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Cobbold, B.A.</p></div><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 1.00em">This eBook is for the use of anyone anywhere at no cost + and with almost no restrictions whatsoever. You may copy it, + give it away or re-use it under the terms of the Project + Gutenberg License <a href="#pglicense" class="tei tei-ref">included with this + eBook</a> or online at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a></p></div><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">Title: Religion in Japan + +Author: George A. Cobbold, B.A. + +Release Date: April 24, 2009 [Ebook #28598] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK RELIGION IN JAPAN*** +</pre></div> + </div> + <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + + </div> + + <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">Religion in Japan:</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">Shintoism—Buddhism—Christianity.</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">By</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">George A. Cobbold, B.A.</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">Pembroke College, Oxford</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">With Illustrations.</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Printed Under The Direction of the Tract Committee.</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">London:</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Society For Promoting Christian Knowledge,</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Northumberland Avenue, W.C.; 43, Queen Victoria Street, E.C.</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Brighton: 129, North Street</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">New York: E. S. Gorham</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">1905</p> + </div> + <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Contents</span></h1> + <ul class="tei tei-index tei-index-toc"><li><a href="#toc1">Introductory.</a></li><li><a href="#toc3">I. Shintoism.</a></li><li><a href="#toc5">II. Buddhism.</a></li><li><a href="#toc7">III. Buddhism In Japan.</a></li><li><a href="#toc9">IV. Buddhism And Christianity.</a></li><li><a href="#toc11">V. Christianity In Japan.</a></li><li><a href="#toc13">Publications Of The Society for Promoting Christian Knowledge.</a></li><li><a href="#toc15">Footnotes</a></li></ul> + </div> + + </div> +<div class="tei tei-body" style="margin-bottom: 6.00em; margin-top: 6.00em"> + +<span class="tei tei-pb" id="page011">[pg 011]</span><a name="Pg011" id="Pg011" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc1" id="toc1"></a> +<a name="pdf2" id="pdf2"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Introductory.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It may well be questioned whether, in the course +of a like period of time, any country has ever +undergone greater transitions, or made more +rapid strides along the path of civilization +than has Japan during the last quarter of a century. +A group of numerous islands, situated on the +high-road and thoroughfare of maritime traffic +across the Pacific, between the Eastern and Western +hemispheres, and in area considerably exceeding +Great Britain and Ireland,—Japan, until thirty +years ago, was a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">terra incognita</span></span> to the rest +of the world; exceeding even China in its conservatism +and exclusiveness. And now, within +a space of some five-and-twenty years, such changes +have come about as to have given birth to the +expression,—<span class="tei tei-q">“the transformation of Japan.”</span> The +more conspicuous of these changes are summed +up by a recent writer in the following words:—<span class="tei tei-q">“New +and enlightened criminal codes have +been enacted; the methods of judicial procedure +have been entirely changed; thoroughly efficient +systems of police, of posts, of telegraphs, and +<span class="tei tei-pb" id="page012">[pg 012]</span><a name="Pg012" id="Pg012" class="tei tei-anchor"></a> +of national education have been organized; an +army and a navy modelled after Western patterns +have been formed; the finances of the Empire have +been placed on a sound basis; railways, roads, and +harbours have been constructed; an efficient mercantile +marine has sprung into existence; the jail +system has been radically improved; an extensive +scheme of local government has been put into +operation; a competitive civil service has been +organized; the whole fiscal system has been revised; +an influential and widely-read newspaper press has +grown up with extraordinary rapidity; and government +by parliament has been substituted for +monarchical absolutism.”</span><a id="noteref_1" name="noteref_1" href="#note_1"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1</span></span></a> At the present day, an +Englishman travelling in Japan is constantly +meeting numbers of his countrymen, intent on +either business or pleasure; while at all the principal +cities and places of resort, handsome new +hotels, fitted in Western style, are to be found. The +Mikado may be seen driving through his Capital +in a carriage that would not be out of place in the +Parks of London or Paris; and at Court ceremonies +European dress is <span lang="fr" class="tei tei-foreign" xml:lang="fr"><span style="font-style: italic">de rigueur</span></span>. English is +taught in all the better-class schools, and at the +Universities the works of such authors as Bacon, +Locke, Macaulay, Darwin, John Stuart Mill, Herbert +Spencer, are in constant request with the +students. In short, on every side evidence is +<span class="tei tei-pb" id="page013">[pg 013]</span><a name="Pg013" id="Pg013" class="tei tei-anchor"></a> +afforded, that be it for better or for worse, the old +order is fast changing and giving place to new. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The circumstances which have brought about +these wonderful changes can only be very briefly +indicated here. It was towards the middle of the +sixteenth century that Japan first came into contact +with the Western world; the first traders to arrive +being the Portuguese, who were followed some sixty +years later by the Dutch, and in 1613 by a few +English ships. To all of these alike a hospitable +reception appears to have been accorded; nor is +there any doubt that Japanese exclusiveness was +a thing of subsequent growth, and that it was +based only on a sincere conviction that the nation's +well-being and happiness would be best consulted +by refusing to have dealings with the outer world. +And indeed, that the Japanese should have arrived +at this decision is by no means to be wondered +at; their first experience of foreign intercourse +having been singularly unfortunate. The unhappy +breach, which eventually led to Japan entirely +closing her ports to foreign traffic, was, it would +seem, due partly to the attitude of harsh intolerance +and general interference adopted by certain of the +Roman Catholic missionaries, who by this time +had arrived in the country: and partly to the +insinuations made by the Dutch that the Portuguese +were aiming at territorial aggrandizement. +Anyhow, in 1624, Japan was entirely closed to +<span class="tei tei-pb" id="page014">[pg 014]</span><a name="Pg014" id="Pg014" class="tei tei-anchor"></a> +foreign trade, save for some concessions,—accompanied +by the severest restrictions,—permitted to +the Dutch; no foreigners were allowed to enter, +and no natives to leave, the empire; the missionaries +were expelled, and Christianity was prohibited +under pain of death. The Japanese, as has been +said, <span class="tei tei-q">“suspected everybody and shut out the +world.”</span> Previous to this crisis the English had +retired; but when, in 1673, our country sought to +resume friendly relations, the connexion existing +between the English and Portuguese courts proved +an insuperable obstacle.<a id="noteref_2" name="noteref_2" href="#note_2"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2</span></span></a> Subsequent overtures +made in 1849, were courteously but firmly rejected; +though the period of Japan's isolation was, as later +events proved, almost at an end. In 1853, the +Government of the United States despatched a fleet +across the Pacific, under the command of Commodore +Perry, to insist upon the surrender of +a policy which, it was urged, no one nation of the +world had a right to adopt towards the rest. +Whether the arguments with which this position +was advanced would of themselves have prevailed, +is impossible to say; but since it was evident that +should words fail, sterner measures would be +resorted to, Japan had no choice but to submit. +Treaties were accordingly concluded, first with the +United States, and subsequently with England +<span class="tei tei-pb" id="page015">[pg 015]</span><a name="Pg015" id="Pg015" class="tei tei-anchor"></a> +and other European powers; by virtue of which +a few ports were grudgingly opened, and Japanese +subjects permitted to engage in commercial transactions +with the outside world. For the first few +years, it is certain that a strong feeling of suspicion +and dislike towards foreigners was rife; but in +1868 events occurred which brought about a complete +change in the whole situation. For some +six hundred years a dual system of government +had existed in Japan. On the one hand, was the +Mikado, supposed to trace a lineage of unbroken +descent from the gods, and accorded a veneration +semi-divine, but living in seclusion at the city of +Kyoto, with such powers of administration as he +still retained confined to matters of religion and +education. On the other hand, was the Shogun, +or Tycoon, the acknowledged head of a feudalism, +which, while nominally recognizing the Mikado's +authority, had usurped the sovereign power, and +really governed the country. But in 1868, the +altered circumstances in which Japan found herself +brought about a revolution. The ancient nobility +were filled with indignation and disgust at the +Tycoon so far violating Japanese tradition as to +enter into treaties with foreign countries; and, +as a consequence of this rupture, the Shogunate, +whose power had for some time been waning, +completely collapsed. The Mikado was restored to +imperial power, and at once entered upon a policy +<span class="tei tei-pb" id="page016">[pg 016]</span><a name="Pg016" id="Pg016" class="tei tei-anchor"></a> +which has been consistently adhered to, and received +with favour by the people generally, who +had grown impatient of the restraint which environed +them. That policy may be termed the +Europeanization of the Empire; and in it we have +the explanation of the Japan of to-day. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is not surprising that the interest excited +in England, with regard to a country which has +experienced such remarkable changes, should be +of the greatest—especially when it is remembered +in how large a degree English influence has contributed +to produce them. We may be certain, +also, that the still further developments the future +has in store, will be followed in our own country +with a close attention. Equally natural is it that, +in these days of so great fashion and facility for +travelling, increasing numbers of English people +should avail themselves of the opportunity of +exploring a country so entirely unique, and so +rich in its attractions of nature and of art. These +circumstances have combined to call into existence +a large number of books on Japan, from which +any, who are unable to visit it in person, may +obtain as good an idea as is possible by reading +of the country, its people, and its customs. Indeed +it is by no means easy for any writer now to +fasten upon an aspect of the subject, in which he +does not find himself forestalled. That, however, +on which, so far as I understand, least has been +<span class="tei tei-pb" id="page017">[pg 017]</span><a name="Pg017" id="Pg017" class="tei tei-anchor"></a> +written, is precisely that towards which my own +main attention was directed from the time of my +leaving England, and throughout the period of +my visit to the country,—namely, the <em class="tei tei-emph"><span style="font-style: italic">religious</span></em> +aspect. That the following pages must be very +imperfect in the statement they supply, I am well +aware; and that, despite my efforts to obtain +trustworthy information, they will not prove free +from inaccuracy or mistake is extremely probable. +But I was induced to enter upon their preparation +by a series of circumstances that appeared to +favour such a task, and need not be specified here. +For the material supplied to me, however, by one +kind friend in particular, without whose assistance +these articles would never have been attempted, +I must express my special obligation. I would +gladly refer to him by name, did I feel at liberty +to do so without obtaining his permission, which +I have not, at the time of writing, the opportunity +of asking. Also, among the books I have consulted +on the subject, I must acknowledge my great +indebtedness to Messrs. Chamberlain and Mason's +excellent <span class="tei tei-hi"><span style="font-style: italic">Handbook for Japan</span></span> (Murray, 1891); +and to a copy of Dr. E. J. Eitel's <span class="tei tei-hi"><span style="font-style: italic">Lectures on Buddhism</span></span> +(Trübner, 1871), given me by the author, at +the close of a most interesting day spent under his +guidance. The sketch Map of Japan is inserted by +the kind permission of the <span class="tei tei-q">“Guild of St. Paul.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">November, 1893.</span></span> +</p> + +</div> + +<span class="tei tei-pb" id="page018">[pg 018]</span><a name="Pg018" id="Pg018" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc3" id="toc3"></a> +<a name="pdf4" id="pdf4"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">I. Shintoism.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When, in the sixth century of the Christian era, +Buddhism was introduced into Japan from China, +by way of Korea, the need was felt of some term +by which the ancient indigenous religion of the +country might be distinguished from the new +importation. The term thus adopted was <span class="tei tei-foreign"><span style="font-style: italic">Shinto</span></span>, +or <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Kami-no-michi</span></span>; the former being a Chinese +word, and the latter its Japanese equivalent. The +meaning of either, in English, is the <span class="tei tei-q">“Way of the +Genii, or Spirits.”</span><a id="noteref_3" name="noteref_3" href="#note_3"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3</span></span></a> It will, accordingly, be seen +that the <em class="tei tei-emph"><span style="font-style: italic">word</span></em> <span class="tei tei-q">“Shinto”</span> has only been in use for +some thirteen centuries, while the creed it designates +claims to trace its origin from the remotest antiquity. +Indeed, the investigation of Shintoism takes us +back not merely to the earliest annals of Japanese +history, but to the fabulous legends of a mythological +period. The history of Japan is commonly +<span class="tei tei-pb" id="page019">[pg 019]</span><a name="Pg019" id="Pg019" class="tei tei-anchor"></a> +reckoned to commence with the accession of the +Emperor Jimmu Tenno, the date of which is given +as February 11, 660 <span class="tei tei-hi"><span style="font-variant: small-caps">b.c.</span></span>; and when, in 1889, the +new Constitution was promulgated, the anniversary +of this event was the day selected—the idea +evidently being to confirm the popular belief in +the continuity of the country's history. This +Jimmu Tenno—accounted by the Japanese their +first human sovereign—is supposed to have been +descended from Ama-terasu, the sun-goddess, who +was born from the left eye of Izanagi, the creator +of Japan; and this it is that accounts for the semi-deification +in which the Emperors of Japan have ever +been held. It is, then, the countless heroes and +demi-gods of the mythological age referred to—the +children of Izanagi reigning over Japan, generation +after generation, for many thousands of years—that +are the chief objects of Shinto veneration; +for while it is usual to speak of Shintoism as +being a combination of ancestor-worship and +nature-worship, it would seem that the latter of +these elements was largely due to the contact of +Japan with the Taouism of China, and with metaphysical +Buddhism. Thus the essential principle +of Shintoism, it will be seen, is closely akin to that +filial piety, which forms so conspicuous a feature +in the religious, political, and social life of China, +and which—deserving as it is, in many ways, of +respect and admiration—presents, when carried +<span class="tei tei-pb" id="page020">[pg 020]</span><a name="Pg020" id="Pg020" class="tei tei-anchor"></a> +to excess, so vast a hindrance to development and +progress. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“Shintoism,”</span> in the words of Diayoro Goh, +Chancellor of the Japanese Consulate General in +London, <span class="tei tei-q">“originated in the worship offered by +a barbarous people to the mythological persons of +its own invention.”</span> To speak accurately, it is not +so much a religion as patriotism exalted to the +rank of a creed. It is a veneration of the country's +heroes and benefactors of every age, legendary and +historical, ancient and more recent; the spirits of +these being appealed to for protection. Interwoven +with this, its fundamental characteristic, and to +a great extent obscuring it, is a worship of the +personified forces of nature; expressing itself often +in the most abject superstition, and, until lately, also +in that grosser symbolism with which the religion of +Ancient Egypt abounded. This latter feature was +widely prevalent in Japan at the time that the +country was first opened to foreigners; but after +the Revolution in 1868, it was everywhere suppressed. +It would appear that the personal cleanliness +for which the Japanese, as a nation, are +celebrated, had its origin in the idea of the purification +of the body symbolizing the cleansing +of the soul; and in a vague and hazy sort of +way, Shintoism would seem to recognize a future +state of bliss or misery, for which the present life +is a period of probation. Practically, however, +<span class="tei tei-pb" id="page021">[pg 021]</span><a name="Pg021" id="Pg021" class="tei tei-anchor"></a> +this is the only world with which Shintoism +concerns itself; nor does it inculcate any laws of +morality or conduct, conscience and the heart being +accounted sufficient guides. It provides neither +public worship, nor sermons; while its application +is limited to subjects of the Mikado. <span class="tei tei-q">“It is the +least exacting of all religions.”</span> When this is +once understood, there ceases to be anything +surprising in the fact of two religions—of which +Shintoism was one, and the other a creed so +accommodating as Buddhism—running, side by +side, for centuries in the same country, and being +professed simultaneously by the same people, until +the two were so closely interwoven that it became +scarcely possible to distinguish their respective +elements. In the eighteenth century an attempt +was made to restore Shintoism to its primitive +simplicity, and to mould it into a philosophical +system which might minister to the higher aspirations +of humanity. But the movement was a failure, +and the Ryobu-Shinto, or <span class="tei tei-q">“double religion,”</span>—the +combination, that is to say, of Shintoism and +Buddhism—continued as before. It was only so +lately as the year 1868 that any important change +took place in the religious history of Japan. In +that year, Shintoism—for reasons wholly political—was +adopted as the State, or <span class="tei tei-q">“established”</span> religion; +Buddhism having always been the religion favoured +by the Shogunate, and the ancient nobility whom +<span class="tei tei-pb" id="page022">[pg 022]</span><a name="Pg022" id="Pg022" class="tei tei-anchor"></a> +the Shogun represented. Upon this, every temple +was required to declare itself either Shinto or +Buddhist, and to remove the emblems and ornaments +peculiar to the discarded cult, whichever +that might be. That no little excitement and +dispute followed upon this proclamation, will be +readily understood; especially when we bear in +mind that, for several hundred years, Buddhist and +Shinto clergy had taken their turns of officiating +in the same buildings and at the same altars.<a id="noteref_4" name="noteref_4" href="#note_4"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">4</span></span></a> +A grant of some £60,000 a year was made by the +Government for the maintenance of the Shinto +temples and shrines, which are said to number in +all about 98,000, and to be dedicated to no less +than 3,700 different Genii, or Kami. Already, +however, Shintoism has lost the greater part of the +importance into which it was brought at the time +of the Revolution; and, apart from the fact that it +is supported out of the imperial revenues, and +that the presence of its principal officials is required +at certain of the state functions, its general position +has in no way improved. The people still practise +<span class="tei tei-pb" id="page023">[pg 023]</span><a name="Pg023" id="Pg023" class="tei tei-anchor"></a> +the observances of both religions alike; the only +difference being that, to effect this, they have now +to visit two temples instead of one. A new-born +child, for instance, is taken by its parents to both +Shinto and Buddhist temples, for the purpose of +solemn dedication. Another of the changes brought +about is that, instead of all funerals being conducted +by Buddhist priests, as was the case until 1868, +the dead are now buried by either Shinto or +Buddhist clergy, as the relatives may prefer. Of +the many signs which indicate that Shintoism has +well nigh run its course, not the least remarkable +was the announcement made last year (1892) by +the Government itself, to the effect that its rites +were to be regarded as simply traditional and +commemorative, and devoid of any real religious +significance. The relief thus afforded to the minds +and consciences of Christians in Japan was, as +might be supposed, very great. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Of the various sects the <span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">Zhikko</span></span>,—founded +1541 <span class="tei tei-hi"><span style="font-variant: small-caps">a.d.</span></span>,—is, perhaps, the most influential. This +sect—as indeed do Shintoists generally—recognizes one +eternal absolute Deity, a being of infinite benevolence; +and here—as in other heathen religions—we +find vague references to a Trinity engaged in +the work of Creation. +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +</p><div class="tei tei-figure" style="width: 100%; text-align: center"><img src="images/shinto-priests.png" width="700" height="432" alt="Illustration." title="Group of Shinto Priests With Torii." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">Group of Shinto Priests With Torii.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Despite the dissociation of the two religions, +many of the Shinto temples still retain traces of +the Buddhist influence. Of Shintoism proper the +<span class="tei tei-pb" id="page024">[pg 024]</span><a name="Pg024" id="Pg024" class="tei tei-anchor"></a> +prevailing characteristic is a marked simplicity, +which, however, is often found combined with +great artistic beauty. Sometimes the shrine consists +only of a rude altar, situated amid a grove +of trees; but, even in the case of large temples +with a complete group of buildings, the architecture +is extremely plain, the material employed +being unornamented white wood with a thatch +of chamaecyparis. The entrance to the temple +grounds is always through gateways, called +<span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">Torii</span></span>; +these are made sometimes of stone, but more +properly of wood, and consist of two unpainted +tree-trunks, with another on the top and a horizontal +beam beneath. Near the entrance are +commonly found stone figures of dogs or lions, +which are supposed to act as guardians. The +principal shrine, or <span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">Honsha</span></span>, is situated at the +further end of the sacred enclosure, and is divided +by a railing into an ante-room and an inner +sanctuary. Within the sanctuary an altar is +erected, on which, however, no images or adornments +are seen, but simply offerings of rice, fruit, +wine, &c. Above the altar, in a conspicuous +position, a large mirror is generally placed; and in +a box beneath are usually kept a sword, and a stone. +These three,—the mirror, the sword, and the stone,—constitute +the Japanese regalia, and they are all +connected with the early legends. One of the traditions +respecting the sacred mirror deserves quotation. +</p> + +<span class="tei tei-pb" id="page025">[pg 025]</span><a name="Pg025" id="Pg025" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“When the time was come that Izanagi and his +consort should return together to the celestial +regions, he called his children together, bidding +them dry their tears, and listen attentively to his +last wishes. He then committed to them a disc of +polished silver, bidding them each morning place +themselves on their knees before it, and there see +reflected on their countenances the impress of any +evil passions deliberately indulged; and again each +night carefully to examine themselves, that their +last thoughts might be after the happiness of that +higher world whither their parents had preceded +them.”</span> The legend goes on to relate with what +faithfulness <span class="tei tei-q">“the children of Izanagi, and afterwards +their descendants, carried out these injunctions; +erecting an altar of wood to receive the sacred +mirror, and placing upon it vases and flowers,—and +how, as a reward for their obedience and devotion, +they became in their turn, the spirits of good, the +undying Kami.”</span><a id="noteref_5" name="noteref_5" href="#note_5"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">5</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Another of the most common of the Shinto +emblems is a slim wand of unpainted wood, called +<span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">Gohei</span></span>, to which strips of white +paper—originally they were of cloth—are attached. These are +thought to attract the deities, and are held in great +veneration. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Leaving the principal shrine, and proceeding to +make the tour of the grounds, the visitor comes, in +<span class="tei tei-pb" id="page026">[pg 026]</span><a name="Pg026" id="Pg026" class="tei tei-anchor"></a> +turn, to the buildings where the business arrangements +of the temple are transacted, and where the +priests, in some cases, reside; to smaller shrines and +oratories; to cisterns for the purpose of ceremonial +ablution, &c. Sometimes, also, at the more important +temples is found a long covered platform, +called the <span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">Kagura-do</span></span>, where, on festivals and +special occasions, a number of girls—those I saw at Nara +were still quite children—perform the +<span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">Kagura</span></span>, or +sacred dance. The dancing is in honour of the +divinity to whom the temple is dedicated; and +commemorates a supposed incident of the mythological +period. In the grounds of Shinto and +Buddhist temples alike are frequently found +numerous stone-lanterns, erected by way of votive +offerings, and lighted on any great occasions. