much of a figure-head as the Mikado. Custom confined the Shogunate to the Minamoto family, and the actual power was wielded by Regents in the name of the Shogun. This lasted until near the end of the sixteenth century, when it happened that Iyeyasu, the supreme military commander of his day, belonged to the Minamoto family, and was therefore able to assume the office of Shogun himself. He and his descendants held the office until it was abolished at the Restoration. The Restoration, however, did not put an end to the practice of a real Government behind the nominal one. The Prime Minister and his Cabinet are presented to the world as the Japanese Government, but the real Government is the Genro, or Elder Statesmen, and their successors, of whom I shall have more to say in the next chapter.
What the Japanese made of Buddhism reminds one in many ways of what the Teutonic nations made of Christianity. Buddhism and Christianity, originally, were very similar in spirit. They were both religions aiming at the achievement of holiness by renunciation of the world. They both ignored politics and government and wealth, for which they substituted the future life as what was of real importance. They were both religions of peace, teaching gentleness and non-resistance. But both had to undergo great transformations in adapting themselves to the instincts of warlike barbarians. In Japan, a multitude of sects arose, teaching doctrines which differed in many ways from Mahayana orthodoxy. Buddhism became national and militaristic; the abbots of great monasteries became important feudal chieftains, whose monks constituted an army which was ready to fight on the slightest provocation.
