will be a real strength to humanity and to the feeling of brotherhood amongst men, when we can say that, though the terms in which our Faith is expressed are different, and though the courses of our spiritual training have hitherto lain far apart from one another, yet, underlying it all, there has been an almost identical Faith in the One Father and the One Saviour, and that the Law (of Buddha) is the School-master which is leading Japan and China to Christ. [**]

Footnotes

^152:* The three things that are impossible are this expressed:

1. Ketsujogo wo tenzuru koto atawadzu.

2. Mu-en no shujo wo dosuru koto atawadzu.

3. Shujokai wo tsukusu koto atawadzu.

^153:* I leave to the Appendix the discussion of what I may call the sources of Shinshu Theology.

APPENDIX I.

KOMYOJI (#).

In the year 614 A.D. a boy was born in China. By what precise name his parents first knew him I do not know. Judging from the analogy of other men similarly situated, he had many names at different periods of his life. The name by which he was last known was Zendo (#), but that was almost certainly not the name of his childhood. His family name was Shu (#) and he was born in the district of Shishu (#).

When he was born the Sui [**] dynasty was tottering to its fall, and had in fact only four years more of life. Already, we may believe, was the Duke of Tang, on the extreme north-west boundaries of the Empire, conspiring with Turkish and other chieftains, and meditating that great coup d'etat, which put his

master at his mercy, and seated himself firmly on the Celestial Throne, as the founder of a Dynasty, the most magnificent China had ever yet seen, and which was to continue for well-nigh three centuries. [**] The miseries of the people, heavily burdened and harrassed to support the luxurious and ostentatious extravagance of the Sui monarchs, tended to encourage his hopes, and with the practised eye of the statesman he could see that it only needed a strong man at the helm to make China a world-power with very widely extending influence. For the inland states on the Western frontiers were already looking to China for aid against the terror of the Arab, shortly to be kindled to victory by the enthusiasm of the new faith inspired by Mahomet, and only a few years were destined to elapse before Persia, at war with Constantinople, and overrun by the Arabs, should come to China in the vain hopes of an alliance against the new foe. [*+] To give another