To the ethical system of China, as represented by Confucians, Mahāyāna Buddhism could not add much, if indeed anything, of value; but its speculative philosophy seems peculiarly to have fascinated them, and it produced remarkable and permanent changes in their thinking. The literature and the art of China reflect not Chinese but Indian scenes and manners. Its grammatical and arithmetical sciences owe much to Indian tutelage. An educated Chinaman, while avowing himself Confucian in respect of ethics, will in all metaphysical problems reason according to Buddhist methods and enunciate Buddhist ideas. To this extent, therefore, it affected the Confucians, but not with beneficial results. It aided Confucius in his evil work of shaking the faith of “the classes” in the personal Ruler of the Universe, while its effect upon “the masses” was even more injurious, for it dragged them down to a polytheism from which for centuries they had been free, and put in place of the impersonal principle with which Confucius had supplanted their ancestral faith, those shadowy crowds of Buddhas and Bôdhisatvas, to lead them still further away from the purer works and ways of more reverential ages.[382] The episodes in the history of Chinese Buddhism from the fourth century onward were marvellously similar to the scenes and incidents witnessed in Europe during the same period in connection with the Christian Church. Cardinal Newman has somewhere said that in “professing to write the Decline and Fall of the Roman Empire, Gibbon has reluctantly, but actually, written the Rise and Progress of Christianity.” The most zealous defender of the faith, however, must admit that the Christianity which maintained in Europe from the fourth century onward had grievously declined from that of the primitive ages. It is the fashion in some quarters to attribute this degradation to the alliance of the Church with the State, and to aver that had it kept apart from the embraces of the Emperors it would have preserved itself from corruption. Unquestionably Constantine was a “sair sanct” to the Church; a convert more from expedience than conviction, he and his successors endeavoured to utilise the Christian hierarchy to buttress their own throne. Unquestionably, too, the Church suffered more indignity and harm from the Christian Emperors who patronised it, than ever it did from the heathen Emperors who persecuted it. Candid inquiries will, however, convince most people that the alliance with the Empire was more an incident in than the cause of the Church’s degradation. The transfer of the seat of rule to the Bosporus left the Western Church free from the Imperial influence to regulate its own affairs, and yet it became not less but even more corrupt than its Oriental neighbour. The truth seems to be that the corruption of the Church was due more to its external or material prosperity than to anything else. To churches and to nations that is the real ordeal by fire.