. The former, which spread northwards and on to
Nepaul, Tibet, China, Mongolia and Japan, leaving southern India,
Burma and Siam to its rival, began early to lean towards the
deification of Buddha as a personal Saviour. New Buddhas and
B[=o]dhisatvas were added, and new worlds were provided for them to
live in; in China, especially, there was an enormous extension of the
mythological element. In fact, the Mah[=a]y[=a]na system of Buddhism,
inspired, as has been observed, by a progressive spirit, but without
contradicting the inner significance of the teachings of Buddha,
broadened its scope and assimilated other religio-philosophical
beliefs, whenever this could be done to the advantage of those who
came within its influence. Such is the form of this religion which
prevails in China, of which, however, the Chinese layman understands
nothing. He goes to a temple, worships the gods with prostrations,
lighted candles, incense, &c., to secure his particular ends at the
moment; he may even listen to a service chanted in a foreign tongue
and just as incomprehensible to the priests as to himself. He pays his
fees and departs, absolutely ignorant of the history or dogmas of the
religion to which he looks for salvation in a future state. All such
knowledge, and there is now not much of it, is confined to a few of
the more cultured priests.

Mardaism.

The 7th century seems to have been notable in the religious history of
China. Early in that century, Mazdaism, or the religion of Zoroaster,
based upon the worship of fire, was introduced into China, and in 621
the first temple under that denomination was built at Ch'ang-an in
Shensi, then the capital. But the harvest of converts was
insignificant; the religion failed to hold its ground, and in the 9th
century disappeared altogether.

Mahommedanism.

Mahommedans first settled in China in the Year of the Mission, A.D.
628, under Wahb-Abi-Kabha, a maternal uncle of Mahomet, who was sent
with presents to the emperor. Wahb-Abi-Kabha travelled by sea to
Canton, and thence overland to Ch'ang-an, the capital, where he was
well received. The first mosque was built at Canton, where after
several restorations, it still exists. Another mosque was erected in
742; but many of the Mahommedans went to China merely as traders, and
afterwards returned to their own country. The true stock of the
present Chinese