was
called in Chicago, the successors of Nichiren, with their characteristic
high-church modesty, promptly sent letters to America, warning the world
against all other Japanese Buddhists, and denouncing especially those
coming to speak in the Parliament, as misrepresenting the true doctrines
of Buddha.

Doctrinal Culmination.

When the work of Nichiren had been completed, and his realistic
pantheism had been able to include within its great receiver and
processes of Buddha-making, everything from gods to mud, the circle of
doctrine was complete. K[=o]b[=o]'s leaven had now every possible lump
in which to do its work. All grades of men in Japan, from the most
devout and intellectual to the most ranting and fanatical, could choose
their sect. Yet it may be that Buddhism in Nichiren's day was in danger
of stagnation and formalism, and needed the revival which this fiery
bonze gave it; for, undoubtedly, along with zeal even to bigotry, came
fresh life and power to the religion. This invigoration was followed by
the mighty missionary labors of the last half of the thirteenth century,
which carried Buddhism out to the northern frontier and into Yezo.
Although, from time to time minor sects were formed either limiting or
developing further the principles of the larger parent sects, and
although, even as late as the seventeenth century, a new subsect, the
Oba-ku of Zen Shu, was imported from China, yet no further doctrinal
developments of importance took place; not even in presence of or after
sixteenth century Christianity and seventeenth century Confucianism.

The fourteenth and fifteenth centuries form the golden age of Japanese
Buddhism.

In the sixteenth century, the feudal system had split into fragments and
the normal state of the country was that of civil war. Sect was arrayed
against sect, and the Shin bonzes, especially, formed a great military
body in fortified monasteries.

In the first half of the sixteenth century, came the tremendous
onslaught of Portuguese Christianity. Then followed the militarism and
bloody persecutions of Nobunaga.

In clashing with the new Confucianism of the seventeenth century,
Buddhism utterly weakened as an intellectual power. Though through the
favor of the Yodo sh[=o]guns it recovered lands and wealth, girded
itself anew as the spy, persecutor and professed extirpator of
Christianity, and maintained its popularity with the common people, it
was, during the eighteenth centu