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It has already been remarked that Shintoism has +nothing corresponding to our public worship; but +every morning and evening the priests—whose +office seems held in no particular sanctity, and who +are at liberty, at any time, to adopt a more secular +calling—perform a service before the altar, vested +in white dresses, somewhat resembling albs and +confined at the waist by a girdle. The service +consists of the presentation of offerings and of the +recital of various invocations, chiefly laudatory. +The devotions of the people are remarkable for +their brevity and simplicity. The worshipper, +on arriving at the shrine, rings a bell, or sounds +<span class="tei tei-pb" id="page027">[pg 027]</span><a name="Pg027" id="Pg027" class="tei tei-anchor"></a> +a gong, to engage the attention of the deity he +desires to invoke; throws a coin of the smallest +possible value on to the matting within the +sanctuary rails; makes one or two prostrations; +and then, clapping his hands, to intimate to his +patron that his business with him is over, retires—it +not being considered necessary to give to the +petition any verbal expression. The making of +pilgrimages, however, still occupies a prominent +place in the Shinto system, and though of late +years the number of pilgrims has considerably +decreased, long journeys are still undertaken to the +great temple of the sun-goddess at Ise—the <span class="tei tei-q">“Mecca +of Japan,”</span>—and other celebrated shrines. The chief +object of the pilgrimage is the purchase of +<span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">O-harai</span></span>, +or sacred charms, which can only be obtained on +the spot. These, when brought home, are placed +on the <span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">Kamidana</span></span>, +or god-shelf—a miniature temple +of wood, found in every Shinto house, to which are +attached the names of various patron deities, and +the monumental tablets of the family. His purchase +of the O-harai completed, the pilgrim betakes +himself to the enjoyment of the various shows and +other amusements provided for him in the neighbourhood +of the temple. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To conclude this brief sketch of Shintoism. Such +influence as the cult still possesses may be +attributed to the superstition of the poor and +illiterate; and to a reluctance, on the part of the +<span class="tei tei-pb" id="page028">[pg 028]</span><a name="Pg028" id="Pg028" class="tei tei-anchor"></a> +more educated, to break with so venerable a past. +The latter, however, though they continue to +conform to them, do not regard its observances +seriously; while the importance attached to them +by the State is, as we have seen, wholly political. +In the words of Diayoro Goh, spoken in the course +of a lecture delivered in London two or three years +since: <span class="tei tei-q">“Shintoism, being so restricted in its sphere, +offers little obstacle to the introduction of another +religion,”</span>—provided, as he added, that the veneration +of the Mikado, which has always formed the +fundamental feature of Japanese government, is not +interfered with. The truth of this statement has +already been abundantly exemplified in the position +which Buddhism for so many centuries held in the +religious life of Japan. In the same way, when, +three hundred years ago, Christianity was introduced +into the country by the Portuguese, it was +largely owing to the attitude which some of the +missionaries adopted towards these national rites, +that the complications arose, which eventually led +to the expulsion of foreigners, and the persecution +of Christians. And surely, when we think of it, it +is not strange that an intense jealousy should be +exhibited on behalf of observances and ceremonies, +traceable back to such remote antiquity, and so +intimately bound up with the whole political and +social life of the nation. It is, indeed, highly +probable that, in the great changes Japan is undergoing, +<span class="tei tei-pb" id="page029">[pg 029]</span><a name="Pg029" id="Pg029" class="tei tei-anchor"></a> +she will find other methods of cherishing the +continuity of her, in many ways, illustrious past. +But meanwhile, Christians in Japan may rejoice +that they are permitted, with a quiet conscience, to +manifest a respectful regard for a system that is +by no means destitute of praiseworthy features. +</p> + +</div> + +<span class="tei tei-pb" id="page030">[pg 030]</span><a name="Pg030" id="Pg030" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc5" id="toc5"></a> +<a name="pdf6" id="pdf6"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">II. Buddhism.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is quite possible that to some of the readers +of these pages the very name of Shintoism was +unknown; whereas all will have heard and read +at least something of Buddhism, one of the four +most prevalent religions of the world, and claiming +at the present day considerably more than four +hundred millions of adherents.<a id="noteref_6" name="noteref_6" href="#note_6"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">6</span></span></a> At the same time, +our inquiry into Buddhism cannot be comprised +within such narrow limits as sufficed for our examination +of the indigenous religion of Japan; the +subject being one of the vastest dimensions. Perhaps, +then, it may be better if, at the outset, I allude to +some of the literature, published within the last +few years, which has been most instrumental in +attracting attention, both in England and America, +to the subject. Nor, in this connexion, can all +<span class="tei tei-pb" id="page031">[pg 031]</span><a name="Pg031" id="Pg031" class="tei tei-anchor"></a> +reference be omitted to the writings of the late +Madame Blavatsky, Mr. Sinnett, and their school; +though I refer to them only in order to caution my +readers against forming from them any estimate +of Buddhism. The only literature, as far as I know, +that has appeared in England from what claims to +be an enthusiastic Buddhist stand-point, these writings +are, I believe, calculated to convey a curiously +erroneous idea of the great system with which we +are now concerned, to any who would turn for +information to them exclusively. This, indeed, +becomes obvious when it is understood that the +Buddhism, of which these books profess to treat, +is not the Buddhism of history and the sacred +books, not the Buddhism which forms the popular +religion of hundreds of millions of Asiatics at +the present day, but an <span class="tei tei-q">“esoteric”</span> Buddhism, a +knowledge of which, it is admitted, is confined +to a comparative few, even in the country where it +is said to be most prevalent.<a id="noteref_7" name="noteref_7" href="#note_7"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">7</span></span></a> In short, the +<span class="tei tei-q">“esoteric Buddhism”</span> of Mr. Sinnett and his friends +would seem to be scarcely, if at all, distinguishable +from the movement which has recently acquired +a brief notoriety in England under the name of +Theosophy; and with this, Buddhism proper—i.e. +the historical, popular Buddhism with which we +have to do—can hardly be said to have anything +in common. +</p> + +<span class="tei tei-pb" id="page032">[pg 032]</span><a name="Pg032" id="Pg032" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +With the book, however, which probably more +than any other work of the day has been the +means of drawing the attention of English-speaking +people to Buddhism, we cannot deal in so +summary a fashion. For in Sir Edwin Arnold's +poem, <span class="tei tei-hi"><span style="font-style: italic">The Light of Asia</span></span>, we have a work which is +simply a rendering of the life of Buddha, in general +accordance with the received traditions, and one, +moreover, which has met with a cordial welcome +at the hands of Buddhists. Nor can it be questioned +that the book is a production of great +power, or that it appeals altogether to a very +different class of readers from that likely to be +influenced by the <span class="tei tei-hi"><span style="font-style: italic">Occult World</span></span>, +or <span class="tei tei-hi"><span style="font-style: italic">Isis Unveiled</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is indeed, the great beauty of its poetry, and +the book's consequent popularity, that only make +the more necessary a reference which must to some +extent take the form of a protest. To put it +briefly, the case is this:—Men and women have risen +from a perusal of the <span class="tei tei-hi"><span style="font-style: italic">Light of Asia</span></span> with a sense of +damage done to their Christian faith, and with +a feeling—confused, perhaps, but not the less real—that +in Gautama Buddha they have been confronted +with a formidable rival to Jesus Christ. How far +the poem is responsible for this result we will not +attempt to determine; and that such was no part of +the author's intention we may readily believe. But +that the minds of not a few have been perplexed and +disturbed by the reading of this book is a certain +<span class="tei tei-pb" id="page033">[pg 033]</span><a name="Pg033" id="Pg033" class="tei tei-anchor"></a> +fact; making it neither surprising nor regrettable +that its publication should have been followed by +works on the subject, written from an emphatically +Christian point of view. To the fullest and ablest +of these,—the Rev. S. H. Kellogg's <span class="tei tei-hi"><span style="font-style: italic">The Light of Asia +and the Light of the World: a Comparison of the +Legend, the Doctrine and the Ethics of the Buddha, +with the Story, the Doctrine and the Ethics of Christ</span></span> +(Macmillan, 1885),—I would refer those desirous of +investigating fully the points at issue; contenting +myself now with a few brief observations. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is, then, important to bear in mind that Sir E. +Arnold's poem is written in the person, and from +the stand-point of an imaginary Buddhist. This +is indicated plainly on the title-page, in the preface, +and in the course of the poem itself; and +when the book comes to be read by the light of +this explanation, a limitation is cast about much of +its more startling language. To take, for instance, +such expressions as <span class="tei tei-q">“Our Lord,”</span> <span class="tei tei-q">“Saviour,”</span> <span class="tei tei-q">“come +to save the world,”</span> constantly assigned to Buddha +in the course of the poem. However accustomed +Christians may be to associate such terms with +One only, and however pained they may feel at +their being referred, under any circumstances and +with any restrictions, to another, still it is obvious +that their use becomes less open to objection, when +placed in the mouth of a disciple, singing the +praise of his Master,—and that Master, one who, +<span class="tei tei-pb" id="page034">[pg 034]</span><a name="Pg034" id="Pg034" class="tei tei-anchor"></a> +it can hardly be disputed, wrought no mean +work of deliverance on the earth. Far less admitting +of satisfactory explanation are passages +in the book in which we find transferred to +Buddha and Buddhism ideas and language distinctively +Christian; the solemn saying of Simeon +to the Holy Mother, <span class="tei tei-q">“A sword shall pierce +through thine own soul also,”</span> and the still more +solemn, <span class="tei tei-q">“It is finished”</span> of the Cross, being made +to supply particularly distressing instances of such +treatment.<a id="noteref_8" name="noteref_8" href="#note_8"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">8</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Or once again: but what I would say now has +already been urged by Dr. Eitel, in words which +I cannot do better than quote. <span class="tei tei-q">“I believe,”</span> he says, +<span class="tei tei-q">“it would be unjust to pick out any of those queer +and childish sayings with which the Buddhist +Scriptures and especially popular Buddhist books +abound, and to lead people to imagine that Buddhism +is little better than a string of nonsense. +It is even doubtful whether the earliest Buddhist +texts contained such statements at all; for, unlike +our Bible, the Buddhist canon has undergone +wholesale textual alterations.... As to the popular +literature of Buddhism, and its absurdities, we +might as well collect those little pamphlets on +dreams, on sorcery, on lucky and unlucky days, on +the lives and miracles of saints, which circulate +among Roman Catholic peasants,—but would that +<span class="tei tei-pb" id="page035">[pg 035]</span><a name="Pg035" id="Pg035" class="tei tei-anchor"></a> +give us a true picture of Roman Catholicism? +Thus it is with Buddhism.”</span><a id="noteref_9" name="noteref_9" href="#note_9"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">9</span></span></a> In other words, +Dr. Eitel would urge that in order to deal fairly +with such a subject, we must try to distinguish +the essence of the thing itself from the abuses and +follies that may, from time to time, have gathered +round it; and this, it is to be feared, has not +always been done by English writers, in treating +of Buddhism. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +For the sake of clearness, we may next proceed to +trace a brief outline of the life of Buddha, according +to the belief of Buddhists generally, and stripped +of such legends and superstitions as find no credence +with the more educated and intellectual. +It is true that a doubt has sometimes been expressed +as to the existence of Gautama Buddha +at all; while even so eminent an authority as +Mr. Spence Hardy declares his conviction that, +owing to the lack of really authentic information, +<span class="tei tei-q">“it is impossible to rely implicitly on any single +statement made in relation to him.”</span><a id="noteref_10" name="noteref_10" href="#note_10"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">10</span></span></a> But even +supposing the Buddha of the commonly-received +traditions to be, whether in part or in entirety, +a mere creation of Indian thought, the case undergoes +no vital alteration; seeing that it is with the +religion of Buddhism that we are mainly concerned, +and only in quite a subordinate degree with the +<span class="tei tei-pb" id="page036">[pg 036]</span><a name="Pg036" id="Pg036" class="tei tei-anchor"></a> +person of its supposed founder. The point is one +that deserves careful attention, suggesting as it +does at once the essential difference between +Buddhism and Christianity, and the immeasurable +distance which divides the two. For of Christianity +it is no exaggeration to say that upon the truth of +the received accounts of its Founder's Life and +Person its whole position absolutely depends; +whereas, could it be proved that Gautama never +even lived, the system associated with his name +would suffer no material loss,—and this, because +in Buddha we are invited to contemplate only +a teacher and a guide, one who would have men +seek purification and deliverance by the same +means as he himself needed to employ, and one +who never claimed to be more than human. Most +persons, however, will prefer to accept as, in the +main, historically correct the commonly accepted +outline of the life of Buddha which may thus be +given— +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The reputed founder of Buddhism was one +Siddhartha, known in later life as Gautama, and +later still, by the title of Buddha, or the <span class="tei tei-q">“Enlightened +One.”</span> Siddhartha was a prince of the +Sakya tribe, whose territories were situated some +hundred miles north-east of the city of Benares. +Hence he is often spoken of under the name of +<span class="tei tei-foreign"><span style="font-style: italic">Sakya-muni</span></span>, or the <span class="tei tei-q">“Sakya sage.”</span> As regards his +date, widely different opinions are held; sometimes +<span class="tei tei-pb" id="page037">[pg 037]</span><a name="Pg037" id="Pg037" class="tei tei-anchor"></a> +it is placed as early as the tenth, and sometimes as +late as the third century <span class="tei tei-hi"><span style="font-variant: small-caps">b.c.</span></span> The most competent +authorities, however, agree in following the +Buddhists of Ceylon, and take 543 <span class="tei tei-hi"><span style="font-variant: small-caps">b.c.</span></span> as the date +of his death.<a id="noteref_11" name="noteref_11" href="#note_11"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">11</span></span></a> His father's name was Suddhodana; +his mother was called Maia. Of the earlier years +of Siddhartha's life we have little information that +is at all to be relied on; but his early manhood +appears to have been spent amid the luxury and +self-indulgence customary with Oriental princes. +Gautama, however, was a man of great benevolence, +and we are told that, while still quite young, he +pondered deeply on the mystery of the pain and +suffering which held the human race in bondage. +Presently, becoming dissatisfied with his own life +of ease and pleasure, he made the <span class="tei tei-q">“Great Renunciation;”</span> +turning his back, at the age of thirty, +on wife and parents, home and wealth. After +spending some years in travel, he retired to the +forest, where he attached himself to a little band of +ascetics, and practised severe forms of discipline +and self-mortification; hoping thus to discover the +secret of release from suffering. But meeting with +no success, and still fast bound by the trammels of +ignorance, he betook himself to contemplation; +until one day, as he was seated beneath the Bo-tree,—henceforth +<span class="tei tei-pb" id="page038">[pg 038]</span><a name="Pg038" id="Pg038" class="tei tei-anchor"></a> +to be accounted sacred<a id="noteref_12" name="noteref_12" href="#note_12"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">12</span></span></a>—the +struggles of his soul prevailed, and he passed out +of darkness into light. He was now Buddha, He +who Knew, the Enlightened. The four truths to +the knowledge of which Gautama thus attained, +and which form the very foundation of the Buddhist +doctrine, are these—(i) That man is born to suffering, +both mental and physical: he experiences it +himself, he inflicts it upon others; (ii) that this +suffering is occasioned by desire; (iii) that the +condition of suffering in which man finds himself +admits of amelioration and relief; (iv) the way +of release, and the attainment to Nirvana. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here we must pause to make the inquiry, What +is meant by <span class="tei tei-foreign"><span style="font-style: italic">Nirvana</span></span>,—the goal of the Buddhist's +hope and aim? Literally, the word means <span class="tei tei-q">“extinction”</span>; +and hence it has often come to be +regarded as a mere synonym for annihilation. +The variety of opinions held by European scholars +as to its meaning is, there is little doubt, due to the +fact that Buddhists themselves are by no means +agreed as to its precise significance. Is Nirvana +a state of consciousness or unconsciousness? Is the +personality perpetuated, or is the <em class="tei tei-emph"><span style="font-style: italic">ego</span></em> absorbed,—i.e. +into Buddha? Such questions are differently +answered by the different schools. Concerning +the nature of Nirvana, Buddha himself, in his +<span class="tei tei-pb" id="page039">[pg 039]</span><a name="Pg039" id="Pg039" class="tei tei-anchor"></a> +agnosticism, would seem to have been almost wholly +silent. He appears to have simply taught that by +the suppression and <span class="tei tei-q">“extinction”</span> of the natural +passions and desires—anger, avarice, sorrow, and +the like<a id="noteref_13" name="noteref_13" href="#note_13"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">13</span></span></a>—it was possible even here to enter upon +a state of tranquillity, rest, and peace, which should +attain hereafter to more perfect fulfilment. Of the +various meanings attached to Nirvana by the +different Buddhist sects, one extreme makes it +scarcely distinguishable from complete annihilation, +while the opposite extreme introduces us to the +doctrine of the Paradise of the West, the Pure Land +presided over by Amitabha Buddha, the abode of +perfect happiness and delight. This remarkable +development of Buddhism will claim our attention +later.<a id="noteref_14" name="noteref_14" href="#note_14"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">14</span></span></a> +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +</p><div class="tei tei-figure" style="width: 100%; text-align: center"><img src="images/daibatsu.png" width="426" height="700" alt="Illustration." title="Daibatsu At Kamakura." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">Daibatsu At Kamakura.</div></div> + +<span class="tei tei-pb" id="page040">[pg 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To return. After his enlightenment, it is said +that Gautama was seized by the temptation to +enter at once into Nirvana, without proclaiming +his doctrine to the world. But putting the temptation +from him, he began his ministry by announcing +the tidings of release to the companions of his +ascetic life, who, after scoffing for awhile, were at +length convinced. In the course of this, his first +sermon, Buddha proceeded to enunciate the eight +steps on the path which leads to Nirvana—(i) Right +faith, (ii) right resolution, (iii) right speech, (iv) +right action, (v) right living, (vi) right effort, (vii) +right thought, (viii) right self-concentration. As +time went on, Gautama began to gather round him +a number of disciples, who became his constant +companions. Part of each year he spent in rest and +retirement; teaching and training his disciples, and +receiving such as, attracted by his growing reputation, +sought him out. The remaining months he +occupied in travelling from place to place, proclaiming +the good news of deliverance in the towns +and villages through which he passed. Soon we +find him establishing a Society or Brotherhood; +the members of which severed their connexion +with all worldly things, handed over their property +to the Order, adopted the tonsure and a distinctive +dress, and, following the Master's doctrine with +strictness themselves, devoted their lives to its +propagation. Any member, however, was at +<span class="tei tei-pb" id="page041">[pg 041]</span><a name="Pg041" id="Pg041" class="tei tei-anchor"></a> +liberty to leave the Brotherhood, should he wish to +do so. It is noticeable that Buddha's earliest +followers were chiefly drawn—not, as in the case +of a Greater than he, from the ranks of the poor +and simple—but from the upper classes. Indeed, +Gautama seems to have regarded the weak and +ignorant as incapable of receiving his teaching. +Children are hardly mentioned in the early Buddhist +writings; and with regard to women, it was only +with great reluctance that Sakya-muni eventually +consented to the formation of a Sisterhood, the +members of which were, as far as possible, to +observe the same rules as the men—together with +several additional ones, chiefly concerned with +their subjection to the Brethren. In the same way, +it is still the teaching of Buddhism that it should +be a woman's highest aspiration to be reborn as +a man, in a future state of existence. When, however, +the two Orders—for men and for women—had +been formed, there still remained a large +number of either sex, who, without leaving their +places in the world, were desirous of being reckoned +among Buddha's followers. These were admitted +as lay-adherents, one of their chief obligations being +to contribute to the maintenance of the Brethren. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Having exercised his public ministry for forty +years—without, as would appear, encountering any +great opposition—and having committed his work +to the Brotherhood, to carry on after his decease, +<span class="tei tei-pb" id="page042">[pg 042]</span><a name="Pg042" id="Pg042" class="tei tei-anchor"></a> +Buddha died, aged about eighty, and was buried +with great pomp. It is recorded that, as the time +of his departure drew nigh, he replied to his disciples' +expressions of apprehension and sorrow, by +saying that when he should no longer be with +them in person, he would still be present with +them in his sayings, in his doctrine. Another point +on which he laid great stress before his death was +that the Brotherhood should regularly assemble in +convocation. Hence it came about that from very +early times, the declaration, <span class="tei tei-q">“I seek refuge in +Buddha, Dharma (the Law), Samgha (the Brotherhood),”</span> +was adopted as the formula which any one, +desirous of becoming a Buddhist, was required to +profess. And it is the Trinity thus formed, which, +represented to-day by the three great images above +the altar of many a Buddhist temple, has its +multitude of ignorant worshippers, who doubt not +that three several divinities are the objects of their +adoration and their prayer. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Such, then, as would appear, was the origin +of Buddhism. Strictly speaking, and apart from +its later developments, Buddhism is a religion +which knows no God, which attaches no value +to prayer, which has no place for a priesthood. +Nowhere, perhaps, is its agnosticism more conspicuous +than in the five main prohibitions, which +are addressed alike to clergy and laity. The <em class="tei tei-emph"><span style="font-style: italic">first</span></em> of +these forbids the taking of life,—human life chiefly, +<span class="tei tei-pb" id="page043">[pg 043]</span><a name="Pg043" id="Pg043" class="tei tei-anchor"></a> +but other life as well; the <em class="tei tei-emph"><span style="font-style: italic">second</span></em> is against theft, +whether by force or fraud; the <em class="tei tei-emph"><span style="font-style: italic">third</span></em> is against +falsehood; the <em class="tei tei-emph"><span style="font-style: italic">fourth</span></em> forbids impurity, in act, +word, or thought; the <em class="tei tei-emph"><span style="font-style: italic">fifth</span></em> requires abstinence from +all intoxicants. The whole idea of <span class="tei tei-hi"><span style="font-style: italic">GOD</span></span>, it will +be noticed, is entirely absent from the Buddhist +Commandments. Infinitely removed above that +other agnosticism, which cries, <span class="tei tei-q">“Let us eat and +drink, for to-morrow we die,”</span> Buddhism starts +with the idea of the entire abnegation of self. +But a self-denial that is undertaken, not for God, +and in God for man, but merely to secure one's +own peace and well-being—what is this but +selfishness after all? Enjoining a rule of life that +is essentially negative—the natural product of that +blank despair of the world and of human nature +which led to the Great Renunciation—Buddhism, +as a religious system, has yielded but scanty fruits +of positive holiness, of active benevolence. And +yet,—wholly inadequate as such a system as this, +even at its purest and best, must be to meet the +needs of humanity,—false and even debased as are +sometimes its teachings,—the one great message that +Buddhism proclaims is a message of undeniable, if +most imperfect, truth: the truth that would have +man cultivate self-reliance, and attain to self-deliverance +by means of self-control. <span class="tei tei-q">“Work out your +own salvation”</span> is the injunction of Christianity. +<span class="tei tei-q">“By one's self,”</span> taught Sakya-muni, <span class="tei tei-q">“the evil is +<span class="tei tei-pb" id="page044">[pg 044]</span><a name="Pg044" id="Pg044" class="tei tei-anchor"></a> +one; by one's self must come remedy and release.”</span> +So far the two systems are at one; the difference +between them lies in the fact that the one places in +our hands those supernatural weapons which alone +make real victory possible, and that these the other +knows not how to supply. