Footnote 16:(return)The Forty Seven-Rōnins, Tales of Old Japan, Vol. I.; Chiushiugura, by F.V. Dickens; The Loyal Rōnins, by Edward Greey; Chiushiugura, translated by Enouyé.
Footnote 17:(return)See Dr. J.H. De Forest's article in the Andover Review, May, June, 1893, p. 309. For details and instances, see the Japanese histories, novels, and dramas; M.E.; Rein's Japan; S. and H.; T.A.S.J., etc. Life of Sir Harry Parkes, p. 11 et passim.
Footnote 18:(return)M.E. pp. 180-192, 419. For the origin and meaning of hara-kiri, see T.J., pp. 199-201; Mitford's Tales of Old Japan, Vol. I., Appendix; Adams's History of Japan, story of Shimadzŭ.
Footnote 20:(return)For light upon the status of the Japanese family, see F.O. Adams's History of Japan, Vol. II., p. 384; Kinsé Shiriaku, p. 137; Naomi Tamura, The Japanese Bride, New York, 1893; E.H. House, Yoné Santo, A Child of Japan, Chicago, 1888; Japanese Girls and Women, by Miss A.M. Bacon, Boston, 1891; T.J., Article Woman, and in Index, Adoption, Children, etc.; M.E., 1st ed., p. 585; Marriage in Japan, T.A.S.J., Vol. XIII., p. 114; and papers in the German Asiatic Society of Japan.
Footnote 22:(return)See Life of Sir Harry Parkes, Vol. II, pp. 181-182. "It is to be feared, however, that this reform [of the Yoshiwara system], like many others in Japan, never got beyond paper, for Mr. Norman in his recent book, The Real Japan [Chap. XII.], describes a scarcely modified system in full vigor." See also Japanese Girls and Women, pp. 289-292.
Footnote 23:(return)See Pung Kwang Yu's paper, read at the Parliament of Religions in Chicago, and The Chinese as Painted by Themselves, by Colonel Tcheng-Ki-Tong, New York and London, 1885. Dr. W.A.P. Martin's scholarly book, The Chinese, New York, 1881, in the chapter Remarks on the Ethical Philosophy of the Chinese, gives in English and Chinese a Chart of Chinese Ethics in which the whole scheme of philosophy, ethics, and self-culture is set forth.
Footnote 24:(return)See an exceedingly clear, able, and accurate article on The Ethics of Confucius as Seen in Japan, by the veteran scholar, Rev. J.H. De Forest, The Andover Review, May, June, 1893. He is the authority for the statements concerning non-attendance (in Old Japan) of the husband at the wife's, and older brother at younger brother's funeral.
Footnote 25:(return)A Japanese translation of Mrs. Caudle's Curtain Lectures, in a Tōkiō morning newspaper "met with instant and universal approval," showing that Douglas Jerrold's world-famous character has her counterpart in Japan, where, as a Japanese proverb declares, "the tongue three inches long can kill a man six feet high." Sir Edwin Arnold and Mr. E.H. House, in various writings, have idealized the admirable traits of the Japanese woman. See also Mr. Lafcadio Hearn's Glimpses of Unfamiliar Japan, Boston, 1894; and papers (The Eternal Feminine, etc.), in the Atlantic Monthly.
Footnote 26:(return)Summary of the Japanese Penal Codes, T.A.S.J., Vol. V., Part II.; The Penal Code of Japan, and The Code of Criminal Procedure of Japan, Yokohama.
Footnote 27:(return)See T.A.S.J., Vol. XIII., p. 114; the Chapter on Marriage and Divorce, in Japanese Girls and Women, pp. 57-84. The following figures are from the Résumé Statistique de L'Empire du Japon, published annually by the Imperial Government:
MARRIAGES. DIVORCES.
Number. Per 1,000 Number. Per 1,000
Persons. Persons.
