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義

內村鑑 三 全集 第 十六 卷

' ソん

リ外 /I 二
ゅリ
レ. Z る

「萬 朝 報」 英文 主筆 時代

(右 ヨリ 著者、 山縣 五，！ -雄 氏、 村 松 守 »; 氏)

明治 三十 年 ( 一 八 九 七 年) 二月 (？)

一 さ ^i. .Er

十六 卷

文

(下）

例 言

一 本卷 は， 著者の 文筆 的 活動の 最初 期よ ろ 明治
三十 三年 （一九 〇〇 年） 九月 『聖書 之 硏究』 刊行に
至る までの 時期に 於いて， 英文 を以 つて 新聞 雜 誌に
發 表せられ たる もの を， 年代順に 集輯 せる もので あ
る. 尙ほ 著作の 年代 を 同じう する 『英和 時事 會 話』，
『偉人と 讀書』 （以上 英和 兩文對 照） 及び 『外國 語の
研究』 （和文） を これに 併錄 す.

一 本卷 は， 『時事』， 『所感』， 『感想』， 『英文 上』 後
半， 及び 『日記 上下』 へ連績 し， 又た 『初期の 著作
上下』 及び 『英文 上』 前半と相^3[んで， 讀 まるべき
ものである. 讀者 諸氏の 其 等 各 卷を參 照 せられん こ
と を 望む.

一 本 卷は卷 末に 「第 十六 卷內容 年譜」 を 附す.

CONTENTS

EARLY WRITINGS

1886 PAGE

NEBULAR HYPOTHESIS 3

1891

A TEMPERANCE ISLAND OF THE PACIFIC ... 7

1892

JAPAN : ITS MISSION 15

1894

JUSTIFICATIOX OF THE COKE AN WAR .... 26

1897

OUR NEW ENGLISH EDITOR 36

OUR AIMS 37

WHAT WE CAN DO 37

IMPAETIALITY 38

THE SIGNIFICANCE OF THE C'AREW CASE . . . 38

PATRONIZED BY THE POOR ！ 39

FOREIGN JOURNALISM IN JAPAN 40

THE SPIRIT OF REPUBLICANISM 40

BELIEF— IN WHAT ？ 4i

TI CONTEIS'TS

XATIOXAL EP:PEXTAN(^E 42

TWO KINDS OF ENGLAND 44

AXTI-JAPATvISM 45

ELEGANCE IN STYLE 46

LICENTIOUS FOREIG ヽ' I'::HS 47

HAIL TO GREECE ！ 49

MASTER IX VICE 51

THE IDEAL JAPAN 53

JAPAN'S CRITtCAL TIME 53

JAPAN'S TRUE FllIENDS 54

A REAL OFFICE 54

THE GREATER JAPAN 57

WHAT A SECULAR NEWS-PAPER SHOULD BE . . 58

THE JAPANESE VIEW OF CHRISTENDOM • 58

THE JAPAN Tnrp:y 60

THE WORLD S JAPAJs' 60

ENGLAND'?^ GREATNESS 62

DIPLOMACY 63

THE SIXS OF THE GLOBE-TROTTER 64

* * ら I

A SUFFERER'S LETTEli 68

THE DEVIL'S VIEW OF JAPAN 69

CONTEJs^TS III

THE LATE MK. KUKIMOTO JOUN 71

FOUR NOTORIOUS FACTS ABOUT MOUNTAINS . . 75

CHRISTENDOM VERSUS HEATHENDOM .... 78

A GOOD MAN 79

PEACE, PEACE ！ 82

ONCE MORE, THE SINS OF THE GLOBE-TROTTER . 83

LACK OF JAPANESE MORALITY 85

ADORATION OF THE POOR 86

LOYALTY AND PATRIOTISM 88

SCHOOL-DISTURBANCE IN JAPAN 90

TWO CONTRADICTORY VOICES 92

A PORNOGRAPH 93

THE JAPAN TIMES : A WORD ABOUT ITS RAISON

D'ETRE 95

THINGS BY THEIR TRUE NAMES 97

A BOY - XATION 99

IN GOOD HUMOR loi

SOME IMPORTANT FACTS ABOUT THE ASHIWO

COPPER-MINE I02

NOTES AND OBSERVATIONS 104

JAPAN'S CASE 106

OUR EDUCATIONAL PROBLEM Io6

BEFORE AND BEHIND THE SCEXE IO7

IV coxte:s'ts

A STREET &CESE IN A SETTLEMENT lOJ

COMMUNION OF EDITORS io8

OBSERVATIONS OX CHRISTIAN MISSIONS

1. MlfStOXARY METHODS ICQ

2. ' KICE-CHRISTIAXS ' I I I

3. SOME MISSIOX-COMEDIiiS 112

4. 、VHO AKE CHRISTIANS '? I I4

5. CONVICTION OF SIN I 15

6. ADORATION OF CHRIST 1 16

7. KEVEREKCE FOR THE BIBLE I 17

Spoils-System ix Japan ii8

IX GOOD HUMOR ii8

HANANO HANASHI (Fi.owek Notes) 120

THE ' KOBE CHRONICLE ' 121

DK. KATO ON RELIGION 122

Notes 123

NOTES 123

RELIGIOUS NOTES 125

NOTES 127

Mr. GLADSTONE ON GRAECO-TURKISH COMPLICA-
TION 129

" FEW DROPS OF BILE "

The Higo-Mex 131

CONTENTS V

Educational "Work of Higo-Men 131

Mil. Fukl'zawa VrKiciii 132

COUNT KATSU AND HIS SAYIXGS 133

IF JAPAN WILL DIE 136

A GEEAT SIN OX THE JIJI SHIMPO 138

FRUIT OF MAMMONISM 140

MMMONISM AXD A ヽ 'TI-MAMMONISM • . . . 142

A Generous Creditor 143

SPRING- MEDITATIONS 144

rNREASONABLE COMPLAIKTS 146

Disgusted with the People 147

OLD JAPANESE MORALITY 148

EXAMPLES OF OLD JAPANESE MORALITY . . . 150

A Tkue Friend 150

NOTES 151

' THE FATHERLAND ' 152

THE VOICE OF KIUSHIU 154

TO THE ' HYOGO NEWS ' 156

The Globe-Tkotter 157

A FALSE REPORT 158

HEIGHT OF MAMMCmS-M 159

Way or Promotion 160

FooLTSH Wise Mek 160

VI (m— TENTS

WKECKED FOREIGNERS i6i

THE MEN OF KirSHIU 163

SIGNS OF THE TIME 165

JOHN-BULL-ISM 167

THE UPPER TEX THOUSAND OF THE JAPAXESP:

SOCIETY 169

"THE JAI'AX MAIL'' 171

A RESPONSE FROM GKf:ECE 173

SYMPATHY FOR GKKECE 175

COOLIE TK(U BLES 177

FOEEIGNERS' DISLIKK OF CHRISTIANITY . . . 178
NOTES

CoMPIEATlOX OK A HiSTOKY OF JAPANESE A WIS . . . l8o

" Japaxese-Amkkicax Voice " 180

" Little Japan 0】： Gi!kat Japan " 181

"The a nti-X atioxa usm of a Chkistiax " .... 181
AD\'AXTAGES OF EX(TLrSH LANGUAGE . . . .182

