William Hardy McNeill - The Rise of the West (1963)

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By the sixth century A. D.,... a distinctively Chinese Buddhist art had arisen, in which figures with Chinese dress and Chinese faces nonetheless continued to conform to Indian conventions of gesture and ornament.

William Hardy McNeill
The diffusion of alchemy westward, like the movement of astrology eastward, became significant only in the centuries after 200 A. D. The conservatism of learning was such that, even when commercial intercourse had made intellectual contacts possible, little serious interchange took place until severe social stress had disturbed the even tenor of the times in China, India, and Europe. Technology was a little, but only a little, less conservative.

William Hardy McNeill
The Chinese language lacked terms capable of conveying Buddhist meanings; and not until the fifth century did a handful of scholars become sufficiently at home in both Chinese and Indian learning to be able to translate Buddhist texts into Chinese with a modicum of adequacy.... the novel and initially alien outlook of the Indian faith had somehow to come to terms with the various strands already woven into Chinese culture, ranging... from Confucian and Taoist learning to local sub-literate peasant magic.... while accommodating themselves to older Chinese expectations, Buddhist doctrines and practices simultaneously widened and redefined traditional Chinese sensibilities and aspirations.

William Hardy McNeill
Ssu-ma Ch'ien's many-volumed history of China established the frame within which Chinese history continued to be written almost to the present day. Ssu-ma Ch'ien accepted and made canonical the theory that each dynasty began with an especially virtuous ruler and then gradually dissipated that virtue until Heaven lost patience and substituted a new dynasty in its place.

William Hardy McNeill
In Korea and Japan, the Chinese example began to find fertile ground as the political and social organization or those regions developed toward civilized complexity. Buddhist monks became the principle carriers of high Chinese culture to Korea and Japan.... The Chinese model, while of the utmost importance, never eclipsed the local differences that made Japan always and Korea sometimes so distinct from China as properly to constitute a separate civilization.

William Hardy McNeill
The decline of Indian Buddhism was centrally due to the fact that it never offered the Indian laity a complete religion. Early Buddhism knew no ceremonies for birth and death, marriage, illness, and other critical turns of private life... Only for the community of monks did Buddhism provide a complete and well-defined way of life.... But Brahmins were needed for all the ordinary crises in life, ready with their rites and sacred formulas to ward off danger or minimize the damage. This elemental fact assured the survival of Brahminism in India.

William Hardy McNeill
The laws of nature, as analyzed mathematically and descriptively by Ptolemy and Galen, bore an interesting, and perhaps not entirely accidental similarity to the law of nations and of nature, as discerned by a long succession of Roman jurists.... The concept of an objective law applicable to human affairs, yet operating in accord with Nature and Reason and apart both from divine revelation and from human whim or passion, was peculiar to Rome and societies descended from Rome.

William Hardy McNeill