^216:2 Acc. to the authors of Mem. Conc. la Chine (see xvi. 227, also Kaeuffer, ii. 663) the first mention of Moni or Manichaean monks among the Tartar tribes occurs in 786. I am indebted to my friend Mr. S. Tachibana for the following data concerning the Manichaeans, which somewhat modify these statements. In the fifth year of the Jokwan (Chih Kwan) period of the Tang dynasty, i.e. A.D. 632, a Manichaean named Boku-go-ka-roku obtained from the Emperor Taitsung permission to erect a Tatsin Temple (Jap. Taishinji) at Singanfu. Tatsin was a generic name for Persia and Syria, and the name Taishinji was at first applied indifferently to all temples, Christian, Manichaean, or Zoroastrian, devoted to the propagation of faiths coming from those regions. In 734, the Emperor Hiuan Tsung ordered the destruction of all Manichaean Temples (probably of all Tatsin Temples), and forbade the promulgation of Manichaeanism. In 746, the same emperor removed the prohibition and ordered that all temples belonging to religions of Persian nationality should be called Taishinji, whether in the two capitals or in the neighbouring country districts. In the third year of Daireki (Chin. Ta-lai), i.e. 768, Taitsung authorized Persian subjects to erect Dai Un Komyoji (), evidently as something distinct from the , also as distinct from Buddhism. Again, in the third year of the Emperor Wutsung, A.D. 843, all Manichaean Temples were closed and many of their priests, nuns, and laity put to death or sent into exile. In the meantime the Komyo doctrine had reached Japan. It had been brought to China in the reign of the Empress Wu, in the first year of Yen Tsai, in 694 by a Persian of the name of Pu-ta-tan (). The Empress Jito was then on the throne. She was a zealous Buddhist. In the year 692, she received from the Chinese Ambassador a statue of Amida, and copies of a Sutra called Son Komyo Kyo, which she caused to be preached throughout her empire. It is difficult not to connect this with the Faith that Zendo had preached. (Mr. Tachibana quotes from Bussotoki, fasc. 39-42. See also Haas, "Annalen des Japanischen Buddhismus," p. 318, and Deveria, Journal Asiatique, ix.-x. p. 445).