Note (return) — Chapter VII · - RIYŌBU, OR MIXED BUDDHISM

For example, consider the equipment of the Buddhist priests of the ninth century in the matter of art alone. Shintō knows next to nothing of art,6 and indeed one might almost say that it knows little of civilization. It is like ultra-Puritanic Protestantism and Iconoclasm. Buddhism, on the contrary, is the mother of art, and art is her ever-busy child and handmaid. The temples of the Kami were bald and bare. The Kojiki told nothing of life hereafter, and kept silence on a hundred points at which human curiosity is sure to be active, and at which the Yoga system was voluble. Buddhism came with a set of visible symbols which should attract the eye and fire the imagination, and within ethical limits, the passions also. It was a mixed and variegated system,—a resultant of many forces.7 It came with the thought of India, the art-influence of Greece, the philosophy of Persia, the speculations of the Gnostics and, in all probability, with ideas borrowed indirectly from Nestorian or other forms of Christianity; and thus furnished, it entered Japan.