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Hitherto, we have made no reference to the +relation of Buddhism to Brahmanism. And yet +we can no more hope to understand the work of +Sakya-muni, without observing its connexion +with Brahmanism, than we could afford to omit all +mention of the Jewish Law and of Jewish Pharisaism, +in speaking of the liberation wrought by our +Lord Jesus Christ. The work and doctrine of +Gautama Buddha,—with their mean between an +ascetic severity, on the one hand, and a licentious +self-indulgence on the other—their disregard of +caste distinctions—their rejection of burdensome +and profitless traditions—may be said to bear to +the heavy yoke of Brahmanism a relation not +dissimilar to that which freedom has to bondage. +Laying hold of that which was ready to his hand, if +so be he might mould and purify it, Buddha was +a liberator and reformer in respect to what had gone +before. Let us take, for example, the doctrine of +metempsychosis, or, as it is commonly called, the +<span class="tei tei-q">“transmigration of souls.”</span> No doubt, there is +a great deal connected with this doctrine in the +Buddhist books that cannot but appear to us +<span class="tei tei-pb" id="page045">[pg 045]</span><a name="Pg045" id="Pg045" class="tei tei-anchor"></a> +puerile and shocking; but still, we do not well, +we do not justly, if, as do so many, we fasten such +strange fancies on Buddha, or on Buddhism, as +though it were from these that they sprang. So +far from Sakya-muni being the originator of the +theory of transmigration, a belief in it had, for +centuries previously, been almost universal throughout +the East; and his doctrine of Nirvana supplied +an antidote to the belief in a practically interminable +series of metempsychoses current at the +time. With the theory of transmigration accepted +on all sides, Buddha seems to have made use of +it to the extent that he did, as affording a convenient +solution of the difficulty presented by the unequal +distribution of happiness in this life, and the absence +of any satisfactory exercise of justice in the way of +reward or punishment. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +That the doctrine of metempsychosis should have +been applied by Buddhists to their great Master +himself, is only what we should expect to find. +Gautama is accredited by Buddhists with some +five hundred previous existences, in the course +of which he passed through numerous stages of +vegetable, animal and human life, until at length +he attained to the highest degree of manhood. +Throughout the changing circumstances of his +being, he is said to have exhibited a transcendent +and ever-increasing unselfishness and charity, +which culminated in his freely giving himself to +<span class="tei tei-pb" id="page046">[pg 046]</span><a name="Pg046" id="Pg046" class="tei tei-anchor"></a> +be re-born as Buddha for the world's deliverance. +And it is this belief, probably, which has been +the most potent factor in exalting the Philosopher +and the Guide to a height, which is scarcely, +if at all, distinguishable from the Throne of God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I may conclude this chapter by quoting a passage +from the late Dean Stanley's <span class="tei tei-hi"><span style="font-style: italic">History of the Jewish +Church</span></span>, where he is referring to Gautama Buddha: +<span class="tei tei-q">“It is difficult for those who believe the permanent +elements of the Jewish and Christian religion to +be universal and Divine not to hail these corresponding +forms of truth and goodness elsewhere, or +to recognize that the mere appearance of such +saint-like and god-like characters in other parts +of the earth, if not directly preparing the way for +a greater manifestation, illustrates that manifestation +by showing how mighty has been the +witness borne to it even under circumstances of +such discouragement, and even with effects inadequate +to their grandeur.”</span><a id="noteref_15" name="noteref_15" href="#note_15"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">15</span></span></a> +</p> + +</div> + +<span class="tei tei-pb" id="page047">[pg 047]</span><a name="Pg047" id="Pg047" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc7" id="toc7"></a> +<a name="pdf8" id="pdf8"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">III. Buddhism In Japan.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the last Chapter we sketched in outline the life +and teaching of Gautama Buddha; omitting the +many fanciful legends that have gathered round +his name, and confining ourselves to what would +be accepted by Buddhists generally. Of the long +period that divides the death of Sakya-muni from +the introduction of Buddhism into Japan about +550 <span class="tei tei-hi"><span style="font-variant: small-caps">a.d.</span></span>, it is no part of our purpose to treat +in detail. But enough must be said to connect in +some intelligible way these two events. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +After the death of Gautama, his disciples are +said to have gathered together, and recited all +that they remembered of his teaching, arranging +it in three divisions. This was the origin of the +sacred books known as the <span class="tei tei-foreign"><span style="font-style: italic">Tripitaca</span></span>, i.e. the +<span class="tei tei-q">“three baskets,”</span> the <span class="tei tei-q">“three receptacles.”</span> The +first of these—consisting of sayings, aphorisms, +parables, &c., attributed to Buddha, together with +his first sermon addressed to the ascetics, (the +<span class="tei tei-q">“Wheel of the Law,”</span>)—is known as the <span class="tei tei-foreign"><span style="font-style: italic">Sutra</span></span> or +<span class="tei tei-q">“Canon;”</span> the second is called the <span class="tei tei-foreign"><span style="font-style: italic">Vinaya</span></span> or +<span class="tei tei-q">“Book of Discipline;”</span> and the third, the +<span class="tei tei-foreign"><span style="font-style: italic">Abhidharma</span></span>, +<span class="tei tei-pb" id="page048">[pg 048]</span><a name="Pg048" id="Pg048" class="tei tei-anchor"></a> +i.e. the <span class="tei tei-q">“Book of Metaphysics,”</span> the +<span class="tei tei-q">“Further Doctrine.”</span> Of the three books, the +Sutra, being mainly ethical, would have a more +general application than the other two; while the +Vinaya would be chiefly applicable to the Brotherhood, +and the Abhidharma concerned with abstruse +philosophical dissertations. The Tripitaca, of which +the Buddhists of Ceylon are the custodians, are +written in Pali, an early modification of Sanskrit, +and the sacred language of Buddhism; and they +are, undoubtedly, the oldest and purest of the +numerous Buddhist scriptures. The Sutra, in +particular, is believed to be a faithful record of +the actual teaching of Gautama. At the same +time, it must be remembered that for some centuries +after Sakya-muni's death, there is no proof of the +existence of any written Canon; the probability +being that his teaching was, for the most part, +transmitted orally from generation to generation, +and that it underwent in the process considerable +alteration and addition. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +With regard to the history of Buddhism, from +the time of its founder's death until the middle of +the third century <span class="tei tei-hi"><span style="font-variant: small-caps">b.c.</span></span>, we are practically without +information. It appears, however, that parties and +schools were already beginning to be formed. But +about 260 <span class="tei tei-hi"><span style="font-variant: small-caps">b.c.</span></span>, India, from being divided into +a number of petty kingdoms, became almost wholly +united under the rule of one Asoka. Asoka's +<span class="tei tei-pb" id="page049">[pg 049]</span><a name="Pg049" id="Pg049" class="tei tei-anchor"></a> +grandfather—the founder of the empire that was +soon to assume such vast proportions—had revenged +himself for the contempt in which, for his +low birth, he was held by the Brahmans, by +patronizing Buddhism; and Asoka, in turn, +bestowed upon it all possible support. He made +Buddhism the state religion, founded an immense +number of monasteries, and sent forth missionaries +in all directions. China was one of the countries +visited; while a mission to Ceylon, in which +Mahendra, Asoka's own son, took a prominent part, +resulted in the conversion of the whole island. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Shortly, however, after Asoka's death, his empire +collapsed, and Buddhism never afterwards exerted +the same influence in India; though it remained +widely prevalent until the eighth century <span class="tei tei-hi"><span style="font-variant: small-caps">a.d.</span></span>, +and it was not until four centuries later that +it became practically extinct. The Brahmans now +regained their former ascendency; declared Gautama +to be an <span class="tei tei-q">“avatar”</span>—or incarnation—of their +god Vishnu; proceeded to incorporate into their +own creed some of the most popular features of +the Buddhist system; and then entered upon +a destruction of the monasteries, and a severe +persecution of all Buddhists living in India. But, +as in the history of the Christian Church, persecution +only resulted in the Gospel being afforded +a wider area, so was it now with Buddhism. <span class="tei tei-q">“They +that were scattered abroad went everywhere, +<span class="tei tei-pb" id="page050">[pg 050]</span><a name="Pg050" id="Pg050" class="tei tei-anchor"></a> +preaching the word.”</span> Among other countries to +which the doctrine of Sakya-muni penetrated +was Cashmere, whose king, Kanishka, a contemporary +of Christ, extended to it his enthusiastic +support. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At this point was reached an important crisis +in the history of Buddhism. Already controversies +about discipline and various minor questions had +called into existence several different schools; but +now a breach occurred, of such magnitude and +destined to prove so lasting in its results, as +to often have suggested comparison with the +schism between Western and Eastern Christendom. +A council was held under king Kanishka, which +the Ceylon Buddhists refused to recognize; and +from that time Buddhism has been divided into +two main branches, known as the <span class="tei tei-foreign"><span style="font-style: italic">Mahayana</span></span> and +<span class="tei tei-foreign"><span style="font-style: italic">Hinayana</span></span>,—the <span class="tei tei-q">“Greater and Lesser Vehicles.”</span> +The division thus brought about became, to a great +extent, a geographical one; the Hinayana having +its home in Ceylon, and, somewhat less exclusively, +in Burmah and Siam, while the schools of the +Mahayana predominate in Cashmere, Thibet, China +and Japan. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Let us glance, for a moment, at their respective +characteristics. The Hinayana and the Mahayana, +then, are the names given to two great systems, or +<span class="tei tei-q">“schools of thought,”</span> which offer to <span class="tei tei-q">“carry”</span> or +<span class="tei tei-q">“convey”</span> their followers to the rest of Nirvana. +</p> + +<span class="tei tei-pb" id="page051">[pg 051]</span><a name="Pg051" id="Pg051" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Of the two, the Hinayana, or Lesser Conveyance, +presents a much closer resemblance to early +Buddhism. The distinguishing features of the +Hinayana may be declared to be its adherence to +the strict morality of primitive Buddhism, its +greater simplicity of worship, its smaller Canon of +scripture, and the fact that it appeals rather to the +comparatively few, to those, that is to say, who are +able and willing to make the surrender it requires. +Whereas, in the Mahayana, or Greater Vehicle, we +see a system characterized by that increased ease +and laxity, which too often accompany a season of +repose and the cessation of the enthusiasm that +attends the establishment of a new movement. +The chief features of the Mahayana may be +pronounced to be its less exacting standard of +practical morality, its willingness to descend to the +level of the multitude, its subtle metaphysical +distinctions, its meditative inactivity, its elaborate +ceremonial, and its more extensive Canon of +scripture. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We are now, at last, in a position to examine the +history of Japanese Buddhism. If an apology +seems needed for the length of our digression, +I can only say that it appeared to me necessary for +any profitable treatment of our subject. We have +already seen how, as early as 250 <span class="tei tei-hi"><span style="font-variant: small-caps">b.c.</span></span>, China was +visited by Buddhist missionaries from India. +These are said to have been eighteen in number; +<span class="tei tei-pb" id="page052">[pg 052]</span><a name="Pg052" id="Pg052" class="tei tei-anchor"></a> +and their effigies may be seen in many a Chinese +temple, where they are held in great veneration. +In the first century <span class="tei tei-hi"><span style="font-variant: small-caps">a.d.</span></span>, Buddhism in China +began to receive imperial patronage; some of its +books being about the same time translated into +the language of the country. The spirit of accommodation +and adaptation, which has always formed +so conspicuous a feature of Buddhism, manifested +itself now in an association with Taouism which +has continued ever since. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +552 <span class="tei tei-hi"><span style="font-variant: small-caps">a.d.</span></span> is the date assigned to the introduction +of Buddhism into Japan, by way of Korea. At +first, it appears to have made little progress, until +the diplomatic action of one of its clergy brought it +into favour with the Court. Prostrating himself +one day, before the little son of the Mikado, the +priest declared that he recognized in him the +re-incarnation of one of the disciples of Buddha, +and one who was destined to effect a great spiritual +work in Japan. The Mikado was prevailed upon +to confide the boy's education to the Buddhist +priests; with the result that, when he grew up, he +supported their cause with such zeal as to cause +him to be sometimes spoken of as the <span class="tei tei-q">“Constantine +of Japanese Buddhism.”</span> Shotoku Taishi—for such +was his name—acted for some time as regent, but +never himself ascended the throne. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There is no doubt that the progress of Buddhism +in Japan was largely facilitated by the adoption of +<span class="tei tei-pb" id="page053">[pg 053]</span><a name="Pg053" id="Pg053" class="tei tei-anchor"></a> +tactics, which had been successfully employed in +dealing with the barbarous tribes of India, and—as +we have just noticed,—with China also. Indeed, +its readiness to adapt itself to the circumstances, +instincts, and prejudices of the people, with whom +it has to do, is, as has already been implied, one of +the most powerful and most striking peculiarities +of Buddhism. In Japan, the Shinto demi-gods were +Buddhaized, and declared to be manifestations of +Gautama; while practices borrowed from the +ancient national creed were introduced into the +Buddhist ceremonial. In the eighth century, we +find orders issued for the erection of two temples +and a pagoda in every province; until, about the +twelfth century, the two religions became associated +in the manner indicated in our first chapter,—Buddhist +and Shinto clergy officiating by turns in +the same buildings, and the Shinto temples becoming +filled with images, alike of their own demi-gods, +and of Buddha and his companions. This state of +things continued until 1868, when the Shinto cult +was chosen to receive the exclusive recognition of +the State, many of the Buddhist monasteries at the +same time suffering spoliation. Within the last +few years, however, Buddhism has been making +strenuous efforts to recover its former power and +position, and there is little doubt that it still exerts +a real influence in Japan; while the collapse of +Shintoism is, as certainly, a matter of no distant +<span class="tei tei-pb" id="page054">[pg 054]</span><a name="Pg054" id="Pg054" class="tei tei-anchor"></a> +time. At Tokio, the capital, where the number of +temples is enormous, the proportion of Buddhist to +Shinto is in the ratio of ten to one; and on several +occasions during my stay in Japan I noticed handsome +new Buddhist temples in course of erection, +or old ones being redecorated and restored. +On the other hand, numbers are closed, or falling +to pieces, for want of funds to maintain them. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At the present time, there are some twelve or +more <em class="tei tei-emph"><span style="font-style: italic">principal</span></em> Buddhist sects in Japan, several of +these being subdivided. The distinction between +the various schools is much more closely preserved +than in China; and, at least in the larger cities, +each sect will be found represented by a temple +of its own. The difference between the schools +consists not only in the varied attitudes adopted +towards some controverted question, but frequently +also in the degrees of importance attached to some +point which is held by all in common. For, +as cannot be too emphatically stated, Buddhism +is a <em class="tei tei-emph"><span style="font-style: italic">many-sided</span></em> religion.<a id="noteref_16" name="noteref_16" href="#note_16"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">16</span></span></a> The following extract +from Sir Monier Williams' <span class="tei tei-hi"><span style="font-style: italic">Buddhism</span></span>, for instance, +<span class="tei tei-pb" id="page055">[pg 055]</span><a name="Pg055" id="Pg055" class="tei tei-anchor"></a> +draws attention to the variety of aspects, from +which it may, and indeed needs to be regarded +by the student. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“In different places and at different times, its +teaching has become both negative and positive, +agnostic and gnostic. It passes from apparent +atheism and materialism to theism, polytheism, and +spiritualism. It is, under one aspect, mere pessimism; +under another, pure philanthropy; under +another, monastic communion; under another, high +morality; under another, a variety of materialistic +philosophy; under another, simple demonology; +under another, a mere farrago of superstitions, +including necromancy, witchcraft, idolatry, and +fetishism. In some form or other it may be held +with almost any religion, and embraces something +from almost every creed.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To the same effect writes Dr. Eitel in his +<span class="tei tei-hi"><span style="font-style: italic">Lectures on Buddhism</span></span> (pp. 1-2): <span class="tei tei-q">“Buddhism is +a system of vast magnitude, for it comprises the +earliest gropings after science throughout those +various branches of knowledge which our Western +nations have long been accustomed to divide for +separate study. It embodies in one living structure +grand and peculiar views of physical science, refined +and subtle theorems on abstract metaphysics, +an edifice of fanciful mysticism, a most elaborate +and far-reaching system of practical morality, and +finally a church organization as broad in its principles +<span class="tei tei-pb" id="page056">[pg 056]</span><a name="Pg056" id="Pg056" class="tei tei-anchor"></a> +and as finely wrought in its most intricate +network as any in the world.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It would hardly be worth while to attempt +any detailed description of the many Buddhist +sects represented in Japan. To observe the main +characteristics of the principal ones, and their +points of difference from one another, will be amply +sufficient for our purpose. The greater number of +the schools were introduced from China, but a few +are Japanese developments. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Let us take, first of all, the schools of the +Hinayana, or Minor Vehicle, which, as we should +expect, is not extensively represented in Japan. +The Hinayana is represented by four philosophical +schools, in two of which the materialistic element +predominates, and in the two other the idealistic; +while eschatological questions afford further ground +for difference. The points in dispute between these +philosophical schools of Buddhism are altogether so +subtle and abstruse as to be extremely difficult of +comprehension to any not thoroughly versed in +such distinctions. Of the four sects referred to, one, +called the <span class="tei tei-foreign"><span style="font-style: italic">Kusha</span></span>, has for its characteristic the fact +that it bases its teaching on the Abhidharma Pitaca. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To the Minor Vehicle belongs the curious system +known as the <span class="tei tei-q">“Holy Path.”</span> This has been described +as a <span class="tei tei-q">“debtor and creditor account kept with +divine justice.”</span> Much less common than in China, +the system of the <span class="tei tei-q">“Holy Path”</span> is yet widely +<span class="tei tei-pb" id="page057">[pg 057]</span><a name="Pg057" id="Pg057" class="tei tei-anchor"></a> +practised in Japan. Elaborate tables are drawn up, +containing a list of all good and bad actions it is +possible to perform, with the numbers added which +each counts on the side of merit or demerit. The +numbers range from one to a hundred, or even +more; and the tables afford an insight into the +relative importance in which all kinds of actions +present themselves to the Oriental mind. He who +would tread life's journey along the Holy Path +must, at least, aim at setting off his bad deeds +by a corresponding number of good acts of equal +value. At the end of each year, the account is +balanced, and the overplus or deficit is transferred +to the succeeding one. That such a system is +liable to the gravest abuse, especially in the case of +the more ignorant, is obvious; though, when conscientiously +practised, it need not be supposed to +be unproductive of good.<a id="noteref_17" name="noteref_17" href="#note_17"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">17</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At present we have made no mention of the +<span class="tei tei-foreign"><span style="font-style: italic">Madhyameka</span></span>, or Middle Vehicle, which, as its +name implies, occupies an intermediate place between +the Greater and Lesser Conveyances. A +compromise between these two great systems, +the Madhyameka may be said to be characterized +by a marked moderation, i.e. between an excessive +strictness, on the one hand, and a too great liberty +on the other. But though it is thus a faithful +<span class="tei tei-pb" id="page058">[pg 058]</span><a name="Pg058" id="Pg058" class="tei tei-anchor"></a> +exponent of Sakya-muni's original doctrine, the +Madhyameka has never attracted any extensive +following. It is represented in Japan by the sect +called the <span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">Sanron</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We pass on to examine the schools of the Greater +Vehicle. In the same way that the Kusha sect +regards as its chief authority the Abhidharma +Pitaca, there are two schools belonging to the +Greater Vehicle, which base their teaching on the +Sutra and Vinaya Pitacas respectively. The <span class="tei tei-foreign"><span style="font-style: italic">Kagon</span></span> +make the parables and sayings of Buddha contained +in the Sutra their especial study; while +the <span class="tei tei-foreign"><span style="font-style: italic">Ritzu</span></span>, as adhering to the more ascetic side of +Buddhism, have for their favourite book the Vinaya, +or <span class="tei tei-q">“Discipline.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The <span class="tei tei-foreign"><span style="font-style: italic">Dhyana</span></span> or <span class="tei tei-foreign"><span style="font-style: italic">Zen</span></span> +sect is a Chinese school with numerous sub-divisions. Its distinguishing +feature is the prominence it assigns to the life of +contemplation. Mysticism is represented by the +<span class="tei tei-foreign"><span style="font-style: italic">Shingon</span></span>, the Mantra school of India transferred +through China to Japan; and also by the <span class="tei tei-foreign"><span style="font-style: italic">Tendai</span></span>, +so called from a mountain in China, where the +head-quarters of the sect are situated. The temples +of the Shingon may usually be recognized by the +two guardian figures at the entrance, with open +and shut mouths, suggesting the mystic syllable +A-UM. A peculiarity of both of these sects is the +use of the prayer-wheels and cylinders so common +in Thibet. +</p> + +<span class="tei tei-pb" id="page059">[pg 059]</span><a name="Pg059" id="Pg059" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +An element of mysticism also pervades the +influential <span class="tei tei-foreign"><span style="font-style: italic">Hokkai</span></span> sect, a Japanese offshoot of +the Tendai, founded in the thirteenth century by +a priest named Nichiren, who is said to have been +born supernaturally of a virgin mother. The +Hokkai are most jealously attached to their own +ritual, and to other observances peculiar to themselves; +and, inheriting the disposition attributed to +their founder, exhibit a narrowness and intolerance +rarely met with in Japan. Their characteristic +may be said to consist in an emotional fanaticism; +and a visitor to one of their temples will generally +find a number of devotees,—who thus remain engaged +for hours at a time,—chanting the invocation +of the sect, <span class="tei tei-q">“Adoration to the Lotus of the Law,”</span> +to a deafening accompaniment of drums. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Two sects only now remain, but these by no +means the least interesting or least popular: the +<span class="tei tei-foreign"><span style="font-style: italic">Jodo</span></span> and the <span class="tei tei-foreign"><span style="font-style: italic">Shin-Jodo</span></span> +(i.e. the New-Jodo). The +distinguishing features of these sects,—which also +find a place in the system of the Hokkai,—are +their acknowledgement of the need of external aid, +and their doctrine of the Western Paradise, presided +over by Amitabha Buddha. How marked a +departure from the original teaching of Sakya-muni, +as observed by us, these schools present is sufficiently +obvious; nevertheless, it is alleged that +the revelation of the Paradise in the West was first +made by Buddha himself to one of his principal +<span class="tei tei-pb" id="page060">[pg 060]</span><a name="Pg060" id="Pg060" class="tei tei-anchor"></a> +disciples. In the distant West is said to dwell one +named Amida, or Amitabha, that is to say <span class="tei tei-q">“Illimitable +Light.”</span> Immortal himself, immortal also and +freed from all the trammels of transmigration are +the vast multitudes of men<a id="noteref_18" name="noteref_18" href="#note_18"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">18</span></span></a> who inhabit the boundless +regions which he rules. In that <span class="tei tei-q">“Pure +Land,”</span><a id="noteref_19" name="noteref_19" href="#note_19"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">19</span></span></a> +that <span class="tei tei-q">“Undefiled Ground,”</span> everything beautiful +and enchanting has a place, neither is pain or +sorrow known; and thither nought that is evil or +that defileth can come. Whosoever would attain +to this heavenly country must rely, most of all, on +faithful invocation of the name of Amida; he +having, as is recorded, made a vow that he would +only accept Buddhahood on condition that salvation +should be placed within reach of all sincerely +desirous of achieving it. Such is the doctrine of +the Western Paradise, some of the descriptions of +which read almost like echoes of the last chapters +of the Bible. Unknown to the Buddhism of Ceylon, +Siam, and Burmah, it can be traced back as far as +the second century <span class="tei tei-hi"><span style="font-variant: small-caps">a.d.