nd a second time and more thoroughly in 1570 by the third Grand Lama.

7. Nepal exhibits another phase of degeneration. In Tibet Indian
Buddhism passed into the hands of a vigorous national priesthood and was
not exposed to the assimilative influence of Hinduism. In Nepal it had
not the same defence. It probably existed there since the time of Asoka
and underwent the same phases of decay and corruption as in Bengal. But
whereas the last great monasteries in Bengal were shattered by the
Mohammedan invasion of 1193, the secluded valley of Nepal was protected
against such violence and Buddhism continued to exist there in name. It
has preserved a good deal of Sanskrit Buddhist literature but has become
little more than a sect of Hinduism.

Nepal ought perhaps to be classed in our second division, that is those
countries where Indian culture was introduced not by missionaries but by
the settlement of Indian conquerors or immigrants. To this class belong
the Hindu civilizations of Indo-China and the Archipelago. In all of
these Hinduism and Mahayanist Buddhism are found mixed together,
Hinduism being the stronger element. The earliest Sanskrit inscription
in these regions is that of Vochan in Champa which is apparently
Buddhist. It is not later than the third century and refers to an
earlier king, so that an Indian dynasty probably existed there about
150-200 A.D. Though the presence of Indian culture is beyond dispute, it
is not clear whether the Chams were civilized in Champa by Hindu
invaders or whether they were hinduized Malays who invaded Champa from
elsewhere.

8. In Camboja a Hindu dynasty was founded by invaders and the Brahmans
who accompanied them established a counterpart to it in a powerful
hierarchy, Sanskrit becoming the language of religion. It is clear that
these invaders came ultimately from India but they may have halted in
Java or the Malay Peninsula for an unknown period. The Brahmanic
hierarchy began to fail about the fourteenth century and was supplanted
by Siamese Buddhism. Before that time the state religion of both Champa
and Camboja was the worship of Siva, especially in the form called
Mukhalinga. Mahayanist Buddhism, tending to identify Buddha with Siva,
also existed but enjoyed less of the royal patronage.

9. Religious conditions were similar in Java but politically there was
this difference, that there was no one continuous and paramount kingdom.
A considerable number of Hindus must have set