[Footnote 15:  “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 16:  Ki, Ri, and Ten, Dr. George Wm. Knox, T.A.S.J., Vol.  XX., pp. 155-177.]

[Footnote 17:  T.J., p. 94.]

[Footnote 18:  T.A.S.J., Vol.  XX., p. 156.]

[Footnote 19:  Matthew Calbraith Perry, p. 373; Japanese Life of Yoshida Shoin, by Tokutomi, T[=o]ki[=o], 1894; Life of Sir Harry Parkes, Vol.  II., p. 83.]

[Footnote 20:  “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:  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:  See his Introduction to the Saddharma Pundarika, Sacred Books of the East, and his Buddhismus.]

[Footnote 2:  Origin and Growth of Religion as Illustrated by Buddhism; Non-Christian Religious Systems—­Buddhism.]

[Footnote 3:  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), Toki[=o], 1893.]

[Footnote 4:  Dyaus-Pitar, afterward zeus pater.  See Century Dictionary, Jupiter.]

[Footnote 5:  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 6:  Dutt’s History of India.]

[Footnote 7:  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.]