</span></span>, when it was certainly +known in Cashmere, though it was not until three +centuries later that it began to spread widely over +Northern Buddhism. But the whole question of +its origin remains wrapped in obscurity. At the +present day, the devotion to Amida is very widely +<span class="tei tei-pb" id="page061">[pg 061]</span><a name="Pg061" id="Pg061" class="tei tei-anchor"></a> +practised in Japan, and it is extremely popular. No +doubt, the more educated and intellectual Buddhist,—and +the distinction thus suggested needs constantly +to be insisted on,—would explain the +Paradise of the West as being a mere allegory, and +regard Amitabha, as he was originally conceived +to be, as merely an ideal personification of boundless +light. But to the people generally the Undefiled +Ground and its presiding deity are actual, +literal, realities. +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +</p><div class="tei tei-figure" style="width: 100%; text-align: center"><img src="images/kiyomizu-dera.png" width="700" height="499" alt="Illustration." title="Kiyomizu-Dera, Kyoto." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">Kiyomizu-Dera, Kyoto.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have said that the two sects in which the +doctrine of the Western Paradise appears in greatest +prominence are called the Jodo and Shin-Jodo. +The former of these is Chinese in origin, but was +established in Japan about 1200 <span class="tei tei-hi"><span style="font-variant: small-caps">a.d.</span></span> by a priest, +Enko Daishi by name, who was also a member of +the imperial family. The head-quarters of this sect +are at Kyoto, where the magnificent monastery of +Chion-in forms one of the principal sights of that +most interesting of Japanese cities. But of all the +temples of Japan, those of the New-Jodo (or <span class="tei tei-foreign"><span style="font-style: italic">Monto</span></span>) +sect are at once the most handsome, the most frequented, +and the most attractive to the European +traveller. Everything here, too, is of a dignified +and stately character; there is a striking absence +of the tawdry and the puerile. Founded in the +year 1262, this sect is, at the present day, foremost +in learning, influence, and activity. Another purely +Japanese development, it is—owing to differences +<span class="tei tei-pb" id="page062">[pg 062]</span><a name="Pg062" id="Pg062" class="tei tei-anchor"></a> +about <span class="tei tei-q">“church government”</span>—composed of two sub-divisions, +the <span class="tei tei-foreign"><span style="font-style: italic">Nishi-Hongwanji</span></span> and the +<span class="tei tei-foreign"><span style="font-style: italic">Higashi-Hongwanji</span></span>, +or the Eastern and Western Divisions +of the True Petition,—the reference being to the +vow of Amida. In most of the larger towns, +handsome temples of either branch are to be found, +situated usually in the poorer districts. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is in the temples of the Shin-Jodo that the +remarkable similarity, of which every one has heard, +between the Buddhist ceremonial and that of the +Roman Church is most conspicuous. Nowhere, +perhaps, did the resemblance in question,—to which +I shall have occasion to refer again,—impress me +more forcibly than it did in the New-Jodo temple +at Nagasaki, at the first Buddhist service at which +I was ever present. The day of our visit chanced +to be the founder's anniversary, and from a raised +lectern in the chancel, a venerable priest, of benign +countenance,—wearing a rich vestment not unlike +a dalmatic, and a cap resembling a biretta,—was +recounting to a congregation, composed chiefly of +women, old men, and children, the virtues of their +deceased benefactor. Presently, the sermon came +to an end, and the colloquial delivery of the discourse +was changed for the monotone of a litany +recitation: the people answering with ready response, +and many of them employing the aid of +their rosaries. The fragrance of incense filled the +air; tapers and flowers adorned the altar, above +<span class="tei tei-pb" id="page063">[pg 063]</span><a name="Pg063" id="Pg063" class="tei tei-anchor"></a> +which was the statue, not—as one entering by +chance might almost have expected to see—of +a Christian saint, but of some manifestation of +Gautama Buddha. Despite, however, its elaborate +ritual, the Shin-Jodo sect has been called the +<span class="tei tei-q">“Protestantism of Japan;”</span> the reason being that it +sanctions the marriage of its clergy, approves the +reading of the scriptures in the <span class="tei tei-q">“vulgar tongue,”</span> +permits a wider freedom in respect to food and +drink, and affords other indications of a <span class="tei tei-q">“reforming +spirit.”</span> The priesthood in this sect is, practically, +a hereditary office. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the <span class="tei tei-hi"><span style="font-style: italic">Great Indian Religions</span></span> of the late +Mr. Bettany, there is given a summary of the Shin-Jodo +Belief, in the words of one of its principal +teachers. I will take the liberty of re-quoting it +here. <span class="tei tei-q">“Rejecting all religious austerities and other +action, giving up all idea of self-power, we rely +upon Amida Buddha with the whole heart for our +salvation in the future life, which is the most +important thing: believing that at the moment of +putting our faith in Amida Buddha our salvation +is settled. From that moment invocation of his +name is observed as an expression of gratitude and +thankfulness for Buddha's mercy. Moreover, being +thankful for the reception of this doctrine from the +founder and succeeding chief priests whose teachings +were so benevolent, and as welcome as light in +a dark night, we must also keep the laws which +<span class="tei tei-pb" id="page064">[pg 064]</span><a name="Pg064" id="Pg064" class="tei tei-anchor"></a> +are fixed for our duty during our whole life.”</span> The +mutual relation of faith and works is especially to +be noticed; and indeed the strikingly <em class="tei tei-emph"><span style="font-style: italic">evangelical</span></em> +character of the whole Confession. +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +</p><div class="tei tei-figure" style="width: 100%; text-align: center"><img src="images/kwannon.png" width="700" height="432" alt="Illustration." title="Statues of Kwannon, San-Ju-San-Gen-Do." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">Statues of Kwannon, San-Ju-San-Gen-Do.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Vast, however, as is the power attributed to +Amitabha, and great as is the merit to be acquired +by the invocation of his name, there is found in +the temples in which he is worshipped an image +which receives even more veneration than his. +That colossal female effigy, with the many heads +and countless hands, before which a number of +votaries, composed largely of women, are kneeling +in prayer, is meant to represent the mighty Avalokitesvara, +or—to substitute for the Sanskrit the +less formidable titles by which she is known in +China and Japan,—the all-powerful Kwanyin or +Kwannon. Here, again, we are confronted with +a devotion the origin of which is wrapped in +uncertainty, but which, closely connected with the +doctrine of the Western Paradise, seems to have +arisen some three centuries after the commencement +of our era. At the present day, it is spread +extensively over Thibet, Mongolia, China, and +Japan; but it is unknown to the countries of +Southern Buddhism. With regard to the meaning +of this great image before us, Kwannon is commonly +explained to be the reflex or spiritual son of +Amitabha Buddha, sent by him to earth to preside +on earth over the Buddhist faith, and appearing, at +<span class="tei tei-pb" id="page065">[pg 065]</span><a name="Pg065" id="Pg065" class="tei tei-anchor"></a> +first in male and subsequently in female shape. +But the probability is that the various personages, +with whom Kwannon is supposed to be identified, +had merely a fictitious existence; and that in her +statues, we see simply an apotheosis of Mercy, an +allegorical <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Mater Misericordiae</span></span>, whose many +eyes and hands are intended to signify the unremitting +vigilance and the untiring energy with which she +ministers to all sorrow and distress.<a id="noteref_20" name="noteref_20" href="#note_20"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">20</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The island of Pootau, off Ning-po, in the Chusan +Archipelago, is the great centre of Kwannon +worship; the most popular of the many legends +concerning her associating her with this locality, +and offering an explanation of her thousand heads +and hands more clumsy even than is the manner +of such myths. The island belongs to the Buddhist +priesthood, and is a great resort of pilgrims. In +Japan, the shrines and statues of Kwannon are to +be met with everywhere: many of her images being +of enormous size, richly gilt and beautifully +wrought. Sometimes the statues are kept concealed +from view, either on account of alleged +<span class="tei tei-pb" id="page066">[pg 066]</span><a name="Pg066" id="Pg066" class="tei tei-anchor"></a> +miraculous properties, or for some other reason of +special sanctity. The highly-venerated image, for +instance, at the Asakusa temple, Tokio, is never +shown; it is only two inches high, and is accredited +with supernatural qualities. But of all +the shrines of Kwannon, it may be doubted whether +the impression created by any is greater than by +her temple of San-ju-san-gen-do at Kyoto, where +no less than 33,333 images of the goddess may be +seen. Of these a thousand are gilded statues, five feet +in height, and ranged in tiers along a vast gallery. +The remaining effigies are depicted on the foreheads, +hands and nimbi of the larger ones. The +temple and its contents originated in the votive +offering of a Mikado of the twelfth century for +recovery from sickness. +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +</p><div class="tei tei-figure" style="width: 100%; text-align: center"><img src="images/altar.png" width="700" height="431" alt="Illustration." title="The Altar of San-Ju-San-Gen-Do." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">The Altar of San-Ju-San-Gen-Do.</div></div> + +</div> + +<span class="tei tei-pb" id="page067">[pg 067]</span><a name="Pg067" id="Pg067" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc9" id="toc9"></a> +<a name="pdf10" id="pdf10"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">IV. Buddhism And Christianity.</span></h1> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +</p><div class="tei tei-figure" style="width: 100%; text-align: center"><img src="images/guardian-nio.png" width="430" height="700" alt="Illustration." title="Guardian Nio." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">Guardian Nio.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Buddhist temples in Japan are for the +most part built on a much grander and more +elaborate scale than those belonging to the Shinto +worship. The roofing is not of thatch, but of +tiles; and instead of the torii, the entrance is +through a <span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">Sammon</span></span>, or two-storied gateway, in +the recesses of which stand two huge figures of ferocious +appearance. These are called <span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">Nio</span></span>, and their +office is to guard the sacred precincts from the approach +of evil spirits. These images are commonly seen +spotted all over with pellets of paper. <span class="tei tei-q">“A worshipper +writes his petition on paper, or better still, +has it written for him by the priest, chews it to +a pulp, and spits it at the divinity. If, having +been well aimed, the paper sticks, it is a good +omen.”</span> Passing through the Sammon, and proceeding +in a straight direction—often between +rows of votive stone-lanterns—the visitor soon +arrives at the two largest buildings of the temple +group. One of these is the <span lang="ja" class="tei tei-foreign" xml:lang="ja"><span style="font-style: italic">Hondo</span></span>, or main +shrine; while the other may be either the Hall of the +Founder of the particular sect to which the Temple +<span class="tei tei-pb" id="page068">[pg 068]</span><a name="Pg068" id="Pg068" class="tei tei-anchor"></a> +belongs, or it may contain a colossal image of +Amida, and be specially dedicated to his worship. +Sometimes, again, this second building is known as +the Refectory, from the spiritual nourishment +supplied there in the form of sermons, for which +the preacher takes as his text some passage of the +Sutra, or, it may be, some saying of Confucius.<a id="noteref_21" name="noteref_21" href="#note_21"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">21</span></span></a> +Removing our boots, which we leave at the foot of +the wooden steps, we ascend to the Hondo, and, if +need be, push aside the sliding-doors of paper-covered +woodwork, which afford access to the +building. Should no service chance to be in progress, +a little company of priests, acolytes, &c., will +probably be found, seated on the matting with +which the floor is covered,—engaged in the perusal +of book or newspaper, or chatting together over +miniature cups of tea, and, if it be winter-time, +spreading their hands to receive the grateful +warmth of the hibachi.<a id="noteref_22" name="noteref_22" href="#note_22"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">22</span></span></a> Beside them, on the +<span class="tei tei-pb" id="page069">[pg 069]</span><a name="Pg069" id="Pg069" class="tei tei-anchor"></a> +floor, is arranged a miscellaneous assortment +of sacred pictures, leaflets, candles, incense-sticks, +charms, and other articles; any of which may be +purchased by a very modest expenditure. As we +enter, we observe that several pairs of eyes are +fastened on us in undisguised curiosity; but our +low salutation is promptly responded to, if indeed it +has not been anticipated, and one of the group +will courteously come forward to supply us with +any assistance or information we require. Before +the railing, which encloses the sanctuary, two or +three worshippers are kneeling in prayer; and +these also examine us for a while with close +attention. Or, it may be that at the time of our +visit some religious function is proceeding. If so, +the clergy with their servers are found within the +chancel, clad in gorgeous yellow robes, and genuflecting +now and again before the images which +stand above the richly-vested altar. Outside the +sanctuary rails, the congregation is assembled in +greater or less numbers, according to the importance +of the day. Around is a profusion of lights +and flowers; while the air is fragrant with the +fumes of incense. The prayers, which the officiating +priest recites in monotone, are in Pali, a form of +Sanskrit; and if an air of perfunctoriness pervades +his devotions, let it be remembered that every day, +month after month, and year after year, he may be +found chanting these same litanies, of the significance +<span class="tei tei-pb" id="page070">[pg 070]</span><a name="Pg070" id="Pg070" class="tei tei-anchor"></a> +of which he has but the vaguest idea. Not, +however, that he is without belief in their efficacy; +nay, it may be that his very ignorance of their +meaning causes the words he utters to have, in his +eyes, a transcendent value. Above the high altar, +in seated posture on lotus-blossoms,<a id="noteref_23" name="noteref_23" href="#note_23"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">23</span></span></a> are three +colossal images, cunningly wrought and richly +gilded, and bearing on their countenances an expression +of placid repose. Perhaps, it is the <span class="tei tei-foreign"><span style="font-style: italic">Triratna</span></span>, +or Three Jewels, that these represent, the Trinity of +Buddha, the Law, and the Order. Or, possibly, +this is Buddha, in his triple forms of existence:—as +Sakya-muni, the form under which he lived as +man among men; as Amitabha, his metaphysical +existence in Nirvana; as Avalokitesvara, his reflex +in the world of forms, his spiritual son, generated +to propagate the religion established by him during +his earthly career. Or once again, these three +images may portray the Buddhas of the Past, +Present, and Future:—Gautama who <em class="tei tei-emph"><span style="font-style: italic">was</span></em>, the +historic founder of Buddhism; Kwannon, or +Avalokitesvara, the head of the present Buddhist +hierarchy, the Buddha who <em class="tei tei-emph"><span style="font-style: italic">is</span></em>; and Maitreya, or +<span class="tei tei-pb" id="page071">[pg 071]</span><a name="Pg071" id="Pg071" class="tei tei-anchor"></a> +Meroku, the deliverer yet <em class="tei tei-emph"><span style="font-style: italic">to come</span></em>, the rehabilitation +of past Buddhas foretold by Sakya-muni. Now +and again one may meet with a Buddhist of +superior intellectual attainments, who would explain +the acts of worship he offers to these images, +as signifying merely reverence for Gautama's +teaching; but to the multitude, as has been seen +already, the images represent distinct and all-powerful +deities. Indeed, the people are encouraged +thus to regard them by their ecclesiastical +superiors; it being one of the methods of Buddhism +thus to adapt its teaching to the capacity of dense +and ignorant minds. And thus it comes about +that a religion, commencing with agnosticism, meets +the <span class="tei tei-q">“craving for divinity,”</span> so deeply implanted in +the nature of our race, by passing into what is, +practically, a deification of humanity. +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +</p><div class="tei tei-figure" style="width: 100%; text-align: center"><img src="images/pagoda.png" width="427" height="700" alt="Illustration." title="Pagoda at Nikko." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">Pagoda at Nikko.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Leaving the Hondo, we next proceed to explore +the grounds and remaining buildings connected +with the temple. This lofty <span class="tei tei-foreign"><span style="font-style: italic">Pagoda</span></span>, for instance, +several stories high, is erected over some holy relic,—perhaps +the vitrified remains of the founder, +after cremation. A little further on, we come +to the <span class="tei tei-foreign"><span style="font-style: italic">Rinzo</span></span>, or Revolving Library, containing an +entire set of the Buddhist scriptures. As these +consist altogether of some 6,700 or 6,800 large +volumes, it is clearly impossible for any one person +to read them all. This, however, need not be +regretted seeing that whatever merit might be +<span class="tei tei-pb" id="page072">[pg 072]</span><a name="Pg072" id="Pg072" class="tei tei-anchor"></a> +obtained by a complete perusal, is freely extended +to all, who will take the trouble to make this huge +stand revolve; the structure being so arranged +that a single push is sufficient for the purpose! +The Rinzo was an invention of a Chinese priest, +and is said to date from the sixth century. Owing +to their costliness they are rarely met with; and +the only two I remember seeing were at Asakusa, +Tokio, and at Ikegami, the head-quarters of +the Hokkai sect. Elsewhere in the grounds we +come upon the <span class="tei tei-foreign"><span style="font-style: italic">Shoro</span></span>, or Great Bell,—used not +for summoning the faithful, but for the purpose of +invocation and worship;—the <span class="tei tei-foreign"><span style="font-style: italic">Koro</span></span>, or Drum-tower; +the <span class="tei tei-foreign"><span style="font-style: italic">Emado</span></span>, or <span class="tei tei-q">“Ex-voto”</span> Shed, the walls of which +are covered with pictures, charms, and other +offerings; cisterns for the purpose of ceremonial +purification; a printing and publishing department; +and, perhaps, a grotto with ghastly representations +of the sufferings endured in the Buddhist hells. +Usually, too, to be found in the sacred precincts, is +a specimen of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ficus religiosa</span></span>, or sacred +tree, under which Sakya-muni attained his enlightenment. +At the rear of the temple buildings are +situated the priests' apartments,—often a quadrangle +enclosed by a colonnade,—the reception-rooms +of which are beautifully decorated with +<span class="tei tei-foreign"><span style="font-style: italic">kakemonos</span></span>. Here the visitor is sometimes invited +to a light repast of tea, cake, and fruit; the +priests waiting on him the while with the most +<span class="tei tei-pb" id="page073">[pg 073]</span><a name="Pg073" id="Pg073" class="tei tei-anchor"></a> +courteous attention. And here may I be permitted +to say a word about the Buddhist priests of Japan +as I found them? They are commonly spoken +of as lazy and ignorant, mercenary and corrupt; +and it is to be feared that with regard to many, +especially of the lower orders of the clergy, this +witness is true. But speaking of those with whom +I came into direct contact—the priests, for the most +part, attached to the more important temples—I +feel bound to say, that the impression I formed of +them was, on the whole, a distinctly favourable one. +With countenances often indicating close spiritual +application, they appeared to perform their sacred +duties with reverence and attention; while of the +disinterested kindness and hospitality I received at +their hands, as well as of the courtesy and patience +with which they replied to my numerous questions, +I would speak in terms of grateful appreciation. +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +</p><div class="tei tei-figure" style="width: 100%; text-align: center"><img src="images/ikegami-temple.png" width="700" height="526" alt="Illustration." title="Plan Of Buddhist Temple At Ikegami, Near Tokio. (Head-quarters of the Hokkai or Nichiren sect.) The path to the left from the Entrance Gate leads to the Main Temple; that to the right to the Founder's Hall. To the right of the plan are the Drum-tower and Pagoda. Behind the Main Temple is the Rinzo or Revolving Library; and in the lower left-hand corner of the picture is the Reliquary. The two small buildings in the foreground are the Belfry and the Emado. In the background are the Priests' Apartments and Reception-rooms." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">Plan Of Buddhist Temple At Ikegami, Near Tokio. (<span class="tei tei-hi" style="text-align: center"><span style="font-style: italic">Head-quarters +of the Hokkai or Nichiren sect.</span></span>) The path to the left from the Entrance Gate leads +to the Main Temple; that to the right to the Founder's Hall. To +the right of the plan are the Drum-tower and Pagoda. Behind the Main Temple +is the Rinzo or Revolving Library; and in the lower left-hand corner of +the picture is the Reliquary. The two small buildings in the foreground are +the Belfry and the Emado. In the background are the Priests' Apartments and +Reception-rooms.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A visit to a Buddhist temple, however, can hardly +fail to suggest to any, who are at all familiar with +the observances of the Roman ritual, a comparison +to which we have already referred,—I mean the +striking resemblance between the Buddhist ceremonies +and such as have found place in the +Christian Church. The high-altar with its haloed +statues, flowers, candelabra, and ever-burning +lamps; the side-altars, similarly adorned, above +one of which, it may be, is seen the image of +Maia, the mother of Gautama, bearing her infant-son +<span class="tei tei-pb" id="page074">[pg 074]</span><a name="Pg074" id="Pg074" class="tei tei-anchor"></a> +in her arms; the priests, tonsured, mitred, +arrayed in their rich vestments, and attended by +their acolytes; the people, bending low in adoration, +or telling their rosaries as they pray; the tinkling of +bells and the perfume of incense; the dim light +of the sanctuary, and the monotonous chant, in +the unknown tongue, of the litanies uplifted for +living and for dead:—these are only some of the +points of correspondence with Roman Catholic +observances which meet us in almost every +Buddhist temple. Indeed, to attempt to specify +such resemblances in detail would prove a laborious +task. But while the similarity to which I refer +is far too close and remarkable to be accounted for +by mere coincidence, its explanation is by no means +easy. Some would solve the difficulty by referring to +the unquestionable fact that many of the ceremonies +practised in the Christian Church are adaptations of +ancient heathen rites: a leading captive of captivity +of which, as it seems to me, Christianity has far +more reason to be proud than ashamed. But +though the Buddhist observances are, without doubt, +of considerable antiquity, this explanation cannot +be said to be adequate to the requirements of the +case. Far more satisfactory is the theory that +ascribes the phenomenon to an early contact of +China with some form of Christianity—probably +Nestorianism—and to the readiness which Buddhism +has ever exhibited to extend its influence +<span class="tei tei-pb" id="page075">[pg 075]</span><a name="Pg075" id="Pg075" class="tei tei-anchor"></a> +by a conformity to other faiths. The problem, +however, is one which we must, to a great extent, +be satisfied to leave unsolved; the most eminent +authorities in Orientalism having confessed themselves +baffled. It is only the fact of the resemblance +that admits of no dispute. +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +</p><div class="tei tei-figure" style="width: 100%; text-align: center"><img src="images/buddhist-priest.png" width="431" height="700" alt="Illustration." title="A Buddhist Priest." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">A Buddhist Priest.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is curious to notice the different effects +produced by an observation of the Buddhist +ceremonial on the minds of Roman Catholic +missionaries upon their first arrival in the East. +By some its likeness to their own ritual has been +regarded as a manœuvre of Satan, designed for the +hindrance of Christian truth; while others have +regarded the resemblance with satisfaction, as calculated +to diminish the difficulties of their work. +Without entering further into this question, I may be +allowed to express the conviction that an elaborate +ceremonial forms at any rate no necessary factor of +Christian work in Japan. So far from this being +the case, I was informed, on no prejudiced authority, +that, the breach once made with the old associations, +converts are disposed to regard anything +tending even remotely to suggest them as more +of a hindrance than a help; and this view finds +support in the large number of adherents gained +by several of the Protestant Missions, with whom +anything in the way of ceremonial is reduced +to a minimum. On the other hand, must be +remembered the very successful work accomplished +<span class="tei tei-pb" id="page076">[pg 076]</span><a name="Pg076" id="Pg076" class="tei tei-anchor"></a> +in Japan, alike by the Roman and Orthodox +Churches, whose combined total of some 65,000 +adherents is more than double that of the various +Protestant sects,—the Churches of England and +America, with 4,000 members, not being included +in this computation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Hitherto, I have referred only to the resemblance +outwardly existing between the ceremonies and +observances of Christianity and Buddhism. But +an extension of the comparison results in what is, +at first sight, an even more startling similarity +between incidents recorded of Gautama Buddha, +and events in the life of Jesus Christ, as narrated +in the Gospels. Thus, we are told that Gautama +was born of a virgin mother; that angels appeared +at his nativity; that an ancient seer prostrated +himself before him, and saluted him as one come +down from heaven; that, as a child, he confounded +his teachers by the understanding he displayed, and +the questions which he asked; that, assailed by the +Evil One<a id="noteref_24" name="noteref_24" href="#note_24"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">24</span></span></a> with the keenest +temptations,—including the offer of Sovereignty over all the world, if he +would renounce his mission,—he yet emerged victorious +from all; that once, being on a mountain, +he was enveloped in a cloud of heavenly light; +that he went down into hell; and that he ascended +into heaven. Indeed, the Christian may be +<span class="tei tei-pb" id="page077">[pg 077]</span><a name="Pg077" id="Pg077" class="tei tei-anchor"></a> +pardoned if, for the moment, he feels completely +staggered at all that he finds advanced on behalf +of Sakya-muni; and if his perplexity only begins to +give place to relief, when he discovers that there is +absolutely no trace of such extraordinary coincidence +in the early Buddhist writings, and that there is +no reason for supposing that these alleged events +in the life of Gautama were ever heard of until +the Christian era was already several centuries old. