These temples, called, each in the special dialect of its frequenters, “Temples of Riches,”—the god which the Chinese chiefly worship,—are described by Kämpfer, from his own observation, as remarkable for their handsome structure and the number of monks or Buddhist clergy attached to them. As soon as any Chinese ships arrived in the harbor, the crews immediately took on shore the idols which formed a part of the ship’s outfit, and placed them in some small chapels, built for that purpose, near by the large temples, or convents as in fact they rather were. This was done with uncommon respect and particular ceremonies, playing upon cymbals and beating of drums, which same ceremonies were repeated when, upon the departure of the junks, the idols were carried on board again. Encouraged by this favorable reception of his countrymen, Ingen, who was at that time at the head of the Buddhist priesthood of China, claiming to be the twenty-eighth in succession from the founder of the Chinese Buddhist patriarchate, surrendered to a successor his high dignity at home, and in the year 1653 came over to Japan, there to establish a sort of caliphate or archiepiscopal see, as Kämpfer expresses it, of the particular branch or sect of the Buddhist faith to which he belonged. “The princes and lords of several provinces came to compliment him, clad in their _kamishimo_,[131] or garments of ceremony. The emperor offered him for his residence a mountain in the neighborhood of the holy city of Miyako, which he called _Ōbaku_, the name of his former papal residence in China. An incident which happened soon after his arrival contributed very much to forward his designs, and raised an uncommon respect for his person, and a great opinion of his holiness. After a very great drought, the country people, his neighbors, desired him to say a _kitō_, or extraordinary solemn prayer, in order to obtain rain. He answered that it was not in his power to make rain, and that he could not assure them that his kitō would obtain it. However, at their pressing instances, he promised to do his utmost. Accordingly, he went up to the top of the mountain and made his kitō. The next day there fell such profuse showers as even to wash away the smaller bridges in the city of Miyako, which made both the city and country believe that his kitō had been rather too strong. His companions, who came over with him from China, had likewise very great respect paid them, as more immediate partakers of his glory; so that even a cook, who came over with this learned and sanctified company, was raised to the dignity of superior of one of the three convents of Nagasaki, where, by his sublime understanding and reputed great knowledge, he obtained,” and in Kämpfer’s time still held, “the name and repute of a _Godō_, that is, a person blessed with divine and most acute understanding, whom they suppose to be able to find out by his _Satori_, or Enthusiastic Speculations, such mysterious truths as are