It cannot be wondered at that a body which was politically strong enough to cause uneasiness to the monarch of a country like Japan should not sit quietly under such attacks. We have no objection to you making converts, they may have said; but when it came to breaking down temples and destroying the images, a spirit of intense opposition was aroused. But when to this a system of persecution was added--such as that pursued by Don Justo in his territories, when every one not of his religion was driven out, when the property of the temples was taken from them, and perhaps given to their opponents--only one end can be looked for; viz., that one party should be victorious over the other, and that by a war to the knife, a struggle of life and death. The Buddhists were roused. They could live alongside of Confucianism, or of Taouism in the Yamabooshi, or of the different sects among themselves; but with the new sect, this Roman Catholicism, which broke its neighbor’s temples down, abused him to his face, and then turned every one out wherever it had the power of doing so--the only method with it was to use its own weapons and turn it out--to root it out of the country. This Inquisition mode of dealing could have ended in no other way. Japan was not Spain, as the Jesuits found out. The Buddhists felt that they were worsted on both sides--by the military power on the one side, which had defeated their soldiers, burned their monasteries, confiscated their lands, and appropriated their temples; by the Jesuits, who had seduced their people, abused themselves, robbed them of their tithes and offerings, broken down their gods, and burned the temples, and were now attempting to make converts in the palace itself, being in such favor as to be received by Taikosama as he received no other.