Of the two, the Hinayana, or Lesser Conveyance, presents a much closer resemblance to early Buddhism. The distinguishing features of the Hinayana may be declared to be its adherence to the strict morality of primitive Buddhism, its greater simplicity of worship, its smaller Canon of scripture, and the fact that it appeals rather to the comparatively few, to those, that is to say, who are able and willing to make the surrender it requires. Whereas, in the Mahayana, or Greater Vehicle, we see a system characterized by that increased ease and laxity, which too often accompany a season of repose and the cessation of the enthusiasm that attends the establishment of a new movement. The chief features of the Mahayana may be pronounced to be its less exacting standard of practical morality, its willingness to descend to the level of the multitude, its subtle metaphysical distinctions, its meditative inactivity, its elaborate ceremonial, and its more extensive Canon of scripture. We are now, at last, in a position to examine the history of Japanese Buddhism. If an apology seems needed for the length of our digression, I can only say that it appeared to me necessary for any profitable treatment of our subject. We have already seen how, as early as 250 B.C., China was visited by Buddhist missionaries from India. These are said to have been eighteen in number; and their effigies may be seen in many a Chinese temple, where they are held in great veneration. In the first century A.D., Buddhism in China began to receive imperial patronage; some of its books being about the same time translated into the language of the country. The spirit of accommodation and adaptation, which has always formed so conspicuous a feature of Buddhism, manifested itself now in an association with Taouism which has continued ever since. 552 A.D. is the date assigned to the introduction of Buddhism into Japan, by way of Korea. At first, it appears to have made little progress, until the diplomatic action of one of its clergy brought it into favour with the Court. Prostrating himself one day, before the little son of the Mikado, the priest declared that he recognized in him the re-incarnation of one of the disciples of Buddha, and one who was destined to effect a great spiritual work in Japan. The Mikado was prevailed upon to confide the boy’s education to the Buddhist priests; with the result that, when he grew up, he supported their cause with such zeal as to cause him to be sometimes spoken of as the “Constantine of Japanese Buddhism.” Shotoku Taishi—for such was his name—acted for some time as regent, but never himself ascended the throne.