movement of pilgrims in the summer months especially, habitual during many centuries. Buddhism coming to Japan by means of the Great Vehicle, or with the features of the Northern development, was the fertile mother of art. In the exterior equipment of the temple, instead of the Shintō thatch, the tera or Buddhist edifice called for tiles on its sweeping roof, with ornamental terra-cotta at the end of its imposing roof-ridge, or for sheets of copper soon to be made verdant, then sombre and then sable by age and atmosphere. Outwardly the edifice required the application of paint and lacquer in rich tints, its recurved roof-edges gladly welcoming the crest and monogram of the feudal prince, and its railings and stairways accepting willingly the bronze caps and ornaments. In front of its main edifice was the imposing gateway with proportions almost as massive as the temple itself, with prodigal wealth of curiously fitted and richly carved, painted and gilded supports and morticings, with all the fancies and adornments of the carpenter's art, and having as its frontlet and blazon the splendidly gilt name, style or title. Often these were impressive to eye and mind, to an extent which the terse Chinese or curt monosyllables could scarcely suggest to an alien.[19] The number, forms and positions of the various parts of the temple easily lent themselves to the expression of the elaborate symbolism of the India faith. Resemblances between Buddhism and Christianity. Within the sacred edifice everything to strike the senses was lavishly displayed. The passion of the East, as opposed to Greek simplicity, is for decoration; yet in Japan, decorative art, though sometimes bursting out in wild profusion or running to unbridled lengths, was in the main a regulated mass of splendor in which harmony ruled. Differing though the Buddhist sects do in their temple furniture and altar decorations, they are, most of them, so elaborately full in their equipment as to suggest repeatedly the similarity between the Roman Catholic organization, altars, vestments and ritual, and those of Buddhism, and remarks on this point seem almost commonplace. Almost everything in Roman Catholicism is found in Buddhism,[20] and one may even say, _vice versa_, at least in things exterior. We take the liberty of transcribing here a passage from the chapter entitled "Christianity and Foreigners" in The Mikado's Empire, written twenty years ago.