popular forms of Shint[=o] and of Buddhism. I was surrounded by monasteries, temples, shrines, and a landscape richly embroidered with myth and legend. During my four years' residence and travel in the Empire, I perceived that in all things the people of Japan were too religious.
In seeking light upon the meaning of what I saw before me and in penetrating to the reasons behind the phenomena, I fear I often made myself troublesome to both priests and lay folk. While at work in T[=o]ki[=o], though under obligation to teach only physical science, I voluntarily gave instruction in ethics to classes in the University. I richly enjoyed this work, which, by questioning and discussion, gave me much insight into the minds of young men whose homes were in every province of the Empire. In my own house I felt free to teach to all comers the religion of Jesus, his revelation of the fatherhood of God and the ethics based on his life and words. While, therefore, in studying the subject, I have great indebtedness to acknowledge to foreigners, I feel that first of all I must thank the natives who taught me so much both by precept and practice. Among the influences that have helped to shape my own creed and inspire my own life, have been the beautiful lives and noble characters of Japanese officers, students and common people who were around and before me. Though freely confessing obligation to books, writings, and artistic and scholastic influences, I hasten first to thank the people of Japan, whether servants, superior officers, neighbors or friends. He who seeks to learn what religion is from books only, will learn but half.
Gladly thanking those, who, directly or indirectly, have helped me with light from the written or printed page, I must first of all gratefully express my especial obligations to those native scholars who have read to me, read for me, or read with me their native literature.
The first foreign students of Japanese religions were the Dutch, and the German physicians who lived with them, at Déshima. Kaempfer makes frequent references, with test and picture, in his Beschryving van Japan. Von Siebold, who was an indefatigable collector rather than a critical student, in Vol. V. of his invaluable Archiv (Pantheon von Nippon), devoted over forty pages to the religions of Japan. Dr. J.J. Hoffman translated into Dutch, with notes and explanations, the Butsu-z[=o]-dzu-i, which, besides its 163 figures of Buddhist holy men, gives a bibliography of the works mentioned by the native author. In visiting the Japanese museum on the Rapenburg, Leyden, one of the oldest, best and most intelligently arranged in Europe, I have been interested with the great work done by the Dutchmen, during two centuries, in leavening the old lump for that transformation which in our day as New Japan, surprises the world. It requires the shock of battle to awaken the western nations to that appreciation of the racial and other differences between the Japanese and Chinese, which the student has already learned.
The first praises, however, are to be awarded to the English scholars, Messrs. Satow, Aston, Chamberlain, and others, whose profound researches in Japanese history, language and literature have cleared the path for others to tread in. I have tried to acknowledge my debt to them in both text and appendix.
To several American missionaries, who despite their trying labors have had the time and the taste to study critically the religions of Japan, I owe thanks and appreciation. With rare acuteness and learning, Rev. Dr. George Wm. Knox has opened on its philosophical, and Rev. Dr. J.H. DeForest on its practical side, the subject of Japanese Confucianism. By his lexicographical work, Dr. J.C. Hepburn has made debtors to him both the native and the alien. To our knowledge of Buddhism in Japan, Dr. J.C. Berry and Rev. J.L. Atkinson have made noteworthy contributions. I have been content to quote as authorities and illustrations, the names of those who have thus wrought on the soil, rather than of those, who, even though world-famous, have been but slightly familiar with the ethnic and the imported faith of Japan. The profound misunderstandings of Buddhism, which some very eminent men of Europe have shown in their writings, form one of the literary curiosities of the world.
In setting forth these Morse lectures, I have purposely robbed my pages of all appearance of erudition, by using as few uncouth words as possible, by breaking up the matter into paragraphs of moderate length, by liberally introducing subject-headings in italics, and by relegating all notes to the appendix. Since writing the lectures, and even while reading the final proofs, I have ransacked my library to find as many references, notes, illustrations and authorities as possible, for the benefit of the general student. I have purposely avoided recondite and inaccessible books and have named those easily obtainable from American or European publishers, or from Messrs. Kelly & Walsh, of Yokohama, Japan. In using oriental words I have followed, in the main, the spelling of the Century Dictionary. The Japanese names are expressed according to that uniform system of transliteration used by Hepburn, Satow and other standard writers, wherein consonants 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 Méiji (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, PhD., 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.
PRIMITIVE FAITH: RELIGION BEFORE BOOKS
"The investigation of the beginnings of a religion is never the work of infidels, but of the most reverent and conscientious minds."
"We, the forty million souls of Japan, standing firmly and persistently upon the basis of international justice, await still further manifestations as to the morality of Christianity,"—Hiraii, of Japan.
"When the Creator [through intermediaries that were apparently animals] had finished treating this world of men, the good and the bad Gods were all mixed together promiscuously, and began disputing for the possession of this world."—The Aino Story of the Creation.
"If the Japanese have few beast stories, the Ainos have apparently no popular tales of heroes … The Aino mythologies … lack all connection with morality. … Both lack priests and prophets. … Both belong to a very primitive stage of mental development … Excepting stories … and a few almost metreless songs, the Ainos have
