In one sense, the common element in the religion of all these countries is the presence of Indian ideas, due in most cases to Buddhism which is the export form of Hinduism, although Brahmanic Hinduism reached Camboja and the Archipelago. But this is not the element on which I wish now to insist. I would rather enquire whether apart from the diffusion of ideas which has taken place in historical times, there is any common substratum in the religious temperament of this area, any fund of primitive, or at least prehistoric ideas, shared by its inhabitants. Such common ideas will be deep-seated and not obvious, for it needs but little first-hand acquaintance with Asia to learn that all generalizations about the spirit of the East require careful testing and that such words as Asiatic or oriental do not connote one type of mind. For instance in China and Japan the control of the state over religion is exceptionally strong: in India it is exceptionally weak. The religious temperaments of these nations differ from one another as much as the Mohammedan and European temperaments and the fact that many races have adopted Buddhism and refashioned it to their liking does not indicate that their mental texture is identical. The cause of this superficial uniformity is rather that Buddhism in its prime had no serious rivals in either activity or profundity, but presented itself to the inhabitants of Eastern Asia as pre-eminently the religion of civilized men, and was often backed by the support of princes. Yet one cannot help thinking that its success in Eastern Asia and its failure in the West are not due merely to politics and geography but must correspond with some racial idiosyncrasies. Though it is hard to see what mental features are common to the dreamy Hindus and the practical Chinese, it may be true that throughout Eastern Asia for one reason or another such as political despotism, want of military spirit, or on the other hand a tendency to regard the family, the clan or the state as the unit, the sense of individuality is weaker than in Western Asia or Europe, so that pantheism and quietism with their doctrines of the vanity of the world and the bliss of absorption arouse less opposition from robust lovers of life. This is the most that can be stated and it does not explain why there are many Buddhists in Japan but none in Persia.