Burma or Siam but Buddhism gave them a creed
acceptable in different forms to superstitious, emotional and
metaphysical minds: it provided subjects and models for art, especially
for painting, and entered into popular life, thought and language.

But what are Hinduism and Buddhism? What do they teach about gods and
men and the destinies of the soul? What ideals do they hold up and is
their teaching of value or at least of interest for Europe? I will not
at once answer these questions by general statements, because such names
as Hinduism and Buddhism have different meanings in different countries
and ages, but will rather begin by briefly reviewing the development of
the two religions. I hope that the reader will forgive me if in doing so
I repeat much that is to be found in the body of this work.

One general observation about India may be made at the outset. Here more
than in any other country the national mind finds its favourite
occupation and full expression in religion. This quality is geographical
rather than racial, for it is possessed by Dravidians as much as by
Aryans. From the Raja to the peasant most Hindus have an interest in
theology and often a passion for it. Few works of art or literature are
purely secular: the intellectual and aesthetic efforts of India, long,
continuous and distinguished as they are, are monotonous inasmuch as
they are almost all the expression of some religious phase. But the
religion itself is extraordinarily full and varied. The love of
discussion and speculation creates considerable variety in practice and
almost unlimited variety in creed and theory. There are few dogmas known
to the theologies of the world which are not held by some of India's
multitudinous sects[4] and it is perhaps impossible to make a single
general statement about Hinduism, to which some sects would not prove an
exception. Any such statements in this book must be understood as
refe