1887....334,149 8.55 110,859 2.84
1888....330,246 8.34 109,175 2.76
1889....340,445 8.50 107,458 2.68
1890....325,141 8.04 197,088 2.70
1891....352,051 8.00 112,411 2.76
1892....348,489 8.48 113,498 2.76
Footnote 28:(return)This was strikingly brought out in the hundreds of English compositions (written by students of the Imperial University, 1872-74, describing the home or individual life of students), examined and read by the author.
Footnote 29:(return)Homo sum: humani nil a me alienum puto—Héauton Tomoroumenos, Act—, Scene 1, line 25, where Chremes inquires about his neighbor's affairs. For the golden rule of Jesus and the silver rule of Confucius, see Doolittle's Social Life of the Chinese.
Footnote 30:(return)"What you do not want done to yourselves, do not do to others." Legge, The Religions of China, p. 137; Doolittle's Social Life of the Chinese; The Testament of Iyéyasŭ;, Cap. LXXI., translated by J.C. Lowder, Yokohama, 1874.
Footnote 31:(return)Die politische Bedeutung der amerikanischer Expedition nach Japan, 1852, by Tetsutaro Yoshida, Heidelberg, 1893; The United States and Japan (p. 39), by Inazo Nitobé, Baltimore, 1891; Matthew Calbraith Perry, Chap. XXVIII.; T.J., Article Perry; Life and Letters of S. Wells Williams, New York, 1889.
CHAPTER V
CONFUCIANISM IN ITS PHILOSOPHICAL FORM
Footnote 1:(return)See On the Early History of Printing in Japan, by E.M. Satow, T.A.S.J., Vol. X., pp. 1-83, 252-259; The Jesuit Mission Press in Japan, by E.M. Satow (privately printed, 1888), and Review of this monograph by Professor B.H. Chamberlain, T.A.S.J., Vol. XVII., pp. 91-100.
Footnote 2:(return)The Tokugawa Princes of Mito, by Ernest W. Clement, T.A.S.J., Vol. XVIII., pp. 1-24, and Letters in The Japan Mail, 1889.
Footnote 3:(return)Effect of Buddhism on the Philosophy of the Sung Dynasty, p. 318, Chinese Buddhism, by Rev. J. Edkins, Boston, 1880.
Footnote 5:(return)C.R.M., p. 34. He was the boy-hero, who smashed with a stone the precious water-vase in order to save from drowning a playmate who had tumbled in, so often represented in Chinese popular art.
Footnote 7:(return)This decade in Chinese history was astonishingly like that of the United States from 1884 to 1894, in which the economical theories advocated in certain journals, in the books Progress and Poverty, Looking Backward, and by the Populists, have been so widely read and discussed, and the attempts made to put them into practice. The Chinese theorist of the eleventh century, Wang Ngan-shih was "a poet and author of rare genius."—C.R.M., p. 244.
Footnote 9:(return)This is the opinion of no less capable judges than Dr. George Wm. Knox and Professor Basil Hall Chamberlain.
Footnote 10:(return)The United States and Japan, pp. 25-27; Life of Takano Choyéi by Kato Sakayé, Tōkiō, 1888.
Footnote 11:(return)Note on Japanese Schools of Philosophy, by T. Haga, and papers by Dr. G.W. Knox, Dr. T. Inoué, T.A.S.J., Vol. XX, Part I.
Footnote 15:(return)"Originally recognizing the existence of a Supreme personal Deity, it [Confucianism] has degenerated into a pantheistic medley, and renders worship to an impersonal anima mundi under the leading forms of visible nature."—Dr. W.A.P. Martin's The Chinese, p. 108.
Footnote 19:(return)Matthew Calbraith Perry, p. 373; Japanese Life of Yoshida Shoin, by Tokutomi, Tōkiō, 1894; Life of Sir Harry Parkes, Vol. II., p. 83.
