[Footnote 42:  “Neither country (China or Japan) has had the independence and mental force to produce a literature of its own, and to add anything but a chapter of decay to the history of this religion.”—­Professor William D. Whitney, in review of Anecdota Oxoniensia, Buddhist Texts from Japan, in The Nation, No. 875.]

[Footnote 43:  Education in Japan, A series of papers by the writer, printed in The Japan Mail of 1873-74, and reprinted in the educational journals of the United Status.  A digest of these papers is given in the appendix of F.O.  Adams’s History of Japan; Life of Sir Harry Parkes, Vol.  II., pp. 305, 306.]

[Footnote 44:  Japan:  in Literature, Folk-Lore, and Art, p. 77.]

[Footnote 45:  Japanese Education at the Philadelphia Exposition, New York, 1876.]

[Footnote 46:  See Japanese Literature, by E.M.  Satow, in The American Cyclopaedia.]

[Footnote 47:  The word bonze (Japanese bon-so or bozu, Chinese fan-sung) means an ordinary member of the congregation, just as the Japanese term bon-yo or bon-zuko means common people or the ordinary folks.  The word came into European use from the Portuguese missionaries, who heard the Japanese thus pronounce the Chinese term fan, which, as bon, is applied to anything in the mass not out of the common.]

[Footnote 48:  See On the Early History of Printing in Japan, by E.M.  Satow, T.A.S.J., Vol.  X., Part L, p. 48; Part II., p. 252.]

[Footnote 49:  Japanese mediaeval monastery life has been ably pictured in English fiction by a scholar of imagination and literary power, withal a military critic and a veteran in Japanese lore.  “The Times of Taik[=o],” in the defunct Japanese Times (1878), deserves reprint as a book, being founded on Japanese historical and descriptive works.  In Mr. Edward’s Greey’s A Captive of Love, Boston, 1880, the idea of ingwa (the effects in this life of the actions in a former state of existence), is illustrated.  See also S. and H., p. 29; T.J., p. 360.]

[Footnote 50:  It is curious that while the anti-Christian polemics of the Japanese Buddhists have used the words of Jesus, “I came to send not peace but a sword,” Matt, x. 34, and “If any man ... hate not his father and mother,” etc., Luke xiv. 26, as a branding iron with which to stamp the religion of Jesus as gross immorality and dangerous to the state, they justify Gautama in his “renunciation” of marital and paternal duties.]

[Footnote 51:  See Public Charity in Japan, Japan Mail, 1893; and The Annual (Appleton’s) Cyclopaedia for 1893.]