New-York tribune. [volume] (New York [N.Y.]) 1866-1924, 1895-02-22

notifications in their own politics and social
order. The wish to strengthen the aristocracy
and the imperial authority seconded the tendency
to develop the supernatural hierarchy. All the
political and religious systems Of which the Jap
anese could have known anything based
upon the very idea which they themselves were
working out. AS the safety OF other nations was
felt to be intimately associated with reverence for
the ruler. also in Japan the thought was in
culcated until II became second nature 10 look
upon the Mikado as the earthly representative Of
the sun and Heaven. His fellow-conquerors and
ministers" adds Dr. Grffs, "as fast as they were
put in lordship conquered provinces. or in
digenous chIeftains who submitted obediently TO
his sway yielded gracously to mis- proves.
were named as founders Of temples. and in later
generations worshipped and became gods" He
appeals to the characteristics of the legends
selected for the sacred book "Kojki." and for the
rituals. to show that Imperialism the guiding
element in the evolution Of Shinto. Buddhism
could only traverse this tendency by making the
Mikado the most exalted recluse in the kingdom
and by transferring actual power to the Shotgun
or Tycoon. 1t thus dealZed the life OF retirement
and presumptive contemplation. But it did not
change the loyalty OF the japanese people. Per-
haps II confirmed this feeling by the additional
mystery in which it envelopel the monarch.
Every form Of religion and every political sys-
TEN has its own virtues. Shinto in its historical
development raised fidelity Of the servant to the
master to the point Of fanaticism. Imperialism
never became than artificial super
structure in China. raised upon the unyelding
family organization. But In Japan. the duty Of
a soldier to his feudal leader. and Of the feudal
vassal TO his overload transcribed that Of the
son to his father To die for his master or to
die with him was the highest honor warrior
could attain. To survive defeated master was
ignomny. Nothing comparable to the annals Of
suicide in Japan can be found in any other
country. Confucianism. which was based on the
family life Of China. was powerless to change the
feudal ideals OF the island empire. 1t was itself
revoutionzed Both Confucan!sm and Buddh-
ism became Shintoized. so to speak, and the
modern empire had little to do In order to
store the ancient ritual Whether modern Shnto
is truly and exactly ancient Shinto is a ques
ton which Dr. Grifis answers in the negative
But far 1t relates to the Mikado, it
iterates the teaching of old times and expresses
the feeling which has become instructive with
the people. But Shinto has no morality. The
assumption Of its devotees is that it needed none.
II the people had been bad it would have added
to its mythology precepts and rules OF conduct.
Confucianism with morality. Buddhism
with an endless capacity for speculation. The
history of japanese philosophy is a history Of
these systems. Shino has hardly more of meta
physics than il has OF ethics. The greater mental
activity of its rivals has reacted the char
acter OF the people. 1t has given them refine
ment which they would not have possessed with
out it, But neither Chinese ethics nor Indian
self-abnegation have changed the people except
upon the surface. Abiding to the present war.
Dr. Grfis remarks that "the last chains ~
purely local and ethnic dogma are being snapped
asunder" Even the traditions IF Shinto may be
shaken by the enthusiasm 81 such struggle.
But the influence Of the last great religion 10
enter Japan-that is. Of Christanty-has only
begun to be felt. Dr. Grifiis credits 1t already
with having awakened a spirit Of inquiry that
is almost universal. and Of reform which affects
those far from the actual circle Of it's adhercnis
and above all. of creating in the minds Of the
Japanese a new ideal Of family life From the
merely scientific point OF view. the important
fact is that all these religions from first 70 last
were carried to Japan. II there is any such thing
as national religious evolution solely from within.
Japan did not discover 1t. DIR. Grifis's interest
Ing volume embodies his discourses lecturer
on the Morse foundation in Union Theological
Seminary
I'm Stevenson's Land by Marie Fraser. T. the
title OF a book which Macmillan & Co. have in
press Ii is account OF a visit Of some months
duration to the land where Robert Louis Steven
lived and died The publishers say that it gives
his associates and OF the life Vaima and the
gentle. kindly natives. with their implicit faith in
the wisdom OF Tusitala, as Stevenson always
called.