THE NEW RELIGIONS
OF JAPAN
By H. Neill McFarland
Professor of Perkins School of
Theology, Southern Methodist
University ，Dallas, Texas
(Reprinted by permission of the author)
On September 28，1956, two weeks
to inspect in detail the various in­
after my arrival in Japan, I went
stallations and the life that centers
in the company of five other for­
eigners to visit the headquarters
in them. Two great sanctuaries,
built in the impressive architectur­
of the Tenrしkyo sect near the city
al style which usually is associated
of Nara, the ancient capital of Japan.
I had some knowledge of Japan’s
with Japanese Buddhism, are at the
so-called “ New Religions，
，
* and of
presumed to stand at the very center
Tenri-k}/o^ in particular prior to
of the universe, where the original
going to that country, but what
creation of man occurred.
little I knew had not led me to
dedicated to the worship of Tenri-
expect what I sr：
w and experienced
that day. There on the historic
O-no-Mikoto/ the God of Tenri-
Yamato Plain t：
ie devotees of this
sect are developing an astonishingly
of the living spirit of the foundress
completed and elaborate “ world，
’
headquarters.
heart of the area; indeed，they are
One is
kyo; while the other is the abode
of the sect, Mrs. Nakayama M ik i,
Otherwise，the headquarters pre­
cinct includes a complete school
Cordially received by the officials
system(kindergarten to university),
01 I'enri-kyo and assigned know­
a library of 600,000 volumes， a
ledgeable guides，we were privileged
publishing house, an ethnological
_ 天 理 教 b . 天 理 王 命 c. 中山みき
For a comment on this term see page
— 35 —
. Ed.
THE NEW RELIGIONS OF JAPAN
museum, dormitories to accommo­
on our return journey, we stopped
date (in Japanese fashion) more
briefly at Horyuji，
ろthe oldest Bud­
than 150,000 people, dining halls for
dhist temple in Japan. Lovely, quiet,
thousands, a hospital and sanitarium,
hoary, this temple is seldom now
an olympic-style swimming pool,
the goal of earnest pilgrimages.
and numerous office buildings and
Maintained in part and protected
residences.
by the government as a ‘‘ national
en­
treasure，
” it is more a museum than
countered eager，devoted people for
Wherever
we
went
we
a religious center. The visitors are
whom Tenri City is the center of
largely sightseers，school children
the universe.
on excursions, photographers, and
Most of them were
wearing the traditional black happia picnickers. The priests are ticket
coat with the name of the sect on
sellers and ticket takers, vendors
the back and the name of their
of pictures, post cards and religious
local church on the lapel.
articles, and guardians of the artis­
Having
come as pilgrims from all parts of
Japan，they were occupied in a
tic treasures.
To me, having my initial face-
Some devotees
to-face experience with these two
were at worship; others were re­
aspects of Japanese religion, the
variety of ways.
ceiving
instruction; a few were
contrast between Tenri and Ho-
just seeing the sights; and perhaps
ryuji was startling.
the majority were engaged in ^con­
New Religions displacing the old
secrated
voluntary
ones ? Is Buddhism in Japan as
contribution to the maintenance or
passe as Horyuji ? Actually, as I
improvement of the sacred precinct.
was to discover, neither Tenri-kyo
Buildings,
labor，
” their
people,
Are Japan’s
activities—all
nor Horyuji is completely typical
combined to give an impression of
of that branch of Japanese religion
intense religious vitality.
which
it
represents.
Tenri-kyo,
My amazement at what I had
founded in 1838 and now number­
seen and experienced at Tenri was
ing upwards of 1,500,000 adherents,
heightened later that day, when,
is the oldest, largest, and most in­
以.法被
b. 法隆寺
* As of Dec. 31，1958 the total was 2,047,000. Ed.
— 36 —
THE NEW RELIGIONS OF JAPAN
fluential of all the New Religions.
Horyuji，on the other hand，is one
phenomenon which has come to
particular prominence since the end
of three nominal “head” temples of
of World War II.
the almost
However, it is
Hosso^ sect
important to remark immediately
which passed the zenith of its re­
that these sects are not in every
ligious
vitality over a thousand
instance really new. For example,
years ago. Not all of the new sects
two of the largest and most active
are flourishing, and not all of the
sects are Tenri-kyo and Konko-kyo，
defunct
old sects are decadent.
