These sages preceded Buddha by a century, whose religion, though it came into contact with China shortly after the reign of Asoka, did not seriously begin to influence it till about the fourth century A.D. The Buddhism of that period was the religion of the Northern school, well advanced in its second stage of degeneracy. Wherever it was encouraged, or allowed to maintain itself, it reared monasteries and nunneries, temples and shrines of idols and relics, and established the worship of saints and images, which sometimes, like winking Madonnas, opened their eyes and otherwise worked miracles. Its effect upon Taoism was simply to absorb it; for before then that religion had neither monasteries nor temples, nor any system of worship. All these it borrowed from Buddhism, whose Triratna and endless pantheon of deities it greedily accepted, with the effect that though Taoism has existed nominally distinct from Buddhism in China, it has simply been as Buddhism in a native dress, and thus far the Hindu mind can be truly said to have powerfully influenced Chinese thought. By the Confucians the reception of Buddhism was very different. They might have laughed at its idolatrous system budding vigorously into life, but they could not endure its full-blown anti-social Monasticism. Its morality they could appreciate, though it seemed inferior to their own; for though its teaching as to future rewards commended itself to the moral instincts of the masses, the Confucians, more logical than Buddhists, averred that to avoid wrong-doing for fear of future punishment was not doing right for its own sake; while to labour for happiness hereafter led to neglect of the present, and promoted lazy inactivity. Such a scheme of religion was by them judged inimical to virtue, which was its own reward, and the manner of life by which it was illustrated was condemned as particularly immoral. The State, the Family, Society, were Divine institutions which ought to be maintained and perfected. Industry, public and private, was essential to their ideal of propriety; and Buddhism, with its religion of inaction, its celibate rule, and abandonment of all secular business, was simply odious to the instincts of a practical and kindly people. There could only be war between two such contradictory systems—a war not of words, but, on the Chinese side at least, of very hard blows. Their hostility manifested itself in repeated and prolonged persecutions. In one of these 250,000 monks and nuns were forced to return to social life, while their property was confiscated, and the copper of their images and bells was minted into coin. The Confucians have long ceased to persecute, but they have never withdrawn their first indictment against the Buddhists for teaching what to them is criminal because disloyal, and immoral[381] because anti-social.