human
in the light of a special conception of true devotion. Yet a Christian observer testifies, of the revivalist sect of Nichirenites,
gpt
that
human
(Griffis, The Mikado's Empire, 1876, p. 163); and Professor Chamberlain admits that
gpt
; while another writer, who thinks Christianity desirable for Japan, though he apparently ranks Japanese morals above Christian, declares that in his travels he was much reassured by the superstition of the innkeepers, feeling thankful that his hosts were
human
decides that
gpt
(The Land of the Morning, 1882, p. 517). The reconciliation of these estimates lies in the recognition of the fact that the Japanese populace is religious in very much the same way as those of Italy and England, while the more educated classes are rationalistic, not because of any
human
incapacity for
gpt
but because of enlightenment and lack of countervailing social pressure. To the eye of the devotional Protestant the Catholics of Italy, with their regard to externals, seem
human
irreligious; and vice versâ. Such formulas miss science. Two hundred years ago Charron, following previous schematists, made a classification in which northerners figured as strong, active, stupid, warlike, and little given to religion; the southerners as slight, abstinent, obstinate, unwarlike, and superstitious; and the