It was the plan of the conquering army victoriously to land the next morning on the holy soil of Kyûshû. But during this critical night a fearful typhoon, known to this day as the 'Divine Storm,' arose, breaking the jet-black sky with its tremendous roar of thunder and bathing the glittering armour of our soldiers guarding the coastline in white flashes of dazzling light. The very heaven and earth shook before the mighty anger of nature. The result was that the dawn of the next morning saw the whole fleet of the proud Yuan, that had darkened the water for miles, swept completely away into the bottomless sea of Genkai, to the great relief of the horror-stricken populace, and to the unspeakable disappointment of our determined soldiers. Out of the hundred thousand warriors who manned the invading ships, only three are recorded to have survived the destruction to tell the dismal tale to their crestfallen great Khan! [15] Four years later the first temple of this school was opened in Hakata under the patronship of the Emperor Gotoba. Then after a short interval of a score of peaceful years, Japan was plunged again into another series of internal disturbances, from which she can hardly be said to have emerged until the beginning of the seventeenth century, when order and rest were brought back by the able hand of Tokugawa Iyeyasu. During all these troublous days, the original Contemplative sect, paralleled soon after its establishment in Japan by a new school called _Sôtô_, as it was again supplemented by another, the _Ôbaku_ school, five centuries afterwards, found ample material to propagate its special method of enlightenment. This sect, which drew its patrons from the ruling classes of Japan, was unanimously looked up to as best calculated to impart the secret power of perfect self-control and undisturbable peace of mind. It must be remembered that the ultimate riddance in the Buddhist sense, the entrance into cold Nirvâna, was not what our practical mind wanted to realise. It was the stoic indifference, enabling man to meet after a moment's thought, or almost instinctively, any hardships that human life might impose, that had brought about its otherwise strange popularity. Another charm it offered to the people of the illiterate Middle Ages, when they had to attend to other things than a leisurely pursuit of literature, was its systematic neglect of book-learning. Truth was to be directly read from heart to heart. The intervention of words and writing was regarded as a hindrance to its true understanding. A rudimentary symbolism expressed by gestures was all that a Zen priest really relied upon for the communication of the doctrine. Everybody with a heart to feel and a mind to understand needed nothing further to begin and finish his quest of the desired freedom from life's everlasting torments.