REVIEWS OF RECENT BOOKS 281 



confinement in space, as well as the fact that "there is often great 

 similarity under superfical differences" of Indian beliefs and practices, 

 makes possible a more succinct treatment of Hinduism. A few chapters 

 in volume 1, together with the specific discussion of Hinduism in 

 the second half of volume 2, are sufficient for its whole treatment. 



The scholarship required to assemble and order the array of facts 

 presented in the work is vast indeed, and one knows not whether 

 to admire most the author's acquisitive and classifying powers, or 

 the admirable sanity of juddgment that permits him so well to evaluate 

 the varying national forms of so Protean a religion as Buddhism. 

 It is true that the rationalist sympathies of Sir Charles Eliot cause 

 him to lean rather heavily, in his introductory essay, on the side 

 of Buddhism, as contrasted with Christianity. A contributing cause 

 is also, doubtless, the remarkable fascination which the refined forms 

 of Buddhism exercise over more than one scholarly mind. (In the 

 main body of the work, this feeling is less evident). On the pages 

 beginning with LI, for example, he argues persuasively for the truth 

 of some form of metemsyehosis. Or p. lxxxiv, "The practice of 

 arranging the congregation in seats for which they pay seems to 

 me more irreligious than the slovenliness of the heathen, and makes 

 the whole performance resemble a dull concert.'' Putting aside the 

 fact that in every Christian house of worship there are free seats 

 for the poor, the stranger and the casual worshipper, we can only 

 say that it is a matter of taste to prefer slovenly spontaneity in 

 worship to orderly spontaneity. Or p. xcii, in speaking of Buddhism 

 as tolerant, and noting the exception of Tibetan Buddhism, he says 

 (note), "The Tibetan church has acquired and holds power by political 

 methods. It is an exact parallel to the Papacy, but it has never 

 burnt people." Here again, it is a matter of taste. Which is the 

 worse torture, to burn a heretic, or to expose him to the Tibetan 

 sun sewed up in a wet yak's skin? Or p. xcvi, "In fact European 

 civilisation is not satisfying, and Asia can still offer something more 

 attractive to many who are from Asatic in spirit." Surely then the 

 "something more attractive"' will itself not be Asiatic, but universal, 

 in spirit. Yet in many ways, this introductory essay is the most 

 satisfying and useful part of the whole work. The average reader 

 will do well to rend it last, and view the author's judgments in the 

 light of the whole material that he has amassed. He will then be 

 able to add the suitable number of grains of salt. For the whole 

 essay reveals an acute and scholarly mind strongly affected by years 

 of Eastern contacts, and inclined in his suming up to approve and 

 defend Eastern ways of thinking, more than when dealing in detail 

 with those ways. For we repeat that he is in general very sane and 



