[Footnote 581: This indicates that the fusion of Buddhism and Hinduism was less complete than some scholars suppose. Where there was a general immigration of Hindus, the mixture is found, but the Indian visitors to China were mostly professional teachers and their teaching was definitely Buddhist. There are, however, two non-Buddhist books in the Chinese Tripitaka. Nanjio Cat. Nos. 1295 and 1300.] [Footnote 582: It has been pointed out by Fergusson and others that there were high towers in China before the Buddhist period. Still, the numerous specimens extant date from Buddhist times, many were built over relics, and the accounts of both Fa-hsien and Hsüan Chuang show that the Stupa built by Kanishka at Peshawar had attracted the attention of the Chinese. I regret that de Groot's interesting work _Der Thüpa: das heiligste Heiligtum des Buddhismus in China_, 1919, reached me too late for me to make use of it.] [Footnote 583: The love of nature shown in the Pali Pitakas (particularly the Thera and Therî Gâthâ) has often been noticed, but it is also strong in Mahâyânist literature. _E.g._ Bodhicaryâvatâra VIII. 26-39 and 86-88.] [Footnote 584: See especially Watters, _Essays on the Chinese Language_, chaps, VIII and IX, and Clementi, _Cantonese Love Songs in English_, pp. 9 to 12] [Footnote 585: [Chinese: ]] [Footnote 586: I cannot refrain from calling attention to the difference between the Chinese and most other Asiatic peoples (especially the Hindus) as exhibited in their literature. Quite apart from European influence the Chinese produced several centuries ago catalogues of museums and descriptive lists of inscriptions, works which have no parallel in Hindu India.] [Footnote 587: There are said to have been four great schools of Buddhist painting under the T'ang. See Kokka 294 and 295.] [Footnote 588: Preserved in the British Museum and published.] [Footnote 589: [Chinese: ] of the [Chinese: ] dynasty.] [Footnote 590: [Chinese: ] CHAPTER XLIII CHINA _(continued)_ HISTORY. The traditional date for the introduction of Buddhism is 62 A.D., when the chronicles tell how the Emperor Ming-Ti of the Later Han Dynasty dreamt that he saw a golden man fly into his palace[591] and how his courtiers suggested that the figure was Fo-t'o[592] or Buddha, an Indian God. Ming-Ti did not let the matter drop and in 65 sent an embassy to a destination variously described as the kingdom of the Ta Yüeh Chih[593] or India with instructions to bring back Buddhist scriptures and priests. On its return it was accompanied by a monk called Kâśyapa Mâtanga[594], a native of Central India. A second called Chu Fa-Lan[595], who came from Central Asia and found some difficulty in obtaining permission to leave his country, followed shortly afterwards. Both were installed at Loyang, the capital of the dynasty, in the White Horse Monastery[596], so called because the foreign monks rode on white horses or used them for carrying books.