the post of abbot (monsu).

This system already existed in the case of Enryaku-ji on Hiei-zan in
Kyoto, and it was Tengai's ambition that his sect, the Tendai, should
possess in Yedo a temple qualified to compete with the great
monastery of the Imperial capital. Thus, Ueno hill on which the Yedo
structure stood was designated "Toei-zan," as the site of the Kyoto
monastery was designated "Hiei-zan," and just as the temple on the
latter received the name of "Enryaku-ji," after the era of its
construction (Enryaku), so that in Yedo was named "Kwanei-ji," the
name of the year period of its foundation being Kwanei. Finally, the
Kwanei-ji was intended to guard the "Demon's Gate" of the Bakufu city
as the Enryaku-ji guarded the Imperial capital. Doubtless, in
furthering this plan, Iemitsu had for ultimate motive the association
of an Imperial prince with the Tokugawa family, so that in no
circumstances could the latter be stigmatized as "rebels." Not until
the day of the Tokugawa's downfall did this intention receive
practical application, when the priest-prince of Ueno (Prince
Kitashirakawa) was set up as their leader by the remnants of the
Bakufu army.

ISE AND NIKKO

Through many centuries it had been the custom of the Imperial Court
to worship at the great shrine of Ise and to offer suitable gifts.
This ceremony was long suspended, however, on account of continuous
wars as well as the impecunious condition of the Court. Under the
sway of the Oda and the Toyotomi, fitful efforts were made to renew
the custom, but it was left for the Tokugawa to re-establish it. The
third shogun, Iemitsu, petitioned the Court in that sense, and
assigned an estate in Yamashiro as a means of defraying the necessary
expenses, the Fujinami family being appointed to perform the ceremony
hereditarily. At the same time Iemitsu petitioned that the Court
should send an envoy to worship at Nikko every year on the
anniversary of the death of Ieyasu, and this request having been
granted, Nikko thenceforth became to the Tokugawa what Ise was to the
Imperial Court.

BUDDHISM AND CHRISTIANITY

It has been shown that the Shimabara revolt finally induced the
Bakufu Government to adopt the policy of international seclusion and
to extirpate Christianity. In carrying out the latter purpose,
extensive recourse was had to the aid of Buddhism. The chief temple
of each sect of that religion was officially fixed, as were also the
branch temples forming the