gies may be seen in many a Chinese
temple, where they are held in great veneration. In the first century
A.D., Buddhism in China began to receive imperial patronage; some of its
books being about the same time translated into the language of the
country. The spirit of accommodation and adaptation, which has always
formed so conspicuous a feature of Buddhism, manifested itself now in an
association with Taouism which has continued ever since.

552 A.D. is the date assigned to the introduction of Buddhism into Japan,
by way of Korea. At first, it appears to have made little progress, until
the diplomatic action of one of its clergy brought it into favour with the
Court. Prostrating himself one day, before the little son of the Mikado,
the priest declared that he recognized in him the re-incarnation of one of
the disciples of Buddha, and one who was destined to effect a great
spiritual work in Japan. The Mikado was prevailed upon to confide the
boy's education to the Buddhist priests; with the result that, when he
grew up, he supported their cause with such zeal as to cause him to be
sometimes spoken of as the "Constantine of Japanese Buddhism." Shotoku
Taishi--for such was his name--acted for some time as regent, but never
himself ascended the throne.

There is no doubt that the progress of Buddhism in Japan was largely
facilitated by the adoption of tactics, which had been successfully
employed in dealing with the barbarous tribes of India, and--as we have
just noticed,--with China also. Indeed, its readiness to adapt itself to
the circumstances, instincts, and prejudices of the people, with whom it
has to do, is, as has already been implied, one of the most powerful and
most striking peculiarities of Buddhism. In Japan, the Shinto demi-gods
were Buddhaized, and declared to be manifestations of Gautama; while
practices borrowed from the ancient national creed were introduced into
the Buddhist ceremonial. In the eighth century, we find orders issued for
the erection of two temples and a pagoda in every province; until, about
the twelfth century, the two religions became associated in the manner
indicated in our first chapter,--Buddhist and Shinto clergy officiating by
turns in the same buildings, and the Shinto temples becoming filled with
images, alike of their own demi-gods, and of Buddha and his companions.
This state of things continued until 1868, when the Shinto cult was chosen
to receive the exclusive recognition o