Ol'R HEADERS 184

NOTABLE YOUNG MEX 185

A WATER-FOl KlXd AUGU.MENT i86

し' aMPLAi:s'TS AGAINST THE COULJES .... 187

FROM EXCiLAJN'D 189

JFROM GREECE 191

CONTEXTS VII

THANKFULNESS OF HEAKT 192

THE QUEEX OF ENGLAND 194

PRO AND CON 196

LITERATURE OF THE VICTORIAX EEA . . . . 198

MR. TOKUTOMI'S REITRN 204

OUR ENGLISH 204

MARQUIS ITO'S VIEW OF JAPAN 206

TWO AMERICAX PARTIES 207

NOTES 208

• A SWEDISH VIEW OF THE JAPANESE . . . 210

"THE YORODZU'S INCONSISTENCY " 213

RELIGIOUS NOTES 215

AN ENGLISH VIEW OF THE YORODZU CHOHO . 217

" THE EDUCATED CLASS " 220

ABOUT NOBLES 222

*** 227

THOUGHTS AND REFLECTIONS 228

FROM A VILLAGE IX KAZI SA 230

ECONOMIC VALUE OF FOOLS 231

THOUGHTS AND REFLECTIONS 232

MISCELLANEOUS NOTES 234

MISCELLANIES 236

Harada Jiukichi 238

VTir

CONTENTS

Emii.io Agl'ix.vlim) 238

Rev. Kato Kaku 239

THOUGHTS AND REFLECTIONS 240

DESPERATION 242

VULGARIZATION OF JAPAN 243

Two YOUXGMEN IN A TrAIN 245

THOUGHTS AND REFLECTIOKS 246

VIRTUAL RULERS OF JAPAN 248

"THE LOST LEADER 250

NOTE AND COMMENT 252

NOTE AND COMMEJs'T 254

Mv. FUKUZAWA'S SERMON TO KELIGIOUS MEN . 255

SOLILOQUY 257

THE DOSHISHA 259

Agaik ox the Doshisha 261

Dr. Xiishima's Beloved Disciple 261

" xoke to ee afkaid of " 262

Election in Saitama 263

Exultation 263

Paradise of Hypocrites . 264

SOME USEFUL QUOTATIONS

TRUE REST 265

KADICAL KEFOHM (根本的 改革） 266

CONTENTS IX

PUNISHED BY DEVILS 266

THE BEST TIME TO READ NEWSPAPERS . . . 267

WHAT CAN BE DONE WITHOUT RIGHTEOUSNESS . 269

For Poor Hokses' Sake 269

Poet Lowell's Patriotism 270

NOTE AND COMMENT 271

SELF-EXAMINATION 反省 273

THE CHRISTIAN'S KEVERENCE FOR THE BIBLE . 275

MISCELLANEOUS NOTES 276

NOTE AND COMMENT 278

JUDGE TAKAXO'S CASE 280

NOTE AND COMMENT 282

THOUGHTS AND REFLECTIONS 284

NOTE AND COMMENT 286

NOTE AND COMMENT 288

EDITORIAL NOTE 290

NOTE AXD COMMENT 292

EDITORIAL NOTE 294

EDITORIAL NOTE 296

LOXG LIVE THE EMPEROR ！ 298

SATSUMA MISRULE IN FORMOSA 300

EDITORIAL NOTE 303

XOTE AND COMMENT 305

X CONTENTS

EDITORIAL COMMENT 307

EDITORIAL COMMENT 309

THE DOSHISHA AND THE KOKUMIN SHIMBUN . 310

NOTE AND COMME?sT 312

EDITORIAL COMMENT 313

EDITORIAL J^OTE 315

NOTE AND COMMENT 316

DECLINE OF GERMAN LANGUAGE 318

GERMAN OCCUPATION OF KIAO-CHOW .... 320

ANTI-CHRISTIAN CHRISTIANITY 322

NOTES AND COMMENTS 322

NOTES AND COMMENTS 324

NOTES AND COMMENTS 326

MISCELLAJ?IES 328

THE " RODO SEKAT " (The Labor World) . . . 330

EDITORIAL COMMENT 332

THE NATIONAL EXPANSION 333

A RETROSPECT 335

A GREAT NATION 340

OP CHRISTIAN MISSIONARIES, CHRISTENDOM, ETC. 342

" THE GOSPEL OF YOUR SACRED MAJESTY " . . 344

"THE DANGER OF THE EAST " 345

A DELUGE 347

CONTENTS XI

" THE SAVAGE DEED OF THE SAVAGE CABINET . 349

NOTES AJsD COMMENTS 351

1898

1898 353

CABINET MAKING 355

MARQUIS ITO 357

XOTJ: AXD COMMEJsT 357

EDITOKIAL WTES 359

GERaiANY . 361

A EUSSO-JAPAXESE ALLIANCE 362

The Sew Cabinet 364

AX ANGLO-JAPANESE ALLIANCE 364

EDITORIAL NOTES 366

A DAIJIX . ： . . . 368

A SYCOPHNT'S VIEW OF MARQl'lS ITO .... 370

WHAT IT IS TO KXUW EUROPE 371

TO THE ''JAPAN MAIL ' 373

AN ANGLO-CHINESE LOAX 375

A Plaix CiTizEx . 377

NOTE AND COMMENT 377

MISCELLANEOUS NOTES 379

NOTES AND COMME^s'TS 381

NOTES AND COMMENTS 383

XII CONTEXTS

NOTES, LITEEARY AXD OTHERWISE .... 385

RUSSIAN AND GEIOIAX ASST'RAXCE 387

" A MISSIONARY JOURXAL " 388

NOTES AND COMMENTS 390

HUXGARY AXD TURKEY 392

SIGXS OF THE TIMES 394

DISEASED PATRIOTISM 396

THE DOSHISHA AGAIN 398

HIGO MEN AXD JAPANESE CHRISTIANITY . . . 401

MORE ABOUT THE DOSHISHA 402

EDITORIAL NOTES 404

EDITORIAL NOTES 407

THOUGHTS AND REFLECTIONS ：...,. 407

OX llEFORMS AXD KEFO 腹 ERS 409

JOTTINGS 411

JOTTINGS 413

THE MUDDY WORLD 415

NOTES 416

THE SPAXISH-AMERICAX WAR 418

MARQUIS ITO 420

CARLYLISM AND CHRISTIANITY 420

Ibsen's 70 th Birthday 421

EDITORAL XOTES 422

CONTENTS XIII

The CiBAx Ideal 424

POLITICS, MORALITY AND RELIGIONS' .... 425

" OUE KAISON D'ETRE " 427

" OUR PRINCIPLE " 428

EEV. Dll. M. C. HARRIS IX JAPAN 429

WEALTH AXD WAYS OF GETTIXG IT ... . 429

HOXOR OF BEIXG A MAX, ETC 432

SEA-SIDE MUSIXGS 433

" VOICES OF THE NIGHT " 437

THOUGHTS AXD REFLECTIONS 44。

JAPANESE XOTES 443

THE JAPANESE NOTES 446

THE JAPANESE NOTES 449

THE JAPANESE NOTES 452

CHRISTIANITY AND RIGHTEOUIsESS 455

THE SAKUSHI 457

SOME UGLY PEOPLES 459

SOME FERVID THOUGHTS 462

SOME LITERARY EXPERIENCES 464

1899

DIOGENES' NEW YEAR 466

1899 469

SOME LITEEARY EXPERIENCES 472

XIV

CONTENTS

1899 474

LIE-TELLIXG IX JAPAX AXD ELSEWHERE . . 477

UNEVENTFUL DAYS 479

IS SAID TO HAVE SAID 481

COST OF XATIOXAL \'AXITY 483

THE WORLDLIXESS OF THE JAP.OESE CHRIS-

TIAXS 485

MR. HOAR'S GlIEAT SPEECH 487

HINTS 489

Notes 490

DIOGENES' HOPE 491

SOME EMIXENT JAPANESE WHO GAVE UP CHRIS-
TIANITY 493

SOME MOKP: eminent JAPANESE WHU (； AVE UP

CHEISTIAXITY 499

" JAPANESE CHRISTIANS " 503

MISCELL.1XE0US NOTES 505

THE KEW POLITICAL PAJiTY 507

NOTES 509

NOTES 511

NEMUKE-ZAMASHI, OK SOMETHING THAT PRE-
VENTS SLEEP 513

SOME PIOUS REFLECTIONS 515

CONTENTS XV

"SAN-GAN" 517

EELIGIO-POLITICAL NOTES 519

A SOLUTION OF THE SOUTH AFRICAN PROBLEM . 521

1900

THE JAPANESE SYMPATHY FOE ENGLAND . . 523
NOTES AND COMMENTS

New Japan 525

Rudeness of Japanese Students 525

What I saw ix Yokohama 526

A Nation that will rise 527

From England 528

Value of a Toad 528

An American Girl's Suggestion as to Creating oy

Moke Nobles 529

The Value of Talk 529

" Cheer up ，， 530

Japan as a Coming Sea-Power 530

The " YoRODzn ，， in Yokohama 531

Japan's Ikdetedxess to Missionaries 532

A Peasa^'t-Saixt 532

" Shallow Amerkunism ，， 533

An Abuxd^xce 534

Ears axd Bird Soxgs 535

XVI CONTEXTS

XoTES 535

A Woeful Phase of Cox cubixage 536

*** 537

AN ANGL 0- JAPANESE C ONVERSTATION ON
JAPANESE MEN AND THINGS 英和 時事 會話

序 541

TAE DIET 542

JAPAN'S THREE GREATEST STATESMEN 日本の 三

大 政治家 550

JAPAN'S GREATEST PHILOSOPHEPv 日本の 最大 哲學者 558

MISCELLAXEOl'S 雜談 5^2

THE CHIEF END OF MAX 人生 終局の 目的 . . .564

A SUMMER EVEXI^'G S の夕暮 568

EDUCATION 敎育 5 JO

THE rUTURE OF JAPAN 日本の 未來 574

THE NEW POLITICAL PARTY 新政 黨 .... 576

OX RELIGIOX 宗敎談 58o

ORTHODOXY ヲルソ ドック ス敎 586

THE JAPANESE NOBLES 日本の 貴族 588

OX IXSPIRATIOX インスピレーションに 就て . . ， 592

GLAD AUTUMN 喜ばしき 秋 594

SATSUMAS AND HIGOS 薩摩 人と 肥 後人 . . • • 59^

CONTENTS

XVII

GREAT MEN AND READING 偉人と 讀書 603
外國 語の 研究

第一章 外國語 研究の 利益 645

第二 意 世界の 言語に 於け る 英語の 位地 650

第三 章 平民 的 言語と しての 英語 655

第 四 章 英語の 美 66o

第五 章 外國語 研究の 方法 666

第 六 章 日本語に 現 はれた る 歐羅巴 語 674

第 七 章 博 言學と 地名 677

ペイ ブル

第 八 章 最良の 英語 讀本 （英譯 聖書） 682

附 西班牙 語の 研究 690

第 十六 卷內容 年譜 691

EARLY WRITINGS

(初 期の 英文）

1886

NEBULAR HYPOTHESIS.

Some of the plain facts known about our solar system are as
follows :

1. The sun rotates on its axis from west to east.

2. The orbital motions of all the planets, primary and .second-
ary (except the satellites of Uranus) are in the same direction
with the sun's rotation.

3. They also revolve on their axes from Avest to east.

4. The primary planets all move nearly in the plane of the
