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ren" have been called "the Jesuits of Buddhism." Their invocation is Namu Myōhō Renge Kyō (Hail to the Doctrine of the Lotus of the Wonderful Law). Their doctrine is complete pantheism; as Dr. Griffis expresses it, Nichiren "was destined to bring religion, not only down to men, but even down to the beasts and the mud."

Of all these sects, the only one which has been appreciably influenced by contact with Western civilization and conflict with Christianity is the Shin sect. One type of New Buddhism tries to ally itself with the doctrines of scientific evolution. Another type has learned lessons from Christian activity in Japan, and is putting forth its energies in the direction of philanthropic and educational institutions; so that it has its hospitals, magazines, schools, and, to balance the Young Men's Christian Association, its Young Men's Buddhist Association, with summer schools, etc. The New Buddhism will die hard.

The influence of Buddhism upon the Japanese people must not be underestimated, especially because it is still manifest, to a high degree, even in New Japan. Chamberlain says:^[1] "All education was for centuries in Buddhist hands, as was the care of the poor and sick; Buddhism introduced art, introduced medicine, moulded the folk-lore of the country, created its dramatic poetry, deeply influenced politics and every sphere of social and intellectual activity. In a word, Buddhism was the