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JAPAN

(2) Getishi-sai. — On 3 January, the emperor himself makes offerings to heaven and his ancestors, and adores in the three sanctuaries of the palace: Kashi- kodoko, in which is venerated the sacred mirror, one of the three emblems of the imperial dignity; Koreiden, in which are honoured the names of the emperor's an- cestors; Shinden, in which the gods are adored. (3) Komci-lenno-sai, a feast celebratefl in the palace on 31 January in honour of the names of the father of the reigning emperor. (4) Kigcnselsu, 1 1 Feb., in memory of the cnthronization of Jimmu Tenno, founder of the empire {660b. c). (5) Jimmu-tenno-sai (13 April), anni- versary of the death of Jimmu Tenno. (6and7).S'/u;nA-i- korei-sai and Shuki-Korci-sai, equinoctial feasts, cele- brated in the palace in honour of the names of the emperors, the first on 22 March, the second on 24 Sep- tember. (8) Kanname-sai (17 Oct.), offering of the new- rice to the ancestors of the imperial family (feast of the palace). (9) Niiname-sni (23 Nov.), on which the emperor offers new rice to the gods, and afterwards eats it himself. (10) Tencho-setsu, the emperor's birth- day. These ten feasts are observed throughout the country, and Japanese subjects are commanded to display the national flag.

Buddhiain. — Buddhism was introduced into Japan in A. D. 552. The King of Kudara (Corea) sent Bud- dhist statues and books as a present to the Emperor Kimmei. Two years later Tonei and Doshin, the two first bonzes Japan had seen, came from the same coun- try. They found a powerful protector in Soga-no- Iname, who built in his own residence the first temple (Mukiihara or Kogen-ji), Imt they also encountered determined adversaries who claimed that the intro- duction of a new religion would be an injury to the gods of Shinto, who were the fathers and protectors of the country. Thenceforth tln'ie wi're two parties, the .strife between whom lasted for thirty-five years, to end in 587 with the triumph of Buiklhism. Upheld by Prince Shotoku Taishi (572-621), the new doctrine made rapid progress. Shortly after his death various sects arose in succession, viz.: Jojitsu and Sanron (625), Hosso (653), Gusha (660), Kegon (739), and Ritsu (754). These are the six sects of the era of Nara. They were followed by the three sects of the era of Hei-ankyo (Kyoto) ; "Tendai (806); Sliingon (S06) ; and Yuzei-nembutsu (1124). Finally the period of Kamakura witnessed the rise of five others: Jodo (1174), Zen (1192), Shin or Montoshu (1224), Nichiren or Hokkeishu (1253), and Ji (1275). Three of these sects, Jojitsu, Sanron, and Gusha, no longer exist. The others are divided into several branches. There are at present twelve principal sects and thirty-nine branches. Owing to the cleverness of the bonzes and the spread of the doctrines of Rio-bu-Shinto, the Bud- dhist and Shintoist religions existed in harmony for centuries and ministers of both religions officiated alternately in the same temples. But at the Restora- tion, Buddhism, having ceased to be recognized as the national religion, was obliged to restore the Shintoist temples in its possession. Thenceforth the two reli- gions, although more or less confused in practice, be- came officially strangers to each other, and Buddhism, despite efforts that have been made to restore its phi- losophical and theological teachings, is decadent in Japan. In 1908 there were in the whole empire 109,- 740 temples (tera); administrative heads of temples, 52; superiors of temples, 53,120; bonzes (preachers), 70,755; bonzesses, 1199. Various employfe: men, 45,554; women, 3404; seminary students, boys, 9269; girls, 449. Japanese especially professing Buddhism, about 29,000,000.

Rio-bu-Shinto or Shinbutsu-kongo (fusion of Shin- toism and Buddhism) practically ceasing to exist in 1868, this theory also has ceased to be believed. It consisted as follows: about the beginning of the ninth century Buddhism had made great progress in Japan; nevertheless the people resigned themselves VIII.— 20

with difficulty to the worship of other gods than those of Shintoism, the gods of the country. Then the bonzes evolved the theory that the tutelary deities of Japan were but temporary manifestations (gongen), of the Buddhist divinities, whose fatherland (honchi) was India, but who had appeared in Japan, leaving there traces {suijaku) of their pa.ssage. The result of this theory was the fusion of the two religions.

Buddhht Feasts and Customs. — Among all the sects are observed 8 April, the birthday of Shaka, the foun- der of Buddhism: 8 February, the day of his death; antl the feast of the two equinoxes. Among the Mon- toshu: in November. Ho-on-Ko, feast of thanksgiving, and the death of Shinran Shonin, founder of the sect. Among the Hokkeishu, ID-shi-ki, the ileath of Nichiren,

Sixty feet in height — near Kamakura founder of the sect. In every Japanese house is a do- mestic altar, called by the Buddhists Butsudan, by the Shintoists Kamidana. Many wealthy houses have a special room or a small temple built apart within the enclosure. In the Butsudan isplaceil liy the Montoshu, the statue of Amida, by the Jodoshu that of Shaka, by the Hokkeishu, that of Nichiren, by the Shingonshu, that of Fudo (the Immovable). In the Kamidana the Shintoists place the statue of Amaterasu, to which they offer sacred wine (Miki), on the first, fifteenth, and eighteenth of each month. As flowers the Buddhists use the water-lily, the Shintoists, the branches of a pale-leaved tree called Sasaki. There are also in every house the I-hai, wooden tablets or shelves on which are written the posthumous names of the parents and ancestors of the family. A lamp is lit every day before this domestic altar, at least in the evening, frequently also in the morning. At Buddhist funerals is burned a fragrant wood (shikimi), a foreign tree brought from India with the custom, and whose flower is a violent poison. On returning from the cemetery salt is sprinkled on the garments of those who took part in the ceremony, in order to purify them.

Confucianism. — Introduced into Japan in 285, Con- fucianism was received without opposition owing to its resemblance to Shintoism, then the only rehgion