ionalism, with a scheme of philosophy that to
the far-Oriental mind seemed perfect as a rule both of faith and
practice. It came in a form that was received as religion, for it was
not only morality "touched" but infused with motion. Nor were the
emotions kindled, those of the partisan only, but rather also those of
the devotee and the martyr. Henceforth Buddhism, with its inventions,
its fables, and its endless dogmatism, was for the common people, for
women and children, but not for the Samurai. The new Confucianism came
to Japan as the system of Chu Hi. For three centuries this system had
already held sway over the intellect of China. For two centuries and a
half it has dominated the minds of the Samurai so that the majority of
them to-day, even with the new name Shizoku, are Confucianists so far as
they are anything.

To understand the origin of Buddhism we must know something of the
history and the previous religious and philosophical systems of India,
and so, if we are to appreciate modern "orthodox" Confucianism, we must
review the history of China, and see, in outline, at least, its
literature, politics and philosophy during the middle ages.

"Four great stages of literary and national development may be pointed
to as intervening (in the fifteen hundred years) between the great sage
and the age called that of the Sung-Ju,"[3] from the tenth to the
fourteenth century, in which the Confucian system received its modern
form. Each of them embraced the course of three or four centuries.

I. From the sixth to the third century before Christ the struggle was
for Confucian and orthodox doctrine, led by Mencius against various
speculators in morals and politics, with Taoist doctrine continually
increasing in acceptance.

II. The Han age (from B.C. 206 to A.D. 190) was rich in critical
expositors and commentators of the classics, but "the tone of
speculation was predominantly Taoist."

III. The period of the Six Dynasties (from A.D. 221 to A.D. 618) was the
golden age of Buddhism, when the science and philosophy of India
enriched the Chinese mind, and the wealth of the country was lavished on
Buddhist temples and monasteries. The faith of Shaka became nearly
universal and the Buddhists led in philosophy and literature, founding a
native school of Indian philosophy.

IV. The Tang period (from A.D. 618 to 905) marked by luxury and poetry,
was an age of mental inaction and enervating prosperity.

V. The fifth epoch,