Another point of interest is that, in consequence of official pressure, the religious character of a large number of the people seems to have undergone a radical change.  The ordinary traveler in Japan would not suspect that phallicism had ever been a prominent feature of Japanese religious life.  Only an inquisitive seeker can now find the slightest evidences of this once popular cult.  Here we have an apparent change in the character of a people sudden and complete, induced almost wholly by external causes.  It shows that the previous characteristic was not so deeply rooted in the physical or spiritual nature of the race as many would have us believe.  Can we escape the conclusion that national characteristics are due much more to the circle of dominant ideas and actual practices, than to the inherent race nature?

The way in which phallicism has been suppressed during the present era raises the general question of religious liberty in Japan.  In this respect, no less than in many others, a change has taken place so great as to amount to a revolution.  During two hundred and fifty years Christianity was strictly forbidden on pain of extreme penalties.  In 1872 the edict against Christianity was removed, free preaching was allowed, and for a time it seemed as if the whole nation would become Christian in a few decades; even non-Christians urged that Christianity be made the state religion.  What an amazing volte-face!  Religious liberty is now guaranteed by the constitution promulgated in 1888.  There are those who assert that until Christianity invaded Japan, religious freedom was perfect; persecutions were unknown.  This is a mistake.  When Buddhism came to Japan, admission was first sought from the authorities, and for a time was refused.  When various sects arose, persecutions were severe.  We have seen how belief in Christianity was forbidden under pain of death for more than two hundred and fifty years.  Under this edict, many thousand Japanese Christians and over two hundred European missionaries were put to death.  Yet, on the whole, it may be said that Old Japan enjoyed no little religious freedom.  Indeed, the same man might worship freely at all the shrines and temples in the land.  To this day multitudes have never asked themselves whether they are Shinto or Buddhist or Confucianist.  The reason for this religious eclecticism was the fractional character of the old religions; they supplemented each other.  There was no collision between them in doctrine or in morals.  The religious freedom was, therefore, not one of principle but of indifference.  As Rome was tolerant of all religions which made no exclusive claims, but fiercely persecuted Christianity, so Japan was tolerant of the two religions that found their way into her territory because they made no claims of exclusiveness.  But a religion that demanded the giving up of rivals was feared and forbidden.

New Japan, however, following Anglo-Saxon example, has definitely adopted religious freedom as a principle.  First tacitly allowed after the abolition of the edict against Christianity in 1872, it was later publicly guaranteed by the constitution promulgated in 1888.  Since that date there has been perfect religious liberty for the individual.