reflects the very image of the Deity. When you stand, therefore, in
front of the shrine to worship, you see your own image reflected on its
shining surface, and the act of worship is tantamount to the old Delphic
injunction, "Know Thyself." But self-knowledge does not imply, either in
the Greek or Japanese teaching, knowledge of the physical part of man,
not his anatomy or his psycho-physics; knowledge was to be of a moral
kind, the introspection of our moral nature. Mommsen, comparing the
Greek and the Roman, says that when the former worshiped he raised his
eyes to heaven, for his prayer was contemplation, while the latter
veiled his head, for his was reflection. Essentially like the Roman
conception of religion, our reflection brought into prominence not so
much the moral as the national consciousness of the individual. Its
nature-worship endeared the country to our inmost souls, while its
ancestor-worship, tracing from lineage to lineage, made the Imperial
family the fountain-head of the whole nation. To us the country is more
than land and soil from which to mine gold or to reap grain--it is the
sacred abode of the gods, the spirits of our forefathers: to us the
Emperor is more than the Arch Constable of a _Rechtsstaat_, or even the
Patron of a _Culturstaat_--he is the bodily representative of Heaven on
earth, blending in his person its power and its mercy. If what M.
Boutmy[5] says is true of English royalty--that it "is not only the
image of authority, but the author and symbol of national unity," as I
believe it to be, doubly and trebly may this be affirmed of royalty in
Japan.

[Footnote 5: _The English People_, p. 188.]

The tenets of Shintoism cover the two predominating features of the
emotional life of our race--Patriotism and Loyalty. Arthur May Knapp
very truly says: "In Hebrew literature it is often difficult to tell