Footnote 14:[(return)]
Kinno—loyalty to the Emperor; T.A.S.J., Vol. XX., p. 147.
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 16:[(return)]
Ki, Ri, and Ten, Dr. George Wm. Knox, T.A.S.J., Vol. XX., pp. 155-177.
Footnote 17:[(return)]
T.J., p. 94.
Footnote 18:[(return)]
T.A.S.J., Vol. XX., p. 156.
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