Iwakura, to the Library of the India Office. See
Samuel Beal's The Buddhist Tripitaka, as it is known in China and Japan,
A Catalogue and Compendious Report, London, 1876. The library has been
rearranged by Mr. Bunyin Nanjio, who has published the result of his
labors, with Sanskrit equivalents of the titles and with notes of the
highest value.]

[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
Cyclopaedia.]

[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
Taik[=o]," 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