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Rh defrayed from various sources, the central government contributing only some £28,000. It is estimated that public school property—in land, buildings, books, furniture, &c., aggregates 11 millions sterling.

 

The primitive religion of Japan is known by the name of Shintō, which signifies “the divine way,” but the Japanese maintain that this term is of comparatively modern application. The term Shintō being obviously of Chinese origin, cannot have been used in Japan

before she became acquainted with the Chinese language. Now Buddhism did not reach Japan until the 6th century, and a knowledge of the Chinese language had preceded it by only a hundred years. It is therefore reasonable to conclude that the primitive religion of Japan had no name, and that it did not begin to be called Shintō until Buddhism had entered the field. The two creeds remained distinct, though not implacably antagonistic, until the beginning of the 9th century, when they were welded together into a system of doctrine to which the name Ryōbu-Shintō (dual Shintō) was given. In this new creed the Shintō deities were regarded as avatars of Buddhist divinities, and thus it may be said that Shintō was absorbed into Buddhism. Probably that would have been the fate of the indigenous creed in any circumstances, for a religion without a theory as to a future state and without any code of moral duties could scarcely hope to survive contact with a faith so well equipped as Buddhism in these respects. But Shintō, though absorbed, was not obliterated. Its beliefs survived; its shrines survived; its festivals survived, and something of its rites survived also.

Shintō, indeed, may be said to be entwined about the roots of Japan’s national existence. Its scripture—as the Kojiki must be considered—resembles the Bible in that both begin with the cosmogony. But it represents the gods as peopling the newly created earth with their own offspring instead of with human beings expressly made for the purpose. The actual work of creation was done by a male deity, Izanagi, and a female deity, Izanami. From the right eye of the former was born Amaterasu, who became goddess of the sun; from his left eye, the god of the moon; and from his nose, a species of Lucifer. The grandson of the sun goddess was the first sovereign of Japan, and his descendants have ruled the land in unbroken succession ever since, the 121st being on the throne in 1909. Thus it is to Amaterasu (the heaven-illuminating goddess) that the Japanese pay reverence above all other deities, and it is to her shrine at Ise that pilgrims chiefly flock.

The story of creation, as related in the Kojiki, is obviously based on a belief that force is indestructible, and that every exercise of it is productive of some permanent result. Thus by the motions of the creative spirit there spring into existence all the elements that go to make up the universe, and these, being of divine origin, are worshipped and propitiated. Their number becomes immense when we add the deified ghosts of ancestors who were descended from the gods and whose names are associated with great deeds. These ancestors are often regarded as the tutelary deities of districts, where they receive special homage and where shrines are erected to them. The method of worship consists in making offerings and in the recital of rituals (norito). Twenty-seven of these rituals were reduced to writing and embodied in a work called Engishiki (927). Couched in antique language, these liturgies are designed for the dedication of shrines, for propitiating evil, for entreating blessings on the harvest, for purification, for obtaining household security, for bespeaking protection during a journey, and so forth. Nowhere is any reference found to a future state of reward or punishment, to deliverance from evil, to assistance in the path of virtue. One ceremonial only is designed to avert the consequences of sin or crime; namely, the rite of purification, which, by washing with water and by the sacrifice of valuables, removes the pollution resulting from all wrong-doing. Originally performed on behalf of individuals, this ō-barai ultimately came to be a semi-annual ceremony for sweeping away the sins of all the people.

Shintō is thus a mixture of ancestor-worship and of nature-worship without any explicit code of morals. It regards human beings as virtuous by nature; assumes that each man’s conscience is his best guide; and while believing in a continued existence beyond the grave, entertains no theory as to its pleasures or pains. Those that pass away become disembodied spirits, inhabiting the world of darkness (yomi-no-yo) and possessing power to bring sorrow or joy into the lives of their survivors, on which account they are worshipped and propitiated. Purity and simplicity being essential characteristics of the cult, its shrines are built of white wood, absolutely without decorative features of any kind, and fashioned as were the original huts of the first Japanese settlers. There are no graven images—a fact attributed by some critics to ignorance of the glyptic art on the part of the original worshippers—but there is an emblem of the deity, which generally takes the form of a sword, a mirror or a so-called jewel, these being the insignia handed by the sun goddess to her grandson, the first ruler of Japan. This emblem is not exposed to public view: it is enveloped in silk and brocade and enclosed in a box at the back of the shrine. The mirror sometimes prominent is a Buddhist innovation and has nothing to do with the true emblem of the creed.

From the 9th century, when Buddhism absorbed Shintō, the two grew together so intimately that their differentiation seemed hopeless. But in the middle of the 17th century a strong revival of the indigenous faith was effected by the efforts of a group of illustrious scholars and politicians, at whose head stood Mabuchi, Motoori and Hirata. These men applied themselves with great diligence and acumen to reproduce the pure Shintō of the Kojiki and to restore it to its old place in the nation’s reverence, their political purpose being to educate a spirit of revolt against the feudal system which deprived the emperor of administrative power. The principles thus revived became the basis of the restoration of 1867; Shintō rites and Shintō rituals were readopted, and Buddhism fell for a season into comparative disfavour, Shintō being regarded as the national religion. But Buddhism had twined its roots too deeply around the heart of the people to be thus easily torn up. It gradually recovered its old place, though not its old magnificence, for its disestablishment at the hands of the Meiji government robbed it of a large part of its revenues.

Buddhism entered China at the beginning of the Christian era, but not until the 4th century did it obtain any strong footing. Thence, two centuries later (522), it reached Japan through Korea. The reception extended to it was not encouraging at first. Its images and its brilliant appurtenances

might well deter a nation which had never seen an idol nor ever worshipped in a decorated temple. But the ethical teachings and the positive doctrines of the foreign faith presented an attractive contrast to the colourless Shintō. After a struggle, not without bloodshed, Buddhism won its way. It owed much to the active patronage of Shōtoku taishi, prince-regent during the reign of the empress Suiko (593–621). At his command many new temples were built; the country was divided into dioceses under Buddhist prelates; priests were encouraged to teach the arts of road-making and bridge-building, and students were sent to China to investigate the mysteries of the faith at its supposed fountain-head. Between the middle of the 7th century and that of the 8th, six sects were introduced from China, all imperfect and all based on the teachings of the Hinayana system. Up to this time the propagandists of the creed had been chiefly Chinese and Korean teachers. But from the 8th century onwards, when Kiōto became the permanent capital of the empire, Japanese priests of lofty intelligence and profound piety began to repair to China and bring thence modified forms of the doctrines current there. It was thus that Dengyō daishi (c. 800) became the founder of the Tendai (heavenly tranquillity) sect and Kōbō daishi (774–834) the apostle of the Shingon (true word). Other sects followed, until the country possessed six principal sects in all with thirty-seven sub-sects. It must be remembered that Buddhism offers an almost limitless field for eclecticism. There is not in the world any literary production