Footnote 20:(return)"The Chinese accept Confucius in every detail, both as taught by Confucius and by his disciples.... The Japanese recognize both religions [Buddhism and Confucianism] equally, but Confucianism in Japan has a direct bearing upon everything relating to human affairs, especially the extreme loyalty of the people to the emperor, while the Koreans consider it more useful in social matters than in any other department of life, and hardly consider its precepts in their business and mercantile relations."
"Although Confucianism is counted a religion, it is really a system of sociology.... Confucius was a moralist and statesman, and his disciples are moralists and economists."—Education in Korea, by Mr. Pom K. Soh, of the Korean Embassy to the United States; Report of U.S. Commissioner of Education, 1890-91, Vol. I., pp. 345-346.
Footnote 21:(return)In Bakin, who is the great teacher of the Japanese by means, of fiction, this is the idea always inculcated.
CHAPTER VI
THE BUDDHISM OF NORTHERN ASIA
Footnote 1:(return)See his Introduction to the Saddharma Pundarika, Sacred Books of the East, and his Buddhismus.
Footnote 2:(return)Origin and Growth of Religion as Illustrated by Buddhism; Non-Christian Religious Systems—Buddhism.
Footnote 3:(return)The sketch of Indian thought here following is digested from material obtained from various works on Buddhism and from the Histories of India. See the excellent monograph of Romesh Chunder Dutt, in Epochs of Indian History, London and New York, 1893; and Outlines of The Mahayana, as Taught by Buddha ("for circulation among the members of the Parliament of Religions," and distributed in Chicago), Tokiō, 1893.
Footnote 5:(return)Yoga is the root form of our word yoke, which at once suggests the union of two in one. See Yoga, in The Century Dictionary.
Footnote 7:(return)The differences between the simple primitive narrative of Gautama's experiences in attaining Buddhahood, and the richly embroidered story current in later ages, may be seen by reading, first, Atkinson's Prince Sidartha, the Japanese Buddha, and then Arnold's Light of Asia. See also S. and H., Introduction, pp. 70-84, etc. Atkinson's book is refreshing reading after the expurgation and sublimation of the same theme in Sir Edwin Arnold's Light of Asia.
Footnote 12:(return)"Buddhism so far from tracing 'all things' to 'matter' as their original, denies the reality of matter, but it nowhere denies the reality of existence."—The Phoenix, Vol. I., p. 156.
Footnote 14:(return)Dutt's History of India, pp. 153-156. See also Mozoomdar's The Spirit of God, p. 305. "Buddhism, though for a long time it supplanted the parent system, was the fulfilment of the prophecy of universal peace, which Hinduism had made; and when, in its turn, it was outgrown by the instincts of the Aryans, it had to leave India indeed forever, but it contributed quite as much to Indian religion as it had ever borrowed."
Footnote 15:(return)Korean Repository, Vol. I., pp. 101, 131, 153; Siebold's Nippon, Archiv; Report of the U.S. Commissioner of Education, 1890-91, Vol. I., p. 346; Dallet's Histoire de l'Église de Corée, Vol. 1., Introd., p. cxlv.; Corea, the Hermit Nation, p. 331.
Footnote 16:(return)See Brian H. Hodgson's The Literature and History of the Buddhists, in Journal of the Asiatic Society of Bengal, which is epitomized in The Phoenix, Vol. I.; Beal's Buddhism in China, Chap. II.; T. Rhys Davids's Buddhism, etc. To Brian Houghton Hodgson, (of whose death at the ripe age of ninety-three years we read in Luzac's Oriental List) more than to any one writer, are we indebted for our knowledge of Northern or Mahayana Buddhism.
Footnote 17:(return)See the very accurate, clear, and full definitions and explanations in The Century Dictionary.
Footnote 18:(return)This subject is fully discussed by Professor T. Rhys Davids in his compact Manual of Buddhism.
