existence there may be traced back to the eighth century, are probably a remnant of the Budhists, who, by compromise and concealment, escaped the vengeance of the Brahmans.

"The occasion of the extirpation of Buddhism from the Induscountry is hinted at in the language of Hiuan-thsang, who says of the Panjab, and the eastern borders of Afghanistan: "All these countries are uncivilized, the inhabitants gross, their language barbarous." For of a part of this very same region thus characterized, Chy-fa-hian observes: "the language of Central India is there spoken without any variation. The dress of the people, and their manner of taking food, are also similar to those of Central India. The law of Buddha is extremely honored there :" and this discrepancy of statement between two travelers, who each spent many years in making their observations, and whose credibility is unquestioned, can only be explained by supposing an inroad of barbarians, which had altered the character of the country, since the earlier traveler's visit to it. We know, too, from the history of the Arabs, that the Turks, whose invasions of the eastern borders of the ancient Persian empire had been repeated from the age of Cyrus, were opposed to the arms of the followers of Mohammed in Afghanistan, in the latter half of the seventh century.

"Within the period of the decline of Buddhism in the country about the Indus, as fixed by comparison of the narratives of Chy-fahian and the other Chinese Buddhist pilgrims, is the date, which a Chinese historian, who lived about the commencement of the seventh century, has assigned to the introduction of Buddhism into Jopah; and the same authority gives us the highly interesting information, that it was brought there from a country near to the Indus on the western side. "Formerly," says the historian, "the religion of Buddha did not exist in this country (Fou-sang, or Japan). It was in the fourth of the years Ta-ming, of the reign of Hiao-wou-ti of the dynasty of the Soung (A. D. 418,) that five pi-khieou (Bhikkhus,) of the country of Ki-pin, went to Fou-sang, and spread there the law of Buddha: they brought with them the books, the sacred images, the ritual, and established the monastic usages, which caused the manners of the inhabitants to be changed:" Ki-pin, which is mentioned also in the itinerary of Chy-fa-hian, is supposed to be the same with Kwonvn of the classical geographers, or the country watered by the most western branch of the Indus, called Kwons, and has been identified with the neighborhood of the cities of Ghizneh and Kandahar. The history of Japan by Kaempfer, from

native authorities, speaks of the "spreading of the foreign Pagan Budsdo worship," in the sixth century, in consequence of the arrival there of "idols, idolcarvers and priests from several countries beyond sea:"--which points again to the same period hinted at in the account of the first propagation of the religion of Buddha on this island, and is probably to be connected with the circumstances in which the Buddhists found themselves, at that time, in India and on its western borders.

"It is to be expected that the sources of knowledge on this whole subject, here presented in a meagre outline, will be greatly multiplied within a few years, when it will be safe to go more into the detail, and the principal facts may be better established. Certain writers have entertained notions, in regard to the influence of Buddhism upon the Scandinavian mythology, and upon the civilization of the Indian races in the central part of our own country, which, though as yet too visionary to receive any more than this passing notice, may be found to embody some important historical truth. Our own countrymen in the east, of various professions, enjoy opportunities of collecting materials respecting the doctrines, local traditions, religious usages, and ecclesiastical organization of the Buddhists, which we hope they will not neglect to improve. But enough has been ascertained to excite our astonishment at the power of Buddhism, to propagate itself amid every variety of national culture, spirit, and temperament. I will therefore suggest, very briefly, a few reasons, which have occurred to me, for the rapid spreading of this religion in India, and its wide diffusion abroad.

"1. Buddhism elevated the regal dignity. One of the most ancient traditions of Central India, preserved in the fiction of the avatâra of Vishnu, as Parasurâma, or Rama of the club, refer to a primitive strife between the Brahmans, and the Kshattriyâs, or warrior caste, which ended in victory to the Brahmans. The position of royalty, under Brahman institutions, has always been one of entire subservience to the acknowledged superiority of the spiritual caste. Theocracy, in a certain sense, has been the form of the state. But with the Buddhists, the king was the proper ruler of the land, inasmuch as they looked to him for countenance against the jealousy of the Brahmans and the result was a mutual dependence, which tended to strengthen both the royal authority and the course of the new sect; quite like that confederacy of king and people against an overpowering aristocracy, in early times of European history, when those two powers of the state, with seeming contrariety of interest, for a while more common cause with each other against their com

mon enemy. This parallel might be carried further; for the spiritual power of the Budh lists, fostered by royal favor, subsequently rose to such a height, that it controlled the sovereign: just as royalty in Europe availed itself against popular rights of that preeminence which it had obtained only by the temporary union of the will of the people with it. Hence we do not find that the principle of deference to civil authority, which contributed to gain for the followers of Buddha that position which they acquired in India, actuated them to the same extent in the measures they adopted to establish themselves in other countries: for, not to speak of the absence of an ancient priestly domination in most of the foreign countries where Buddhism was introduced, against which the civil power might have been invoked for protection,-the Buddhist clerical order itself had become tinged with priestcraft, at the very time when their system was first propagated out of India; and this managing spirit seems constantly to have gathered strength, of itself, and by the concurrence of circumstances, as Buddhist proselytism enlarged its bounds.

