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 century, among the educated Japanese, as good as dead.  Modern Confucianism and the revival of Chinese learning, resulted in eighteenth century scepticism and in nineteenth century agnosticism.

The New Buddhism.

In our day and time, Japanese Buddhism, in the presence of aggressive Christianity, is out of harmony with the times, and the needs of forty-one millions of awakened and inquiring people; and there are deep searchings of heart.  Politically disestablished and its landed possessions sequestrated by the government, it has had, since 1868, a history, first of depression and then of temporary revival.  Now, amid much mechanical and external activity, the employment of the press, the organization of charity, of summer schools of “theology,” and of young men’s and other associations copied from the Christians, it is endeavoring to keep New Japan within its pale and to dictate the future.  It seeks to utilize the old bottles for the new vintage.