Footnote 20:(return)Jap. Mon-ju. One of the most famous images of this Bodhisattva is at Zenkô-ji, Nagano. See Kern's Saddharma Pundarika, p. 8, and the many referents to Manjusri in the Index. That Manjusri was the legendary civilizer of Nepaul seems probable from the following extract from Brian Hodgson: "The Swayambhu Purana relates in substance as follows: That formerly the valley of Nepaul was of circular form, and full of very deep water, and that the mountains confining it were clothed with the densest forests, giving shelter to numberless birds and beasts. Countless waterfowl rejoiced in the waters....
"... Vipasyi, having thrice circumambulated the lake, seated himself in the N.W. (Váyubona) side of it, and, having repeated several mantras over the root of a lotos, he threw it into the water, exclaiming, 'What time this root shall produce a flower, then, from out of the flower, Swayambhu, the Lord of Agnishtha Bhuvana, shall be revealed in the form of flame; and then shall the lake become a cultivated and populous country.' Having repeated these words, Vipasyi departed. Long after the date of this prophecy, it was fulfilled according to the letter....
"... When the lake was dessicated (by the sword of Manjusri says the myth—probably earthquake) Karkotaka had a fine tank built for him to dwell in; and there he is still worshipped, also in the cave-temple appendant to the great Buddhist shrine of Swayambhu Nath....
"... The Bodhisatwa above alluded to is Manju Sri, whose native place is very far off, towards the north, and is called Pancha Sirsha Parvata (which is situated in Maha China Des). After the coming of Viswabhu Buddha to Naga Vasa, Manju Sri, meditating upon what was passing in the world, discovered by means of his divine science that Swayambhu-jyotirupa, that is, the self-existent, in the form of flame, was revealed out of a lotos in the lake of Naga Vasa. Again, he reflected within himself: 'Let me behold that sacred spot, and my name will long be celebrated in the world;' and on the instant, collecting together his disciples, comprising a multitude of the peasantry of the land, and a Raja named Dharmakar, he assumed the form of Viswakarma, and with his two Devis (wives) and the persons above-mentioned, set out upon the long journey from Sirsha Parvata to Naga Vasa. There having arrived, and having made puja to the self-existent, he began to circumambulate the lake, beseeching all the while the aid of Swayambhu in prayer. In the second circuit, when he had reached the central barrier mountain to the south, he became satisfied that that was the best place whereat to draw off the waters of the lake. Immediately he struck the mountain with his scimitar, when the sundered rock gave passage to the waters, and the bottom of the lake became dry. He then descended from the mountain, and began to walk about the valley in all directions."—The Phoenix, Vol. II., pp. 147-148.
Footnote 21:(return)Jap. Kwannon, god or goddess of mercy, in his or her manifold forms, Thousand-handed, Eleven-faced, Horse-headed, Holy, etc.
Footnote 22:(return)Or, The Lotus of the Good Law, a mystical name for the cosmos. "The good law is made plain by flowers of rhetoric." See Bernouf and Kern's translations, and Edkin's Chinese Buddhism, pp. 43, 214. Translations of this work, so influential in Japanese Buddhism, exist in French, German, and English. See Sacred Books of the East, Vol. XXI., by Professor H. Kern, of Leyden University. In the Introduction, p. xxxix., the translator discusses age, authorship, editions, etc. Bunyiu Nanjio's Short History of the Twelve Japanese Buddhist Sects, pp. 132-134. Beal in his Catena of Buddhist Scriptures, pp. 389-396, has translated Chapter XXIV.
Footnote 23:(return)At the great Zenkōji, a temple of the Tendai sect, at Nagano, Japan, dedicated to three Buddhist divinities, one of whom is Kwannon (Avalokitesvara, the rafters of the vast main hall are said to number 69,384, in reference to the number of Chinese characters contained in the translation of the Saddharma Pundarika.