Neverthe­
each of which has been in existence
less, in character, if not in intensi­
for about a century and formerly
ty, this experience proved to be an
was officially recognized and re­
accurate orientation in one impor­
gistered as a sect of Shinto. Fur­
tant aspect of the religious life of
thermore, many
present-day Japan.
active sects are essentially revivals
The old tradi­
other
currently
tional religions, failing to demon­
of abortive movements that have
strate their relevance to current
appeared at various times during
needs, are losing much of their
the past half century or so. Actual­
vitality.
ly, very few of these sects are of
The New Religions, ac­
cepting as their mission the assuage­
ment of those needs, are mush­
postwar origin.
One of the most significant facts
rooming in number, in size, and in
to note in this whole matter is that,
apparent effectiveness.
prior to the end of World War II ，
As a group these sects often are
Japan never had had real freedom
designated as Shinko-ShukyoC'New-
of religion. For at least a hundred
ly-arisen Religions，
’），but, inasmuch
and fifty years the underlying social
as many of the leaders of the sects
conditions in Japan have been such
now regard this term as one of
as to encourage the rise of new
opprobrium, it seems desirable ra­
religions, but for much of that time,
ther to refer to them as Shin-Shu-
particularly during the last seventy-
kyo ( “New Religions”）. Together
five years,
they
government have been aimed at
constitute
a socio-religious
,法相
ひ
— 37 —
the
policies
of
the
THE NEW RELIGIONS OF JAPAN
checking their growth. The guaran­
working definition of the latter has
tee of religious freedom in the Meiji
been phrased as follows:
Constitution of 1889 was little more
than a propaganda device to relieve
the anxiety of Western powers who
were troubled by occasional acts of
[A “New Religion” is] a religious
organization, operating on a denomi­
national level outside the so-called
established religions,
which
has
In actual practice the government
created its own special system of
teachings with a somewhat unique
emphasis and has come into exis­
tence in recent years, particularly in
set up certain categories of religious
the post war period.1
Japanese hostility toward Christians.
bodies，which it was willing to re­
This statement, however, failing to
cognize, and then required that all
specify clearly unambiguous criteria
religious movements register and
serves better as an illustration of
operate within one or another of
these. Hence, at the end of World
a judgmatic quandary than as a
War II，when complete freedom of
to determine when a movement of
religion was established as one of
a Shintoistic or Buddhistic origin
the cardinal principles in Japan’s
ceases to be a subsect of Shinto or
new day, the “lid was off” and the
Buddhism
way was open for innumerable in­
Religion ? Again, in a cultural his­
cipient movements to become inde­
tory as old as that of Japan, what
definition. For example, how is one
and becomes
a New
pendent sects, for “prophets” to let
is the relative meaning of “recent
their voices be heard，for charlatans
years，
’フ
and quacks to have their day.
In my own approach
to
this
Actually it is impossible to deter­
mine exactly how many New Reli­
the terra “ New Religions ’，is useful
gions there are. In part this is due
primarily as a designation for a
study I am inclined to think that
to the fact that there is some dis­
widespread
agreement concerning what con­
ment, which is manifested pheno­
socio-religious
stitutes the “New Religions” or a
menologically in scores,
“New Religion.” A proffered general
hundreds, of
diverse
move­
perhaps
sects
and
1 Quoted by W illia m P. W oodard, ”Jap a n ’s New Religions,” Japan Harvest, V
(1957), p . 18.
THE NEW RELIGIONS OF JAPAN
subsects.
It is my opinion, there­
description，are Tenri-kyo Konko-
fore, that the effort to define the
kyo, Seicho-no-Ie, PL Kyodan， It-
“ New Religions ” or a “ New Reli­
t5en， Rissho-kosei-kai,
gion ’，is somewhat irrelevant.
Gakkai.
It
and
Soka
is perhaps more to the point to
inquire, concerning the whole wel­
Representative New Religions
ter of these sects and subsects, whe­
1 . Tenri-kyo
ther and to what extent it is valid
As we have noted already, the
to consider them generically and
oldest of the religions called “new”
to seek among them certain recur­
is Tenri-kyo. Founded among pea­
rent factors which may be singled
sants in 1838 by Mrs.
out as the characteristics
a
Miki (1798-1887)，it must be con­
broad movement, largely irrespec­
sidered in certain respects as the
of
Nakayama
tive of the age or degree of inde­
precursor of the New Religions, in
pendence of any particular group
other respects as one of them.
