At the risk of increasing the citation of examples ad nauseam, I cannot omit a passing reference to the Japanese. I shall reserve for the last chapter my remarks on the "phenomenon" of their non-theological moral training, and confine myself to the present condition of their faith as given by a clergyman, the Rev. Herbert Moore, who was for some years a missionary in Japan. Mr. Moore tells us: "We are all Shintoists to a certain extent, for Shinto is the non-Christian version of the Communion of Saints. And we recognise the truth that Buddhism contains when we read Ecclesiastes in church.... But these old faiths are fast perishing from the hearts of the Japanese, leaving behind them blank godlessness, indifference, and materialism.... Out of 942 students in Tokyo who recently gave an account of their religious position, 555 declared themselves unbelievers in any religion, 68 were Christians, 18 Shintoists, and most of the remaining 319 Buddhists." [311] Mr. Moore, in chapter xiv. of his book, quotes a summary of the situation by the Japan Times, which all who are interested in the question whether Japan is likely to adopt Christianity would do well to read. As bearing on the particular point we are now discussing, the following may be noted: "We cannot believe that it [Christianity] will ever succeed in getting a firm hold upon the minds of the educated classes. Men of these classes have for centuries lived and died under a system of morality which inculcates virtue for virtue's sake, and entirely dispenses with supernatural sanctions of any sort.... We cannot agree with those who, like Mr. Toyama and Mr. Fukuzawa, recommend it to their countrymen, while they themselves refuse to believe in it, except as a collection of useful superstitions." [312] How many Toyamas and Fukuzawas are there not in modern Christendom? CLASSICAL HISTORY. It matters not where you direct your searchlight, you cannot fail to discover instance upon instance confuting the pious assertion of a universal religious instinct. Take the case of the great Roman poet and philosopher, Lucretius, whose unique poem, De Rerum Natura, has acquired a new interest in the present day. He set before himself the task of finally crushing that fear of the gods, and that fear of death resulting from it, which he regarded as the source of all human ills. He denied the two bases of all religion (as we understand it)--the doctrines of a supernatural Governor of the world, and of a future life. I will not continue to multiply examples. It is surely clear that the religious instinct is not universal. NOTE ON HUMAN SENTIMENT AS TO A FUTURE LIFE.