THE LAND OF THE GODS. 427 



doubt, in part, accounts for the tolerant ideas regarding theological 

 matters of most middle and lower class Japanese, who worship in- 

 differently at a Shinto temple or the shrine of Buddha. The doctrines, 

 of metempsychosis and universal perfectibility taught by Buddhism 

 naturally made it tolerant of other creeds and willing to afford 

 hospitality to their gods in its own pantheon. Thus, the early 

 Buddhist teachers were led to regard the aboriginal Shinto gods and 

 goddesses as incaraations or avatars — the Japanese use a word 

 (ffongen) signifying, literally, '" temporary manifestations" — of some 

 of the many myriads of Buddhas. This mixed religon — Ryobu Shinto 

 - -lasted throughout the middle ages. 



Revival of Pure Shinto (Third Period). 

 The curious state of things under Ryobu Shinto began to totter 

 rather less than some two hundred years ago. The third period in 

 Shinto history begins about the beginning of the eighteenth century 

 and continues down to the present day. It is called the period of the 

 "revival of Pure Shinto." During the seventeenth and eighteenth 

 centuries, i.e. — under the government of the Tokugawa dynasty of 

 Shogams, the enthusiastically patriotic literati of Japan directed their 

 exertions to reviving the traditions of the past. They resuiTected 

 old and forgotten manuscripts ; old histories and poems were published 

 in print, and the language of old Japan was revived and imitated. The 

 movement grew until at length it became not only religious and 

 political, but, most of all, patriotic. The Shogunate was looked at 

 askance, because it had supplanted the autocracy of the heaven- 

 descended Mikados. Fierce zealots sneered at Buddhism and Con- 

 fucianism because they were foreign elements. It was urged that 

 but two things were needful — to follow one's natural impulses and 

 to obey the Mikado. The exaltation of the importance of the Mikado 

 always had been the aim of Kami worship. This movement towards 

 purification culminated in the revolution of 1868. Buddhism received 

 a severe blow — in fact, Buddhism was disestablished and disendowed, 

 and Shinto became the only State religion. To the Council of Spiritual 

 Affairs was given equal rank with the Council of State. " Purification" 

 went on apace. Buddhist and Ryobu Shinto temples were denuded of 

 their ornaments. Special commissioners were appointed to make- 

 investigations wherever an old Shinto temple had gradually made way 

 for the worship of Buddha, and, if there were but a scintilla of right, 

 the Kami was replaced in his hall. From the mountain temples of 

 Tateyama, Haku-san, and other spots, the statues of Buddha were (in 

 1873 and 1874^ removed from the small temples, and replaced by 

 mirrors and gohei. Shinto prayers took the place of prayers to 

 Buddha, and Buddhist priests no longer were suffered to '" con- 

 taminate" Shinto shrines. All buildings were removed if they did not 

 ]noperly belong to Shinto establishment, such for instance as pagodas, 

 belfries, and richly-decorated shrines. Thus, zeal for this system of 

 '' purification" resulted in the destiiiction of many precious structures. 

 Kompira, once a Buddhist shrine, was taken possession of about 1872; 

 and, in 1875, the pagoda, and most of the temples reared by Buddhist 

 piety were rased to the ground and replaced by new SKinto structures. 

 The popularity of Kompira was little affected by the change: for in 

 Japan religious beliefs sit lightly on the people, who, provided there 