sun's eqimtoi'.

5. The rings of Saturn revolve about the planet in tli same
direction.

An idea that the solar system was made by chance cannot
comprehend such a systematic arrangement. It is a well-known
fact that gravitation alone cannot account for the sameness of
the direction of their motions, neither can it explain tlie circu-
larity of their orbits. It can be shown that if these bodies had
been brought into the system from outside fortuitously with any
other motion besides that caused by the sun's attraction, they
would revolve around the primary in one of the four curves^ viz.
circle, ellipse, parabola, and hyperbola. If, therefore, any solution
for the formation of our system be attempted, it must be one
which can clearly explain the above-mentioned facts, together
with many others which are equally systematical.

EARLY AVRITINGS

The Nebular Hypothesis comes in to offer the explanation. It
maintains that our solar system was once a mass of nebulous
matter, with its centre in what is now our sun, and its circum-
ference extending to far beyond the orbit of the planet Neptune.
To the whole mass was given a rotation from west to east, and
a temperature which kept its molecules in very attenuated condi-
tions. The mass began to cool down by the radiation of its
heat, and tlie contraction thu:^ produced accelerated the angular
motion of its surface, whicli motion was, of coarse, greatest in
its equatorial circumference. Time came when centrifugal iorcv
thus produced became greater than the force of gravitation, and
the result was a throwing off of a ring which would move in
the same direction as the original mass. As the contraction of
the mass went on, ring after ring was thrown off, leaving our
Sim as the vestige of the original central mass.

The history of ea('】i imlivi<Iual ring not difficult to conjecture.
As it cooled, there were certain parts which were denser than
others, and around the densest part all the rest were attracted.
The law of attraction turned them into a sphere, which would
continue to revolve on its axis in the same direction as that of
the ring from which it came. This is so because the molecules
of the mperior part of the ring moved faster than those of the
inferior part, and the resultant of the two after condensation of
the matter into a sphere would make it revolve in the direction
of the orbital motion of the former ring. As this sphere was
contracting, it might repeat the, same process of throwing off of
rings, which, condensing into spheres, might form satellites. The
original ring might have many different centres of condensation,
and the result in this case would be the splitting of the whole
into many small spheres at small distances from one another,

1886

and revolving around the siiii in the same direction as other
planets.

Such in brief outline is the Nebular Hypothesis. It now
remains to show how far it does apply to our solar system, and
indeed to the whole stellar universe.

HerscheFs study of nebulte led him to come to the nearly
same conclusion at Avhich Kant arrived after his contoniplation,
and Laplace, after his careful calculations. Hor^chel clijstt jvored
nebulse under all degrees of development ； viz. those which are
in greatly attenuated state， those whicn are more condensed,
those which have already one or more nuclei developed in them,
etc. It is true that further investigations dissolved many of tliem
into starry groups ； but there still remain those which are not
so dissolvable. Her.schel says that lie could study the growth
of the solar system as one could study the growth of a tree in
the forest by observing the growth of trees of (liffei で nt sizes.

But our own system furnishes us with the best materials for
the corroboration of our hypothesis. Fine dusts, Avhich, filling*
the inter-planetary space, cause zodiacal light, may be considered
as remnants of the original mass, Avhich are still to be united
with the nearest planets. Saturn's rings furnish us with the
examples of the very state of things when the vapory rings were
first thrown off. Jupiter is well known as still in a molten
condition J ― the necessary state after coiulensation of a ring into
a sphere. Our own earth ir< in a greatly progressed state, and
the very probable molten condition of its centre is highly confirm-
atory of the truth of the hypothesiis. Our moon is an example
where the cooling process has reached that point wliero the mass
has changed into an icy solid. The so-called asteroids show the
breaking up of one ring into several small masses. Indeed, except

EARLY WRITINGS

the apparent retrograde motion of the satellites of Uranus, there
are no known facts about our system which serious:ly militate
against this hypothesis.

There is still another way of approaching the subject. It has
been a much mooted question how can the heat of the sun be
kept up. The old theory of the constant bombardment of meteors
into the sun is now given up. It is now generally believed that
our sun is constantly cooling. It has been calculated that the
sun has to contract about four miles in its diameter in a century,
in giving out heat at its present rate. So， there must have been
a time when the sun's circumference reached the orbit of Mercury.
Only increase the time, and we can think of the time when our
earth was a part of the sun ； and if "we could restore to the sun
all the heat which has emanated from its surface, we can carry
our imagination to the time when Xeptune itself Avas a part of
the sun.

We might increase facts like these a great deal more, such as
the relative distances between the planets, their sizes, the relative
number of satellites to different planets, etc., which can all be
brought forward to increase the probability of the Xebiilar Hypo-
thesis. The weightiest objection against the hypothesis is the
apparent retrograde motion of the satellites of Uranus, caused by
the inclination of their orbits about 98 degrees to the plane of
the ecliptic. The difficulty, however, is not insuperable, for it
may be the oblateness of Uranus in the plane of the orbits of
its satellites, whicn keeps them in this extraordinary position.
All things considered, probability is altogether on the side of the
hypothesis ； so much so that if improbabilities are to be weighed
against probabilities, the former will bear the same ratio to the
latter as the unit to a number with 60 or 70 figures.

891

Amherst College,

Fall Term, 1886.

1891

A TEMPERANCE ISLAND OF THE PACIFIC.

While Christian America is in commotion armed for Zion's
war against the huge monster of intemperance ； while hor sturdy
Maine, is barely keeping its ground in her northeastern corner;
while the brave Iowa is being assailed by the enemy ooth within
and without 一 yea, while the very Congress of the most Christian
of nations will have poisonous liquids sold to the helpless Arnca
(let heavens hear and the earth be ashamed ！ ) ― heathen Japan
is to send words of cheer and encouragement to the friends of
prohibition across the Pacific.

