whether the writer is speaking of God or of the Commonwealth; of heaven
or of Jerusalem; of the Messiah or of the nation itself."[6] A similar
confusion may be noticed in the nomenclature of our national faith.
I said confusion, because it will be so deemed by a logical intellect
on account of its verbal ambiguity; still, being a framework of
national instinct and race feelings, Shintoism never pretends to a
systematic philosophy or a rational theology. This religion--or, is
it not more correct to say, the race emotions which this religion
expressed?--thoroughly imbued Bushido with loyalty to the sovereign and
love of country. These acted more as impulses than as doctrines; for
Shintoism, unlike the Mediaeval Christian Church, prescribed to its
votaries scarcely any _credenda_, furnishing them at the same time with
_agenda_ of a straightforward and simple type.

[Footnote 6: "_Feudal and Modern Japan_" Vol. I, p. 183.]

As to strictly ethical doctrines, the teachings of Confucius were the
most prolific source of Bushido. His enunciation of the five moral
relations between master and servant (the governing and the governed),
father and son, husband and wife, older and younger brother, and between
friend and friend, was but a confirmation of what the race instinct had
recognized before his writings were introduced from China. The calm,
benignant, and worldly-wise character of his politico-ethical precepts
was particularly well suited to the samurai, who formed the ruling
class. His aristocratic and conservative tone was well adapted to the
requirements of these warrior statesmen. Next to Confucius, Mencius
exercised an immense authority over Bushido. His forcible and often
quite democratic theories were exceedingly taking to sympathetic
natures, and they were even thought dangerous to, and subversive of, the
existing social order, hence his works were for a long time under