Green-Mountain freeman. [volume] (Montpelier, Vt.) 1844-1884, 1860-06-14
Religion in Japan.

1t would appear from the number and variety
of religious sccs in Japan, that the government
does not actively interfere with liberty of con-
science, nor sustain any system which properly
can be termed State or organized ecclesasti-
clsm 1t is true that there is nomrally dis
tinct ecclesiastical power, and the Mikado, or
spiritual Emperor, is believed to be inspired and
of Heavenly descent But while he receives all
the outward manifestations of respect, and even
of religious reverence, his temporal power has
been substantially transferred to the Tycoon, or
actual sovereign, and he himself has become
the mere shadow of an Emperor, or the repre-
sentative Of a traditonary or obsolete system,
which has yielded to the more modern and mil
itary policy of the nation. Indeed, it may be
said that the NIlkado is kind of Pope without
Sec, and that he enjoys general homage and
i certain spiritual rank, but not the least au
thority to interfere in the temporal affairs Of
the Empire.
The purest sect in Japan adopts the dogmas
Of Sin-Syu, which although somewhat obscured
by a modified mythology, still recognize one
Supreme Deity, and teach bodily and mental
purity, and certain religious ceremonies of an
elevated character. 1t is said that the Divine
laws are not construed so as to affect the future
life and there is no doubt that the disbelief OF
the Japan sc in the doctrine of eternal punish
ment, as taught by the Jesuits, did much to
suppress the growth of Christianity in the En-
pire.
The Sin-Syu system is adopted in its purity
by only small portion of the nation, the great
majority combining it with the doctrine of
Buddha, the prevailing religion of the East,
and which embraces in Its system over three
hundred millions of souls. The peculiarties
OF Buddhism are 100 we'll known to need any
description; but the system is probably prac-
tlced in Japan very much as in China, as the
sacred books are in the language of that coun-
try. Besides this sect called Riobus, made up
! OF Buddhism and the doctrines of Sin-Syu,
there is large party In Japan who are follow
ers of Confucius. These despise the popu ar
religions, and affect system OF pure morality
and charity toward their fellow men.
The writer in the Westminster Reuie,c, from
whom we collate these statements, and who in
his turn has gathered them from the travels of
Rampfer, de Charlevoix and Oliphant, evident
y Sympathizes with the japanese followers of
Confucius, and especially for 'not presumlng
to dogmatize upon the nature Of God" In
other words, he feels partial TO the unbelief of
the irreiigionists and it cannot be doubted
that the followers of Confucius have no belief
in Divine revelation, or in its possibility, or in
any form or system of religion. We have the
authority of NJ Hue, the French Missionary,
who exhausted every topic of interest connected
with China, for saying that skepticism is the
predominant influence of that country, and
| that the Chinese are race of doubtcrs and
infdels. For this reason he apprehends that
the introduction of Christianity into China
will be attended with unusual obstacles and it
does seem, indeed as if a nation whose philos-
ophers are so radically skeptical as to despise
all religious sentiment and expression, wall not
come easily under the influences of spiritual
light. As SO many of the japanese especially
of their philosophers, are followers of Con-
fucius, they are perhaps open to the same com
ments as the Chinese; and their dry, emotion
less, and undevout system of moral philosophy
may perhaps be one of the causes which ope-
rated in cxpelling Christianity from the EN-
pire, as we'll as an obstacle to its introduction
at future period,-N. Y. Journal of Com
merce.