The temperance isumd I ^vi^^h to speak of here is not an
imaginary one, like the New Atlantis of Lord Bacon. It is an
island with rocks and rills, mountains and valleys, its latitude
and longitude well known, and peopled with men and women of
like sinful propensities as the sons and daughters of the Pilgrim
Fathers, only they have no gospel to heal their souls or blessed
Sabbath to hallow their homes. If prohibition does prohibit
among the heathens who bow before wood and stones, why not
among the church-going, gospel-believing, Sabbath-keeping,
Christian Americans ？

The island of Okushiri is situated in the Japan Sea, off the
coast of the main island of Yezo. Its greatest length is about

EARLY WRITINGS

fourteen miles, breadth seven miles ； circumference ； i し out thirty-
five miles ； area fifty-six square miles. A small island, it is true,
but " prohibitionally ，， speakinff, the fairest spot upon the globe.

The island is fertile and wel レ wooded ； but its people are en-
gaged mostly in lishing. Immense shoals of herring approach its
coast every spring, and the catch then made is to feed and clothe
the people all through the remainder of the year. In 1885， when
prohibition was first spoken of in the island, there were some
240 sou Is J owning four weirs (standing nets), no roads to speak of
throughout the island, houses thatched with coarse grassess, only
a single school of the lowest grade, but they drank 880 casks
of sake (rice-beer) at $ 3.50 per cask and upward, besides bran-
dies and other strong drink ん The price of rice was high through
the las' winter, and the people sufterod severely from hunger
and cold. The local authorities taught them the necessity of
storage for future provision ； but whence the ineans to be laid
up for the future when cold a nd hunger were at their very
doors ？ Brave men among them pointed out alcoholic dnnKs as
things that might be dispensed with, and that the money they
spent for the liquors might be used for the importations of
substantial grains. Usual objections were raised against such a
bold plan, such as， " alcohol as a means of protection against
cold/' " a social necessity," etc., etc. The devil has the same
arguments in both hemispheres. But strong men were not want-
ing among the islanders. Here we have a " Proclamation ，， they
made ― shall I call it a Declaration of Independence ？ ― which
wiser and more Christian people than they might as well copy :

The Contract of the People of OkushiH corner ま g the Selling and
Bulling of Alcoholic lAquors and tne Use of the Same among ihem.

1 8 9

Pkkamblk. •
This our land is a forlorn island in the sea. The people,
numbering ninety families, dwelling in four villages, have no
other pleasure for body and mind than in the use of sake, Nino
out of ten of lis like the liquid, and what we annually spend
for the same is not small. In 1884 we imported some 880 casks
at $ 3.50 per cask, besides brandy and other drinks ； and even
with these scarcity is often felt in winter time. Some time ago,
Mr. H— ， our Governor, during his visit to our island, urged
upon US the importance of providing' for the future, as signs
of famine in tlie near future are not wanting. We were ュ m 化 h
impressed by wliat he told us and persuaded others to join u.s
in the Avork of storage , and we are somewhat on the road toward
success. But the catch of herring was uncommonly bad this
year and the islanders as a whole have scarcely any means left
for the future. Some of us went so far as to depend for our
food suDplv upon the government provision. Our debtors cannot
keep their promises. We are in misery, and to save ourselves
from thi's wretched state of things, we must have recourse to
some extraordinary means, [hear /] Frugality is to be resorted to
and vanity of all 80rts must be set aside. We, therefore, before
all others, will abstain from the use of what we relish more than
all other things 一 Sake 一 and thus will close the way of importation
of the liquid into this island. The money wo spent for it will
be sent out for rice and other erains, and thus we will provide
for our future want on the one hand, and will increase our
capital on fishery on the other. This is the only possible way
of perfecting the provision without any additional effort on our
part. We have drafted this contract that by mutual encourage-

EARLY WRITINGS

ment we may secure the public prosperity of the island. Those
of you who like to share in our privation for the good of the
public and the future, speedily come and sign the contract.

We the islanders^ each and severally, in accordance with the
contract herein signed, relinquish the selling and buying and
using of alcoholic liquors altogether.

[Noble and Sublime /]

Shoii'd any islander persist in selling or buying or using'
alcoholic liquors, we the islandt rs as a whole, shall in no 、vay
regard him to whatever circumstances he be reduced.

[All help and sympathy u'ithdmum from ineorrigible drunkards
and riimsellerH ！ A little too severe, but Mosaic, Cromwell km.]

Article III.

Should any islander, 、、- hethei' he be a permanent dweller or a
temporary sojourner, in violation of this contract, engage in
liquor business, he shall be fined as follows :

The Originators.

July, 1885.

Article I,

Article II.

For one cask of Osaka rice-beer.

$30.

:•' Echigo

15.

jug of Itice-brandy.

Article IV.
In case of detection, the said liquors are

confiscated.

891

Article V.

The fines, and the cash from selling the confiscated liquors
shall be exchanged for rice to be hoarded in the common granary.
The liquors thus sold must be exported at once to other provinces
under the inspection of the committee appointed for the purpose.

[iVo/ very kind in selling to others the poison theij themsel ves detest.
But not so bad as Christian England forcing deadly narcotics upon
the heathen Chinese, or Parilan 3Tassachuseh sending cheap liquors to
the Congo.']

Article VI.

Should a man, in violation of the contract, engage in liquor-
business (who is amenable according to Art. III.), and another
man be found buying from him, the latter shall h ひ fined
one- half of what is stated in the said article.

[Very propfv! The lempler and the tempted are alike to he pun-
ished,]

Article VII.

A person who, upon full evidence, informs the village authority
of an offender, shall be awaraed with one-third of the fine.

Article VIIL

An immigrant from other provinces, even though his stay be
only temporary, shall be well taught in regulations concerning
" Prohibition ，， and" Provision ，， (i. e" catechised); and only upon
his full understanding of the same shall he be admitted into the
island with the assurance of the examiners.

[A very wise clause^ worthy to be transcnbed into the U. S.

EARLY WRITINGS

immigration laws, whereby the lawless^ socialistic, godless Germans,
Italians, etc" iiuiy he kept away from its shores.]

Article IX.

Should a sliip or a junk in anchor near the shore, not knowing
the laws of the island, sdl the prohibited liquors to an islander,
the buyer of the same shall be regarded as an importer, and
treated according to Art. III.

[Ignorance goes unpunished, hut fh<m art inexeumhlf, fliou fhat
ktwu ま the law and keeprsl nvi the same,]

Article X.

This contract is to b い in foi'e(、 for Hve years ； and wlien the
provision for years of scarcity be fully made and each and every-
body be able to load an independent life, proper changes shall
be made upon fiirtluT deliberation.

[0 わ， that if )tiny continue in force till the milleimium eoinefi.^

Signod,

Okushiri Islanders,
117 in numl)er.

[/ belie ve the whole of the male po])ulatlon except children. Women
may remain quiet when mm are so wise.]

Splendid decalogue, very wisely framed ！ All glory to tho
people who can tliink out ^uch and can keep it too ！

Did the space allow, it would be interesting to show the
American readers another contract, supplementary to the one
given above, respecting the granaries and the ways of gathering
and keeping the grains contributed l)y the people. The same
fairness and wisdom run throughout them botli. At the end of

8 9

five years the amount ot rice contributed by each is returned to
the contributor, and only " interest-rice ，， computed, as money
laid in interest, is to remain as the common property. Each
member as well as the " body politic " is to be thus enriched at
the same time. He who contributed much shall have much
returned to him ； only he added more to the common property
than his less indubious neighbor.