On the basis
The foundress was a remarkable
of my own limited research, i am
under examination.
woman—so remarkable, indeed, that
ready to affirm that such a consid­
eration and such a search are valid.
she is believed by the faithful to
Subsequently I shall analyze the
on earth.
New Religions from this perspec­
which she spoke—often while in a
have been the manifestation of God
Many of
the
words
tive, but first I want to describe
trance—have been recorded as re­
briefly seven sects with which I had
velation ; and the deeds which she
some contact during ten months
performed and
in Japan. It is important that this
which she devised have become the
be done at this point, for these
pattern of Tenri-kyo life and wor­
sects are fairiv representative of
ship, Much of her effort was directed
the
ceremonies
the total range of the New Reli­
to healing, the success of which at­
gions and they constitute the major
tracted numerous lollowers; but
evidential basis for my later gener­
her activities also aroused the sus­
These
picions of the government and led
seven sects, in the order of their
to considerable harrassment from
alizations
and
analyses.
— 39 —
THE NEW RELIGIONS OF JAPAN
that quarter. This latter was occa­
sioned in part by the fact that the
of the sect is directed to Tenri-Ono-Mikoto ( “Lord of Divine Wis-
rise of Tenri-kyo was synchronous
dom”），conceived as the sole exis­
with a wave of peasant revolts. In­
tent deity, who is the creator of
deed, there seems to have been some
all things and the gracious sustainer
correlation between nascent Tenrikyo and certain ecstatic dances
of life.
inaugurated by peasant groups who
claimed to have seen lucky charms
He is characteristically
referred to as Oya-Gamia ( “God the
Parent”）. This God chose Nakaya­
ma Miki as his dwelling and by
falling from the sky as earnest for
her reveals his purpose and will to
the success of their demands for
his children. He calls them to live
freedom. The dances were followed
a happy and peaceful life as broth­
on occasion by fanatical rioting.-
ers and sisters one of the other.
Tenri-kyo has had a checkered
history.
While it is now an inde­
pendent religion, at various times
To those who have not found such
a life he gives opportunites for
reform.
He sends warnings in the
it has been registered, according to
form of disease or other misfortune.
governmental directives, as a sect
These are not punitive in character
of Buddhism and of Shinto.
In­
but are intended to guide errant
deed, because of its inclusion as one
ones to a careful self-reflection. He
of the thirteen bodies of Sectarian
teaches them that their lives have
Shinto, recognized by the
lost their luster because of
Meiji
an
government in 1882，it still is often
accumulation of “ dust，
，resulting
classified as a Shinto sect.ボ This,
from their enslavement to self-in­
however, is a designation which
terest in this life, or perhaps in
does not please the present leaders
some previous existence.
(This
undoubtedly reflects a Japanese
of the movement.
The doctrine of
Tenri-kyo is
housewife's effort to describe the
simple and practical.
The worship
operation of the well-known Bud-
- Hicleo Kishimoto (ed.) Japanese Religion in the M e iji Era (Tokyo : Obunsha,
1956), pp. 320 ，326.
* Tenri-kyo itself was not so recognized by the national government until 1908. Ed.
a. 親神
— 40 —
THE N EW RELIG IO N S OF JA PA N
dhist concept of Karma).
This
alone there are about 15,000 chur­
hindrance must be swept away • if
ches, each of which is subsidiary
one wishes to attain yoki-gurashia
to one of 120 “ main ” churches,
( “the joyous life”）.There are sever­
and all are responsible ultimately
al aids to this acccomplishment.
to the headquarters at Tenri City.
Foremost among them is the Foun­
dress, who as teacher and exemplar,
churches also have been established
is the divine model of life.
Also,
abroad, especially in other Asian
participation in the rites
which
lands, at the time of Japan’s oc­
she ordained and the performance
cupation of them, and in countries
of hinokishinb ( “devoted labor”）
of the Western Hemisphere where
are particularly efficacious in achiev­
there is
ing
immigrant population. Pastors and
puification.
Yoki-gurashi, the
In addition to
a
these,
Tenri-kyo
substantial
Japanese
goal, is in part an apocalyptic ideal,
missionaries for all these churches
in part a present attainment.
are trained in Tenri University.
