their original vigor, developed and helped form the basic cultural patterns of later ages.
After the triumph of the pro-Buddhist faction at the Yamato court in the second half of the sixth century, this continental religion enjoyed the uninterrupted favor of the central government. Splendid temples were erected at government expense; impressive Buddhist ceremonies were sponsored by the court and the noble families. Many a Japanese emperor retired from the heavy burdens of his dual secular and religious role to the more peaceful life of the Buddhist monk. As was the case with so much else in the newly imported continental culture, the influence of Buddhism was still weak in the provinces, but in the capital district the new religion was supreme, and enjoyed official favor far greater than that afforded even the native cults of Shinto.
With Buddhism came many of the arts and crafts of China. The Buddhist temples were themselves great architectural achievements, and housed beautiful and deeply spiritual bronze and wooden statues of Buddhist divinities, exquisite religious paintings, and other magnificent works of art. Some had been brought from the continent. Others of equal beauty and artistic merit were produced in Japan, showing how readily the Japanese acquired the artistic skills developed during the centuries by the Chinese.
Several temple halls and store rooms dating from the seventh and eighth centuries still stand, filled with the artistic achievements of that age. They attest to the amazing success with which the Japanese transplanted much of the best in Chinese artistic tradition and indi-