Let us see the result in 1890， five years after the law was put
in force. や （nl， to be sure, the law was kept, rigorously kept.
The government officers of the hignest authority must leave
their bottles behind them when they land upon this island. The
inveterate drunkard must leave the island, or should any such
like to visit it, he better drink his belly-full before he step upon
this " non-alcoholic " island, and then must be perfectly sober
during' his stay there. Soberness and chastity reigned throughout
the isle. Florence under Savonarola was not more sober than
Okushin under the Prohibition law ！ And what good has come ？
Immense good ！

The population increased five-fold, the capital upon tish busi-
ness, ten-fold. Straw-thatched roofs were all changed to shingles.
Besides four 】arge granaries owned by the island, well filled with
rice and other grains, each house has a granary for its own
private use. They say they have now enough to support them,
even though not a single herring comes to their shores for three
or four succesive years. Roads Ave re built throughout the island,
while five years ago there h("d been none to speak of. Schools
were improved and increased, and better teachers were hired.
A new farm was opened up, and hemp to the value of $ 2,000
was raised by their own hands to be manufactured into their
herring nets, whereas five years before it must be all imported

EARLY WRITINGS

from the outside provinces. Their growth and prosperity became
known throughout the neighbouring districts. The governor, out
of his admiration for the industrious people, contributed $ 600 to
their common property, which was spent in the permanent
improvement of the island. Xeed I speak here of the decrease
of crime and debauchery in the island ？ Here, once in history,
the benefit of total abstinence was practically proved, and wise
men of other provinces are urging their fellow-men to imitate
Okushiri. I have heard of a large community of colonists in the
main island of Yezo adopting a constitution similar to that of
Okushiri, though not so rigorous as that, and working very
satisfactorily.

You may be anxious to know what became of the contract
when its term expired. Well, ( let the friends of prohibition
rejoice,) it is to continue for five years more, it worked so well ！
The last spring the man who did most for the prohibition cause
on the island was to leave the island, and another man of less
moral stamina took his place. This man was originally a son
of Belial, and he felt lonely without his bottles in his new posi-
tion. He liked to see the rigorous law somewhat " tempered,"
that he might indulge in his elixir a little. Some of his policies
were in the direction of " high license," or something like it,
and the people saw that their constitution was in danger. The
last I heard of the island is that the people sent in a petition
to the governor asking him " to honor this gentleman with a
more honorable position than the headofficership of this forlorn
island," and to transfer him to some other place where he can
drink and be merry to his heart's content. Meanwhile the little
Okushin 】s booming with its new industries and newly shingled
houses, shining like a bright little star amidst the encircling

1 892 15

gloom and debauchery. The Rechabites of the North Pacific
are these Okushiri Islanders, with their new and profitable motto :
We shall drink no sake.

The Advance, Dec. 17.

1892

JAPAN : ITS MISSION.

Three important questions suggest themselves to a philo-
sophic man who desires to serve his country and Creator to the
best of his might.

1. What is the chief aim of man ？

2. For what purpose was the country made, of which he is
a citizen, or what is its mission ？

3. For what purpose was he sent, or what is his mission ？
The first question is mainly speculative, though its practical

significance is not to be overlooked. It makes a world of differ-
ence whether a man looks upon this universe as his play ground
for a definite period of time, or as his school where he is trained
and disciplined for a higher state of existence. The question is
important, but we dismiss it by answering in the words of the
Westminster Confession, which, though two-and-half centuries
old, yet appears to us to be the profoundest and most philo-
sophic of all the answers given to this highest of all human
inquiries : ―

" Man's chief end is to glorify God and to enjoy him forever."
Let those, who in the all-embracing word " God ，， f\x\d uothing

EARLY WRITINGS

but tinctures of superstition, substitute for it righteousness,
justice, mercy, good will, and they can form some idea, in this
short inci<ive answer of the Puritan saints, of the sublimity and
completeness of their moral conception concerning the destiny
of man and creation.

The third question is more practical and comprehensive. Men
in all times, especially great men, believed more or less in Provi-
dence appointing one kind of work to one set of people, and
another kind to another set. Artist Angelo, composer Mozart,
discoverer Columbus, statesman Cromwell, warrior Napoleon,
philanthropist Howard, poet Whittier, and songstress Lind were
all intensely conscious of their special missions in this world.
A man cannot be anything he chooses to be. The world must
have lost much if, instead of painting the Sistine Chapel and
chiselling Moses, Michael Angelo had followed tlie footsteps of
his spiritual leader Savonarola and became a moral reformer
of Italy ； or if Cromwell had attempted to imitate Bunyan or
Milton, and vacated Whitehall for a less worthy man. Everyman
in his OAvn placo, where he succeeds best and the world is ben-
efited most. " Know thyself."

If mankind in general with tlie earth he lives upon has a
definite end and aim, and if each individual 】s destined for a
specific work in his time and place, then a nation, as a unit
which goes to compose the whole human family, must have a
work peculiar to itself and contributory to the welfare and pro-
gress of the whole. Here let us notice that a nation's history
is intensified in interest as we study it in its relations to the
world's Iiistory. The patriotic Schiller says : ― " The most power-
ful nation is but a fragment ； and thinking minds will not grow
^^arm on its account, except in so far as this nation or its

892

fortunes have been influential on the progress of the species.'*
As a selfcentred man is the least and meanest of mankind, so
a self-seeking and self-satisfied nation is the weakest and most
backward of all nations. Japan cannot be an exception to this
eternal law.

What is Japan's mission, or what can she do for the world ？
If Egypt and Babylon started civilization, Phoenicia dispersed it,
Judea purified it， Greece polished it, Italy preserved it, uermany
reformed it, England tempered it, and America executed it, is
nothing more left for Japan to work upon it ？ Has she only
to oat and drink and grow fat upon whnt others have earned for
hei'， and be satisfied ？ Or can she do some groat things for
the world ？

Two elements go to form a nation : land and people. What
Dr. Freeman says of Greece, is also true of all other nations.
He says : " Another people in Greece might not have done such
great things as the Greeks did ； and the Greeks might not have
done such great things in any other land. But the land and
its people fitted one another, and so great things came out of
them." " As is nature, so is man," says Lamaitine ； yet we also
hear from eminent authorities of " earth modified by man." To
ascertain the mission of a given nation, therefore, the physical
nature of the land, and the mental and moral characteristics of
its people are alike to be carefully studied.

Geogkaphical Features.
Carl Hitter, a famous German geographer, the author of " Erd-
kunde ，， and the father of the modern school of philosophic
geography, early maintained that a calm-minded statesman, by
carefully and devoutly studying the geographical features of his

EAELY WRITINGS

country, can ascertain much of 、vhat it can be and shall be.
His thought was echoed by his Swiss pupil Arnold Guyot, who
expanded the theme in his widely road " Earth and Man," which
as a clear and eloquent treaties on the relation between geo-
graphy and history, is still a classic in this branch of charming
study. That civilization could start most auspiciously in Egypt
is attributed to the fertility of the Xile valley caused by the
yearly overflow of its water ； to the periodicity of this overflow
and the certainty of good crops thereby, as well as to the safety
from foreign attacks both by land and sea. Hellas or Ancient
Greece is thus described : ― " It was essentially the region of
mountainous islands and peninsulas. Xo point was ten miles
from mountains, and none forty miles from the sea. The con-
figuration of the country was such as to form small communities
and kindle the spirit of independonce. Land was Avell-protected
on all sides and was also open to the sea ； hence came commerce
and civilization from very early times. The key to Greece's greatness
is in her nature. Her climate below 40° parallel was temperate,
that below 39° half-tropical, but not enervating. Her soil was
of only moderate fertility, making the Greeks more industrious
than the Egyptians/' Italy with a uniform system of mountain
ranges favoured union. Who could doubt the naval and com-
mercial power of England, seeing in that Island Empire the
centre of the earth's land hemisphere, with splendid harbours and
deep estuaries all along her coast line ？ That nationalities like
those in Europe are impossible in America is easily seen by the
grand scales on which mountains and valleys are constructed in
the new continent. The earth is a stage and men are actors,
and the All-wise Dramatist has so arranged the play as to result
in the wonderful combination of events called History.

892

The following points are evident in the geographical configura-
tion of Japan : ―

1. It is insular, resembling in this respect its sister Empire of
the Atlantic.

2. As England lies near the centre of the land-hemisphere, so
Japan lies in the periphery of the same.

8, Its chief mountain system runs lengthwise, i.e. from S. W.
to N. E.J disturbed only by the Hakone-Fuji range, called by
Dr. JVTaiimann vmgna fossa. In respect to its mountain .system,
Jai)an bears a resemblance to Italy.