It
describes an eventual day of peace
Indeed, it is significant that this
when all the world will return to
university was organized in 1926 as
God the Parent; it also is the good
a school of foreign languages lor
life of the present when by God’s
the training of missionaries, and
enabling grace the mind has been
did not attain
made pure.
until 1949.
In its organization Tenri-kyo is
very highly centralized.
university status
An individual becomes a member
At the
of Tenri-kyo simply by enrolling in
head of the sect is the Shimba
one of the churches and making a
shirac ( “Patriarch，
，
）
，a descendant
financial contribution. His member­
of the foundress.
The third Patri­
arch, currently in office, is Naka­
ship is then announced
and he
agrees to remove the Butsudan6
yama Shozen,^ the great grandson
( “Buddha shelf”） from his home
of Miki San.
chief
and replace it with the Tenri shelf,
teacher and priest for the world
objects for which are supplied by
membership of Tenri-kyo. In Japan
headquarters. He will be ministered
He is
the
o . 陽 気 ぐ ら し b . ひ の き し ん c. 真柱 d . 中 山 正 善 e. 仏埴
41一
THE NEW RELIGIONS OF JAPAN
to by the kyoshi,a the teacher or
kyo church.
These were mounted
pastor of the local church, but he
in double-decked rows along the
is encouraged to think of Tenri as
major thoroughfares of Tenri, where
the real Mecca of his religious life.
they shone as a beautiful and spec­
Ideally, he will make a pilgrimage
tacular reminder of the size and
there once a month at his own ex­
scope of the religion.
spend
Nearly all of the devotees of
several days there engaged volun­
Tenri-kyo are peasants or laborers.
tarily in construction or mainte­
However, there are indications that
nance work.
conscious efforts are being made to
pense and,
on
occasion,
In any event，he will
try to visit there at some time on
gain
one of the two major annual festi­
more sophisticated groups. To this
a favorable hearing among
vals.
These are held on October
end，in part，a large library is
26th and January 26th，commemo­
maintained, which includes a num­
rating respectively the founding of
ber of rare volumes from both the
Tenri-kyo and the death of the
East and the West and a remark­
Foundress. Normally about 100,000
able collection of books on Christian
persons gather for these occasions.
missions.3
I was present for the fall obser­
vance in 1956 and was thoroughly
ready admission of the leaders of
the sect, their doctrines are being
amazed by the apparent ease with
amplified by gleanings from Chris­
which this throng of pilgrims was
tianity and other major religions.
F urthermore,
by
the
accommodated in the dormitories
In addition, as the sect has es­
and dining halls.
Another impres­
tablished hospitals in recent years,
sive feature on this occasion was
they have been staffed by qualified
the display of more than 15,000
medical doctors，who in most in­
lanterns, each one of which had
stances are not members of Tenri-
been contributed by, and inscribed
kyo. While the reports persist that
with the name of, a local Tenri-
in the outreach of the local churches,
3 These items are listed in a Catalogue o f Special Books on Christian Missions
(2 volumes, Tenri-kyo Press, 1955).
a- 教師
— 42 —
THE NEW RELIGIONS OF JAPAN
faith-healing practices of a rather
Kawade Bunjiro^ (1814—1883)，
4 an
bizarre sort continue, in the hospi­
uneducated farmer, emerged from
tals no ritual technique is employed.
a serious illness convinced that he
Finally, the present Shimbashira is
had been called to be “the medium
a man of considerable culture who
of communication” between man­
usually impresses quite favorably
kind and God. In this conviction,
his rather frequent “distinguished”
at the age of fifty-five，he aban­
visitors.
doned his life as a farmer and be­
He has traveled abroad
extensively. He is a bibliophile and
a man of discerning artistic tastes.
came a minister of religion.
