upon the peculiarities of Japanese Buddhism.]

[Footnote 15: Isaiah xl. 19, 20, and xli. 6, 7, read to the dweller in
Japan like the notes of a reporter taken yesterday.]

[Footnote 16: T.J., p. 339; Notes on Some Minor Japanese Religious
Practices, _Journal of the Anthropological Institute_, May, 1893;
Lowell's Esoteric Shint[=o], T.A.S.J., Vol. XXI.; Satow's The Shint[=o]
Temples of Ise, T.A.S.J., Vol. II., p. 113.]

[Footnote 17: M.E., p. 45; American Cyclopaedia, Japan,
Literature--History, Travels, Diaries, etc.]

[Footnote 18: That is, no dialects like those which separate the people
of China. The ordinary folks of Satsuma and Suruga, for example,
however, would find it difficult to understand each other if only the
local speech were used. Men from the extremes of the Empire use the
T[=o]ki[=o] standard language in communicating with each other.]

[Footnote 19: For some names of Buddhist temples in Shimoda see Perry's
Narrative, pp. 470-474, described by Dr. S. Wells Williams; S. and H.
_passim_.]

[Footnote 20: The Abbe Huc in his Travels in Tartary was one of the
first to note this fact. I have not noticed in my reading that the
Jesuit missionaries in Japan in the seventeenth century call attention
to the matter. See also the writings of Arthur Lillie, voluminous but
unconvincing, Buddha and Early Buddhism, and Buddhism and Christianity,
London, 1893.]

[Footnote 21: M.E., p. 252.]

[Footnote 22: T.J., p. 70.]

[Footnote 23: See The Higher Buddhism in the Light of the Nicene Creed,
T[=o]ki[=o], 1894, by Rev. A. Lloyd.]

[Footnote 24: "I preach with ever the same voice, taking enlightenment
as my text. For this is equal for all; no partiality is in it, neither
hatred nor affection.... I am inexorable, bear no love or hatred towards
anyone, and proclaim the law to all creatures without distinction, to
the one as well as to the other."--Saddharma Pundarika.]

[Footnote 25: Unbeaten Tracks in Japan, Vol. II., p. 247.]

[Footnote 26: For the symbolism of the lotus see M.E., p. 437; Unbeaten
Tracks in Japan, Vol. I., p. 299; M.E. index; and Saddharma Pundarika,
Kern's translation, p. 76, note:

"Here the Buddha is represented as a wise and benevolent father; he is
the heavenly father, Brahma. As such ho was represented as sitting on a
'lotus-seat.' How common this representation was in India, at least in
the sixth century of our era, appears from Varahamihira's
Brihat-Sainhita, Ch. 58, 44, where the f