had its roots in
Indian as well as Chinese ideas. The Confucianist, while reminding the
Emperor that he should imitate the sages and rulers of antiquity,
gladly admitted his right to control the worship of all spirits[574]
and the popular conscience, while probably unable to define what was
meant by the title _Son of Heaven_,[575] felt that it gave him a
viceregal right to keep the gods in order, so long as he did not
provoke famine or other national calamities by mismanagement. The
Buddhists, though tenacious of freedom in the spiritual life, had no
objection to the patronage of princes. Asoka permitted himself to
regulate the affairs of the Church and the success of Buddhists as
missionaries was due in no small measure to their tact in allowing
other sovereigns to follow his example.

That Buddhism should have obtained in China a favourable reception and
a permanent status is indeed remarkable, for in two ways it was
repugnant to the sentiments of the governing classes to say nothing of
the differences in temper and outlook which divide Hindus and Chinese.
Firstly, its ideal was asceticism and celibacy; it gave family life
the lower place and ignored the popular Chinese view that to have a
son is not only a duty, but also essential for those sacrifices
without which the departed spirit cannot have peace. Secondly, it was
not merely a doctrine but an ecclesiastical organization, a
congregation of persons who were neither citizens nor subjects, not
exactly an _imperium in imperio_ nor a secret society, but
dangerously capable of becoming either. Such bodies have always
incurred the suspicion and persecution of the Chinese Government. Even
in the fifth century Buddhist monasteries were accused of organizing
armed conspiracies and many later sects suffered from the panic which
they inspired in official bosoms. But both difficulties were overcome
by the suppleness of the clergy. If they outraged family sentiment
they managed to make themselves indispensable at funeral
ceremonies.[576] If they had a dangerous resemblance to an _imperium
in imperio_, they minimized it by their obvious desire to exercise
influence through the Emperor. Though it is true that the majority of
anti-dynastic political sects had a Buddhist colour, the most
prominent and influential Buddhists never failed in loyalty. To this
adroitness must be added a solid psychological advantage. The success
of Buddhism in China was due to the fact that it prese