One of the finest ethnological mu­
Konko-kyo is listed
seums in Japan has been established
thirteen Shinto Sects which were
at Tenri City, largely through the
efforts and encouragement of the
recognized by the Meiji govern­
Shimbashira.
designation is a questionable one.
main
Thus, although the
strength
of Tenri-kyo
As in the case of Tenri-kyo,
among
the
ment."^ Here again, however, the
is
In a conversation with a priest of
among the unsophisticated masses,
in its aspiration to become a world
the sect in Osaka, I asked about
the adequacy of this classification.
faith, it is seeking that level of
In substance his reply was that, if
maturity which will enable it to
a religion originating in Japan must
a wider and more erudite audience.
be classed as Shinto, then Konko-
2. Konko-kyo
kyo is Shinto; however, the God
worshiped in this sect is not a deity
Approximating Tenri-kyo in both
age and popularity is Konko-kyo,
of old Shinto. This is an important
It, too, was founded among peasants
distinction. Konko-kyo is devoted
by a peasant, but now has its great­
to Tenchi-Kane-no-Kami,c the great
est strength in urban areas. The
father of the universe, a God who
movement was born in 1859，when
revealed himself first to the founder.
4 There are many variant ways of referring to the founder of Konko-kyo, including
alternative renderings of his personal name and honorific appellations. He is
known as Bunjiro Konko, Konko-Daijin, Ikigami-Konko-Daijin, Ikigami-KonkoOkami, and Shin-jin Bun.
a . 金 光 教 b . 河 出 文 次 郎 c . 天 地 金 之 神 * in 1900. Ed.
THE NEW RELIGIONS OF JAPAN
Early in the Meiji period, in com­
only by the grace of God, who as
pliance with a governmental decree,
the Divine Parent, cares for his
the sect adopted three Shinto deities
children in life and in death. God
as manifestations of their one God,
has called mankind Ujikoa ( <(child­
since no sect could be recognized
ren of one family”），thereby pro­
officially and be permitted to exist
claiming his parental love and, at
unless it had Shinto deities. How­
the same time, enjoining his devo­
ever, when this requirement was
tees to love each other and to pray
lifted in 1946，
f the three extraneous
for the welfare of all and for the
gods were dropped.
Now Konko-
peace of the world. Such love and
kyo is virtually monotheistic, al­
prayerful concern, which conduce
though in its tolerance of the wor­
to happiness and prosperity, are
ship of other sects it refuses to
both the duties and the fruits of
deny outright the existence of their
faith. On the other hand, ignorance
gods. Nevertheless, the sect does
of God’s love and violation of his
have certain real affinities to Shinto.
commandments are the causes of
These are perhaps most obvious in
suffering.
certain ceremonies, when the garb
In contrast to some of the other
of the officiants, the altar furnish­
ings, and the food offerings made
New Religions, Konko-kyo repudi­
ates many of the baser aspects of
to the deity are all in the tradi­
popular religion, such as magic，
tional Shinto pattern.
divination, and exorcism. Rather it
The teachings of this sect are
places major stress on diligence in
simple but strongly theistic. God is
attending the services of worship
the creator of heaven and earth.
and
All life is sustained by grace, which
is the manifestation of divine virtue.
sermons. It insists that faith be
No person is born by human power;
in daily life.
he cannot heal his own illnesses;
listening attentively to the
sincere and that it be manifested
My own contacts with Konko-
he cannot control himself by his
kyo were limited to two visits to
own free will. He lives and acts
a large church in Osaka, a major
a. 氏子
t in 1945. Ed.
— 44 —
THE NEW RELIGIONS OF JAPAN
sect
no-IeG ( “House of Growth”) ，which
seems to be especially strong. I was
industrial city,
where
the
has a membership of about 1,000,000.
most impressed by the pattern of
The founder is Taniguchi Masa-
worship.
There services are held
haru, who, since 1930，has parlayed
daily, at 6:00 a.m., 2:00 p.m., and
his studies in various religions and
8:00 p.m. The times have been set
his skill in writing first into a suc­
with a view to accommodating the
cessful
laboring people. Between three and
subsequently, into a flourishing reli­
publishing business and,
four hundred worshipers are in at­
gious movement.
tendance at each service. Except
at times achieved some notoriety
on festival occasions， when
Though he has
the
for his remarkable vacillations with
priests of several churches join
the winds of opportunism (he was
forces and make food offerings to
for a time an ultra-nationalist and
the God, the service is not elabo­
supporter of Emperor worship) his
rate. It consists mainly of prayers,
skill as a writer has enabled him
some
to escape stigmatization.
of which are chanted at
length in unison with a most im­
He is
today one of Japan’s most prolific
authors. His output includes a
pressive effect. The service is
followed by a sermon. Overall， multi-volume Scripture for his sect
Konko-kyo gives the impression
and innumerable other books, tracts,
that it possesses a strong core of
and magazines in both Japanese
sincere piety, of honest self-inspec­
and English. He has published one
tion,
major work in English, Divine Edvi-
and
of
benevolent
social
concern.