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have now, as far as our limits permit, made +an examination of Buddhism with especial reference +to Japan. But before leaving this part of our +subject, I would humbly, but very earnestly, submit +the question, Is there in Buddhism generally,—is +there in Buddhism as it exists in Japan at the +present day,—nothing upon which Christianity +may profitably fasten, nothing to which Christianity +may properly appeal? Is that great proclamation +of Christian tact, which, eighteen centuries ago, the +Apostle Paul delivered on the Areopagus at Athens, +<span class="tei tei-q">“Whom ye ignorantly worship, Him declare I unto +you,”</span> one that cannot, more often than it does, find +a place on the lips of our missionaries of to-day? +Is the position a useless one to take, that both the +faiths of Jesus Christ and of Buddha agree in this, +that either has for its object the amelioration of +man's lot, here and hereafter, and his release from +the curse of suffering; only, as we believe, with +this great difference, that the founder of Christianity +<span class="tei tei-pb" id="page078">[pg 078]</span><a name="Pg078" id="Pg078" class="tei tei-anchor"></a> +was possessed of resources to which Sakya-muni +laid no claim? These are questions which were +constantly presenting themselves to my mind +during my visit to Japan; but they are questions +also which I heard asked more than once by men +who had closely studied the whole subject and were +deeply interested in mission work. But whatever +the true answer to these questions be, of this we +may be certain: that by no reckless denunciation +of a creed, of the very elements of which the +denouncer is content to be in ignorance, will any +victory of Christ's Cross be achieved. Be the +errors and shortcomings of Buddhism what they +may,—and we must, to be honest, pronounce them +in our judgment to be many and great,—it is, at +least, a system of very great antiquity, in whose +strength thousands of millions of our fellow-creatures +have lived and died, both better and +happier. Men cannot be expected lightly to +abandon their allegiance to such a faith as this, +nor would it be to their credit if they did; while +in Christianity, even when faithfully represented, +there is very much calculated to perplex and +estrange one who has been trained in the tenets of +Buddhism. Moreover, however little he may agree +with them, the Buddhist holds that the religious +convictions of others are entitled to respect, and +that their feelings should never be wounded, if this +can be avoided; it is only natural that he, in his +<span class="tei tei-pb" id="page079">[pg 079]</span><a name="Pg079" id="Pg079" class="tei tei-anchor"></a> +turn, should be quickly alienated by unsympathetic +treatment. I was told by an English resident of +long standing that infidelity is largely on the +increase in Japan, especially among the men of +the upper and middle classes; and that among the +causes of this was certainly to be reckoned the +contemptuous and merely destructive attitude +towards Buddhism, with which some—let us hope +they are the very few—would think to serve +the cause of Jesus Christ. <span class="tei tei-q">“Depend upon it,”</span> it +was said to me, <span class="tei tei-q">“it is irreligion that commonly +succeeds to the vacant place, not Christianity. +Carlyle was right when he said, <span class="tei tei-q">‘Better even to +believe a lie than to believe nothing.’</span> ”</span> And +Buddhism is not all a lie! +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“The perishing heathen.”</span> Many of us have been +revolted by such expressions when heard at home. +But it is only when one is living in the midst of +the people of whom they are spoken, that it is +possible to realize the full horror of their meaning. +That men, women, and little children, who are +distinguished by so many good qualities,<a id="noteref_25" name="noteref_25" href="#note_25"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">25</span></span></a> and +who—with, as we believe, such immeasurably +inferior opportunities—present, in many points, so +<span class="tei tei-pb" id="page080">[pg 080]</span><a name="Pg080" id="Pg080" class="tei tei-anchor"></a> +favourable a contrast to ourselves, should be +condemned to a future of hopeless and unending +misery, for not believing that of which, it may be, +they have not even heard, or heard only in crude, +<span class="tei tei-pb" id="page081">[pg 081]</span><a name="Pg081" id="Pg081" class="tei tei-anchor"></a> +distorted statement—can any man <em class="tei tei-emph"><span style="font-style: italic">really</span></em> think +this, who recognizes the providence of a Father of +Love; nay, I will dare to say, of a Deity of bare +Justice? And yet language thus fearfully misrepresenting +the Faith of Christ is still used by +some who are called by His name; and that it is +used is known by the people of Japan.<a id="noteref_26" name="noteref_26" href="#note_26"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">26</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But again. There is, I have observed, much in +the scheme of Christianity calculated to prove +a stumbling-block to those who have been educated +in the doctrines of Buddhism. Let me proceed +to state some of the difficulties that would be +experienced, some of the objections that would be +raised, by a Buddhist of a certain amount of +intellectual capacity, when confronted with the +claims of the Christian Faith. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Thus, (<span class="tei tei-hi"><span style="font-style: italic">a</span></span>) <em class="tei tei-emph"><span style="font-style: italic">the Bible</span></em>. <span class="tei tei-q">“We are unable,”</span> the +Buddhist would say, <span class="tei tei-q">“to recognize in your Old and +New Testaments an inspired revelation. Why +should we accept your Scriptures, with all their +alleged miracles and supernatural occurrences, +<span class="tei tei-pb" id="page082">[pg 082]</span><a name="Pg082" id="Pg082" class="tei tei-anchor"></a> +when you reject ours? Besides, you are not +agreed among yourselves as to inspiration, authenticity, +translation, interpretation. Some of you, +again, are for diffusing the Bible broadcast, others +would keep it in the background. Again, the +Christian doctrine of immortality appears to us +entirely absent from the pages of the Old Testament; +while even the Jews, <span class="tei tei-q">‘God's chosen people,’</span> refuse to +see in the New Testament the fulfilment of the Old.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(<span class="tei tei-hi"><span style="font-style: italic">b</span></span>) <em class="tei tei-emph"><span style="font-style: italic">The Old Testament.</span></em> <span class="tei tei-q">“We cannot regard the +story of Creation, as given in the Book of Genesis, +as anything more than a myth, containing a germ +of truth. Neither can we accept, as historically +true, the story of the temptation in the Garden of +Eden. And yet, upon this is made to rest your +whole theory of the Fall, of Original Sin, and of +Christian Redemption. As for the history of the +Jewish people, we can see in it nothing but one +long story of cruelty and bloodshed; how can +a Creator, a God of Love, be supposed to have +permitted and approved such things?”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(<span class="tei tei-hi"><span style="font-style: italic">c</span></span>) <em class="tei tei-emph"><span style="font-style: italic">The Incarnation.</span></em> The whole doctrine of the +Incarnation is full of difficulty to the mind of an +Oriental; <em class="tei tei-emph"><span style="font-style: italic">not</span></em> because of its strangeness and +novelty, but owing to his very familiarity with +stories of miraculous birth in his own legends. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(<span class="tei tei-hi"><span style="font-style: italic">d</span></span>) <em class="tei tei-emph"><span style="font-style: italic">The Atonement.</span></em> <span class="tei tei-q">“Why should Jehovah +require the sacrifice of His own Son?”</span> This is +a difficulty that would present itself with especial +<span class="tei tei-pb" id="page083">[pg 083]</span><a name="Pg083" id="Pg083" class="tei tei-anchor"></a> +force to the Buddhist; by whom all life is held +sacred, and whom such texts as <span class="tei tei-q">“Without shedding +of blood there is no remission,”</span> fill with repugnance. +The explanation offered by Buddhists themselves +of the Christian doctrine of Atonement is, that its +origin must be sought in the fact that, from the +most ancient times, the idea of sacrifice, and of +human sacrifice, has existed; and this explanation +they go on to apply to the Holy Eucharist. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(<span class="tei tei-hi"><span style="font-style: italic">e</span></span>) <em class="tei tei-emph"><span style="font-style: italic">Eternal Punishment.</span></em> <span class="tei tei-q">“How,”</span> it is asked, +<span class="tei tei-q">“is your doctrine of Everlasting Punishment +consistent with that of the Remission of Sins? +And how, on the other hand, is not your scheme of +salvation ethically wrong, if it allows people, after +sinning all their lives, to be forgiven on their +death-beds, that so they may enter a Paradise, +wherein good and bad alike have a place?”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(<span class="tei tei-hi"><span style="font-style: italic">f</span></span>) <em class="tei tei-emph"><span style="font-style: italic">Faith and Belief.</span></em> <span class="tei tei-q">“What right have you +to ask us to believe anything that does not accord +with science and experience, when you have no +better opportunities of knowing than we?”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(<span class="tei tei-hi"><span style="font-style: italic">g</span></span>) <em class="tei tei-emph"><span style="font-style: italic">Christian Ethics.</span></em> <span class="tei tei-q">“Some of these—e.g. the +doctrine of the Sermon on the Mount—we admit +to be good; but they are not peculiar to Christianity—our +own teaching is very similar. In other +of your ethics, we see only an ignoble and selfish +storing of treasure; it appears to us that a good +action, done for the sake of reward or gain, must +entirely lose its merit.”</span> +</p> + +<span class="tei tei-pb" id="page084">[pg 084]</span><a name="Pg084" id="Pg084" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +(<span class="tei tei-hi"><span style="font-style: italic">h</span></span>) <em class="tei tei-emph"><span style="font-style: italic">Missionary Work.</span></em> <span class="tei tei-q">“We do not claim that our +religion is the only way of salvation, but readily +recognize the good points in other systems as well. +You, on the contrary, appear to hold that there is +no other way but your own; and indeed it is only +on this supposition that we can understand the +strenuous efforts which you make to bring us to +abandon our religion for yours.”</span><a id="noteref_27" name="noteref_27" href="#note_27"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">27</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It forms no part of my purpose to discuss these +objections; which, let me add, are merely representative, +and by no means exhaustive. With many +of them we are already familiar at home; and the +Japanese, I would mention, are fully aware of +the unbelief prevalent in England, and well +acquainted with its arguments. Indeed, few English +people, it is probable, have any idea how closely +their history and their literature are studied by +nations living at the other side of the globe, who +<span class="tei tei-pb" id="page085">[pg 085]</span><a name="Pg085" id="Pg085" class="tei tei-anchor"></a> +are to them simply <span class="tei tei-q">“the heathen.”</span> Some, again, +of the above objections would seem to have been +suggested by imperfect and distorted statements of +Christian truth. I have thought it worth while to +refer to them, in the hope that the fact of such +questions being raised may serve to impress upon +us these two important points:—(i) the need of +missionaries, at the present day, being not only +men of holy and devoted lives, but also fully equal +in intellectual equipment and culture to our home +clergy; and (ii) the fallacy of trusting to the +circulation of the Bible, as an instrument of +mission work, unless it be accompanied—or rather +preceded—by the teaching of the living agent. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It must not, however, be imagined that the +obstacles to the progress of the Gospel in Japan are +wholly, or even mainly, of the character I have +referred to. Another great hindrance is most +unquestionably presented in the large number of +competing sects and organizations, which, here as in +other countries where mission work is being carried +on, address the people in the name of Christianity. +It is true that Buddhists themselves are divided +into numerous sects and schools; but between these +there can scarcely be said to be anything of party +animosity and strife. It will, indeed, be heard +with satisfaction that the feeling towards one +another of the various Christian bodies in Japan is, +speaking generally, free from bitterness; and that +<span class="tei tei-pb" id="page086">[pg 086]</span><a name="Pg086" id="Pg086" class="tei tei-anchor"></a> +each would appear desirous of doing its own work, +in the wide field before it, without interference +with the efforts of others. <span class="tei tei-q">“The feeling here,”</span> it +was observed to me, <span class="tei tei-q">“is nothing like so bad as it +is at home.”</span><a id="noteref_28" name="noteref_28" href="#note_28"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">28</span></span></a> And as in England bigotry and +suspicion are steadily giving place to mutual +toleration and respect, so may we hope that, both +in our colonies and abroad, counsels of charity may +more and more prevail. Still, at the best, so long +as Romanists, Orthodox, Anglicans, and Sectarians +adhere to the positions they at present occupy, so +long must any real unity of action be impossible; +neither can peace be sought by surrender or compromise +of principle. But meanwhile there is, of +course, a lamentable want of compactness among +the converts—as a recent writer in the <span class="tei tei-hi"><span style="font-style: italic">Japan +Mail</span></span>, remarked <span class="tei tei-q">“they are more like scattered groups +of soldiers than an army”</span>;—while the perplexity +occasioned to those we are seeking to convince is +terrible and great. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The following extract from Miss Bickersteth's +recently-published <span class="tei tei-hi"><span style="font-style: italic">Japan as we saw it</span></span> (Sampson +Low, 1893), draws an able contrast between the +religious condition of Japan at the present day +<span class="tei tei-pb" id="page087">[pg 087]</span><a name="Pg087" id="Pg087" class="tei tei-anchor"></a> +and the position of Christianity in the time of +St. Francis Xavier. <span class="tei tei-q">“It was impossible not to be +struck with the present complication of religious +matters in the country as compared with the days +of Xavier. Then, on the one side, there was the +Buddhist-Shinto creed, undermined by no Western +science, still powerful in its attraction for the +popular mind, and presenting a more or less solid +resistance to the foreign missionary; and, on +the other, Christianity as represented by Roman +Catholicism, imperfect truly, but without a rival in +dogma or in ritual. Now the ranks of Buddhist-Shintoism +are hopelessly broken; the superstition +of its votaries is exposed by the strong light of +modern science, and their enthusiasm too often +quenched in the deeper darkness of atheism. +Christianity, though present in much greater force +than in the days of Xavier, is, alas, not proportionately +stronger. The divisions of Christendom +are nowhere more evident than in its foreign +missions to an intellectual people like the Japanese. +The Greek, the Roman, the Anglican churches, the +endless <span class="tei tei-q">‘splits’</span> of Nonconformity, must and do +present to the Japanese mind a bewildering +selection of possibilities in religious truth.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To refer to but one other hindrance to Christian +progress in Japan—which, although the last +mentioned, is by no means the least serious—I +mean the estimate formed by the natives of +<span class="tei tei-pb" id="page088">[pg 088]</span><a name="Pg088" id="Pg088" class="tei tei-anchor"></a> +the practical influence of the Christian religion +upon English people and upon other nations professing +it. Applying to Christianity the test of +its results, they urge that it has, at any rate, +only very partially succeeded. For instance, the +Japanese comment upon the fact that numbers +of Englishmen in Japan never attend the services +of their Church; and that the lives of many of +them display a flagrant disregard for the principles +which should regulate the conduct of Christians. +Without, however, denying either the justice of +these charges, or the reasonableness of the mood +which advances them, I think it may be urged +with fairness that the influence of Christianity on +us as a nation cannot rightly be estimated in this +particular way. As a rule, the Englishman can +scarcely be said to appear to advantage abroad. +Too often he assumes an attitude of insolent +superiority to the people whose guest he is; while +the position in which our countrymen are placed in +a country like Japan—coupled with the freedom +from restraint, so much greater than at home—has, +for reasons which we need not now enter into, its +peculiar difficulties. Neither is it by any means +certain that a Japanese, paying a short visit to +England, will gather any just impression of what +hold Christianity has on us as a people. In all +probability the range of his observations will be +very limited and superficial; his wanderings will +<span class="tei tei-pb" id="page089">[pg 089]</span><a name="Pg089" id="Pg089" class="tei tei-anchor"></a> +be chiefly confined to the great thoroughfares of the +principal cities; while the circle of his acquaintance +will, it is likely, be equally restricted, and +equally unrepresentative of English life. Not that, +in saying this, we would seek to excuse ourselves, +or deny that there is far more truth than we could +wish, and than there ought to be, in the charges +brought against us. We would merely submit +that there is another side to the picture which +ought not, in fairness, to be overlooked. Admitting +as we must, for instance, the great prevalence of +infidelity in our England of to-day, there is yet +to be placed over against it,—and may I not add, +drawing it out into the light?—the increased +activity of the Church during this last half-century, +the remarkable power she has exhibited of adapting +herself to meet the needs of her times, the influence +for good that she has not only been in the past, but +remains at the present day, in the nation at large, +and in thousands and thousands of English homes. +<span class="tei tei-q">“By their fruits ye shall know them”</span>: and +Christianity must not and need not deprecate the +application of that test to herself. Only, we would +urge, that is not a fair judgment, which takes +account only of what the Church of Jesus Christ +has failed to do, without recognizing also all that, +in the strength of her Divine Head, she has been +permitted to accomplish. +</p> + +</div> + +<span class="tei tei-pb" id="page090">[pg 090]</span><a name="Pg090" id="Pg090" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc11" id="toc11"></a> +<a name="pdf12" id="pdf12"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">V. Christianity In Japan.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I propose now to place before my readers +some account of the various Missions at work +in Japan. I am enabled to do this the better +from having obtained, in the course of my visit, +a useful table, compiled by the Rev. H. Loomis, of +the American Bible Society, Yokohama, giving +statistics of the different organizations up to the +beginning of the year 1893. The plan adopted by +Mr. Loomis is to arrange his statistics into three +classes: (1) <span class="tei tei-q">“Protestant Missions,”</span> (2) <span class="tei tei-q">“Catholic +Missions,”</span> and (3) <span class="tei tei-q">“The Greek Church in Japan.”</span> +Under the head of <span class="tei tei-q">“Protestant Missions,”</span> are included +the Church of England, the Episcopal +Church of America, a large number of other +American denominations, the Presbyterian Church +of Scotland, the Swiss Evangelical Protestant +Mission, the Society of Friends, U.S.A., Universalists, +Unitarians and others; while under the +head of <span class="tei tei-q">“Catholic Missions”</span> we find particulars of +only one branch of the Holy Catholic Church—the +Church of Rome. This is not the arrangement +I should have made myself; but, as a matter of +<span class="tei tei-pb" id="page091">[pg 091]</span><a name="Pg091" id="Pg091" class="tei tei-anchor"></a> +convenience, we will follow it more or less closely.<a id="noteref_29" name="noteref_29" href="#note_29"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">29</span></span></a> +It is right to add that of the thirty <span class="tei tei-q">“Protestant +Missions”</span> seven are grouped together under the +title of the <span class="tei tei-q">“Church of Christ in Japan,”</span> and work, +it would appear, in general harmony on Presbyterian +principles. In the same way, the American +Episcopal Church, the Church of England—represented +by both the Church Missionary Society +and the Society for the Propagation of the Gospel—and +the Mission of Wyckliffe College, Canada, +are associated together; leaving some twenty sects +working independently.<a id="noteref_30" name="noteref_30" href="#note_30"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">30</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Before, however, proceeding to an examination +of Mr. Loomis' table, we must briefly observe the +past history of Christianity in Japan. This dates +from the arrival of St. Francis Xavier in 1549, +seven years after the country was discovered by +the Portuguese. For some while the missionaries +<span class="tei tei-pb" id="page092">[pg 092]</span><a name="Pg092" id="Pg092" class="tei tei-anchor"></a> +were permitted to prosecute their work without +molestation, and considerable progress was being +effected. A deputation of native priests appealed +to the Tycoon, but their remonstrances were unheeded. +With thirty-five religious sects already +represented in Japan, the country, he answered, +might very well find room for a thirty-sixth +religion, viz. Christianity. Presently, however, the +Jesuits being followed by the Dominicans and +Franciscans, mutual factions broke out; while, +elated by their success, some of the missionaries +began to adopt an attitude of high-handed intolerance +and interference. For the first time in their +history, the Japanese found themselves entangled +in all the turmoil and animosity of religious strife. +In 1587 the first persecution of the Christians took +place, but apparently soon subsided. The warning, +however, was disregarded; and the fatal policy +of arrogance and oppression was still persisted in. +Native priests were put to death; Buddhist +monasteries were destroyed; the Inquisition was +set up. In 1614 we find a Japanese embassy +despatched to Rome, in order, so it is said, to make +an act of submission to the spiritual supremacy of +the Pope. Meanwhile the Dutch, jealous of the +position that was being gained by the Portuguese +traders, accused the Roman propagandists to the +Japanese authorities of aiming at a territorial +ascendency; and that intrigues were actually being +<span class="tei tei-pb" id="page093">[pg 093]</span><a name="Pg093" id="Pg093" class="tei tei-anchor"></a> +carried on by the Jesuits for the overthrow of the +Shogun there seems little doubt. In the massacre +which ensued several thousand Christians were put +to death. <span class="tei tei-q">“Their unflinching devotion compels +our admiration. One may search the grim history +of early Christian martyrology without finding +anything to surpass the heroism of the Roman +Catholic Martyrs of Japan. Burnt on stakes made +of crosses, torn limb from limb, buried alive, they +yet refused to recant. We are told of one Jesuit +priest, Christopher Ferreya, who, after enduring +horrible tortures, was at length hung by his feet +in such a way that his head was buried in a hole +in the ground from which air and light were +excluded. His right-hand was left loose that he +might make the sign of recantation. He hung for +four hours, and then made the sign; whereupon, +with a rare refinement of cruelty, he was appointed +the president of the tribunal before which Christians +were brought for condemnation. Then, after +a lull, in 1637 thousands of Christians rose in +armed rebellion. After two months they were +forced to surrender, and 37,000 were slaughtered. +Stern decrees were then issued, forbidding the +admission of any foreign vessel; an exception being +made in favour of the Chinese and Dutch. For +more than two hundred years, notice-boards stood +beside highways, ferries, and mountain-passes, +containing, among other prohibitions, the following:—<span class="tei tei-q">‘So +<span class="tei tei-pb" id="page094">[pg 094]</span><a name="Pg094" id="Pg094" class="tei tei-anchor"></a> +long as the sun shall warm the earth, let no +Christian be so bold as to come to Japan; and let +all know that the King of Spain himself, or the +Christians' God, or the great God of all, if he violate +this commandment, shall pay for it with his head.’</span> +For centuries the name <span class="tei tei-q">‘Christian’</span> would blanch the +cheek and pale the lip. Christianity was remembered +only as an awful scar on the national +annals. But in the Southern Island the smouldering +fire was never quite extinguished; while, as recently +as 1829, six men and an old woman were +crucified at Osaka.”