Footnote 24:(return)"The third (collection of the Tripitaka) was ... made by Manjusri and Maitreya. This is the collection of the Mahayana books. Though it is as clear or bright as the sun at midday yet the men of the Hinayana are not ashamed of their inability to know them and speak evil of them instead, just as the Confucianists call Buddhism a law of barbarians, without reading the Buddhist books at all."—B.N., p. 51.
Footnote 25:(return)See the writings of Brian Hodgson, J. Edkins, E.J. Eitel, S. Beal, T. Rhys Davids, Bunyiu Nanjio, etc.
Footnote 26:(return)See Chapter VIII. in T. Rhys Davids's Buddhism, a book of great scholarship and marvellous condensation.
Footnote 27:(return)Davids's Buddhism, p. 206. Other illustrations of the growth of the dogmas of this school of Buddhism we select from Brian Hodgson's writings.
1. The line of division between God and man, and between gods and man, was removed by Buddhism.
"Genuine Buddhism never seems to contemplate any measures of acceptance with the deity; but, overleaping the barrier between finite and infinite mind, urges its followers to aspire by their own efforts to that divine perfectibility of which it teaches that man is capable, and by attaining which man becomes God—and thus is explained both the quiescence of the imaginary celestial, and the plenary omnipotence of the real Manushi Buddhas—thus, too, we must account for the fact that genuine Buddhism has no priesthood; the saint despises the priest; the saint scorns the aid of mediators, whether on earth or in heaven; 'conquer (exclaims the adept or Buddha to the novice or BodhiSattwa)—conquer the importunities of the body, urge your mind to the meditation of abstraction, and you shall, in time, discover the great secret (Sunyata) of nature: know this, and you become, on the instant, whatever priests have feigned of Godhead—you become identified with Prajna, the sum of all the power and all the wisdom which sustain and govern the world, and which, as they are manifested out of matter, must belong solely to matter; not indeed in the gross and palpable state of pravritti, but in the archetypal and pure state of nirvritti. Put off, therefore, the vile, pravrittika necessities of the body, and the no less vile affections of the mind (Tapas); urge your thought into pure abstraction (Dhyana), and then, as assuredly you can, so assuredly you shall, attain to the wisdom of a Buddha (Bodhijnana), and become associated with the eternal unity and rest of nirvritti.'"—The Phoenix, Vol. I., p. 194.
2. A specimen of "esoteric" and "exoteric" Buddhism;—the Buddha Tatkagata.
"And as the wisdom of man is, in its origin, but an effluence of the Supreme wisdom (Prajná) of nature, so is it perfected by a refluence to its source, but without loss of individuality; whence Prajna is feigned in the exoteric system to be both the mother and the wife of all the Buddhas, 'janani sarva Buddkánám,' and 'Jina-sundary;' for the efflux is typified by a birth, and the reflux by a marriage.
"The Buddha is the adept in the wisdom of Buddhism (Bodhijnána) whose first duty, so long as he remains on earth, is to communicate his wisdom to those who are willing to receive it. These willing learners are the 'Bodhisattwas,' so called from their hearts being inclined to the wisdom of Buddhism, and 'Sanghas,' from their companionship with one another, and with their Buddha or teacher, in the Viháras or coenobitical establishments."
"And such is the esoteric interpretation of the third (and inferior) member of the Prajniki Triad. The Bodhisattwa or Sangha continues to be such until he has surmounted the very last grade of that vast and laborious ascent by which he is instructed that he can 'scale the heavens,' and pluck immortal wisdom from its resplendent source: which achievement performed, he becomes a Buddha, that is, an Omniscient Being, and a Tathágata—a title implying the accomplishment of that gradual increase in wisdom by which man becomes immortal or ceases to be subject to transmigration."—The Phoenix, Vol. I., pp. 194, 195.