3.
Seicho-no-Ie
The sect which has attracted the
cation and Spiritual Training of
Mankind, to which five “forewords”
greatest number of adherents from
have been contributed by leaders
of various “divine science” move­
among the intelligentsia is Seicho-
ments in the United States.5 A
5 The Scripture of Seicho-no-Ie is Seimei-no-Jisso ("T ru th of Life ”
） which ac­
cording to an advertisement in the sect’s monthly magazine, Seicho-no-Ie (Vol.
V I, No. 4, A pril, 1957)，has sold 8,000,000 copies in the past twenty-five years.
Divine Education and Spiritual Training o f Mankind (T o k y o : Seicho-no-Ie
Foundation, Divine Publication Department 1956) is described as the “essence”
THE NEW RELIGIONS OF JAPAN
careful peruser of both Christian
are actually the reflections of the
and Buddhist literature, Taniguchi
mind of an ungrateful or bitter
has borrowed copiously from both
person. Hence, healing comes by
sources and has worked literary
the rectification of the mind through
wonders with his gleanings.
faith in God.
The
nature and impact of this work are
It is my impression, derived from
aptly indicated in the statement of
reading some of the literature of
a young Japanese scholar in com­
Seicho-no-Ie and attending one of
menting on the attraction of“bright-
their meetings，that there are three
ly refurbished teachings from the
techniques in particular by which
old religions, done in beautifully
“saving faith” may be attained.
refind passages.”6
The first is reading the Scripture
The message of Seicho-no-Ie is
and related literature.
In the re­
beamed to the people at a conscious-
ported case histories which I have
need level.
strained
read, it is not always clear whether
husband-wife and in-law relations,
the efficacy of this practice is more
Ill
health,
and behavior problems in children
related to understanding or to merit.
are typical subjects of concern. Taniguchi’s diagnosis and therapy in
The second technique calls for the
all such cases are based on the
repetition of an expression of gra­
principle that man is a child of God
titude Qarigato gozaimasu, “thank
you，
，
）u n til a genuine sense of gra­
created for happiness in an ‘‘Edenic
titude both to and for persons and
Paradise” attainable in this world.
things becomes a reality.
Illness has only an apparent reality.
when evidence of healing is dis­
It is simply
which
cernible, the beneficiary is enjoined
results from a lack of gratitude.
to testify to its reality and the
Similarly, other untoward situations
manner of its achievement，both to
an
illusion
Finally ，
of Seimei-no-Jisso in an English translation. W hen visiting the sect’s headquarters
in Tokyo, I asked an attendant at the book stall how m any books Taniguchi had
written. He replied that he did not know and that he did not suppose that the
Founder himself knew.
;
6 Kobayashi Sakae, "Changes in the Japanese Religions after W orld W a r I I ”
(Unpublished S T M Thesis, U nion Theological Seminary, New York, 1957), p. 98.
THE NEW RELIGIONS OF JAPAN
make the new faith secure and to
he had seated himself on the floor.
witness to others in their needs.
When all were assembled, an official
While these three seem to be the
introduced the speaker who then
most clearly sanctioned techniques， spoke for two hours and a quarter
there are also admonitions to pray
and
apparent
in a most vivid manner. His speech
admissions of the
was followed by a number of per­
usefulness of spiritualism and other
sonal testimonies, relating stories
occult forms.
of illness and family tension which
It is my understanding that, apart
had been cleared up by the devel­
from the gatherings at the mcdern
opment
headquarters
These were remarkable utterances,
building
in Tokyo,
of a sense of gratitude.
most meetings of Seicho-no-Ie are
partly because of
held in private homes, I was a
emotional undertones and
visitor in one such meeting, which
also because such frankness in re­
was attended by about seventy-five
vealing one’s inner struggles seems
people and was addressed by a uni­
so atypical of the Japanese.
versity professor. The program was
meeting
preceded by the unison recitation
period of informal fellowship and
of portions of the Scripture, in
the serving of refreshments.
was
their
concluded
intense
partly
The
with
which each new arrival joined as
(To be continued)
N o te :
In reprinting this essay, as in the original, there are no vowel
marks in the Japanese words. Ed.
a