</span><a id="noteref_31" name="noteref_31" href="#note_31"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">31</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At the time of the closing of the country to +foreigners, an exception was made of the one port +of Nagasaki, the scene of the final great massacre, +when thousands of native Christians were hurled +from a rocky islet into the sea. Here, however, +as has been already mentioned, the Dutch were +the only Europeans permitted to trade; they being +closely confined to the small island of Deshima. +In addition to having pay a heavy rental, they +were subjected to the closest espionage, not being +suffered, under any circumstances, to pass beyond +the narrow limits assigned to them. Several times +in each year they were summoned before the +authorities, and required to tread under foot +the Crucifix, and other symbols of the Catholic +<span class="tei tei-pb" id="page095">[pg 095]</span><a name="Pg095" id="Pg095" class="tei tei-anchor"></a> +Faith. Several of the trampling-boards employed +on these occasions are still to be seen at the Ueno +Museum, Tokio. The Dutch, it would appear, +quieted any qualms of conscience by regarding +their action as amounting to an abnegation, not of +Christianity, but of Romanism. It was not until +thirty years ago that intercourse between Japan +and other nations began to be resumed; and that, +after a short period of ill-feeling and suspicion, +circumstances were brought about which enabled +both Roman Catholics and other Christians to work +without hindrance. In 1872 the interdict against +Christianity was formally removed; and the release +from imprisonment and return from banishment +of hundreds of Christians took place. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Such is the past history of Christianity in Japan. +It has, indeed, its elements of glorious and heroic +martyrdom, but it has elements, also, on which +few of us can look back without a deep sense of +shame. Let us trust that by this time the people +of Japan have come to understand that the conflict +of their forefathers was not with Christianity, +but rather with Christians who had forgotten +<span class="tei tei-q">“what spirit they were of.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Turning now to the condition of Christian +Missions at the present day, it seems right to +commence with those of the Roman Church. Not +only has the Roman Church in Japan a history +which extends over three hundred years, but it +<span class="tei tei-pb" id="page096">[pg 096]</span><a name="Pg096" id="Pg096" class="tei tei-anchor"></a> +reckons at the present time considerably more than +double the number of adherents claimed by any +other Christian body. The Roman influence has +been particularly successful in the Goto Islands, in +the neighbourhood of Nagasaki, where the devoted +labours of the missionaries have won over a considerable +portion of the population. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To come to the statistics. These give one Archbishop, +three Bishops, seventy-eight missionary, and +fifteen native priests, with over 300 (native) minor +clergy and catechists; 185 churches and chapels, +with 244 congregations. Seventy-six sisters of the +Order of St. Paul de Chartres are stationed in +Japan, and there are further nineteen native novices. +Other statistics include seventeen orphanages, +with an average of over 100 children; twenty Industrial +Schools; eight Nursing establishments; a Hospital +for the Aged; and a Hospital for Lepers, with +sixty-two inmates, situated at Gotemba, at the +foot of Fuji-san. The number of infant baptisms +for 1892 is given as, children of Christian parents +1,337, and Heathen parents 1,166; these, with +2,806 adult baptisms, and forty-five <span class="tei tei-q">“conversions +of heretics,”</span> bringing the total of baptisms and conversions +for the year to 5,354. The work that is +being done by the Roman missionaries is commended +on all sides; a prominent feature in their +methods being a consideration for, and adaptation +to, the habits and prejudices of the people, that +<span class="tei tei-pb" id="page097">[pg 097]</span><a name="Pg097" id="Pg097" class="tei tei-anchor"></a> +greatly facilitate their progress, especially among +the poor of the country districts. The whole +number of Roman Catholics in Japan amounts, as +has been said already, to about 45,000. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I pass on to speak of the condition of the Greek, +or Orthodox Russian, Church in Japan; whose +relations with the Church of England are here, as +elsewhere, of a friendly though not, of course, of +a very intimate character. Its head-quarters are +at Tokio, where an imposing Cathedral, situated on +high ground and in a central position, has recently +been erected. Unfortunately our information in this +case is very incomplete; but assuming the correctness +of the numbers before us, one is struck by the +paucity of missionary clergy, viz. one bishop and +three priests. To these must be added eighteen +native clergy, and 128 unordained teachers and +workers. There are in all 219 congregations. +The number of adult baptisms in 1892 is given as +952; and the total membership at the present time +exceeds 20,000. Scanty as these details are, they +indicate much activity and progress. The proximity +of Russian territory to Japan—Vladivostock +being only some 700 miles N. of Nagasaki—is, of +course, a circumstance highly favourable to the +Orthodox Mission. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Coming now to the various bodies arranged by +Mr. Loomis under the title of <span class="tei tei-q">“Protestant,”</span> we +will take first the <span class="tei tei-hi"><span style="font-style: italic">Nippon Sei Kokwai</span></span>, or Church +<span class="tei tei-pb" id="page098">[pg 098]</span><a name="Pg098" id="Pg098" class="tei tei-anchor"></a> +of Japan, which is the name given to the union +formed by the Missions of the American Episcopal +Church, the Church of England, and the English +Church in Canada. It is, however, only fair to +say that the total number of adherents of the +Nippon Sei Kokwai are greatly less than half the +number claimed by the Presbyterian Churches, as +also by the Churches of the American Board's +Mission. The Missions, then, of the American +Church and of the Church of England are to +a great extent worked independently of each other, +each being under its own Episcopal control; but +at the same time, the two Churches enjoy, of course, +full intercommunion, and are practically one,—often +taking counsel together, and dividing the +various districts by mutual arrangement in such +a way as to make the best use of their resources. +To the American Church belongs the honour of +being the first body to commence Christian work in +Japan in the present century; the Rev. C. M. Williams, +afterwards Bishop for Japan and China, +establishing himself at Tokio in 1859, and proceeding +at once to translate portions of the Bible +and Prayer-Book, hold services for the benefit +of English-speaking people, and set on foot schemes +for the study of our language. There are now twelve +missionary clergy at work, and twenty-one female +missionaries; together with seven native clergy and +nineteen unordained workers and preachers. Of the +<span class="tei tei-pb" id="page099">[pg 099]</span><a name="Pg099" id="Pg099" class="tei tei-anchor"></a> +twenty-seven organized churches only one is +wholly self-supporting. The number of baptisms +in 1892 was, adults 208, children fifty-eight; +while the total membership amounts to over 1,400, +with a like number of children receiving instruction +in Sunday Schools. In 1873, Dr. Henry Laming +was appointed missionary physician, and arrived +at Osaka, where he has done and is still doing an +excellent work. A good deal of secular educational +work is also carried on in connexion with +the mission. +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +</p><div class="tei tei-figure" style="width: 100%; text-align: center"><img src="images/map.png" width="700" height="497" alt="Illustration." title="Sketch Map of Japan." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">Sketch Map of Japan.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We next come to the work of the Church +Missionary Society, which commenced operations +in Japan in 1869. The Society has now twenty-two +missionary and seven native clergy engaged; forty-two +female missionaries, and sixty unordained +preachers. Of its sixteen organized churches one +is self-supporting. The number of baptisms in +1892 was, adults 267, children 121; and the total +membership at the present time amounts to 2,126, +with 600 children in Sunday Schools. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Society for the Propagation of the Gospel +commenced work in 1873; and has its headquarters +at Tokio. The work of the two Community +Missions, founded by Bishop Bickersteth in +1887, is apparently included in the statistics assigned +to the S. P. G. in the table before us. At +St. Andrew's University Mission, five clergy—all +of whom are University Graduates,—live in community +<span class="tei tei-pb" id="page100">[pg 100]</span><a name="Pg100" id="Pg100" class="tei tei-anchor"></a> +with several native students preparing for +Ordination, while at St. Hilda's Mission, a staff of +English ladies is engaged in work, which includes +schools, a hospital, and a home for mission women. +Both these Missions are supported by the <span class="tei tei-q">“Guild of +St. Paul,”</span>—a society which has branches all over +England,—whose occasional papers are full of interesting +information. Several other priests of the +S. P. G. are engaged at various mission stations; +and these, with seven native ministers, make in +all some nineteen clergy at work in Japan. The +adult baptisms in 1892 numbered 151, and the +membership at the present time is given as 784. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Wyckliffe College Mission was sent out by +the Canadian Church in 1888. At present it +provides only three clergy, who are engaged at +Nagoya, a flourishing commercial city situated +about midway between Kyoto and Tokio. Bishop +Bickersteth, however, in his recent Pastoral Letter, +refers to its work in hopeful and appreciative +terms. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The total number of adherents of the Nippon Sei +Kokwai will thus be seen to be about 4,300 (with +upwards of 2,000 Sunday Scholars); and of these the +Church of England can claim barely 3,000. At +the same time evidence is by no means lacking +that the work is being carried on upon thoroughly +sound principles and along right lines; and there +are many reasons for believing that, with adequate +<span class="tei tei-pb" id="page101">[pg 101]</span><a name="Pg101" id="Pg101" class="tei tei-anchor"></a> +resources, a future awaits it, under God, far exceeding +the calculations that might be suggested +by its present numerical strength. Some of the +readers of these pages may, possibly, be in greater +sympathy with the general position of the S. P. G. +than of the C. M. S; but no consideration of this +sort should allow us to be inappreciative of the +splendid work which the C. M. S. has done in the +past, and is still doing in non-Christian countries. +Its chief centre in Japan is at Osaka, another huge +commercial city, some twenty miles from Kyoto +where there is a considerable European settlement. +Bishop Bickersteth—as does also the American +Bishop, Dr. Williams<a id="noteref_32" name="noteref_32" href="#note_32"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">32</span></span></a>—resides +at Tokio, the capital; +where the services at St. Andrew's Church, adjoining +the Episcopal residence, are such as may well +gladden the heart of an English Churchman, who +finds himself 11,000 miles from home. They include, +I may mention, a Daily Celebration. A striking +feature of the Nippon Sei Kokwai is presented +in its Biennial Synods, three, if not four, of which +have already been held. The Synods are composed +of clergy and laity, every congregation of twenty +<span class="tei tei-pb" id="page102">[pg 102]</span><a name="Pg102" id="Pg102" class="tei tei-anchor"></a> +persons being entitled to send its representative; +and they indicate a stage of organization rarely, +if ever, attained to by so youthful a Church. +In a word, what is being aimed at throughout is +not to Europeanize, but to Christianize; not to +form a <span class="tei tei-q">“branch of the Church of England,”</span> but to +establish, on those lines of Catholic and Apostolic +Christianity which we believe the Church of England +faithfully represents, a <em class="tei tei-emph"><span style="font-style: italic">Japanese Church</span></em>, which may +be committed, as soon as ever circumstances allow, +entirely into the hands of the Japanese themselves. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Bishop's Pastoral Letter to his Clergy +(Advent 1892) treats, among other matters, of the +Marriage Law of the Church, of Old Testament +Criticism,—in the course of his comments upon +which, he makes the quotation, <span class="tei tei-q">“The central object +of our Faith is not the Bible, but our Lord”</span>—and +of the Bishop of Lincoln's case. It exhibits +throughout a tone of earnest Catholicity, of sanctified +prudence, and of Apostolic charity. The +Bishop's observations on the confirmation by the +Privy Council of the Lambeth Judgment will be +read with satisfaction by many:— +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“The principle of allowed variety in matters +of ritual has now been authoritatively recognized. +Such recognition is essential to the welfare of a +great and living Church in our day. Among other +good results which may follow from the decision, +I cannot but hope will be the liberation of the +<span class="tei tei-pb" id="page103">[pg 103]</span><a name="Pg103" id="Pg103" class="tei tei-anchor"></a> +energies and interests of a great and historic party, +hitherto far too closely confined within the boundaries +of our own country, for wider and more +extended work, above all in eastern countries. Its +own position is now legally secured. Any outstanding +questions of ritual could be speedily +settled by the application to them of the same +principles which are embodied in the recent judgments. +This is so plain that probably no such +decisions will be challenged. May it not then be +hoped that there will shortly be a marked cessation +of controversy at home, as for some years past +we are told there has been in our sister Church +in the United States, and coincidently a far more +determined effort on the part of the whole Church +than has yet been known, inspired and sustained +by the Holy Spirit of Truth, to win the East to the +Faith of Christ?”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We come next to the <span class="tei tei-hi"><span style="font-style: italic">Church of Christ in Japan</span></span>, +another amalgamation of religious bodies; comprising, +in this case, the Presbyterian Church of the +United States, two or three other American sects, +and the United Presbyterian Church of Scotland. +By far the greater number of denominations +engaged in Japan are of American origin; and this +is, practically, an American work; the Scotch +Presbyterians being represented by only two missionaries +with a single station, and only joining +the Mission in 1875—fifteen years after two of the +<span class="tei tei-pb" id="page104">[pg 104]</span><a name="Pg104" id="Pg104" class="tei tei-anchor"></a> +American bodies had commenced their work. The +number of male missionaries in connexion with +this movement amounts to fifty-two; and to these +must be added fifty-three native ministers, 100 +female missionaries, and over 100 lay preachers and +workers. Of the seventy-four organized churches no +less than one-third are wholly self-supporting. Baptisms +in 1892 were, adults 789, children 100; and +the total present membership amounts to 11,190, +with over 2,000 children in Sunday Schools. The +fact that the Presbyterians of Japan have recently +adopted the Apostles' Creed as their Confession of +Faith, in place of the formularies with which their +bodies have hitherto been associated, is hardly the +occasion for satisfaction that would at first sight +appear; the course in question being, I understand, +to some extent due to the prevalence of +views similar to those held by a large number +of the Congregationalists of Japan, to which I shall +presently refer. The work of the Presbyterians +however, must be accounted among the most +successful efforts for the evangelization of the +country; while they have had from the beginning +the advantage of being supported by men of +national reputation and position. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We come now to the <span class="tei tei-hi"><span style="font-style: italic">Kumi-ai Churches</span></span> in connexion +with the American Board's Mission; i.e. the +Congregationalists. This work owes its foundation +to a Japanese gentleman,—a Mr. Neesima,—who +<span class="tei tei-pb" id="page105">[pg 105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a> +was converted to Christianity, whilst on a visit to +America. Its head-quarters are at Kyoto. Starting +in 1869—several years after the Presbyterians, their +relations with whom are of a cordial character,—the +Congregationalists very closely approach them in +numerical strength. The Mission is worked by +twenty-six missionary and twenty-eight native +ministers; with fifty-seven female missionaries and +100 lay agents. Of ninety-two organized churches +one half are self-supporting; a large proportion of +the converts belonging to the middle and upper +classes. 1,096 adults were baptized in 1892 and +sixty-six children. Total adherents 10,700, with +upwards of 6,000 children in Sunday Schools. In +connexion with this Mission is a large college, in +which the greater number of the students are +Christians, and many of these candidates for the +ministry; and mention must also be made of two +hospitals under the care of missionary physicians. +The above figures, without doubt, bear witness to +great energy on the part of the Congregationalist +body; and it is with regret that we find ourselves +compelled to regard them with somewhat modified +satisfaction. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“Speaking generally, it cannot be too clearly +felt that systems which do not definitely teach +the truths contained in the Apostolic and Nicene +Creeds, whatever benefits may accrue to individuals +from the moral teaching which they impart, are +<span class="tei tei-pb" id="page106">[pg 106]</span><a name="Pg106" id="Pg106" class="tei tei-anchor"></a> +not merely negative in tendency and results, but +retard the progress of the Kingdom of Christ in +Eastern lands.”</span> Such are the weighty words of +Bishop Bickersteth,<a id="noteref_33" name="noteref_33" href="#note_33"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">33</span></span></a> the occasion which drew them +forth being the adoption by the Congregationalists +of Japan of the following Declaration of Belief:—<span class="tei tei-q">“We +believe (i) in the One God, (ii) in Jesus Christ +who came on earth to save sinners, (iii) in the +Holy Spirit from Whom we receive new life, (iv) +in the Bible which shews us the way of salvation, +and (v) in Baptism and the Holy Supper, in +punishments and rewards given by God according +to our merits, in everlasting life if we are righteous, +and in the Resurrection of the Dead.”</span> Several of +the clauses in this statement are open to grave +objection; but the fact that the second clause was +deliberately adopted in place of the words, <span class="tei tei-q">“in +Jesus Christ, the Only-Begotten Son of God, +Who suffered and died to atone for the sins of the +world”</span>—an alteration which was heartily welcomed +by the Unitarians of Japan—is full of painful +significance. The Bishop, while expressing his +thankfulness that there are large numbers in the +Congregationalist body, who have no share in the +prevailing scepticism, points out that in dealing +with others, with whom this is not the case, +nothing can be gained by any attempt at co-operation. +<span class="tei tei-q">“At such times a severe exclusiveness +<span class="tei tei-pb" id="page107">[pg 107]</span><a name="Pg107" id="Pg107" class="tei tei-anchor"></a> +may be the truest exhibition of a heartfelt sympathy.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To the remaining Missions at work in Japan we +can only very briefly refer. The American Methodist +Episcopal Church has eighteen missionaries and +twenty-nine native ministers; fifty-eight churches; +and a total following of nearly 4,000, exclusive of +children in Sunday Schools. The Canadian Methodists +number over 1,800 adults; and the Baptist +Missionary Union (U.S.A.) about 1,300. Two other +American sects place their total at 500 each. The +German Swiss Protestants number 240; the <span class="tei tei-q">“Universalists”</span> +seventy-eight; and the Society of +Friends (U.S.A.) forty-three. The Scandinavian +Church, whose mission has only recently commenced +its work, has seven clergy engaged; and the Unitarians +are represented by two ministers—my only +reason for mentioning these last-named bodies +together being that no further particulars of either +are to hand. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But it is time to be bringing these remarks to +a conclusion. We may, then, declare the total +number in Japan of those professing Christianity +in any form—[I should, by the way, have mentioned +that the number of male converts would +appear to exceed by about one-third the number of +women,]—to be not more than 100,000; while the +entire population of the country is estimated at +from thirty-eight to forty millions. In other words, +<span class="tei tei-pb" id="page108">[pg 108]</span><a name="Pg108" id="Pg108" class="tei tei-anchor"></a> +not more than one person in every 400 can be said +to be, in any sense, a Christian. I emphasize this +fact, not because I think it discouraging, but +because it seems becoming the fashion for the cause +of Christianity in Japan to be spoken of as already +won. That Japan has still great changes and +developments to undergo in the near future scarcely +admits of question. <span class="tei tei-q">“The nation is working out +its spiritual redemption;”</span> and, as Mr. Loomis well +says in his letter to <span class="tei tei-hi"><span style="font-style: italic">The Christian</span></span> before referred +to, <span class="tei tei-q">“As Japanese society advances, there will be all +the more a place for Christian influence. <em class="tei tei-emph"><span style="font-style: italic">The +social problems of the people can only find solution +through religion.</span></em>”</span> We may well believe and hope +that, as time goes on, the true faith of Jesus Christ +and of His Church will more and more prevail. So, +too, we may rejoice that the foundations have been +laid, and that some real and steady progress has +been effected; we may hope that more is, even now, +being accomplished by the leaven of influence than +can at present find place in tables and statistics. +And yet, as we look the position boldly in the face, +we must see that elements to occasion anxiety +are by no means lacking; and especially must we +see how much more remains to be done that has +already been achieved. The possibility of some +form of Christianity being adopted as the national +religion, is a matter as to the desirability of which +it is extremely difficult to express an opinion, +<span class="tei tei-pb" id="page109">[pg 109]</span><a name="Pg109" id="Pg109" class="tei tei-anchor"></a> +until the proposition assumes a more definite +shape than is likely for some time to be the case. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +That both Christianity and Christians are subjected +to searching criticism at the hands of the +more educated natives we have already seen; +while, from time to time, tidings are received of +bitter opposition encountered by those engaged in +the work of evangelization among the poor of the +country districts. Moreover, in that spirit of +accommodation to which we have several times referred, +as forming so striking a feature of the +system, Buddhism appears now to be striving to +maintain its position in Japan, by a re-statement +of its doctrines in such terms as to place itself in +accordance with the modern systems of philosophy, +which have found such favour and acceptance with +the educated classes. At the same time, there is, +without doubt, a widespread persuasion throughout +Japan—in many cases most reluctantly arrived at—that +the former ascendency of Buddhism has for +ever passed away. <span class="tei tei-q">“A dull apathy as regards +religion has settled down upon the educated classes +of Japan. The gods of heathenism have crumbled to +nothing before modern science and civilization, +and the glimmer of light and truth to which they +pointed has gone as well.”</span><a id="noteref_34" name="noteref_34" href="#note_34"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">34</span></span></a> Sometimes, again, +Christianity is spoken of by Buddhists in terms +which encourage us to hope that there are those +<span class="tei tei-pb" id="page110">[pg 110]</span><a name="Pg110" id="Pg110" class="tei tei-anchor"></a> +who, while they have not as yet taken the decisive +step, are still <span class="tei tei-q">“not far from the kingdom of God.”</span> +Take, for examples, these words of a Mr. Nakanishi. +<span class="tei tei-q">“It is the glory of mankind that Jesus lived. +Much that Christ taught will never decay. Did +Christ's teaching come from man, or from above +man? Every word, every phrase, of Christ should +influence us. In the Four Gospels, the noblest and +wisest morality of the world appears. So simple is +it, so easily understood and applied. <span class="tei tei-q">‘Love God +and love man,’</span> as central principles, suffice to +regenerate society and lead men to heaven. Christ's +character and teachings stand for ever.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +With a brief reference to one or two further +points suggested by Mr. Loomis' table, I will bring +this, my last chapter, to a close. One of these is +the distinction he draws—and it is a distinction +quite worth drawing—between married and unmarried +missionaries. Of course, the Roman clergy +are all unmarried, as are also the four missionaries +of the Orthodox Church; but when we come to the +<span class="tei tei-q">“Protestant Missions,”</span> we find the numbers of +married and unmarried clergy to be 205 and +thirty-seven respectively. Indeed, with the exception +of the Church of England, the Scandinavian +Alliance, and the American Methodist Episcopal +Church, which supply six each, there is no mission +with more than two unmarried clergy, and several +have not even one. Now it is certain that this is +<span class="tei tei-pb" id="page111">[pg 111]</span><a name="Pg111" id="Pg111" class="tei tei-anchor"></a> +not the way in which great mission work has been +done in the past; but is the newer way better than +the old? Beyond observing that the presence of +female missionaries is in a very special degree +needed in Japan, be they the wives of the clergy or +not, I will not presume to answer that question +myself; but I may, perhaps, be allowed to record +the opinion, emphatically expressed to me, of one +who has lived in the East for a great many years, +and is by no means in sympathy with the compulsory +celibacy of the Roman priesthood. <span class="tei tei-q">“It is,”</span> he +remarked, <span class="tei tei-q">“far too hastily assumed that the fact of +the married missionary usually bringing another +valuable ally to the work sufficiently determines the +question. But I am convinced that, speaking +generally, it is to the unmarried missionary that +wider opportunities of usefulness are extended. +Nor is it merely that his movements are entirely +free and unhampered—that he is exempt from +domestic obligations and anxieties—that he has +more time for study—and that he is thrown more +in the society of his brother clergy. As a man's +children begin to grow up, educational and other +considerations in connexion with these, urge upon +him the desirability of returning home, with the +result that, just as he has begun to master the +difficulties of language, and to enter into the +thought and habits of the people, his place is taken +by a tyro, who, however well-meaning, cannot but +<span class="tei tei-pb" id="page112">[pg 112]</span><a name="Pg112" id="Pg112" class="tei tei-anchor"></a> +have all his experience to gain.”