3. Is God all, or is all God?
"What that grand secret, that ultimate truth, that single reality, is, whether all is God, or God is all, seems to be the sole proposition of the oriental philosophic religionists, who have all alike sought to discover it by taking the high priori road. That God is all, appears to be the prevalent dogmatic determination of the Brahmanists; that all is God, the preferential but sceptical solution of the Buddhists; and, in a large view, I believe it would be difficult to indicate any further essential difference between their theoretic systems, both, as I conceive, the unquestionable growth of the Indian soil, and both founded upon transcendental speculation, conducted in the very same style and manner."—The Phoenix, Vol. II., p. 45.
4. Buddha, Dharma, and Sangha.
"In a philosophical light, the precedence of Buddha or of Dharma indicates the theistic or atheistic school. With the former, Buddha is intellectual essence, the efficient cause of all, and underived. Dharma is material essence, the plastic cause, and underived, a co-equal biunity with Buddha; or else the plastic cause, as before, but dependent and derived from Buddha. Sangha is derived from, and compounded of, Buddha, and Dharma, is their collective energy in the state of action; the immediate operative cause of creation, its type or its agent. With the latter or atheistic schools, Dharma is Diva natura, matter as the sole entity, invested with intrinsic activity and intelligence, the efficient and material cause of all.
"Buddha is derivative from Dharma, is the active and intelligent force of nature, first put off from it and then operating upon it. Sangha is the result of that operation; is embryotic creation, the type and sum of all specific forms, which are spontaneously evolved from the union of Buddha with Dharma."—The Phoenix, Vol. II., p. 12.
5. The mantra or sacred sentence best known in the Buddhadom and abroad.
"Amitábha is the fourth Dhyani or celestial Budda: Padma-pani his Æon and executive minister. Padma-pani is the praesens Divus and creator of the existing system of worlds. Hence his identification with the third member of the Triad. He is figured as a graceful youth, erect, and bearing in either hand a lotos and a jewel. The last circumstance explains the meaning of the celebrated Shadakshári Mantra, or six-lettered invocation of him, viz., Om! Manipadme hom! of which so many corrupt versions and more corrupt interpretations have appeared from Chinese, Tibetan, Mongolian, and other sources. The mantra in question is one of three, addressed to the several members of the Triad. 1. Om sarva vidye hom. 2. Om Prajnáye hom. 3. Om mani-padme hom. 1. The mystic triform Deity is in the all-wise (Buddha). 2. The mystic triform Deity is in Prajna (Dharma). 3. The mystic triform Deity is in him of the jewel and lotos (Sangha). But the praesens Divus, whether he be Augustus or Padma-pani, is everything with the many. Hence the notoriety of this mantra, whilst the others are hardly ever heard of, and have thus remained unknown to our travellers."—The Phoenix, Vol. II., p. 64.
Footnote 28:(return)"Nine centuries after Buddha, Maitreya (Miroku or Ji-shi) came down from the Tushita heaven to the lecture-hall in the kingdom of Ayodhya (A-ya-sha) in Central India, at the request of the Bodhisattva Asamga (Mu-jaku) and discoursed five Sastras, 1, Yoga-karya-bhumi-sastra (Yu-ga-shi-ji-ron), etc.... After that, the two great Sastra teachers, Asanga and Vasubandhu (Se-shin), who were brothers, composed many Sastras (Ron) and cleared up the meaning of the Mahayana" (or Greater Vehicle, canon of Northern Buddhism).—B.N., p. 32.
Footnote 30:(return)Prayer-wheels in Japan are used by the Tendai and Shingon sects, but without written prayers attached, and rather as an illustration of the doctrine of cause and effect (ingwa); the prayers being usually offered to Jizo the merciful.—S. and H., p. 29; T. J., p. 360.
Footnote 31:(return)For this see Edkins's Chinese Buddhism; Eitel's Three Lectures, and Hand-book; Rev. S. Beal's Buddhism, and A Catena of Buddhist Scriptures from the Chinese; The Romantic Legend of Sakya Buddha, from the Chinese; Texts from the Buddhist canon commonly known as the Dhammapeda; Notes on Buddhist Words and Phrases, the Chrysanthemum, Vol. I.; The Phoenix, Vols. I-III.