"2. Buddhism was most extensively propagated among those, who, so far as there existed any intercourse between themselves and the inhabitants of India, were held in contempt by the Brahmans, as Mletchtchhas, or Barbarians,-outcasts from all participation in their religious knowledge, and unworthy to enjoy their institutions. The Buddhists appearing as befrienders of these despised foreigners, whom they so zealously sought out in their homes, in order to instruct them, had the great advantage of a striking contrast between their seemingly benevolent labors for others, and the haughty, unsympathizing, despiteful spirit of the Brahmans. A leading maxim of conduct with the Buddhists, equally pertinent here, to whatever motive it may be referred, is this:

"Whatever happiness is in the world, it has arisen from a wish
for the welfare of others :

Whatever misery is in the world, it has all arisen from a wish
for our own welfare."

"3. Another reason which may be assigned for the extensive propagation of Buddhism is, that, as its distinctive peculiarities are philosophical and not derived from any particular mythological, conceptions, it could take to itself any mythology, which it found established with this, or the other nation, and under that cover insinuate its principles the more effectually.

"4. Buddhism asserted for humanity an essential quality and worth, in opposition to the arbitrary distinctions of caste. There, was, indeed, from the first, a clerical order among the Budhists; yet such

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was its constitution, that it operated rather as an inducement, than as a bar to general effort, to reach the higher attainments of which the soul was supposed to be capable: for emulation was quickened by the admission to its privileges, on equal footing, of all ranks of social life; and the prospect held out to all alike, who should consecrate themselves to its moral and intellectual training, was one well adapted to inspire ambition, whether the state of sanctity pretended to be connected with such consecration was considered, or the powerful influence over others, and the opening of wide fields for its exertion in missionary enterprise, which was actually associated with becoming a Bhikkhu.

"That separation, too, of human nature from pantheistic absorption in the Deity, which is a fundamental principle of Buddhism, could not fail to be attended with a quickening of the sense of power in the human soul itself, and of a higher destiny belonging to it, than to be the merely mechanical organ of an all-engrossing Deity. It would be in vain to object, that Buddhist doctrine makes all things to be unreal except the great Svabhâva: for no human being could long hesitate, between consistency with an abstruse metaphysical speculation on the one hand, acquiescence in the prompting of instinctive feeling on the other, that there is a self-activity in human nature. Nor should the inanity of the highest perfection to which the soul can attain, according to the Buddhist notion, be supposed to be an objection to this view of the influence of Buddhist philosophy in calling forth the instinctive sense of power: for besides, that real acquisitions of knowledge and moral discipline are made requisite for the attainment of Nirvâna, it really matters not how trifling or inane the object may be, human nature is prone to assert its privilege of spontaneous action, even for a prize which has in itself nothing stimulating. Nor, again, does the emanation-system of the Buddhists take away the faculty of originating action for it is evident from the calls, which the moral precepts of Buhddism address to mankind to exert and discipline themselves, that human actions are not included, at least, practically, in that system of fatality.

"But the principle of the inherent capability of man, as such, was not only fitted to lead those, who had been disciplined to a mystical passive surrender of individuality under Brahmanism, to throw off that bondage, but may also be supposed to have exerted no slight influence in quickening the human soul to cast off old habits of barbarism, by giving scope and direction to the consciousness of a capacity of improvement; and the impression which Buddhism has

made upon rude nations is to be explained, partly, by this consideration.

"A result of the general elevation of society effected by Buddhism, is seen in its creation of history. In India, while Brahmanism held undisputed sway, there were indeed traditions of the past handed down by the epic bards; but so blended with mythology were these traditions, that their historical meaning was obscured, or obliterated. The only memorialists were of that caste, which could not justly preserve the remembrance of most of the great events determining the destiny of the nation, without giving undue prominence to matters which concerned classes of society, depreciated by themselves as inferior and not worthy of account, and especially their chief rivals, the warrior and regal caste, whose glory they would be most reluctant to celebrate. But to the Buddhists the affairs of kings were of the highest moment, and as they deeply sympathized in the growth of their power, even they presumed to sway it to their own advantage, they would be disposed to treasure with the greatest care the remembrance of the events by which it was obtained: and the concern they professed for the general welfare of the people, would lead them to take note also of events of mere general interest. Hence we find, that the proper history of India opens with the promulgation of Buddhism, and that every Buddhist nation has annals, which have a claim to the name of history, far superior to that of the epic or puranic traditions of Brahmanism."

On the foregoing abstract, and on the memoir, we have at present no comments to make. It has been our endeavor to present the subject to our readers just as professor Salisbury has given it to us. Though living in close contact with those who profess to follow and revere the doctrines of Budha, we have to confess that as yet we are unable to gain from them any distinct system of faith and prac tice. So far as we can ascertain, they, as a body, know not what they do believe, and care but little whether or not their conduct conforms to their creed. For aught they know, they believe what is written in their sacred books, and as far as they find it convenient and agreeable they make their practice conform to that of their neighbors and their ancestors. Such, in few words, is the practical religion of the Budhists of Canton.