MUROMACHI AGE AND ITS AFTERMATH 425 court nobles with contempt, aspired to their elegance', and the Ashikaga were better as connoisseurs than as rulers. The third Shogun, Yoshimitsu, resembles Jahangir in his passionate dilletantism and love of display. The whole Court had a craze for novelty: to China they looked for this, for elegant models, and also for money. We find little of the professed horror of the Samurai for either luxury or sordid wealth: nor did they 'let national pride interfere with business', making trade-treaties with the Sung, and employing Zen monks as intermediaries. Like our own Quakers and India's Jains here were pacific quietists engaged in the promotion of worldly enterprises. Zen was becoming not only the official religion but the arbiter of taste and ethics and the promoter of com- merce: yet Buddhist monks were soon to accuse their Christian rivals of mixing religion with trade and politics. The situation is made even more piquant by the nature of their cargoes—swords and other weapons, copper and sulphur. The latter the Chinese used largely to make fire- works and ceremonial bowls; the former they collected, but seldom used. In return Japan received cash, pictures (often priceless), drugs, and printed books—the neo-Con- fiician classics and encyclopaedias in which Sung China delighted. The port-cities grew in importance, and a new class of wealthy middlemen grew up, who were useful to the military as money-lenders and contractors, and to Japan as collectors. The religious houses, both Shinto and Buddhist, patronized the guilds, and helped them to get just treatment: so money made in war went, as often el^p- where, to enrich the Church, which spent it largely in keeping up garrisons of armed retainers. The parallels between mediaeval Japan and mediaeval Europe are many and interesting. The farmers and peasants as usual paid the bill, and often complained, even at times rioting and pillaging merchant and monastery; and piracy became a lucrative and safe alternative to unrequited toil.