Plan Of Buddhist Temple At Ikegami, Near Tokio. (_Head-quarters of the Hokkai or Nichiren sect._) The path to the left from the Entrance Gate leads to the Main Temple; that to the right to the Founder’s Hall. To the right of the plan are the Drum-tower and Pagoda. Behind the Main Temple is the Rinzo or Revolving Library; and in the lower left-hand corner of the picture is the Reliquary. The two small buildings in the foreground are the Belfry and the Emado. In the background are the Priests’ Apartments and Reception-rooms. A visit to a Buddhist temple, however, can hardly fail to suggest to any, who are at all familiar with the observances of the Roman ritual, a comparison to which we have already referred,—I mean the striking resemblance between the Buddhist ceremonies and such as have found place in the Christian Church. The high-altar with its haloed statues, flowers, candelabra, and ever-burning lamps; the side-altars, similarly adorned, above one of which, it may be, is seen the image of Maia, the mother of Gautama, bearing her infant-son in her arms; the priests, tonsured, mitred, arrayed in their rich vestments, and attended by their acolytes; the people, bending low in adoration, or telling their rosaries as they pray; the tinkling of bells and the perfume of incense; the dim light of the sanctuary, and the monotonous chant, in the unknown tongue, of the litanies uplifted for living and for dead:—these are only some of the points of correspondence with Roman Catholic observances which meet us in almost every Buddhist temple. Indeed, to attempt to specify such resemblances in detail would prove a laborious task. But while the similarity to which I refer is far too close and remarkable to be accounted for by mere coincidence, its explanation is by no means easy. Some would solve the difficulty by referring to the unquestionable fact that many of the ceremonies practised in the Christian Church are adaptations of ancient heathen rites: a leading captive of captivity of which, as it seems to me, Christianity has far more reason to be proud than ashamed. But though the Buddhist observances are, without doubt, of considerable antiquity, this explanation cannot be said to be adequate to the requirements of the case. Far more satisfactory is the theory that ascribes the phenomenon to an early contact of China with some form of Christianity—probably Nestorianism—and to the readiness which Buddhism has ever exhibited to extend its influence by a conformity to other faiths. The problem, however, is one which we must, to a great extent, be satisfied to leave unsolved; the most eminent authorities in Orientalism having confessed themselves baffled. It is only the fact of the resemblance that admits of no dispute. [Illustration.] A Buddhist Priest.