being represented only in Ceylon and possibly also on the main land, by the sect of the Jains, and peradventure in Persia by Babism which contains elements from three religions.[13] Like Christianity, Buddhism was “driven out” of its old home to bless other nations of the world.  It is probably far nearer the truth to say that Buddhism was never expelled from India, but rather that it died by disintegration and relapse.[14] It had become Brahmanism again.  The old gods and the old idol-worship came back.  It is in Japan that the ends of the earth, eastern and western civilization, and the freest and fullest or at least the latest developments of Christianity and of Buddhism, have met.

In its transfer to distant lands and its developments throughout Eastern Asia, the faith which had originated in India suffered many changes.  Dividing into two great branches, it became a notably different religion according as it moved along the southern, the northern, or the eastern channel.  By the vehicle of the Pali language it was carried to Ceylon, Siam, Burma, Cambodia and the islands of the south; that is, to southern or peninsular and insular Asia.  Here there is little evidence of any striking departure from the doctrines of the Pali Pitakas; and, as Southern Buddhism does not greatly concern us in speaking of the religions of Japan, we may pass it by.  For although the books and writings belonging to Southern Buddhism, and comprehended under the formula of the Hinayana or Smaller Vehicle, have been studied in China, Korea and Japan, yet they have had comparatively little influence upon doctrinal, ritualistic, or missionary development in Chinese Asia.

Astonishingly different has been the case with the Northern Buddhisms which are those of Nepal, Tibet, Mongolia, Manchuria, China, Korea and Japan.  As luxuriant as the evolutions of political and dogmatic Christianity and as radical in their departures from the primitive simplicity of the faith, have been these forms of Buddhist doctrine, ritual and organization.  We cannot now dwell upon the wonderful details of the vast and complicated system, differing so much in various countries.  We pass by, or only glance at, the philosophy of the Punjaub; the metaphysics of Nepal—­with its developments into what some writers consider to be a close approach to monotheism, and others, indeed, monotheism itself; the system of Lamaism in Tibet, which has paralleled so closely the development of the papal hierarchy; the possibly two thousand years’ growth and decay of Chinese Buddhism; the varieties of the Buddhism of Mongolia—­almost swamped in the Shamanistic superstitions of these dwellers on the plains; the astonishing success, quick ripening, decay, and almost utter annihilation, among the learned and governing classes, of Korean Buddhism;[15] and study in detail only Eastern or Japanese Buddhism.

We shall in this lecture attempt but two things: 

I. A summary of the process of thought by which the chief features of the Northern Buddhisms came into view.