ng in particular is
God; that All is god, but not that God is all. It is a "pantheistic
medley."[15]

Chu Hi and his Japanese successors, especially Ky[=u]-so, argue finely
and discourse volubly about _Ki_[16] or spirit; but it is not Spirit, or
spiritual in the sense of Him who taught even a woman at the well-curb
at Sychar. It is in the air. It is in the earth, the trees, the flowers.
It comes to consciousness in man. His _Ri_ is the Tao of Lao Tsze, the
Way, Reason, Law. It is formless, invisible.

"Ri is not separate from Ki, for then it were an empty abstract
thing. It is joined to Ki, and may be called, by nature, one
decreed, changeless Norm. It is the rule of Ki, the very centre,
the reason why Ki is Ki."

Ten or Heaven is not God or the abode of God, but an abstraction, a sort
of Unknowable, or Primordial Necessity.

"The doctrine of the Sages knows and worships Heaven, and
without faith in it there is no truth. For men and things, the
universe, are born and nourished by Heaven, and the 'Way,' the
'ri,' that is in all, is the 'Way,' the 'ri' of Heaven.
Distinguishing root and branch, the heart is the root of Heaven
and the appearance, the revolution of the sun and moon, the
order of the stars, is the branch. The books of the sages teach
us to conform to the heart of Heaven and deal not with
appearances."

"The teaching of the sages is the original truth and, given to
men, it forms both their nature and their relationships. With it
complete, naught else is needed for the perfect following of the
'Way.' Let then the child make its parents Heaven, the retainer,
his Lord, the wife her husband, and let each give up life for
righteousness. Thus will each serve for Heaven. But if we exalt
Heaven above parent or Lord, we shall come to think we can serve
it though they be disobeyed and like tiger or wolf shall rejoice
to kill them. To such fearful end does the Western learning
lead.... Let each one die for duty, there is naught else we can
do."

Thus wrote Ohashi Junzo, as late as 1857 A.D., the same year in which
Townsend Harris entered Yedo to teach the practical philosophy of
Christendom, and the brotherhood of man as expressed in diplomacy.
Ohashi Junzo bitterly opposed the opening of Japan to modern
civilization and the ideas of Christendom. His book was the swan-song of
the dying Japanese Confucianism. Slow as