In A.D. 754 a famous priest, who introduced the new Ritsu Sect, was able to convert the Mikado and obtain four hundred converts in the imperial court.  Thirteen years later, another tremendous triumph of Buddhism was scored and a deadly blow at Shint[=o] was struck.  The Buddhist priests persuaded the Mikados to abandon their ancient title of Sumeru and adopt that of Tenn[)o]; (Heavenly King or Tenshi) Son of Heaven, after the Chinese fashion.  At the same time it was taught that the emperor could gain great merit and sooner become a Buddha, by retiring from the active cares of the throne and becoming a monk, with the title of H[=o]-[=o], or Cloistered Emperor.  This innovation had far-reaching consequences, profoundly altering the status of the Mikado, giving sensualism on the one hand and priestcraft on the other, their coveted opportunity, changing the ruler of the nation from an active statesman into a recluse and the recluse into a pious monk, or a licentious devotee, as the case might be.  It paved the way for the usurpation of the government by the unscrupulous soldier, “the man on horseback,” who was destined to rule Japan for seven hundred years, while the throne and its occupant were in the shadow.  One of a thousand proofs of the progress of the propaganda scheme is seen in the removal of the Shint[=o] temple which had stood at Nikk[=o], and the erection in its place of a Buddhist temple.  In A.D. 805 the famous Tendai, and in 806 the powerful Shingon Sect were introduced.  All was now ready in Japan for the growth not only of one new Buddhism, but of several varieties among the Northern Buddhisms which so arouse the astonishment of those who study the simple Pali scriptures that contain the story of Gautama, and who know only the southern phase of the faith, that is to Asia, relatively, what Christianity is to Europe.  We say relatively, for while Buddhism made Chinese Asia gentle in manners and kind to animals, it covered the land with temples, monasteries and images; on the other hand the religion of Jesus filled Europe not only with churches, abbeys, monasteries and nunneries, but also with hospitals, orphan asylums, lighthouses, schools and colleges.  Between the fruits of Christendom and Buddhadom, let the world judge.

Survey and Summary.

To sum up:  Buddhism is the humanitarian’s, and also the skeptic’s, solution of the problem of the universe.  Its three great distinguishing characteristics are atheism, metempsychosis and absence of caste.  It was in its origin pure democracy.  As against despotic priesthood and oppressive hierarchy, it was congregational.  Theoretically it is so yet, though far from being so practically.  It is certainly sacerdotal and aristocratic in organization.  As in any other system which has so vast a hierarchy with so many grades of honor and authority, its theory of democracy is now a memory.  First preached in a land accursed by caste and under spiritual and secular oppressions, it acknowledged no caste, but declared all men equally sinful and miserable, and all equally capable of being freed from sin and misery through Buddhahood, that is, knowledge or enlightenment.[36]