Churches in the great religions have been allies of all ancient governments and most modern ones. The Emperor of Japan was believed to have, and in the popular mind still has, intimate relations with the heavenly powers. He used to be held in a seclusion suitable for this peculiar relationship to Deity. The Emperor of China for thousands of years under various dynasties was a high priest, whose offerings and prayers were peculiarly acceptable to Deity, and frequently procured for his people good seedtimes and good harvests, although he sometimes failed to avert pestilences, droughts, floods, and famines. The Indian castes are family clans and trades-unions with strong religious sanctions. The Koran contains the foundations of civil law as well as of ecclesiastical, and the Sultan claims succession to the religious as well as to the civil authority of the Caliphs. Under the feudal system there was a chaplain in every great noble's house, and the king ruled “by the grace of God,” and by the same grace transmitted his office to his son. Both Napoleon the Great and Napoleon the Little claimed as Emperor the support of the Church; but Napoleon the Third never seemed to see the extraordinary pathos in the formula he used so much, “By the grace of God and the national will Emperor of the French.” The French Revolution tried to divorce civil government from religion, but failed to do so. National established churches supported by the state exist all over Europe, although their tenure is frail in several European countries. The American Republic has carried into practice complete religious toleration and complete separation of church and state; but every now and then some one proposes to bridge the gap between church and state by a phrase such as “Vox populi, vox Dei,” or to “recognize” the Divine Immanence by inserting the word God in the Constitution.