[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 Cyclopædia.] [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 Taikō," 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.]