The Religions of Japan | Page 3

have the same general value as in English (except that initial g is always hard), while the vowels are pronounced as in Italian. Double vowels must be pronounced double, as in M��iji (m[=a]-[=e]-j[=e]); those which are long are marked, as in [=o] or [=u]; i before o or u is short. Most of the important Japanese, as well as Sanskrit and Chinese, terms used, are duly expressed and defined in the Century Dictionary.
I wish also to thank especially my friends, Riu Watanabe, Ph.D., of Cornell University, and William Nelson Noble, Esq., of Ithaca. The former kindly assisted me with criticisms and suggestions, while to the latter, who has taken time to read all the proofs, I am grateful for considerable improvement in the English form of the sentences.
In closing, I trust that whatever charges may be brought against me by competent critics, lack of sympathy will not be one. I write in sight of beautiful Lake Cayuga, on the fertile and sloping shores of which in old time the Iroquois Indian confessed the mysteries of life. Having planted his corn, he made his pregnant squaw walk round the seed-bed in hope of receiving from the Source of life increased blessing and sustenance for body and mind. Between such a truly religious act of the savage, and that of the Christian sage, Joseph Henry, who uncovered his head while investigating electro-magnetism to "ask God a question," or that of Samuel F.B. Morse, who sent as his first telegraphic message "What hath God wrought," I see no essential difference. All three were acts of faith and acknowledgment of a power greater than man. Religion is one, though religions are many. As Principal Fairbairn, my honored predecessor in the Morse lectureship, says: "What we call superstition of the savage is not superstition in him. Superstition is the perpetuation of a low form of belief along with a higher knowledge.... Between fetichism and Christian faith there is a great distance, but a great affinity--the recognition of a supra-sensible life."
"For the earnest expectation of the creation waiteth for the revealing of the sons of God.... The creation itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God."
W.E.G.
ITHACA, N.Y., October 27, 1894.

TABLE OF CONTENTS
CHAPTER I
PRIMITIVE FAITH: RELIGION BEFORE BOOKS, PAGE 1
Salutatory.--The Morse Lectureship and its provisions.--The Science of Comparative Religion is Christianity's own child.--The Parliament of Religions.--The Study of Religion most appropriate in a Theological Seminary.--Shortening weapons and lengthening boundaries.--The right missionary spirit that of the Master, who "came not to destroy but to fulfil."--Characteristics of Japan.--Bird's-eye view of Japanese history and religion.--Popularly, not three religions but one religion.--Superstitions which are not organically parts of the "book-religions."--The boundary line between the Creator and his creation not visible to the pagan.--Shamanism: Fetichism.--Mythical monsters, Kirin, Phoenix, Tortoise, Dragon.--Japanese mythical zo?logy.--The erection of the stone fetich.--Insurance by amulets upon house and person.--Phallicism.--Tree-worship.--Serpent-worship.--These unwritten superstitions condition the "book-religions."--Removable by science and a higher religion.
CHAPTER II
SHINTO: MYTHS AND RITUAL, PAGE 35
Japan is young beside China and Korea.--Japanese history is comparatively modern.--The oldest documents date from A.D. 712.--The Japanese archipelago inhabited before the Christian era.--Faith, worship and ritual are previous to written espression.--The Kojiki, Many[=o]shu and Norito.--Tendency of the pupil nations surrounding China to antedate their civilization.--Origin of the Japanese people and their religion.--Three distinct lines of tradition from Tsukushi, Idzumo and Yamato.--War of the invaders against the aborigines--Mikadoism is the heart of Shint[=o].--Illustrations from the liturgies.--Phallicism among the aborigines and common people.--The mind or mental climate of the prim?val man.--Representation of male gods by emblems.--Objects of worship and _ex-voto_.--Ideas of creation.--The fire-myth, Prometheus.--Comparison of Greek and Japanese mythology.--Ritual for the quieting of the fire-god.--The fire-drill.
CHAPTER III
THE KOJIKI AND ITS TEACHINGS, PAGE 59
Origin of the Kojiki. Analysis of its opening lines--Norito.--Indecency of the myths of the Kojiki.--Modern rationalistic interpretations--Life in prehistoric Japan.--Character and temperament of the people then and now.--Character of the kami or gods.--Hades.--Ethics.--The Land of the Gods.--The barbarism of the Yamato conquerors an improvement upon the savagery of the aborigines.--Cannibalism and human sacrifices.--The makers of the God-way captured and absorbed the religion of the aborigines.--A case of syncretism.--Origin of evil in bad gods.--Pollution was sin.--Class of offences enumerated in the norito.--Professor Kumi's contention that Mikadoism usurped a simple worship of Heaven.--Difference between the ancient Chinese and ancient Japanese cultus.--Development of Shint[=o] arrested by Buddhism.--Temples and offerings.--The tori-i.--Pollution and purification.--Prayer.--Hirata's ordinal and specimen prayers.--To the common people the sun is a god.--Prayers to myriads of gods.--Summary of Shint[=o].--Swallowed up in the Riy[=o]bu system.--Its modern revival.--K��ichin.--Kada Adzumar[=o].--Mabuchi, Moto?ri.--Hirata.--In 1870, Shint[=o] is again made the state religion.--Purification of Riy[=o]bu temples.--Politico-religious lectures.--Imperial rescript.--Reverence to the Emperor's photograph.--Judgment upon Shint[=o].--The Christian's ideal of Yamato-damashii.
CHAPTER IV
THE CHINESE ETHICAL SYSTEM IN JAPAN, PAGE 99
In what respects Confucius was unique as a teacher.--Outline of his life.--The canon.--Primitive Chinese