</span> No doubt, there +is plenty of room for both married and unmarried +clergy in the mission field; but the great preponderance +of the married in the case before us +may well serve to suggest the consideration:—Might +not more of that large and possibly increasing +number of unmarried clergy in England be drawn +to take part in a work of such fascinating interest—<span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">a +work</span></em>,”</span> if I may once more quote the words of +our Bishop in Japan, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">that must be done at once if +it is to be done at all</span></em>.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Another point that can scarcely fail to strike us +as we examine Mr. Loomis' statistics, is the large +number of <span class="tei tei-q">“dismissals and exclusions”</span> made by +those bodies which supply information under this +head, and amounting in some cases to several +hundreds in a year. That such measures are +not resorted to without grave reason may be +assumed, and that some exercise of discipline is +especially necessary in dealing with a young and +nascent church admits of no dispute. There is +indeed every reason to hope that by far the greater +number of converts are actuated by an intense +sincerity, and evidence of this is afforded in the +self-sacrifice to which they, in many ways, readily +submit for the Faith they have embraced. But, at +the same time, it is probable that the numbers in +question indicate an even larger proportion of +<span class="tei tei-q">“failures,”</span> than is the case with mission work +<span class="tei tei-pb" id="page113">[pg 113]</span><a name="Pg113" id="Pg113" class="tei tei-anchor"></a> +generally; and that they point not only to losses +through <span class="tei tei-q">“back-sliding,”</span> but to many instances of +insincerity on the part of those professing conversion. +It has been remarked that it does not belong +to the Japanese temperament to <span class="tei tei-q">“take things <span class="tei tei-foreign"><span style="font-style: italic">au +grand serieux</span></span>;”</span> and this characteristic extends to +matters of religion. The young fellow, for instance, +who, for some reason or another, thinks it <span class="tei tei-q">“worth +his while”</span> to conform to Christianity for a time, +will have the very smallest scruples about doing so; +and that, with a semblance of earnestness that will +baffle, at any rate for some time, the careful +scrutiny to which candidates are rightly subjected +by most, if not all, of the missionary bodies. +The missionaries, I fear, are often imposed on; and +yet—anything, surely, is better than being over +suspicious and severe. After all, what we want to +do is to show these different nations to whom we +go, that Christ and His Church, and we, His +members, do really care for them, alike in things +temporal and eternal. Our Faith, to be really +preached, needs to be boldly, hopefully practised. +And especially in Japan, where the only idea that +such a phrase as <span class="tei tei-q">“eternal life”</span> would commonly +suggest is that of a series of painful and endless +transmigrations, must Christianity be ready to +prove herself man's friend in the things of this life, +if she would be looked to with confidence for the +things that lie beyond. +</p> + +</div> + +<span class="tei tei-pb" id="pagea01">[pg a01]</span><a name="Pga01" id="Pga01" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc13" id="toc13"></a> +<a name="pdf14" id="pdf14"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Publications Of The Society for Promoting Christian Knowledge.</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Church Hymns. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +New Edition. Containing 658 Hymns. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Words Only. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Edition A.</span></span> Long Primer, demy 18mo. +In various bindings from 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> to 4<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Edition B.</span></span> Small Pica, small post 8vo. +In various bindings from 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +to 4<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Edition C.</span></span> Pearl, medium 32mo. +Paper cover, 1<span class="tei tei-hi"><span style="font-style: italic">d.</span></span>; limp cloth, cut flush, +2<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Edition D.</span></span> Diamond, medium 32mo. +Limp cloth, cut flush, 4<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Words And Music. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Edition E.</span></span> Nonpareil 8vo. +In various bindings from 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 4<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +to 5<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Edition F.</span></span> Long Primer, Imperial 16mo. +In various bindings from 4<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +to 9<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<span class="tei tei-pb" id="pagea02">[pg a02]</span><a name="Pga02" id="Pga02" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Works By Mrs. Rundle Charles, Author Of +<span class="tei tei-q">“The Chronicles of the Schönberg-Cotta Family.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Beatitudes. Thoughts for All Saints' Day. Post 8vo. +<span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“By the Mystery of Thy Holy Incarnation.”</span> Post 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth +boards.</span></span> 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“By Thy Cross and Passion.”</span> Thoughts on the words spoken +around and on the Cross. Post 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> +1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“By Thy Glorious Resurrection and Ascension.”</span> Easter +Thoughts. Post 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“By the Coming of the Holy Ghost.”</span> Thoughts for Whitsuntide. +Post 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The True Vine. Post 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Great Prayer of Christendom. Thoughts on the Lord's +Prayer. Post 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +An Old Story of Bethlehem. One link in the great Pedigree. +Fcap. 4to, with six plates, beautifully printed in colours. <span class="tei tei-hi"><span style="font-style: italic">Cloth +boards.</span></span> <span class="tei tei-hi"><span style="font-style: italic">2s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Joan the Maid, Deliverer of England and France. Demy 8vo. +<span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Songs, Old and New. Demy 16mo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> +2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Ecce Ancilla Domini. Mary the Mother of our Lord. Studies in +the Ideal of Womanhood. Post 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> +1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Ecce Homo, Ecce Rex. Pages from the Story of the Moral Conquests +of Christianity. Crown 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> +2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Three Martyrs of the Nineteenth Century. Studies from the +Lives of Gordon, Livingstone, and Patteson. Crown 8vo. +<span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Martyrs and Saints of the First Twelve Centuries. Studies +from the Lives of the Black-letter Saints of the English +Calendar. Crown 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> +3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Against the Stream. The Story of an Heroic Age in England. +With eight page woodcuts. Crown 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> +2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Conquering and to Conquer. A Story of Rome in the days of +St. Jerome. Illustrated. Crown 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> +2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Attila and his Conquerors. A Story of the days of St. Patrick +and St. Leo the Great. Crown 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> +2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<span class="tei tei-pb" id="pagea03">[pg a03]</span><a name="Pga03" id="Pga03" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Early Christian Missions of Ireland, Scotland, and England.</span></span> +Crown 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Lapsed, not Lost.</span></span> A Story of Roman Carthage. Crown 8vo. +<span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Within the Veil.</span></span> Studies in the Epistle to the Hebrews. Post +8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Book of the Unveiling.</span></span> Studies in the Revelation of St. +John the Divine. Post 8vo. <span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Lady Augusta Stanley.</span></span> Reminiscences. 18mo. +<span class="tei tei-hi"><span style="font-style: italic">Limp cloth.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Sketches of the Women of Christendom.</span></span> Crown 8vo. +2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Thoughts and Characters.</span></span> Being Selections from the Writings +of Mrs. <span class="tei tei-hi"><span style="font-variant: small-caps">Charles</span></span>. Crown 8vo. +<span class="tei tei-hi"><span style="font-style: italic">Cloth boards.</span></span> 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Early Britain. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This Series has for its aim the presentation of Early Britain at great historic +periods. Each volume is the work of an accredited specialist, and the +whole gives the result of recent critical examinations of our Early Records. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Anglo-Saxon Britain.</span></span> By the late +<span class="tei tei-hi"><span style="font-variant: small-caps">Grant Allen</span></span>. With Map. +2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Celtic Britain.</span></span> By Professor +<span class="tei tei-hi"><span style="font-variant: small-caps">Rhys</span></span>. With two Maps. 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Norman Britain.</span></span> By the Rev. W. +<span class="tei tei-hi"><span style="font-variant: small-caps">Hunt</span></span>. With Map. 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Post-Norman Britain.</span></span> By +<span class="tei tei-hi"><span style="font-variant: small-caps">Henry G. Hewlett</span></span>. With Map. 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Roman Britain.</span></span> By the Rev. E. +<span class="tei tei-hi"><span style="font-variant: small-caps">Conybeare</span></span>. With Map. 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Roman Roads in Britain.</span></span> By +<span class="tei tei-hi"><span style="font-variant: small-caps">Thomas Codrington</span></span>, M.Inst. +C.E., F.G.S. With several Maps. 5<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Conversion Of The West. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These are intended to show the condition of the chief races of the West before +they were brought into contact with Christianity; and how their Conversion +was brought about, and the immediate results. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Fcap. 8vo, with Map, cloth boards, 2s. each.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Continental Teutons</span></span>, by the late Very +Rev. C. <span class="tei tei-hi"><span style="font-variant: small-caps">Merivale</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The English</span></span>, by the late Rev. G. F. +<span class="tei tei-hi"><span style="font-variant: small-caps">Maclear</span></span>, D.D. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Northmen</span></span>, by the late Rev. G. F. +<span class="tei tei-hi"><span style="font-variant: small-caps">Maclear</span></span>, D.D. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Slavs</span></span>, by the late Rev. G. F. +<span class="tei tei-hi"><span style="font-variant: small-caps">Maclear</span></span>, D.D. +</p> + +<span class="tei tei-pb" id="pagea04">[pg a04]</span><a name="Pga04" id="Pga04" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Dawn Of European Literature. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A set of Works designed to present the chief races of Europe as they emerge +out of pre-historic darkness into the light furnished by their earliest recorded +words. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Post 8vo, cloth boards, 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> each. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Anglo Saxon Literature. By the Rev. Professor <span class="tei tei-hi"><span style="font-variant: small-caps">Earle</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +French Literature. By the late <span class="tei tei-hi"><span style="font-variant: small-caps">Gustave Masson</span></span>, B.A. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Slavonic Literature. By W. R. <span class="tei tei-hi"><span style="font-variant: small-caps">Morfill</span></span>, M.A. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Greek Epic. By George C. W. <span class="tei tei-hi"><span style="font-variant: small-caps">Warr</span></span>, M.A. +3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Fathers For English Readers. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A Series of Monograms on the Chief Fathers of the Church, the Fathers selected +being centres of influence at important periods of Church History, and in +important spheres of action. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Fcap. 8vo, cloth boards, 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> each. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Boniface</span></span>. By the Rev. Canon +<span class="tei tei-hi"><span style="font-variant: small-caps">Gregory Smith</span></span>. 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Clement of Alexandria</span></span>. By the +Rev. F. R. <span class="tei tei-hi"><span style="font-variant: small-caps">Montgomery +Hitchcock</span></span>, B.D. 3<span class="tei tei-hi"><span style="font-style: italic">s</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Leo the Great</span></span>. By the Right +Rev. C. <span class="tei tei-hi"><span style="font-variant: small-caps">Gore</span></span>, D.D. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Gregory the Great</span></span>. By the +late Rev. J. <span class="tei tei-hi"><span style="font-variant: small-caps">Barmby</span></span>, B.D. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Saint Ambrose</span></span>: his Life, +Times, and Teaching. By +the Rev. R. <span class="tei tei-hi"><span style="font-variant: small-caps">Thornton</span></span>, +D.D. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Saint Athanasius</span></span>: his Life +and Times. By the Rev. R. <span class="tei tei-hi"><span style="font-variant: small-caps">Wheler Bush</span></span>. +2<span class="tei tei-hi"><span style="font-style: italic">s</span></span>. 6<span class="tei tei-hi"><span style="font-style: italic">d</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Saint Augustine</span></span>. By the late +Rev. E. L. <span class="tei tei-hi"><span style="font-variant: small-caps">Cutts</span></span>, D.D. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Saint Basil the Great</span></span>. By the +Rev. R. T. <span class="tei tei-hi"><span style="font-variant: small-caps">Smith</span></span>, B.D. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Saint Bernard</span></span>: Abbot of +Clairvaux, <span class="tei tei-hi"><span style="font-variant: small-caps">a.d.</span></span> 1091-1153. +By Rev. S. J. Eales. 2<span class="tei tei-hi"><span style="font-style: italic">s</span></span>. 6<span class="tei tei-hi"><span style="font-style: italic">d</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Saint Jerome</span></span>. By the late Rev. +<span class="tei tei-hi"><span style="font-variant: small-caps">Edward L. Cutts</span></span>, D.D. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Saint Hilary of Poitiers, and +Saint Martin of Tours.</span></span> +By the Rev. J. <span class="tei tei-hi"><span style="font-variant: small-caps">Gibson +Cazenove</span></span>, D.D. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Saint John of Damascus</span></span>. By +the Rev. J. H. <span class="tei tei-hi"><span style="font-variant: small-caps">Lupton</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Saint Patrick</span></span>: his Life and +Teaching. By the Rev. E. J. <span class="tei tei-hi"><span style="font-variant: small-caps">Newell</span></span>, M.A. +2<span class="tei tei-hi"><span style="font-style: italic">s</span></span>. 6<span class="tei tei-hi"><span style="font-style: italic">d</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Synesius of Cyrene</span></span>, Philosopher +and Bishop. By +<span class="tei tei-hi"><span style="font-variant: small-caps">Alice Gardner</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Apostolic Fathers</span></span>. By +the Rev. Canon <span class="tei tei-hi"><span style="font-variant: small-caps">Scott +Holland.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Defenders of the Faith</span></span>; +or, The Christian Apologists +of the Second and Third +Centuries. By the Rev. F. +<span class="tei tei-hi"><span style="font-variant: small-caps">Watson</span></span>, D.D. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Venerable Bede</span></span>. By the +Right Rev. G. F. <span class="tei tei-hi"><span style="font-variant: small-caps">Browne</span></span>. +</p> + +<span class="tei tei-pb" id="pagea05">[pg a05]</span><a name="Pga05" id="Pga05" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The History Of The Ancient +Peoples Of The Classic East. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +By Professor <span class="tei tei-hi"><span style="font-variant: small-caps">Maspero</span></span>. Edited by the Rev. Professor +<span class="tei tei-hi"><span style="font-variant: small-caps">Sayce</span></span>. +Translated by <span class="tei tei-hi"><span style="font-variant: small-caps">M. L. McClure</span></span>. Each volume contains Maps, +coloured Plates, and numerous other Illustrations. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Demy 4to, cloth, bevelled boards. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Volume I. <span class="tei tei-hi"><span style="font-weight: 700">The Dawn of Civilization: Egypt and Chaldaea.</span></span> +Fourth Edition. 24<span class="tei tei-hi"><span style="font-style: italic">s.</span></span>; half-morocco, 48<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Volume II. <span class="tei tei-hi"><span style="font-weight: 700">The Struggle of the Nations: Egypt, Syria, and +Assyria.</span></span> 25<span class="tei tei-hi"><span style="font-style: italic">s.</span></span>; half-morocco, 50<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Volume III. <span class="tei tei-hi"><span style="font-weight: 700">The Passing of the Empires, 850 +</span><span class="tei tei-hi"><span style="font-variant: small-caps; font-weight: 700">b.c.</span></span><span style="font-weight: 700">—330 </span><span class="tei tei-hi"><span style="font-variant: small-caps; font-weight: 700">b.c.</span></span></span> +25<span class="tei tei-hi"><span style="font-style: italic">s.</span></span>; half-morocco, 50<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Ancient History From The +Monuments. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Fcap. 8vo, cloth boards, 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> each. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Assyria, from the Earliest Times to the Fall of Nineveh.</span></span> +By the late <span class="tei tei-hi"><span style="font-variant: small-caps">George Smith</span></span>, of the British Museum. A New +and Revised Edition, by the Rev. Professor <span class="tei tei-hi"><span style="font-variant: small-caps">Sayce</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Sinai, from the Fourth Egyptian Dynasty to the Present +Day.</span></span> By the late <span class="tei tei-hi"><span style="font-variant: small-caps">Henry S. Palmer</span></span>. A New Edition, +revised throughout by the Rev. Professor <span class="tei tei-hi"><span style="font-variant: small-caps">Sayce</span></span>. With Map. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Babylonia (The History of).</span></span> By the late +<span class="tei tei-hi"><span style="font-variant: small-caps">George Smith</span></span>. +Edited and brought up to date by the Rev. Professor <span class="tei tei-hi"><span style="font-variant: small-caps">Sayce</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Persia, from the Earliest Period to the Arab Conquest.</span></span> By +the late <span class="tei tei-hi"><span style="font-variant: small-caps">W. S. W. Vaux, M.A.</span></span> A New and Revised Edition, +by the Rev. Professor <span class="tei tei-hi"><span style="font-variant: small-caps">Sayce</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The </span><span class="tei tei-q"><span style="font-weight: 700">“</span><span style="font-weight: 700">Higher Criticism</span><span style="font-weight: 700">”</span></span><span style="font-weight: 700"> and the Verdict of the Monuments.</span></span> +By the Rev. Professor <span class="tei tei-hi"><span style="font-variant: small-caps">A. H. Sayce</span></span>. Demy 8vo. Buckram, +bevelled boards, 7<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<span class="tei tei-pb" id="pagea06">[pg a06]</span><a name="Pga06" id="Pga06" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Chief Ancient Philosophies. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This Series deals with the chief systems of Ancient Thought, not merely as dry +matters of History, but as having a bearing on Modern Speculation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Fcap. 8vo, cloth boards, 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> each. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Neoplatonism.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-weight: 700">C. Bigg, D.D.</span></span> +3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Platonism.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">Thomas B. Strong, +M.A.</span></span> 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Epicureanism.</span></span> By the late Professor +<span class="tei tei-hi"><span style="font-variant: small-caps">William Wallace</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Stoicism.</span></span> By Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">W. W. Capes</span></span>, +Fellow of Hertford College. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Aristotelianism.</span></span> The Ethics of Aristotle. By the Rev. +<span class="tei tei-hi"><span style="font-variant: small-caps">I. Gregory Smith</span></span>. The Logical Treatises, the Metaphysics, +the Psychology, the Politics. By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">W. Grundy</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Diocesan Histories. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This Series furnishes a perfect Library of English Ecclesiastical History. Each +volume is complete in itself, and the possibility of repetition has been carefully +guarded against. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Fcap. 8vo, with Map, cloth boards. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Bath and Wells.</span></span> By the Rev. +<span class="tei tei-hi"><span style="font-variant: small-caps">W. Hunt</span></span>. 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Canterbury.</span></span> By the late Rev. +<span class="tei tei-hi"><span style="font-variant: small-caps">R. C. Jenkins.</span></span> 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Carlisle.</span></span> By the late <span class="tei tei-hi"><span style="font-variant: small-caps">Richard +S. Ferguson.</span></span> 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Chester.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-style: italic">Rupert +H. Morris.</span></span> With Map. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Chichester.</span></span> By the late Very +Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">W. R. W. Stephens.</span></span> +With Map and Plan. 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Durham.</span></span> By Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">J. L. Low.</span></span> +With Map and Plan. 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Hereford.</span></span> By the late Rev. +Canon <span class="tei tei-hi"><span style="font-variant: small-caps">Phillpott.</span></span> 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Lichfield.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">W. +Beresford.</span></span> 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Lincoln.</span></span> By the late Rev. Canon +<span class="tei tei-hi"><span style="font-variant: small-caps">E. Venables</span></span>, and the late +Ven. Archdeacon <span class="tei tei-hi"><span style="font-variant: small-caps">Perry</span></span>. +With Map. 4<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Llandaff.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">E. J. +Newell, M.A.</span></span> With Map. +3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Norwich.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">A. +Jessopp, D.D.</span></span> 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Oxford.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">E. Marshall.</span></span> +2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Peterborough.</span></span> By the Rev. +<span class="tei tei-hi"><span style="font-variant: small-caps">G. A. Poole, M.A.</span></span> 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Rochester.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">A. J. +Pearman.</span></span> With Map. 4<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Salisbury.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">W. H. +Jones.</span></span> With Map. 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Sodor and Man.</span></span> By <span class="tei tei-hi"><span style="font-variant: small-caps">A. W. +Moore, M.A.</span></span> 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">St. Asaph.</span></span> By the Ven. Archdeacon +<span class="tei tei-hi"><span style="font-variant: small-caps">Thomas</span></span>. 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">St. David's.</span></span> By the Rev. Canon +<span class="tei tei-hi"><span style="font-variant: small-caps">Bevan</span></span>. With Map. 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Winchester.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">W. +Benham, B.D.</span></span> 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Worcester.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">I. +Gregory Smith</span></span> and Rev. +<span class="tei tei-hi"><span style="font-variant: small-caps">Phipps Onslow</span></span>. 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">York.