^227:1 A similar charge was brought against the priest Gembo, who had a temple built to his honour after his death to appease his spirit and prevent it from wreaking vengeance on his murderers.

^228:1 Hachiman is the god of war. In life, he was the Emperor Ojin, the peaceful son of the warlike Empress Jingo, and his transformation into a god of battles has always been a puzzle. Originally a Shinto deity, he was adopted into the Buddhist pantheon (where his position was still more incongruous) by the Ryobu. It was the ambition of Hideyoshi to be worshipped after death as Shin Hachiman, the New god of War.

^229:1 By contemplation, which must be distinguished from meditation, is meant that quiet sitting, with mind and body perfectly still, which the Japanese know as zazen. When the absolute stillness can be attained, and the mind is free from all thought, the Vision of Truth is said to come to it, and the gate leading into the Invisible World is opened.

^229:2 Yaku-o (Skt. Bhaishajyaraja) is a divinity who plays an important part in the Hokekyo. The Vow which he is said to have taken before attaining to Buddhahood relates almost entirely to physical health and personal beauty.

^231:1 There is a slight discrepancy in dates in the authorities I have consulted. Some say 804, but Fr. Papinot, in his Dictionary, says 802, and I have thought myself safe in following so good an authority.

^233:1 The Manichaean expressions, and , the "two principles" and the "three moments" are both to be found in the Japanese Tendai.

^234:1 Nanto, "the South," the name given in Kyoto to the district round Nara.

^234:2 Thus, when a Buddhist priest is ordained, he receives "letters of orders" on which are given the principal names of the priests through whom the succession has come down to him from the Apostles of S'akyamuni. It seems impossible to trace this practice earlier than A.D. 250, before which date it was not deemed necessary in China. It is therefore quite possible that the Buddhists may have learned the practice from Christian neighbours in Central Asia. The only exception to this rule is the insignificant sect of the Yudzunembutsu, who trace their succession, not to S'akyamuni, but to the Vision of Amida vouchsafed to their Founder in the twelfth century.

^236:1 In the Tsuzoku Bukkyo Shimbun there appeared, from the beginning of December, 1908, a series of articles describing the journey which Kukai took on this occasion. It is a favourite route for pilgrims, and might still be followed by the adventurous foreigner. I have drawn my information as to Kukai's attitude on the Kaidan question from an article which appeared in the same paper in September, 1908.

^237:1 In papers read before the Asiatic Society of Japan on Japanese Folklore.