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misery, where it were better not to find oneself. Another reason is to be found in the decided Idealism which is essential to Buddhism and to Hindooism: a view only known in Europe as a paradox hardly worth a serious thought, advanced by certain eccentric philosophers; whereas in Asia it is even embodied in popular belief. For in Hindoostan it prevails universally as the doctrine of Maja, and in Thibet, the chief seat of the Buddhist Church, it is taught in an extremely popular way, a religious comedy being performed on occasions of special solemnity, in which the Dalai-Lama is represented arguing with the Arch-fiend. The former defends Idealism, the latter Realism, and among other things the Devil says: "What is perceived through the five sources of all knowledge (the senses), is no deception, and what you teach is not true." After a long argumentation the matter is decided by a throw of the dice: the Realist (the Devil) loses, and is dismissed amid general jeering. 1 Keeping this fundamental difference in the whole way of thinking steadily in view, we shall find it not only excusable, but even natural, that in their investigation of the Asiatic religions Europeans should at first have stopped short at the negative standpoint; though, properly speaking, it has nothing to do with the matter. We therefore find a great deal referring to this negative stand-point which in no way advances our positive knowledge; it all however amounts to this: that Monotheism, an exclusively Jewish doctrine, to be sure is alien to Buddhists and in general to the Chinese. For instance, in the Lettres édifiantes 2 we find: "The Buddhists, whose views on the migration of

1 Description du Tibet, traduite du Chinois en Russe par Bitchourin, et du Russe en Francais par Klaproth, Paris, 1831, p. 65. Also in the Asiatic Journal new series, vol. i. p. 15. [Köppen, Die Lamaische Hierarchie [und Kirche], p. 315. [Add. to 3rd ed.]

2 Lettres édifiantes, édition de 1819, vol. viii. p. 46.

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