not of conquest. At the beginning of the seventh century the King
of Tibet, who had dealings with both India and China, sent a mission
to the former to enquire about Buddhism and in the eighth and eleventh
centuries eminent doctors were summoned from India to establish the
faith and then to restore it after a temporary eclipse.

In Korea, Annam, and especially in Japan, Buddhism has been a great
ethical, religious and artistic force and in this sense those
countries owe much to India. Yet there was little direct communication
and what they received came to them almost entirely through China. The
ancient Champa was a Hindu kingdom analogous to Camboja, but modern
Annam represents not a continuation of this civilization but a later
descent of Chinese culture from the north. Japan was in close touch
with the Chinese just at the period when Buddhism was fermenting their
whole intellectual life and Japanese thought and art grew up in the
glow of this new inspiration, which was more intense than in China
because there was no native antagonist of the same strength as
Confucianism.

In the following chapters I propose to discuss the history of Indian
influence in the various countries of Eastern Asia, taking Ceylon
first, followed by Burma and Siam. Whatever may have been the origin
of Buddhism in these two latter they have had for many centuries a
close ecclesiastical connection with Ceylon. Pali Buddhism prevails in
all, as well as in modern Camboja.

The Indian religion which prevailed in ancient Camboja was however of
a different type and similar to that of Champa and Java. In treating
of these Hindu kingdoms I have wondered whether I should not begin
with Java and adopt the hypothesis that the settlements established