Part 7 (2/2)

According to the s.h.i.+nto of this period, there was neither heaven nor h.e.l.l, but only an intermediate Hades. There was a sort of priesthood, but its duty was to watch over particular local G.o.ds, not to preach to the people. Pure s.h.i.+nto taught that a man's whole duty lay in absolute obedience to the mikado and in following the natural promptings of his own heart.

s.h.i.+nto was very much affected by the introduction of Buddhism, about the middle of the sixth century, and its further growth was checked.

Buddhism adopted and largely absorbed it. s.h.i.+nto G.o.ds were given a place in the Buddhist pantheon, and many of the s.h.i.+nto ceremonies were adopted. But s.h.i.+nto was completely overshadowed by Buddhism, and lay in a dormant state from the year 550 to 1700, a night of more than a thousand years.

[Ill.u.s.tration: A s.h.i.+nto Temple.]

Since the beginning of the eighteenth century a revival of s.h.i.+nto has sprung up. Native scholars tried to call up the past, to find out what pure s.h.i.+nto was before its corruption by Buddhism, and to teach it as the national faith. In this effort {125} they were partially successful. The old Buddhistic accretions were largely thrown off, and many of the temples, stripped of their Buddhist ornaments, were handed over to the s.h.i.+nto priests. Buddhism was disestablished, and s.h.i.+nto again became the religion of the state. A s.h.i.+nto ”Council for Spiritual Affairs” was appointed, which had equal rank with the Council of State. This, however, was reduced gradually to the rank of a department, then to a bureau, later to a sub-bureau. At present s.h.i.+nto is the state religion, in so far as there can be said to be any state religion; but in reality there is no established religion. The connection of the government with s.h.i.+nto extends no further than the maintenance of certain temples and the attendance of certain officials on some ceremonies. s.h.i.+nto enjoys a large amount of popularity because it is indigenous, while Buddhism and Confucianism labor under the disadvantage of being of foreign origin. The majority of the upper cla.s.ses in j.a.pan who to-day have any religion at all are s.h.i.+ntoists.

_Buddhism_

The religion founded by Buddha in India is six centuries older than Christianity. Its nominal adherents comprise almost one third of the human race. Its philosophical precepts are deep {126} and profound, while its ethical teachings are, for the most part, lofty and enn.o.bling. This religion is worthy the careful study of any man who has the time and inclination.

We cannot attempt to give a full exposition of it, but will have to content ourselves with a bare mention of its more prominent teachings.

Certain resemblances to Catholicism in ritual, ceremony, and ornamentation strike one very forcibly in observing Buddhist rites.

The candles, the incense, the images and processions, all resemble Rome. But this resemblance extends no further than ritual and ceremony. In point of doctrine Buddhism is widely separated from every form of Christianity. In Buddhism the condition on which grace is received is not faith, but knowledge and enlightenment. Salvation is accomplished, not by the vicarious sufferings of a Redeemer, but by self-perfection through self-denial and discipline.

Dr. Griffis, a man who has written much and well on j.a.pan, has p.r.o.nounced the princ.i.p.al features of Buddhism to be atheism, metempsychosis, or the transmigration of souls, and absence of caste.

[Ill.u.s.tration: A Buddhist Priest.]

Buddhism knows nothing of the existence of a supreme G.o.d who created the world. It inherited ideas of certain G.o.ds from Brahmanism, but these are made secondary to the _hotoke_, or buddhas, {127} who are simply men who have finally reached the calm of perfect holiness after toiling through endless ages and countless existences. It teaches that existence itself is the chief of all evils. Instead of longing for eternal life, the Buddhist longs for annihilation. Happy, well-fed Western people, to whom existence is a delight, can hardly understand how any one can really desire its cessation. But the life of the lower cla.s.ses in many countries of the East is one daily struggle for bread, so full of sorrow and misery that it is not unnatural they should desire to end it.

This religion teaches that the evil of existence springs from the double root of ignorance and human pa.s.sions, and is to be overcome by knowledge and self-discipline. The heaven it offers is absorption in the Nirvana--the loss of personal ident.i.ty and practical annihilation.

Buddhism numbers more devotees and exerts a greater influence than any of the other religions of j.a.pan. It was received from Korea about the middle of the sixth century. After it had been transplanted and had grown into popular favor, many j.a.panese were sent to Korea and China to study its doctrines more fully; and they brought back with them not only Buddhism, but also Chinese literature and civilization. At first Buddhism encountered fierce opposition, but it was fortunate in securing court patronage, and {128} very soon the opposition entirely ceased, so that in two or three centuries it spread itself throughout the whole empire. If ever a nation was ripe for the introduction of a foreign religion, that nation was j.a.pan at that time. The national cult was silent, or almost so, in regard to the destiny of man and many other questions which religion is expected to answer. The religious nature of the people was a.s.serting itself, and they were longing for more light on the great questions of life--its _whence_, _why_, and _whither_. Buddhism gave this light, and therefore was warmly welcomed. It had the whole field to itself, and took complete possession of it.

[Ill.u.s.tration: A Buddhist Cemetery.]

From the time of its introduction into j.a.pan down to the present, Buddhism has enjoyed a wide popularity and exerted a powerful influence. It is not too much to say that Buddhism has largely formed j.a.panese civilization and national life. In the words of Professor Chamberlain, ”All education was for centuries in Buddhist hands.

Buddhism introduced art and medicine, molded the folk-lore of the country, created its dramatic poetry, deeply influenced politics and every sphere of social and intellectual activity. In a word, Buddhism was the teacher under whose instruction the j.a.panese nation grew up.”

Buddhism has by no means lost its hold in j.a.pan. It still has great life and power. Some {129} writers have said that they have never seen a new temple in j.a.pan--only old ones falling into decay. Their experience must have been limited. I see plenty of new temples, some of which are very costly.

Buddhist temples are numerous, and many are of imposing architecture.

Being generally surrounded by tall trees, they have a lonely, mournful appearance. Hideous beasts, dragons, and serpents are carved upon them, and large, fierce-looking stone lions guard them, the effect being to awe and terrify the beholder. Some are furnished with gorgeous altars covered with beautiful flowers, images, and statues.

Besides the temples there are everywhere little shrines. The religious spirit of the people prompts them to dedicate the most beautiful spots and nooks to the G.o.ds, and there to erect shrines and idols.

Buddhist priests dress in robes not very unlike the official robes of the Episcopal clergy. Their heads are always close-shaven, a mark by which they are easily distinguished. Forbidden to marry, they are expected to lead lives of purity and chast.i.ty. They have greatly degenerated, a large per cent. being illiterate and immoral. Their lives will not bear comparison with those of the Christian evangelists.

That nearly all the cemeteries of j.a.pan are in their hands gives them great influence.

{130}

j.a.panese Buddhism is divided into numerous sects, chief of which are the Tendai, s.h.i.+ngon, Jodo, and Zen, of Chinese origin, and the s.h.i.+n and Nichiren, of native origin. The latter two are most prosperous.

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