</span></span> By the Rev. Canon +<span class="tei tei-hi"><span style="font-variant: small-caps">Ornsby, M.A., F.S.A.</span></span> 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<span class="tei tei-pb" id="pagea07">[pg a07]</span><a name="Pga07" id="Pga07" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Non-Christian Religious Systems. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Fcap. 8vo, cloth boards, 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> each. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Buddhism</span></span>: being a sketch of the Life and Teachings of Gautama, +the Buddha. By <span class="tei tei-hi"><span style="font-variant: small-caps">T. W. Rhys Davids</span></span>, M.A., Ph.D. With +Map. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Buddhism in China.</span></span> By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">S. Beal.</span></span> +With Map. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Christianity and Buddhism: a Comparison and a Contrast.</span></span> By +the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">T. Sterling Berry, D.D.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Confucianism and Taouism.</span></span> By Professor <span class="tei tei-hi"><span style="font-variant: small-caps">Robert +K. Douglas</span></span>, of the British Museum. With Map. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Hinduism.</span></span> By the late Sir +<span class="tei tei-hi"><span style="font-variant: small-caps">M. Monier-Williams, M.A., D.C.L.</span></span> With Map. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Islam and its Founder.</span></span> By <span class="tei tei-hi"><span style="font-variant: small-caps">J. W. H. +Stobart.</span></span> With Map. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Islam as a Missionary Religion.</span></span> By +<span class="tei tei-hi"><span style="font-variant: small-caps">Charles R. Haines.</span></span> 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Studies of Non-Christian Religions.</span></span> By +<span class="tei tei-hi"><span style="font-variant: small-caps">Eliot Howard.</span></span> 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Coran:</span></span> its Composition and Teaching, and the Testimony it +bears to the Holy Scriptures. By Sir <span class="tei tei-hi"><span style="font-variant: small-caps">William Muir, K.C.S.I.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Religion of the Crescent, or Islam:</span></span> its Strength, its Weakness, +its Origin, its Influence. By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">W. St. Clair +Tisdall, M.A.</span></span> 4<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Colonial Church Histories. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Fcap. 8vo, with Map, cloth boards. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Diocese of Mackenzie River</span></span>, by the Right Rev. +<span class="tei tei-hi"><span style="font-variant: small-caps">W. C. Bompas, +D.D.</span></span>, Bishop of the Diocese. 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">New Zealand</span></span>, by the late Very Rev. +<span class="tei tei-hi"><span style="font-variant: small-caps">Henry Jacobs, D.D.</span></span>, Dean +of Christchurch. Containing the Dioceses of Auckland, Christchurch, +Dunedin, Nelson, Waiapu, Wellington and Melanesia. 5<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">History of the Church in Eastern Canada and Newfoundland</span></span>, +by the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">J. Langtry.</span></span> 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Church in the West Indies</span></span>, +by the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">A. Caldecott. +B.D.</span></span> 3<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Story of the Australian Church,</span></span> +by the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">E. Symonds.</span></span> +2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<span class="tei tei-pb" id="pagea08">[pg a08]</span><a name="Pga08" id="Pga08" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Early Church Classics. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Small post 8vo, cloth boards, 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> each. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">A Homily of Clement of Alexandria</span></span>, entitled, Who is the Rich +Man that is Being Saved? By Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">P. Mordaunt Barnard.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">Bishop Sarapion's Prayer-Book</span></span>: An Egyptian Pontifical dated +probably about 350-356 <span class="tei tei-hi"><span style="font-variant: small-caps">a.d.</span></span> Translated from the Edition of +Dr. <span class="tei tei-hi"><span style="font-variant: small-caps">G. Wobbermin</span></span>. With Introduction, Notes, and Indices, +by the Right Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">John Wordsworth, D.D.</span></span> +1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">St. Cyprian on the Lord's Prayer.</span></span> An English Translation +with Introduction. By the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">T. Herbert Bindley, +M.A., D.D.</span></span> 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">St. Polycarp, Bishop of Smyrna.</span></span> By the Rev. +<span class="tei tei-hi"><span style="font-variant: small-caps">Blomfield Jackson, M.A.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Doctrine of the Twelve Apostles.</span></span> Translated into English, +with Introduction and Notes, by the Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">Charles Bigg, D.D.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Epistle of St. Clement, Bishop of Rome.</span></span> By the Rev. +John <span class="tei tei-hi"><span style="font-variant: small-caps">A. F. Gregg, M.A.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">St. Augustine's Treatise on the City of God.</span></span> +By Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">F. R. M. +Hitchcock, M.A., B.D.</span></span> 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Epistle of the Gallican Churches</span></span>: Lugdunum and Vienna. +With an Appendix containing Tertullian's Address to Martyrs +and the Passion of St. Perpetua. Translated, with Introduction +and Notes, by Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">T. Herbert Bindley, D.D.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Epistles of St. Ignatius, Bishop of Antioch.</span></span> +By Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">J. H. +Srawley, M.A.</span></span> In two volumes. 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> each. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Liturgy of the Eighth Book of </span><span class="tei tei-q"><span style="font-weight: 700">“</span><span style="font-weight: 700">the Apostolic Constitutions,</span><span style="font-weight: 700">”</span></span></span> +commonly called the Clementine Liturgy. Translated +into English, with Introduction and Notes, by Rev. <span class="tei tei-hi"><span style="font-variant: small-caps">R. H. +Cresswell, M.A.</span></span> 1<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> 6<span class="tei tei-hi"><span style="font-style: italic">d.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-weight: 700">The Shepherd of Hermas.</span></span> By the Rev. +<span class="tei tei-hi"><span style="font-variant: small-caps">C. Taylor, D.D.</span></span>, Master +of St. John's College, Cambridge. Vol. I. 2<span class="tei tei-hi"><span style="font-style: italic">s.</span></span> +</p> + +</div> + +</div> +<hr class="doublepage" /><div class="tei tei-back" style="margin-bottom: 2.00em; margin-top: 6.00em"> + <div id="footnotes" class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc15" id="toc15"></a> + <a name="pdf16" id="pdf16"></a> + <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Footnotes</span></h1> + <dl class="tei tei-list-footnotes"><dt class="tei tei-notelabel"><a id="note_1" name="note_1" href="#noteref_1">1.</a></dt><dd class="tei tei-notetext">Sir Edwin Arnold's +<span class="tei tei-hi"><span style="font-style: italic">Seas and Lands</span></span>, chap. xxvii.</dd><dt class="tei tei-notelabel"><a id="note_2" name="note_2" href="#noteref_2">2.</a></dt><dd class="tei tei-notetext">Charles II's queen, +it will be remembered, was Katharine of +Braganza.</dd><dt class="tei tei-notelabel"><a id="note_3" name="note_3" href="#noteref_3">3.</a></dt><dd class="tei tei-notetext">This rendering +seems preferable to the more usual <span class="tei tei-q">“Way of the +Gods.”</span> The term <em class="tei tei-emph"><span style="font-style: italic">Polytheism</span></em> is not, strictly speaking, applicable +to Shinto.</dd><dt class="tei tei-notelabel"><a id="note_4" name="note_4" href="#noteref_4">4.</a></dt><dd class="tei tei-notetext">One +of the great temples at Shiba, Tokio, was burnt by the +Buddhists to prevent its falling into the hands of the Shinto +priests. It may be mentioned here, as an instance of the liberal +feeling of the present (Shinto) government, that one of this same +group of buildings was lent for the Church of England services, +before St. Andrew's church was built. It is the old nobility +who have been throughout the uncompromising opponents of +Christianity, and indeed of all change; and the most zealous supporters +of Buddhism.</dd><dt class="tei tei-notelabel"><a id="note_5" name="note_5" href="#noteref_5">5.</a></dt><dd class="tei tei-notetext">Eden's Japan, Historical and Descriptive.</dd><dt class="tei tei-notelabel"><a id="note_6" name="note_6" href="#noteref_6">6.</a></dt><dd class="tei tei-notetext">Even +an approximate total is difficult to calculate. At the +lowest estimate we have a number considerably exceeding the whole +mass of Christians. But it is important to bear in mind that +in China, <em class="tei tei-emph"><span style="font-style: italic">which supplies more than three-fourths of the total number</span></em>, +both Taouism and Confucianism are professed in conjunction with +Buddhism. See Rhys Davids' <span class="tei tei-hi"><span style="font-style: italic">Buddhism</span></span>, chap. I +(S.P.C.K.).</dd><dt class="tei tei-notelabel"><a id="note_7" name="note_7" href="#noteref_7">7.</a></dt><dd class="tei tei-notetext">Thibet.</dd><dt class="tei tei-notelabel"><a id="note_8" name="note_8" href="#noteref_8">8.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Light of Asia</span></span>, +i. 142, and vi. 688.</dd><dt class="tei tei-notelabel"><a id="note_9" name="note_9" href="#noteref_9">9.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Lectures +on Buddhism</span></span>, pp. 62-3.</dd><dt class="tei tei-notelabel"><a id="note_10" name="note_10" href="#noteref_10">10.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Legends +and Theories of the Buddhists</span></span>, p. 187.</dd><dt class="tei tei-notelabel"><a id="note_11" name="note_11" href="#noteref_11">11.</a></dt><dd class="tei tei-notetext">Prof. Max Müller, however +(<span class="tei tei-hi"><span style="font-style: italic">Hibbert Lectures</span></span>, 1878, p. 134 +note), gives weighty reasons for regarding 477 +<span class="tei tei-hi"><span style="font-variant: small-caps">b.c.</span></span> as the year of Buddha's +death.</dd><dt class="tei tei-notelabel"><a id="note_12" name="note_12" href="#noteref_12">12.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“The Buddhists +look upon the Bo-tree as most Christians have looked upon +the Cross.”</span>—Rhys Davids' <span class="tei tei-hi"><span style="font-style: italic">Buddhism</span></span>, +p. 37 note.</dd><dt class="tei tei-notelabel"><a id="note_13" name="note_13" href="#noteref_13">13.</a></dt><dd class="tei tei-notetext">It is, no doubt, owing +largely to the influence of Buddhism that the passion of +<em class="tei tei-emph"><span style="font-style: italic">anger</span></em> is almost unknown in Japan. In the same way, +a Japanese, though the heart were well-nigh breaking, would +consider it a most unworthy thing to let his grief betray +itself.</dd><dt class="tei tei-notelabel"><a id="note_14" name="note_14" href="#noteref_14">14.</a></dt><dd class="tei tei-notetext"><p class="tei tei-p" style="margin-bottom: 1.00em">Miss Isabella Bird +(Mrs. Bishop), authoress of <span class="tei tei-hi"><span style="font-style: italic">Unbeaten Tracks +in Japan</span></span>, well describes the impression produced on the spectator +by the Daibutsus, or colossal images of Buddha, so common in +Japan:—<span class="tei tei-q">“He is not sleeping, he is not waking, he is not acting, +he is not thinking, his consciousness is doubtful; he exists,—that is +all; his work is done, a hazy beatitude, a negation remain. This is +the Nirvana in which the devout Buddhist may aspire to participate.”</span> +</p> +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Daibutsu at Kamakura, of which an illustration is given +opposite, is one of the largest in Japan. It is fifty feet high, and, +as a work of art, is without a rival. The boss protruding from the +forehead is supposed to represent a jewel, and to symbolize +Illumination.</p></dd><dt class="tei tei-notelabel"><a id="note_15" name="note_15" href="#noteref_15">15.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">History +of the Jewish Church</span></span>, Vol. iii, Lecture xlv.</dd><dt class="tei tei-notelabel"><a id="note_16" name="note_16" href="#noteref_16">16.</a></dt><dd class="tei tei-notetext">This +is scarcely less true of Christianity; and it <em class="tei tei-emph"><span style="font-style: italic">must</span></em> be true, +in some measure, of every religious system which attempts to minister +to the needs of beings, so differently constituted, and so dissimilarly +circumstanced, as are the members of the human race. As we +proceed in this chapter to refer to the various schools of Buddhism +and their characteristics, we can hardly fail to have suggested to us, +more than once, those different aspects of Christianity, which have +been the occasion of all our <span class="tei tei-q">“schools of thought,”</span> and, alas, of how +many of our divisions!</dd><dt class="tei tei-notelabel"><a id="note_17" name="note_17" href="#noteref_17">17.</a></dt><dd class="tei tei-notetext">Those who +would investigate the subject further are referred to +Alabaster's <span class="tei tei-hi"><span style="font-style: italic">The Modern Buddhist</span></span> (Trübner, 1870).</dd><dt class="tei tei-notelabel"><a id="note_18" name="note_18" href="#noteref_18">18.</a></dt><dd class="tei tei-notetext">For it is men only +who inhabit this Celestial Region: women, worthy of attaining to it, +have changed their sex.</dd><dt class="tei tei-notelabel"><a id="note_19" name="note_19" href="#noteref_19">19.</a></dt><dd class="tei tei-notetext"><span class="tei tei-foreign"><span style="font-style: italic">Jodo</span></span> means the +<span class="tei tei-q">“Pure Land.”</span></dd><dt class="tei tei-notelabel"><a id="note_20" name="note_20" href="#noteref_20">20.</a></dt><dd class="tei tei-notetext">Avalokitesvara=<span class="tei tei-q">“The +Lord who looks down from heaven.”</span> +The female form taking the place of the male is, no doubt, due to +the idea of the woman's being supposed to be the more compassionate +nature; just as, too often in the Christian Church, the Blessed Mother +has, for a like reason, been made to encroach upon the prerogatives +of her Divine Son. Instances are recorded of the Chinese, when +conversing with Europeans, giving the name of <span class="tei tei-foreign"><span style="font-style: italic">Kwanyin</span></span> +to the statues of the Blessed Virgin in the Roman Churches. (Davis' <span class="tei tei-hi"><span style="font-style: italic">The +Chinese</span></span>, chap, xiv.)</dd><dt class="tei tei-notelabel"><a id="note_21" name="note_21" href="#noteref_21">21.</a></dt><dd class="tei tei-notetext">I have +not thought it necessary in this little volume to introduce +the subject of Confucianism. Even in China it is less a religion +than a system of philosophy—political, social, moral. It may, however, +be remarked that the writings of Confucius are highly esteemed +in Japan, and that, in the past at any rate, they have had a considerable +influence in forming the thought and character of its people. +The ethics of Confucius being materialistic, i.e. concerned with the +things of this present life, and the Buddhist ethics being mainly +spiritualistic, the two mutually supplement each other. The great +Confucian Temple at Yeddo was until 1868 the chief University of +Japan. Now,—so entirely have the Western systems of education +supplanted the teaching of the Chinese sage,—the building has been +converted into a Museum.</dd><dt class="tei tei-notelabel"><a id="note_22" name="note_22" href="#noteref_22">22.</a></dt><dd class="tei tei-notetext">Charcoal-brazier.</dd><dt class="tei tei-notelabel"><a id="note_23" name="note_23" href="#noteref_23">23.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“The +only reason I can ascertain for the constant recurrence of +the lotus in Buddhist art and ceremonial is the idea of its being the +symbol of purity. Its scent and aspect are alike delightful, and +though rooted in mud and slime it abhors all defilement. If, therefore, +men would but take it as their model, they would escape all the +contamination of this corrupt world. Every man, it is said, has +a lotus in his bosom, which will blossom forth if he call in the assistance +of Buddha.”</span> <span class="tei tei-hi"><span style="font-style: italic">Unbeaten Tracks in Japan</span></span>, Vol. i. p. +292.</dd><dt class="tei tei-notelabel"><a id="note_24" name="note_24" href="#noteref_24">24.</a></dt><dd class="tei tei-notetext">Buddhists believe in the existence of a personal wicked spirit, +named Mara, whose object is to solicit men to evil.</dd><dt class="tei tei-notelabel"><a id="note_25" name="note_25" href="#noteref_25">25.</a></dt><dd class="tei tei-notetext">Cf. the +following extract from the speech of the Bishop of +Exeter at the Annual Meeting of the C.M.S. 1892:—<span class="tei tei-q">“If you had +been asked to sketch an ideal land, most suitable for Christian +Missions, and when itself Christianized more suited for evangelistic +work among the nations of the far East, what, I ask, +would be the special characteristics of the land and people that you +would have desired? Perhaps, first, as Englishmen or Irishmen, +you would have said, <span class="tei tei-q">‘Give us islands, inseparably and for ever +united, give us islands which can hold their sea-girt independence, +and yet near enough to the mainland to exert influence there.’</span> Such +is Japan—the Land of the Rising Sun. <span class="tei tei-q">‘Give us a hardy race, not +untrained in war by land and sea; for a nation of soldiers, when +won for Christ, fights best under the banner of the Cross—for we +are of the Church militant here on earth: give us brave men;’</span> +and such are the descendants of the old Daimios and two-sworded +Samurai of Japan. <span class="tei tei-q">‘Give us an industrial race, not idlers nor +loungers, enervated by a luxurious climate, but men who delight in +toil, laborious husbandmen, persevering craftsmen, shrewd men of +business;’</span> and such are the Japanese agriculturists, who win two +harvests a year from their grateful soil—such are the handicraftsmen +there, whose work is the envy of Western lands; such are the merchants, +who hold their own with us in commerce. <span class="tei tei-q">‘Give us men +of culture, with noble traditions, but not so wedded to the past that +they will not grasp the present and salute the future;’</span> and such +are the quick-witted, myriad-minded Japanese, who, with a marvellous +power of imitation, ever somehow contrive to engraft their +own specialities upon those of Western lands. Witness their +Constitution, their Parliament, their 30,000 schools in active operation; +witness their museums and hospitals; witness their colleges +and universities. <span class="tei tei-q">‘But,’</span> you would also have said, <span class="tei tei-q">‘give us a race +whose women are homespun and refined, courteous and winsome, not +tottering on tortured feet, nor immured in zenanas and harems, but +who freely mingle in social life, and adorn all they touch;’</span> and +such, without controversy, are the women of Japan. Above all, +<span class="tei tei-q">‘give us a reverent and a religious people, who yet are conscious that +the religion of their fathers is unsatisfying and unreal, and who are +therefore ready to welcome the Christ of God;’</span> and such are the +thoughtful races of Japan.”</span></dd><dt class="tei tei-notelabel"><a id="note_26" name="note_26" href="#noteref_26">26.</a></dt><dd class="tei tei-notetext">See on +this subject Study VI in the late Dean Plumptre's +<span class="tei tei-hi"><span style="font-style: italic">The Spirits in Prison</span></span>. The Christian can scarcely doubt that +Gautama has, long ere this, fallen at the feet of the Crucified,—knowing +at last the Name whereby he has been saved,—and has +heard from the Divine lips the gracious approval, waiting to be +bestowed on all men of good-will, of whatever age, of whatever +land, who have <span class="tei tei-q">“worked righteousness,”</span> and have faithfully +responded to whatever measure of light and opportunity has been +accorded them by God.</dd><dt class="tei tei-notelabel"><a id="note_27" name="note_27" href="#noteref_27">27.</a></dt><dd class="tei tei-notetext">I may +observe that the language, not only of the New Testament, +but of the <span class="tei tei-hi"><span style="font-style: italic">Athanasian Creed</span></span>, was quoted to me in this +connexion by a Buddhist priest in Japan. I endeavoured to point +out to him,—how far convincingly I cannot say,—what at the +present day at least is generally recognized amongst us; that +for the Christian Church to warn her own children, in terms the +most emphatic just because the most loving, against becoming +entangled in the deadly errors prevalent at the time when the Creed +was drawn up, is a thing wholly distinct from passing any sentence +of eternal condemnation on, or, indeed, expressing any opinion as to +the future state of, such as live and die without ever having been +brought to a knowledge of the Faith. I added, of course, that any +acquaintance with the claims of Christianity is a responsibility for +which we believe all will have to give account.</dd><dt class="tei tei-notelabel"><a id="note_28" name="note_28" href="#noteref_28">28.</a></dt><dd class="tei tei-notetext">I doubt if +the speaker, in his long absence from England, quite +realized the extent to which, of the last few years, bitterness and +intolerance have effaced themselves, at any rate within the limits +of the Church of England; or was aware of the marked improvement +that is exhibited amongst us in dealing with such matters of +controversy as still remain.</dd><dt class="tei tei-notelabel"><a id="note_29" name="note_29" href="#noteref_29">29.</a></dt><dd class="tei tei-notetext">In +the course of a letter appearing in <span class="tei tei-hi"><span style="font-style: italic">The Christian</span></span> of April 20, +1893, the Rev. H. Loomis writes, <span class="tei tei-q">“Let the <em class="tei tei-emph"><span style="font-style: italic">forty thousand</span></em> +Christians of Japan but dedicate themselves to the welfare of the +country in all its relations, and the true new Japan will be +founded.”</span> But Mr. Loomis himself has placed the total membership +of <span class="tei tei-q">“Protestant Missions”</span> at 35,500, of the Orthodox Church +at 20,300, and of the Roman Church at 44,800. To which sixty +thousand of these does Mr. Loomis—presumably—refuse the title of +<span class="tei tei-q">“Christian”</span>? and are we justified in acting thus towards any who +believe in the Holy Trinity, and have accepted Jesus Christ as the +Saviour of the World, Very God and Very Man?</dd><dt class="tei tei-notelabel"><a id="note_30" name="note_30" href="#noteref_30">30.</a></dt><dd class="tei tei-notetext">Even Mr. Loomis' +list does not appear to be exhaustive! The +<span class="tei tei-q">“Plymouth Brethren,”</span> e.g., are certainly represented at Tokio.</dd><dt class="tei tei-notelabel"><a id="note_31" name="note_31" href="#noteref_31">31.</a></dt><dd class="tei tei-notetext">The above is +an abridgement of a passage in the <span class="tei tei-hi"><span style="font-style: italic">Conquests of the +Cross</span></span> (Messrs. Cassell & Co.).</dd><dt class="tei tei-notelabel"><a id="note_32" name="note_32" href="#noteref_32">32.</a></dt><dd class="tei tei-notetext">In the course +of the present year (1893), the Rev. J. McKim +has been raised to the American Episcopate in Japan; Dr. Williams +continuing to reside at Tokio. It is also announced that two +new Anglican Bishops are to be consecrated for the Islands of +Kyushu and Yezo respectively. One of these is the Rev. H. Evington, +Examining Chaplain to Bishop Bickersteth, who has been +connected with the C. M. S. Mission to Japan since 1874.</dd><dt class="tei tei-notelabel"><a id="note_33" name="note_33" href="#noteref_33">33.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Pastoral +Letter to his Clergy</span></span>, Advent, 1892.</dd><dt class="tei tei-notelabel"><a id="note_34" name="note_34" href="#noteref_34">34.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Occasional +Paper</span></span>, Guild of St. Paul, Oct. 1893.</dd></dl> + </div> + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <div id="pgfooter" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">***END OF THE PROJECT GUTENBERG EBOOK RELIGION IN JAPAN*** +</pre><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader17" id="rightpageheader17"></a><a name="pgtoc18" id="pgtoc18"></a><a name="pdf19" id="pdf19"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Credits</span></h1><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr><th class="tei tei-label tei-label-gloss">April 24, 2008 </th></tr><tr><td class="tei tei-item"><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Project Gutenberg TEI edition 1</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-respStmt"> + <span class="tei tei-name"> + Produced by David King and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + (This file was produced from images generously made available by + The Internet Archive/American Libraries.) + </span> + </span></td></tr></tbody></table></td></tr></tbody></table></div><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader20" id="rightpageheader20"></a><a name="pgtoc21" id="pgtoc21"></a><a name="pdf22" id="pdf22"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">A Word from Project Gutenberg</span></h1><p class="tei tei-p" style="margin-bottom: 1.00em">This file should be named + 28598-h.html or + 28598-h.zip.</p><p class="tei tei-p" style="margin-bottom: 1.00em">This and all associated files of various formats will be found + in: + + <a href="http://www.gutenberg.org/dirs/2/8/5/9/28598/" class="block tei tei-xref" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%">http://www.gutenberg.org</span><span style="font-size: 90%">/dirs/2/8/5/9/28598/</span></a></p><p class="tei tei-p" style="margin-bottom: 1.00em">Updated editions will replace the previous one — the old + editions will be renamed.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Creating the works from public domain print editions means that + no one owns a United States copyright in these works, so the + Foundation (and you!) can copy and distribute it in the United + States without permission and without paying copyright royalties. + Special rules, set forth in the General Terms of Use part of this + license, apply to copying and distributing Project Gutenberg™ electronic works + to protect the Project Gutenberg™ concept and trademark. 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