4. More indentations are found on its eastern or Pacific side
than on its western or Continental side. In iviushiu, however,
tlie indentations are decidedly on the side that turns toward
China, and the coast line is almost unbroken on the eastern
side. In connection with this, let the student observe the situa-
tion of San Francisco, just opposite our Iwaki-Taira, and Van-
couver, Taeoma, Seattle, and Portland on its north, and San
Diego, San Bias, Manzanillo, Acapulco on its south, all turning
towards us. Also, observe the Hoang-Ho, the Yangtszekiang,
and the Canton river all flowing and opening toward us. Japan
turns her back on Siberia, but extends one arm toward America,
and the other toward China and India.

We omit minor characteristics though interesting and impor-
tant, and those which are well known like its climate, products.

What do all these characteristics seem to imply ？ Follow-
ing the footsteps of the author of " Ei'dkunde," we humbly
reply :—

1. Our insular position seems to signify our adaptability to
commerce and navigation, a fact too plain to need demonstration

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here. In this respect yve are like the Greeks and the English.
The ]and is already too much crowded, and we must conquer
the sea as an arena for our ambition.

2. Our situation on the periphery of the land-hemisphere, and
thus at a very great distance from the centre of national animosi-
ties, favourably places us at a safe distance from attacks by
foreign enemies. If it cost several thousand francs for the
French Government to send and keep a single soldier in Annam,
if it takes fifteen days for an express train to come from St.
Petersburg to Vladivostock, and this through the b!eak and
dreary Siberia, and if to avoid the heat and danger of the Indian
Ocean, two oceans and a continent are to be traversed by the
Englishman before he reaches Yokohama, then if any nation is
safe, Japan is safest. The least possible amount of armament
secures her from the depredations of the world's most conquering
nations.

3. The directions of her mountain ranges, taken in conjunc-
tion with the variegated configurations of her surface, make
national unity with local independence possible 一 a feature very
important for the healthy growth of a nation. Compare Russia
with Switzerland in this respect.

4. The fourth point is important. Japan stretches one arm
toward America, now enjoying the choicest fruits of European
civilization. By the opening of the Vancouver line, she is to-day
no farther from America than the latter was from Europe only
a few yea:'s ago. On the other hand, by means of Shimonoseki
and Nagasaki, she stretches the other arm towards the responding
arms of Korea and China, the whole making Japan a stepping-
stone, as it were, between the Occidental and the Oriental
continents. Winds and currents seem to imply the same thing.

892

making call at Yokohama almost a necessity to a ves^^el that
plies between the two continents. There she stands as an
" arbiter," a " middle man " {nakahodo) between the Democratic
West and the Imperial East, between the Christian America and
the Buddhist Asia.

Ethnic Characteritsics.
We arrive at almost the same conclusions as we approach
our question from the study of the race characteristics of the
Japanese. That we are and ought to become good sailors
and merchants has been often said and urged. While we are
not ashamed of our military prowess, it is a doubtful question
whether we were made to cope with the sturdy Cossacks or the
sinewy Scotch Highlanders upon tlio lield of battle. Despite
perpetual advancement in the art of butchering mankind, victory
is almost always on the side of the heaviest battalions, and we
Japanese are not the tallest and stoutest race upon the face of
the earth. Physical as well as ethnic characteristics seem to
require from us some other form of conquest than that made at
the point of the bayonet. As a united body, we own a single
line of mlerfej enjoy one common language, and manners and
customs varied enough to form several separate communities,
yet similar enough for union in one nation. Also, observe how
impressionable is our nature. Quick to perceive and receive,
Japan can readily assimilate to herself anything she comes in
contact with. The Japanese alone of all Oriental peoples can compre-
hend the Occidentat ideas, and they alone of all civilized peoples have
a true conception of Oriental ideas. In intellectual spheres, no less
than in commercial, Japau is a stepping-stone between the East
and the West.

EARLY WRITINGS

HlSTOiaC INDICATIONS.

That civilization marches westward, in a direction opposite to
the diurnal motion, is a proposition constantly advanced by
philosophers and statesmen.

John Adams used to say that nothing Avas " more ancient in
his memory than the observation that arts, sciences and empires
had travollofl westward ； " and in conve sation it was always
added that the next leap would be over the Atlantic to America,
as happened only a few decades after his death.

Galiani wrote during the revolutionary war of America : " I
will wager in favour of America for the reason merely physical
tliat for 0,000 years genius has turned opposite to the diurnal
motion, and travelled from east to west."

The travellor, Burnaby, found in the iniddle of tlie last century
that an idea liad " entered the minds of nion generally that
empire was travelling westward, and everyone was looking for-
ward with eager and impatient expectation to that destined
moment wlien America is to give the law to the rest of the
world." The expectation is now being fulfilled before our own
eyes.

Charles Darwin, entertaining the same view, quotes from
Zincke, who said : " All other series of events, as that Avhich
resulted in the culture of mind in Greece, and that whicn resulted
in the empire of Rome, only appear to have purpose and value
when viewed in connection with, or rather as subsidiary to, the
great stream of Anglo Saxon emigi-ation to the West." Consider
British Columbia, Oregon, California, and see the force of the
statement.

The young Americans believed in this law of the westward

1 8 912

march of civilization ； and as soon as they had established them-
selves on the Atlantic coast they pushed on still westward.
Moses Cleveland and those who followed him carried the 丄ヽ ew
England culture and energy to the banks of the Ohio and the
Upper Mississippi. Fifty years ago, Horace Greeley cried to his
countrymen ; " Go up west, and grow up with the country ； ，，
and now the country has grown to such an extent that Chicago
is to be the cynosure of the world's eyes when mankind will
commemorate the execution of a plan dreamed by a Genoese youth
four hundred years ago. In 1847 San Francisco was opened, and
in five years more the Pacific was crossed and the sun dawned
upon Japan. America believed m her mission and lias fulfilled
it well. She m'ieved it from Europe and delivered it to Japan.
Now it is Japan's turn to add a new proof to the grand possi-
bility of the human race. The law of the westward march was
not to be reversed "when civilization reached Japan. She is now
to set up another national example, which, in the words of
Charles Sumner, " will be more puissant than amiy or navy for
the conquest of the world."

Two streams of civilization flowed in opposite directions wlien
mankind descended from their pi'im】t】ve homes on the table-land
of Iran or Armenia. That towards the west passed through
Babylon, Phoenicia, Greece, Rome, Germany, England, and cu レ
minated on the Pacific side of America, while that towards the
East travelled through India, Thibet, and China, culminating in
the Mandioo Court of Peking. The moral world is also a magnet
with its two opposite poles on the opposite banks of the Pacific,
the democratic, aggressive, inductive America, and the imperial,
conservative, deductive China. There have been constant attempts
for the union of these magnetic currents. Plato, born in a

EARLY WRITINGS

time and at a place when and where the two opposing currents
were not far from the centre of equilibrium, has never been
approached in the roundness and completeness of his philosophy.
Grander tasks await the young Japan who has the best of Europe
and the best of Asia at her command. At her touch the circuit
is completed J and the healthy fluid shall overflow the earth.

We need not repeat here the internal preparations and disci-
plines Ave have had in our national history for such a task. We
imbibed the best of Korea, China and India, and the assimilation
is well nigh complete. Then within the past thirty years we
swallowed everything that Europe had to give us, and digestion
is going on briskly now. The system that takes in the East and
the West will weave out a tissue that shall partake of tlie nature
of both.

Conclusion.

Japan's mission may be multifarious ； but the one we have
laid much stress upon is grand enough to call forth the hignesb
aspiration of the nation. To reconcile the Ead with (he West ； to
be the advocate of the East and the harbinger of the West ； this Ave
believe to be the mfesion whicn Japan is called upon to fulfil.

We stand in our relation to Asia as did the ancient Greeks
in relation to Europe. Here we will improve upon what we
receive fresh from the West, that our westward neighbours may-
utilize and work upon it when the centre of historic activity
shifts still westward. Here we will charily keep watch over the
rights and interests of Asia, and should another Xerxes of gross
materialism, of rude irreverence, threaten the life and growth of
the sacred East, we too shall fight our Marathon and Therm o-
phylee to put an end to his depredatory march. Here we shall

892

place upon a funeral pyre the exterritorial law and similar
humiliations^ so that our sister nations may be free from such
shame. Here we shall adopt Laws, Religion, and Politics, as
they come from Europe or America, and nursing them in our
familiar Oriental atmosphere, we shall give them in marriage as
fit brides to our less flexible brothers. We shall, if must be,
load humble Asia, to curb the march of proud Europe ； but we
desire peace.

