Where there were not enough Dai Miō Jin already existing in native traditions to fill out the number required by the new scheme, new titles were invented. One of these was Ten-jin, Heavenly being or spirit. The famous statesman and scholar of the tenth century, Sugawara Michizané, was posthumously named Tenjin, and is even to this day worshipped by many children of Japan as he was formerly for a thousand years by nearly all of them, as the divine patron of letters. Kompira, Benten and other popular deities, often considered as properly belonging to Shintō, "are evidently the offspring of Buddhist priestly ingenuity."[25] Out of the eight millions or so of native gods, several hundred were catalogued under the general term Gon-gen, or temporary manifestations of Buddha. In this list are to be found not only the heroes of local tradition, but even deified forces of nature, such as wind and fire. The custom of making gods of great men after their death, thus begun on a large scale by Kōbō, has gone on for centuries. Iyéyasŭ, the political unifier of Japan, shines as a star of the first magnitude in the heavens of the Riyōbu system, under the mime of Tō-shō-gū, or Great Light of the East. The common people speak of him as Gon-gen Sama, the latter word being an honorary form of address for all beings from a baby to a Bosatsu. In this way, Kōbō arranged a sort of clearing-house or joint-stock company in which the Bodhisattvas, kami and other miscellaneous beings, in either the native or foreign religion, were mutually interchangeable. In a large sense, this feat of priestly dexterity was but the repetition in history, of that of Asanga with the Brahmanism and Buddhism of India three centuries before. It was this Asanga who wrote the Yoga-chara Bhumi. The succession of syncretists in India, China and Japan is Asanga, Hiukiō and Kōbō. The Happy Family of Riyōbu.