No one who studies the religious question in Japan at all can fail to notice the extraordinary revivifying of Buddhism for what it feels to be a life and death struggle with an alien faith. The disestablishment of the Buddhist church by the government at the time of the restoration must be credited with its share of the awakening process; for the priests, finding their own support and that of the temples dependent upon the voluntary contributions of worshipers, were forced to bestir themselves as they had not done since the old missionary days, when they were working for a foothold in the country. But without the competition of Christianity, it is extremely doubtful whether their efforts would have been turned so largely along educational and philanthropic lines, whether the standard of intelligence among the priesthood would have been so quickly raised, whether they would have sent young men abroad to study Sanskrit and history with a view to a better understanding of their own scriptures, or whether they would not rather have relied on less radical methods of quickening the religious life within their body. Certain it is that Buddhism, which upon its introduction into Japan actually lowered the status of women, is now making a bid for public favor by holding meetings and founding societies especially for women, and is doing its best to increase their self-respect and the respect in which they are held by society. An interesting story which throws some light upon the new influence that is at work among the Buddhists came to me not long ago through a Japanese friend. There were two brothers living in a poor little village on the northern coast of Japan, who were joint heirs to a small piece of property. As the land was not enough for the support of two families, the elder brother, a gentle, thoughtful youth, gave up all title to his share of the inheritance and entered a Buddhist monastery. In the quiet of this retreat, amid the beautiful surroundings, the daily services, the chanting of priests, and the mellow booming of the great monastery bell, his thoughts went out to the poor and the sinful among his own people. He began to feel that a life which seeks merely spiritual uplift for itself is not the highest life, and that only as spiritual gain is shared with others is it real and lasting. Forthwith he began a life of helpfulness to the poor about him,--of teaching and preaching and good deeds that won him many humble friends. Within the monastery, however, his work was not approved. His ideas and actions were not in harmony with the teachings of the sect. He was first disciplined and then expelled, and found his way back at last, penniless, to his native village.