See, also, a spirited sketch of Ancient Japan, by Frederick Victor Dickins, in the Life of Sir Harry Parkes, Vol. II., pp. 4-14.
Footnote 32:(return)S. and H., pp. 289, 293; Chamberlain's Hand-book for Japan, p. 220; Summer's Notes on Osaka, T.A.S.J., Vol. VIL, p. 382; Buddhism, and Traditions Concerning its Introduction into Japan, T.A.S.J., Vol. XIV., p. 78.
Footnote 35:(return)Vairokana is the first or chief of the five personifications of Wisdom, and in Japan the idol is especially noticeable in the temples of the Tendai sect.—"The Action of Vairokana, or the great doctrine of the highest vehicle of the secret union," etc., B.N., p. 75.
Footnote 37:(return)"Hinduism stands for philosophic spirituality and emotion, Buddhism for ethics and humanity, Christianity for fulness of God's incarnation in man, while Mohammedanism is the champion of uncompromising monotheism."—F.P.C. Mozoomdar's The Spirit of God, Boston, 1894, p. 305.
CHAPTER VII
RIYŌBU, OR MIXED BUDDHISM
Footnote 1:(return)Is not something similar frankly attempted in Rev. Dr. Joseph Edkins's The Early Spread of Religious Ideas in the Far East (London, 1893)?
Footnote 3:(return)See The Lily Among Thorns, A Study of the Biblical Drama Entitled the Song of Songs (Boston 1890), in which this subject is glanced at.
Footnote 4:(return)See The Religion of Nepaul, Buddhist Philosophy, and the writings of Brian Hodgson in The Phoenix, Vols. I., II., III.
Footnote 5:(return)See Century Dictionary, Yoga; Edkins's Chinese Buddhism, pp. 169-174; T. Rhys Davids's Buddhism, pp. 206-211; Index of B.N., under Vagrasattwa; S. and H., pp. 85-87.
Footnote 7:(return)See in the Journal of the Royal Asiatic Society, 1893, a very valuable paper by Mr. L.A. Waddell, on The Northern Buddhist Mythology, epitomized in the Japan Mail, May 5, 1894.
Footnote 8:(return)See Catalogue of Chinese and Japanese Paintings in the British Museum, and The Pictorial Arts of Japan, by William Anderson, M.D.
Footnote 11:(return)The names of Buddhist priests and monks are usually different from those of the laity, being taken from events in the life of Gautama, or his original disciples, passages in the sacred classics, etc. Among some personal acquaintances in the Japanese priesthood were such names as Lift-the-Kettle, Take-Hold-of-the-Dipper, Drivelling-Drunkard, etc. In the raciness, oddity, literalness, realism, and close connection of their names with the scriptures of their system, the Buddhists quite equal the British Puritans.
Footnote 12:(return)Kern's Saddharma-Pundarika, pp. 311, 314; Davids's Buddhism p. 208; The Phoenix, Vol. I., p. 169; S. and H., p. 502; Du Bose's Dragon, Demon, and Image, p. 407; Fuso Mimi Bukuro, p. 134; Hough's Corean Collections, Washington, 1893, p. 480, plate xxviii.
Footnote 13:(return)Japan in History, Folk-lore and Art, pp. 86, 80-88; A Japanese Grammar, by J.J. Hoffman, p. 10; T.J., pp. 465-470.
Footnote 14:(return)This is the essence of Buddhism, and was for centuries repeated and learned by heart throughout the empire:
"Love and enjoyment disappear,
What in our world endureth here?
E'en should this day it oblivion be rolled,
'Twas only a vision that leaves me cold."
Footnote 15:(return)This legend suggests the mediaeval Jewish story, that Ezra, the scribe, could write with five pens at once; Hearn's Glimpses of Unfamiliar Japan, pp. 29-33.