As no man lives for himself alone, so no nation exists for itself
alone. The destiny of Japan is intimately connected with that
of 1,000,000,000 Asiatics ； and they are to be blessed or cursed
as we behave truly or falsely. See how our brother nation so
far removed from us as Madagascar looks towards us for example
and leadership. A correspondent of the Madagascar Journal from
Antananarivo writes to that paper : -ー " It has been interesting to
read your different notes about the necessity of having roads in
countries like Madagascar, which certainly ought to follow in
the footsteps of other countries civilized in the last few decades,
and I should think especially the progression of the Japanese
people ought to be remarked by the Malagasy, not only because
that country has achieved and is achieving the quickest progress
in civilization ever seen ； but also because there seem to be
several features in the character of the Malagasy and the Japanese
which are very much alike, though this may be applied only to
the Hova as real Malayan brethren of those people." ― (Quoted
in the Japan Mail, October 25th， 1890.) Instinct told the Sublime
Porte that we are their trusty allies when the greed of Europe
encroaches upon the Mahommedan Empire. Japan is the apple
of the Oriental eye, and the whole of Asia is proud of owning
her as a sister.

EARLY WRITINGS

In our attitude toward Europe and America, 、ve nourish no
other feeling than one of peace and goodwill. When we speak
more of the East and less of the West, and are lenient to-
ward Asia and somewhat harsh toward Euiope, no other senti-
ment works within us than that of ardent love which seeks
after the reconciliation of the younger with the elder and more
advanced brethren. If at present we receive all things from the
West, Ave hope to require them by the reflex influence which a
new form of civiliziltion will have upont he old. It is said that
" through the May-floiver the English Independents created a new
world in America, and through America they re-created Em'ope."
And what patriotic America fails to see that the nation which
introduced Japan to the world needs re-creation as well ？ An
influence akin to that reflected across the Atlantic may reach
America across the Pacific, and much of demagogism, mamnion-
ism， and rum-ism, together with dissensions in religion and irrev-
erence in politics may lose their power by such an influence.

Shine forth towards the East and shine back towards iJte West, 0
thou country of the Riaing San, and (hus fulfil thy hea ven-appointed
mission.

The Japan Daily Mail, Feb, 5.

1894

JUSTIFICATION OF THE COREAN AVAR.

There was a time in World's History when mankind 、vent to
、var with no meaner motive than to establish Righteousness upon

894

the face of the Earth. This materialistic century, however, con-
scious alike of the " lusts ，， that actuated all its wars, as of the
unavoidableness of the same, has come to believe " lusts ，， as
only and just causes for wars, and to know of no war that lias
not " lusts ，， for its primary aims and purposes. " War for Right-
eousness' sake " is now no more obsolete than the ways and
customs of tlio Puritan days, and men only talk of such a war
without any of them ever believing in it. Xo wonder then that
the struggle now before us is construed with similar spirit,
that doubtful motives are imputed to us in our present
occupation of Corea, and final entrance upon a conflict with
China.

But no one will doubt the existence of righteous wars in
History. That was a righteous war that Gideon fought against
the Midianites, when with し his sword and the Lord's " he slew
a hundred and twenty thousands of them upon the waters of
the Jordan. That was also ;i righteous iind just war that the
Greeks waged against the Persians, and discomfiting them at
Marathon, Salamis, and Platsea, checked forever the inroad of
Asia into Europe. That was a righteous and Christian war that
Gustavus Adolphus carried into the heart of Germany to deliver
it from the Catholic oppression , and .saved Protestantism to the
world. If wars in general come out of lusts, all Avars do not so
come ； and depreciate not the divine humanity by denying it
altogether a nobler motive than the love of gain and empty
honor when it goes into war.

We believe that the Core an War now opened between Japan
and China to be such a war, ― I mean, a righteous war, Rignt-
eous we say, not only in legal sense, for 】egiil】ties can be
manufactured as sophistries of all kinds, but righteous in moral

EARLY WETTINGS

sense as well ― the only kind of righteousness that can justify
any war. Such a war is not now with us, and we "with our light
have believed in it and fought it. " Heathenism " if dark is
earnest, and it may yet retain enthusiasm which Christendom
may have lost with its superstitions. A sort of chivalric spirit is
yet with us, a spirit akin to Spartan courage, and Roman valor
to crush the proud ； and a righteous war is still possible with
us.

That Japan as a nation has entered only very reluctantly upon
the present conflict must be acknowledged by all the intelligent
observers of our late situation. Guided by a very umvarlike
cabinet, ;it the time of th? greatest prospects for its internal
prosperity, war was a thing most to be avoided, and if " lusts
were our primary aims, ？ ^o-wars should be our first and last
policy. But China behaved against us, now for more than a
score of years, as unneighborly and insolently as we have ever
been able to bear in our history. The Great Saigo had seen
this long before, and his sanguine desire for its immediate
chastizement cost him his life, and tho nation, a terrible civil
war. indeed we killed our mm thai we miaht a void conflicis ivith
our neighbor, ― so desirous have we been of peace. But how
did China act against us in 1882， and again in 1884， and ever
since ？ Constant affrontai'v against us in Corea by its constant
interference with our iriendly policy with that nation. While
we labored to open it to the world, China labored to close it ；
and by imposing upon it the Mongolian regime of its own, has
endeavored to keep it a part of its own, ― a " hermit-nation '，
like its own bulky self, alien to civilization and world's progress. For
the last ten years, Japan who first introduced it to the world was
no more than an unwelcome guest at its court, while China who

894

came after reigned supreme over all its affairs. It is a common
case of social incivility that aims to turn one's affection from
his trusted friend to win it over by constant favors meant to
satisfy his baser natures. We bore this as a matter too puerile
to be made a cause for bringing about an open rupture of peace ；
and the nation that promised to be another rising star of the
East has remained to this day an occult star, with its resources
all sealed, and bribery and misgovornnient walking out in open
day-light. What man with human heart could bear the treat-
ment given to the body of poor Kim, an acknowledged guest
of the Japanese nation, assassinated upon the Chinese soil by
an emissary of the China-Corean government ！ The body and
the assassin were sent over to Corea by one of China，s own gun-
boats to be delivered over to Kim's enemies, the body to be
mutilated for exposure throughout the land, and the assassin
to be loaded with all kinds of honors ！ Should this go unpunish-
ed, this open violation of social laws, defence of savagery, dese-
cration of humanity ？ And when the Tanghioh rebellion broke
out in Southern Corea, ― itself a lesult of misgovernment conduct-
ed under Chinese interference, 一 how ridiculous to induce its
puppet-government to call for aid from the " Mother Land/' to
bind it more by obligations that the country needed not, as was
proved soon afterward ！ China has incapacitated Corea to keep
it always her hanger-on ― the meanest bit of international policy
that we know of in History. It is the very same policy pursued
by a pander] y wretch to keep his victims always poor and
dependent that lie might profit and glory thereby. Some fifteen
millions of helpless souls kept ignorant and defenceless to satisfy
the jealousy of the world s most backward nation, ~ could this
bo borne by lovers of Freedom and reverers of human rights ！

EARLY WRITINGS

We only wished that we were not the first to raise our voice
against this evil, that more Christian nations than 、ve had taken
the matter into their hearts long before we did, to heal this
" open sore of the world,"

But right here Legality steps in, and argues with us that we
have no right to interfere with Corean affairs any more than
China has ； that we in sending our troops there are just as
blamable as China is in sending hers ； that we, and not she, aio
the provokers of the war. To which onr replies are as follows :

1. Interference itself is not wrong. We believe in laissez-
'^aire principle only to a certain extent. We have no right to
interfere in our neighbor's right when they believe in religions
not our own, when they are engaged in trades not like ours,
when they have tastes different from ours. But we have right
to interfere,, and we ought to, when they are dying of hunger,
when they are attacked by robbers, Avhen om' plain common
sense shows us that they are rapidly going toward the brink of
destruction. Laissez-jaire is a vicious principle if it means total
indifference to our neighbors' woes. Christ and Buddha, Living-
stone and John Howard, "would never have been, were laissez-faire
in this sense the heaven-estabiisned law of society. Where it
should end and where interference should begin is not always
easy to tell ； but that there are intolerable woes beyond tolerable,
no sane man can doubt. When the Swedish Gu;?tavus interfered
with the German politics, and Ferdinand and Wallenstein were
curbed in their evil purposes, he did well and nobly and manly.
The hero of Lutzen was a purest of man， and Protestant Germany
is forever thankful to its Swedish champion and deliverer. W hen
the English Cromwell interfered with Alpine politics, and lent all
his power and influence to the helpless Piedmontese, to ward

