The great political revolution through which Japan passed in 18G8, by the abolition of the oiRce of the Ty- coon and the re-establishment of the supreme power of the iMikado, was accompanied by an effort to effect a complete change in the state religion of the country. An American missionary writes on this subject, under date of Dec. 20, 1868, as follows: "Here the Buddhist religion is, or was, the estalilished religion, and the priests have a monopoly of burying people, and pray- ing for them afterwards. The aboriginal Sinto religion has fallen into disuse, poverty, and consequent disfavor and disgrace. This state of things commenced about three hundred years ago under Vie Yazoo, the founder of the Tycoon dj-nasty. In the wars which he waged he was often beaten, and in his flight, and in other times of calamity, he and his adherents found shelter and sj-m- pathy in many a Buddhist monaster}-. At last, when he reached the throne, he liberally rewarded all those priests who had befriended him in his adversity, paying them a fixed sum out of the public treasury, and be- stowing grants of land to be held as temple grounds, the revenue from which was devoted to the support of the temple. From that time Buddhism flourished in Japan, and Sintoism decayed. The nation followed the example of the victorious Tvcoon, and thus Buddh- ism became established and ]5opular. Still, as the Ty- coon did not ignore the jNIikado, but allowed him to be the nominal head of Japan, and even paid some outward respect to him, in the same way Buddhism did not ig- nore or displace Sintoism, of which the INIikado is pon- tifex maximus. Where the aboriginal Sinto gods were worshipped before, the Buddhist divinities did not re- place or supersede them, but were added to them, and thus, in many places, a singular union was effected. Buddhism and Sinto divinities are worshipped togeth- er, and the priests of both divisions often reside in the same temple. When this is the case such temples are called Ryoby, i. e. ' union temples.' Thus there are pure Buddhist, pure Sinto, and the mixed or union temples. During the recent revolution a great effort has been made by the adherents of the Jlikado to re- vive the ancient faith, and cast off whatever is of for- eign origin, whether derive<l from China or India. Ef- forts are made to eliminate the whole mass of Chinese
characters from the language and literature of the land, and to return to the ancient, simple, and alphabetical manner of writing. The same principle is at work in the reaction against the established religion, which is of foreign origin, introduced from China and India 1 500 years ago. Since the Mikado's government has been established, it has decreed that, where Buddhist and Sinto divinities are worshipped in the same temple, the former are to be set aside, and the latter alone rev- erenced. The i^riests of the former religion are urged to embrace the ancestral and national faith, in which case they may continue to liold their places. At vari- ous points over the empire there are deserted Sinto temples. The ancient god holds his place, but, not be- ing a popular god, his shrine is forsaken by officiating priests and worshippers. The present government has made inspection, and found that in manj- cases these shrines, so sadly neglected, are the shrines of the true anil ancient gods. These are to be re-erected, and en- dowed with government sujiport. What has been taken from the disendowed Buddhists will, no doubt, most of it be given to the Sintos. Now, when one of these old temples is re-erected and endowed, the office of priest in it becomes desirable. Not only has it a revenue from government, but the people suddenly wake up to a knowledge of the fact that this same forgotten god, in the olden time, worked wonders. The early histor\' of the divinity is involved in obscurity, and on the princi- ple ' Omne ignotum pro magnifico,' it is magnified ; worshippers bring their offerings, new votive tablets are set up, and the revenue hence accruing, added to what is bestowed by government, makes a priest's office a desirable one, especially as he is exempt from all mil- itary service. jMany, therefore, now seek to obtain this position ; but, on presenting their petitions at the seat of government, it is generally decided that it is desira- ble to have these places filled by adherents of the i\Ii- kado from the south." In 1870 the Buddhist priests were compelled to pay to the Mikado the sum of 8,000,000 rios, or $10,000,000, for the privilege of remaining in possession of their temples and monuments, and of ob- serving their religious rites and customs without restric- tion.
The reports on the number of natives who desire to reconnect themselves with the Roman Catholic Church greatly vary. According to a recent (1870) report of the Japanese government their number amounts to 3600, of whom 200() were at Urakami, near Nagasaki, 100 at Omura, and 1500 at Fubahori. Besides, there were Christians in Shimabara, Amakusa, Hirado, and other places, but their number could not he accurately stated. There is a strong force of French Jesuits at Kanagawa. They have lately opened a school for young men, for the purpose of teaching the French language and liter- ature, and the sciences. The jiope has erected Japan into a vicariate apostolic. The Roman Catholic mis- sionaries assert that at least 100,000 Japanese would openly join their Church if religious toleration should be established.