increased, for words and facts imprinted on it when by the suppression of its ordinary activities it has thus been made a _tabula rasa_ remain fixed and clear. Such great expressions of emotional theism as the Râmâyana of Tulsi Das are likely to find sympathetic readers in Europe, but the most original feature of Indian thought is that, as already mentioned, it produces systems which can hardly be refused the name of religion and yet are hardly theistic. The Buddha preached a creed without reference to a supreme deity and the great Emperor Asoka, the friend of man and beast, popularized this creed throughout India. Even at the present day the prosperous and intelligent community of Jains follow a similar doctrine and the Advaita philosophy diverges widely from European theism. It is true that Buddhism invented gods for itself and became more and more like Hinduism and that the later Vedantist and Sivaite schools have a strong bent to monotheism. Yet all Indian theism seems to me to have a pantheistic tinge[93] and India is certainly the classic land of Pantheism. The difficulties of Pantheism are practical: it does not lend itself easily to popular cries and causes and it finds it hard to distinguish and condemn evil[94]. But it appeals to the scientific temper and is not repulsive to many religious and emotional natures. Indeed it may be said that in monotheistic creeds the most thoughtful and devout minds often tend towards Pantheism, as witness the Sufis among Moslims, the Kabbalists among the Jews and many eminent mystics in the Christian Church. In India, the only country where the speculative interest is stronger than the practical, it is a common form of belief and it is of great importance for the history and criticism of religion to see how an idea which in Europe is hardly more than philosophic theory works on a large scale.