Here we must draw a contrast between the Chinese and Japanese intellect to the credit of the former; China made, Japan borrowed. While history shows that the Chinese mind, once at least, possessed mental initiative, and the power of thinking out a system of philosophy which to-day satisfies largely, if not wholly, the needs of the educated Chinaman, there has been in the Japanese mind, as shown by its history, apparently no such vigor or fruitfulness. From the literary and philosophical points of view, Confucianism, as it entered Japan, in the sixth century, remained practically stationary for a thousand years. Modifications, indeed, were made upon the Chinese system, and these were striking and profound, but they were less developments of the intellect than necessities of the case. The modifications were made, as molten metal poured into a mould shaped by other hands than the artist's own, rather than as clay made plastic under the hand of a designer. Buddhism, being the dominant force in the thoughts of the Japanese for at least eight hundred years, furnished the food for the requirements of man on his intellectual and religious side. Broadly speaking, it may be said that the Japanese, receiving passively the Chinese classics, were content simply to copy and to recite what they had learned. As compared with their audacity in not only going beyond the teachings of Buddha, but in inventing systems of Buddhism which neither Gautama nor his first disciples could recognize, the docile and almost slavish adherence to ancient Confucianism is one of the astonishing things in the history of religions in Japan. In the field of Buddhism we have a luxuriant growth of new and strange species of colossal weeds that overtower and seem to have choked out whatever furze of original Buddhism there was in Japan, while in the domain of Confucianism there is a barren heath. Whereas, in China, the voluminous literature created by commentators on Confucius and the commentaries on the commentators suggests the hyperbole used by the author of John's Gospel,[8] yet there is probably nothing on Confucianism from the Japanese pen in the thousand years under our review which is worth the reading or the translation.[9] In this respect the Japanese genius showed its vast capabilities of imitation, adoption and assimilation.