n of deity. The
objects of its worship are personifications of various qualities.
"Kwannon," the goddess of mercy; "Jizo," the guardian of travelers and
children; "Emma O," "King of Hell," who punishes sinners; "Fudo Sama,"
"The Immovable One," are all personifications of the various
attributes of deity and are worshiped as separate gods, each being
represented by a uniform type of idol. It is a curious fact that
Buddhism, which started out with such a lofty rejection of deity,
finally fell to the worship of idols, whereas Shinto, which is
peculiarly the worship of personality, has never stooped to its
representation in wood or stone.

Confucianism, however, surpasses all in its intimations of the
personality of the Supreme Being. Although it never formulated this
doctrine in a single term, nor definitely stated it as a tenet of
religion, yet the entire ethical and religious thinking of the
classically educated Japanese is shot through with the idea. Consider
the Chinese expression "Jo-Tei," which the Christians of Japan freely
use for God; it means literally "Supreme Emperor," and refers to the
supreme ruler of the universe; he is here conceived in the form of a
human ruler having of course human, that is to say, personal,
attributes. A phrase often heard on the lips of the Japanese is:

"Aoide Ten ni hajizu; fushite Chi ni hajizu."

"Without self-reproach, whether looking up to Heaven, or down to
Earth."

This phrase has reference to the consciousness of one's life and
conduct, such that he is neither ashamed to look up in the face of
Heaven nor to look about him in the presence of man. Paul expressed
this same idea when he wrote "having a conscience void of offense to
God and to man." Or take another phrase:

"Ten-mo kwaikwai so ni shite morasazu."

"Heaven's net is broad as earth; and though its meshes are large, none
can escape it." This is constantly used to illustrate the certainty
that Heaven punishes the wicked.

"Ten ni kuchi ari; kabe ni mimi ari."

"Heaven has a mouth and even the wall has ears," signifies that all
one does is known to the ruler of heaven and earth. Another still more
striking saying ascribing knowledge to Heaven is the "Yoshin no
Shichi," "the four knowings of Yoshin." This sage was a Chinaman of
the second century A.D. Approached with a large bribe and urged to
accept it with the assurance that no one would know it, he replied,
"Heaven knows it; Earth knows it; you know it; and