BUDDHISM TINGED WITH ROMANISM. 183
religion is so tinged with Romanism that it might well justify such a remark.
Father Rubrugius, who travelled in Tibet in the thirteenth century, and Fathers Dorville and Grueber about the middle of the seventeenth, were much surprised at finding a pontifical court there, and much struck with the extraordinary similitude to be found, as well in the doctrines, as in the rituals of the Buddhists of Lassa to those of the Romish faith. The latter missionary, in the published account of his travels, notices : " 1st, that the dress of the lamas corresponded with that handed down to us in ancient paintings, as the dress of the Apostles; 2nd, that the discipline of the monasteries, and of the different orders of lamas and priests, bore the same resemblance to that of the Roman Church ; 3rd, that the notion of incarna-
those of the Greek and Roman Churches. The altar, the taper, the incense, the very costume and gesture of the priests, were in many striking particulars alikeaa resemblance too close to have been fortuitous ; but whence the seeming identity is yet a question, and one which I do not pretend to discuss." The Japanese are not such sincere and true believers in Buddhism as the Burmese, for he goes on to say, "As regards any faith the Japanese generally may have, the more immediate end which they propose to themselves is a state of happiness in this world. They have indeed some, but very obscure and imperfect, notions of the immortality of the soul, and a future state of bliss or misery. But, so far as I have seen, the educated classes scoff at all such doctrines, as fit only for the vulgar and the ignorant ; and believe, with the ancient poets and philosophers, that after death there is no future, or as Catullus expresses it in his Epistle to Lesbia ;a
" 4 Vivamus mea Lesbia, atque amemus, Nobis, cum semel occidit brevis lux, Nox est perpetua una dormienda.' "" 4 Vivamus mea Lesbia, atque amemus, Nobis, cum semel occidit brevis lux, Nox est perpetua una dormienda.' "