[Footnote 19:  Review of Buddhist Texts from Japan, The Nation, No. 875, April 6, 1882.  “The Mah[=a]y[=a]na or Great Vehicle (we might fairly render it ‘highfalutin’) school....  Filled as these countries (Tibet, China, Japan) are with Buddhist monasteries, and priests, and nominal adherents, and abounding in voluminous translations of the Sanskrit Buddhistic literature, little understood and wellnigh unintelligible (for neither country has had the independence and mental force to produce a literature of its own, or to add anything but a chapter of decay to the history of this religion)....”]

[Footnote 20:  M.E., pp. 164, 165; B.N., pp. 132-147; Mitford’s Tales of Old Japan, Vol.  II., pp. 125-134.]

CHAPTER X

JAPANESE BUDDHISM IN ITS MISSIONARY DEVELOPMENT

[Footnote 1:  T.J., p. 71.  Further illustrations of this statement may be found in his Classical Poetry of the Japanese, especially in the Selection and Appendices of this book; also in T.R.H.  McClatchie’s Japanese Plays (Versified), London, 1890.]

[Footnote 2:  See Introduction to the Kojiki, pp. xxxii.-xxxiv., and in Bakin’s novel illustrating popular Buddhist beliefs, translated by Edward Greey, A Captive of Love, Boston, 1886.]

[Footnote 3:  See jade in Century Dictionary; “Magatama, so far as I am aware, do not ever appear to have been found in shell heaps” (of the aboriginal Ainos), Milne’s Notes on Stone Implements, T.A.S.J., Vol.  VIII., p. 71.]

[Footnote 4:  Concerning this legendary, and possibly mythical, episode, which has so powerfully influenced Japanese imagination and politics, see T.A.S.J., Vol.  XVI., Part I., pp. 39-75; M.E., pp. 75-85.]

[Footnote 5:  See Corea, the Hermit Nation, pp. 1, 2; Persian Elements in Japanese Legends, T.A.S.J., Vol.  XVI., Part I, pp. 1-10; Journal of the Royal Asiatic Society, January, 1894.  Rein’s book, The Industries of Japan, points out, as far as known, the material debt to India.  Some Japanese words like beni-gari (Bengal) or rouge show at once their origin.  The mosaic of stories in the Taektori Monogatari, an allegory in exquisite literary form, illustrating the Buddhist dogma of Ingwa, or law of cause and effect, and written early in the ninth century, is made up of Chinese-Indian elements.  See F.V.  Dickins’s translation and notes in Journal of the Royal Oriental Society, Vol.  XIX., N.S.  India was the far off land of gems, wonders, infallible drugs, roots, etc.; Japanese Fairy World, p. 137.]

[Footnote 6:  M.E., Chap.  VIII.; Klaproth’s Annales des Empereurs du Japon (a translation of Nippon 0 Dai Ichi Ran); Rein’s Japan, p. 224.]

[Footnote 7:  See Klaproth’s Annales, passim.  S. and H. p. 85.  Bridges are often symbolical of events, classic passages in the shastras and sutras, or are antetypes of Paradisaical structures.  The ordinary native hashi is not remarkable as a triumph of the carpenter’s art, though some of the Japanese books mention and describe in detail some structures that are believed to be astonishing.]