the temples of offerings of food by priests, or even young girl priestesses, and the recitation of addresses. There are really two types of Shintoone, the official or state religion that emphasizes the veneration of Imperial ancestors and expresses itself on important patriotic occasions, and the popular faith with which is mingled considerable superstition. The followers of this everyday religion are divided into more than fifty sects and subsects. The teachings of Confucius in addition to Shinto, and scarcely competing with it in any sense, have profoundly influenced the Japanese, for from him they have drawn practically all of their ethical principles, and in addition have reenforced their original Shinto by embodying therein his exhortations on the veneration of ancestors.

Buddhism came indirectly to Japan by way of Korea when one of the kings of that country sent a present in the form of an image of Buddha and some of the sacred literature of the sect to the emperor of Japan. This was about A. D. 552. The two leading parties of the government at once divided on the question of receiving the new faith, with the final result that the Soga family, who had espoused the cause of Buddhism, triumphed. Later in Shotoku-Taishi the new faith found a most zealous advocate. This prince wrote and spoke most earnestly in favor of Buddhism, and to him much of the credit belongs for the firm establishment of the faith. In the

ninth century a shrewd Buddhist priest declared that all the great gods and heroes of Shintoism were really Buddhas, and by this compromise completed the practical merging of the two religions. As has already been hinted, and in view of this absorption of the deities of Shintoism, Buddhism went far astray in Japan from the pure teachings of its founder. Animistic superstitions, idolatry, and a pantheon of numerous gods and goddesses, besides elaborate ceremonies and complex rituals, were some of the excrescences that developed rapidly and helped to popularize the imported faith. As one might infer from this fact, there are no distinct lines of demarkation separating Shinto, Confucianism and Buddhism in Japan. The fact is that the three have been quite welded together and their essential differences are looked upon simply as of a supplementary character. Therefore, multitudes of the people are found professing, not one faith only, but two, and even all three at the same time. Such an attitude, however, is in perfect keeping with the nature of the Oriental mind.

But, after all, Buddhism has had a very vigorous development and has been a most important factor in molding the distinctive spirit of Japan. Images of Buddha in meditation are to be found everywhere and splendid temples abound throughout the land. In the beautiful city of Nara, the ancient capital of the country, we saw the famous Daibutsu in the temple grounds of Todaiji.

In

spite of the cold rain a large number of pilgrims had come that June day to visit the shrine and to pay their respects to the memory of the Great Teacher. The Daibutsu at Nara is the largest sitting image of the Master in the world, with the possible exception of the one in Peking which, however, is scarcely a typical Buddha. It is more than fifty feet high, the face alone being sixteen feet long and nine feet broad. The original figure was erected in A. D. 749, but many repairs and changes have been made from time to time since that date. Just recently the temple and image have been rebeautified at a tremendous cost. The casting of the Daibutsu must have taken much time and patience, as well as exceptional skill, for it is constructed entirely of bronze. Buddha sits there on a great lotus blossom with one hand uplifted, the palm toward the worshipers, while on the face there is the usual expressionless calm. Just in front of the gigantic figure that day stood a Japanese father with his little son. The two conversed in reverent tones and in the spirit of hearty comradeship. By the gestures of the father it was evident that he was explaining in simple fashion the life and teachings of the Great Teacher to the boy by his side. As we were about to leave the place an attendant induced us to purchase some wooden slabs on which were written in Japanese our names and forecasts of our lives. Thus fortune-telling and

other popular superstitions flourish under the very