forming an opinion, their evidence is amply sufficient, in the first place, to take away all à priori improbability from the assumption that there may have been a direct influence exercised by the East on the Western rude-stone monuments. But it seems to me at the same time sufficient to render it extremely probable that while influencing to so great an extent the religious institutions of the country, they should also have modified their sepulchral forms so as fully to account for all the similarities which we find existing between them.
It may not be possible, in the present state of our knowledge, to explain exactly how this influence was exercised, and we must, consequently, rest content with the fact that as Buddhism did so influence the religion of the West in those early ages, the same agency may equally have acted upon the architectural or sepulchral forms of the same class in our population.
To explain this it is necessary to revert for a moment to a proposition I have often had occasion to advance, and have not yet seen refuted—that Buddhism is the religion of a Turanian race, using that word, as used by its inventors, in the broadest possible sense. The Persians say Iran and Turan, and Iran and Aniran, terms equivalent to our Aryan and non-Aryan; and Buddhism is not and never was, but exceptionally, the religion of the Aryan race, and is not now professed by any Aryan people in any quarter of the globe. It is essentially the faith of a quiescent, contemplative race, with no distinct idea of a god external to this world, or of a future state other than through transmigrations accomplished in this world, leading only to eternal repose hereafter; its followers, however, still believing in the direct influence of the temporarily-released spirits of their forefathers in guiding and controlling the destiny of their offspring, thus leading directly to ancestral worship. In India this primitive faith was refined and elevated into one of the most remarkable and beneficent of human institutions by the Aryan Sakya Muni and his Brahmin coadjutors, and did at one time nearly obliterate the Aryan faith which it superseded. After, however, a thousand years of apparent supremacy, the old faith came again to the surface and Buddhism disappeared from India, but still remains the only faith of all the
