monuments of war stands this seventeenth-century pillar calling down the mercies of heaven upon all who fell in the war with Korea, both friend and foe. In these temples, too, one will see the simple mirror, emblem at once of Amaterasu and of Dainichi, of Shinto and of Buddhism: are not the two now reconciled, and have they not become an integral part of the soul of Japan, _Yamato Damashii_? Here on Kōyasan mingle Japanese nature-worship, Indian idealistic philosophy, gods from central Asia, and the superstitions of needy human hearts. There is much that is fine as well as much that is corrupt, and it is noteworthy that the impatient reformer, Nichiren, called Kōbo "the prize liar" of Japan, and abominated the beliefs and practices of _Shingon_. Yet he was not unbiased in his judgments! Hieisan and its Sects. Another great mountain-fastness of Japanese Buddhism is Hieisan. Here amidst vast cryptomerias and redwoods a contemporary of Kōbo, named Saichō or Dengyō, established just eleven hundred years ago a synthetic Buddhism, which strove to reconcile the conflicting schools and to represent at once the founder Sākyamuni as he is revealed in the Lotus Scripture, seated in glory and opening a way for all to become Buddhas, and the eternal Amida Buddha of the Western Paradise. Side by side are preaching-halls for these two schools of Buddhist devotion, and from the parent stock of _Tendai_ have sprung the three great sects of _Jōdo_, _Shinshu_, and _Nichiren-Shu_. The two former are extreme developments of the Way of Faith in Amida, and the latter is a revolt from their pietism and vain repetitions to the historical Sākyamuni and the famous "Lotus Scripture," the _Hokkekyō_ which is found to-day in every Buddhist temple in Japan. At the foot of the great mountain clusters the old imperial city of Kyōto, or Miyako, with its thousand temples. Let us visit some of them. A Shinshu Temple.