8 94

^hem from the Catholic Duke of Savoy, he did nobly and manly
and Christianly. The Briti.-h " pity ，， was highest and purest
then, and its glory History echoes for the vengeance demanded
for " slaughtered saints, whose bones lie scattered on the Alpine
mountains cold." Such noble interferences, long ceased to be
realities in these economic centuries, are worth repititions, if
human welfares are really to be cared for ； and the fact that
they aro obsolete in the Western politics is no reason that it
should not be taken up in the Eastern. We interfere with Corea,,
because her independence is in jeopardy, because the world's
】nost backward nation is grasping it in her benumbing coil, and
savagery and inhumanity roign there when light and civilization
are at its very doors. A right 、ve have not of disturbing her
healthy peace, much loss of degrading her ； but to save her, and
to free her from evils too glaringly api^arentj our sacred right of
neighborhood compels us to vigorous interference in her behalf.

2. We first sent our troops to Corea in strict accordance with
the letters and spirit of the Tientzin Treaty of 1885. Herein we
are legally justifiable, and no voice should be raised against this
conduct of ours. But if an objection is still made against us
that the troops we sent were altogether too large for the protec-
tion of our citizens there (as expressed in our manifesto to
China,) we have but to ask our critics to examine the number
of troops China sent there for the suppression of a paltry rebel-
lion, as well 'as the barbarities committed by the Chinese soldiery
in 1884. And if we are still questioned as to the propriety of
our occupying Seoul at once when the Chinese camped at Aasan,
our plain reply is that we knew too well by our past experiences
of the insidiousness of Chinese politicians, and that we have
right to guard against knaves, in this case as in any other. If

32 EARLY WRITINGS

we are still criticized that our procedures could not but invito ^
doubts and suspicions, we would only ask " How else Avould
you manage yourself if you were in our position ？ " We yet fail
to see wherein we erred in our late military movements in Corea.

3. It is yet to be settled which side opened the fire first in the
recent naval engagement near Ginson. We believe China did ；
but Patriotism may bias us in this our judgement. But that is
a minor question to decide the justice of either side in the war.
Which provoked and which avoided the war ？ That is the all-
important question.

Let it be noticed here that it was well-nigh two full months
from the beginning of the complication to the final rupture of
peace. We on our side maintained the independence and integ-
rity of Coiea, and through our long telegraphic correspondence
with the Chinese court our constant efforts have 】ieen to prevail
upon that nation to jmn in united efforts to reform the state of
affairs in the peninsnla. How our pacific proposal was haughtily
rejected, how its emissaries to the Corean court tried to foil all our
efforts for reform, how all this while th(^y were briskly arming
themselves to meet us upon the land and the sea, ― these we
know, and any fair judge can know, beyond any possibility of
doubt. If the 、vel レ known propensity of Chinaman to cheat
foreigners had its most conspicuous exercise, it was during the
two months that preceded the first day of August of 1894 * Our
neighbor was treacherous to the last degree, and civility failing
to carry our point, we decided upon a war. We feel confident
that never in its history 、vas China allowed to cheat more freely
than in her recent intercourse with Japan. Imagine she had some

Tlie day of the (declaration gf the war.

8 U4

Western power to deal with instead of her ,t;oo(l-iuiturecl Eastern
neighbor ； she would luxvo learnt long before this how costly it
is to cheat so long. The land thut gave Confucius to the "world
knows his morality no more ； and the civilized "world knows of
but one way to deal with this people so destitute of faith aiul
honor, — of " blood and iron," and justico only by thut.

But leaving all legalities aside , (and we by no moans disregard
them,) is not a decisive conflict between Japan and China an
una voidability, ― we might almost say, a historical necessity ？ A
smallor nation r(?[)resonting u newer civilization lying near a larger
nation representing an older civilization, ― was there ever such
a situation in History without the two coming to lifo-ancl-denth
struggle with each other at last ？ Greece versus rorsia, Rome
versus Carthage, the England of Queen Elizabeth versus the Spain
of Philip II. ， 一 these wore the more prominent examples of the
couple we mention, and Marathon and Zama and " Invincible Ar-
mada ，， were as unavoidable as the two kinds of civilization that
came into conflict were irreconcilable. And in the upward progress
of the human i'ac< ？， Providence hatli always Avilled that the newer
be represented by the smaller, evidently we believe that Snirit
be tried against Flesh, and Quality against Quantity. And in the
conflict between two such nations, after all vicissitudes of for-
tunes, the palm of victory fell always upon the newer and smaller,
evidently we nlso believe that mankind may prize " the spirit
that quickonth/' and despise " the fle^h that profitotli nothing ノ'
And once more in History, here in the Far East, the same grand
lesson is to be taught by bringing the newer and smaller Japan
into confl'.ct witli the cider and larger China. The Corean War
is to decide whether Progress shall be the law in the East, as
}t has long been in the West, or whether Retrogression, fostered

EARLY WRITINGS

once by the Persian Empire, then by Carthage, nnd again by
Spain J and now at last (last in the world's history, we hope,)
by the Mantchiirian Empire of China, shall possess the Orient
for ever. Japan's victory shall mean free government, free reli-
gion, free education,, and free commerce for 600,000,000 souls that
live on this side of the globe, while her defeat and China's victory
shall mean ― what let our reader judge to himself.

In the war that carries such significances like those, 、、- hat friend
of liiurmnity shall not wish God-speed to Japan and her cause.
Let America ask this question to herself, 一 America who first led
us to light and civilization, as Japan is now trying to do the
same "With Coroa,- ~ and tlio spirits of lior Pilgrim Fathers, of
jj】ncoln and Sumner and other heroes', shall m unison join the
cause that we represent here and now. Let England do likewise ；
and her pamon de Montfoi't， Hampden and Cromwell and
Puritan divines, her Wilberforce and Cobdcn and Bright, and all
who loved liberty and equality shall be Japan's unfailing friends.
Let France do likewise ； and her Lafayette and Mirabeau, Victor
Hugo of recent date, Coligny and his Huguenot followers, and
all her chivalric haters of despotism, shall be the supporters
of " the smaller and newer." Let Germany do likewise, and her
Luther, and Lessing and Schiller, and immortal Goethe who asked
for " more light," and all her " watchers upon the Rhine," shall
one and all be wishers of Japan's victory in the East. Let Italy
do likewise ； and her Dante and Savonarola, Ricnzi and Arnold
of Brescia, Garibaldi and Victor Immanuel, 一 all her souls of
intense sincerity, whose kinship in temperament we claim, 一 shall
in nowise side with our enemy that means oppression and igno-
rance in the East. And finally let our good Slavonic neighbor
do likewise ； and though yet with her Siberian exile, and press

1894

laws far from liberal, was not the aim of her mighty Found-
er the enlightenment of the human race ？ From the Russia of
Peter the Great we can expect hearty sympathy, and ii need be,
even cooperation, in our present attempt to civilize Asia, Yea
more, let the Universe ask this question to itself, and see whether
it doomed the half of the human race to the lethargy of the
Chinese civilization by keeping them forever under tlie Mank'lui
rule. It was the late Louis Kossuth of Hungary who said that
hi 】iis opinion the two greatest men of the nineteenth century
were Prince Bismarck and the Emperor of Japan. He said this
because of the mighty work inaugurated by our worthy Sovereign,
not only for liis people, but for the millions of the benighted
Asia as well. Japan is the champion of Progress in the East,
and wlio except her deadly foe, 一 China the incorrigible hater
of Progress, —— wisnes not victory to Japan ！

Yet in thus calling upon the nations of the w orld to see and
understand the cause we fight for, we are not begging them for
their help in the conflict. The struggle is too glorious a one
to be shared with other nations, and we single-handed like to
fight it to the end. Sympathetic neutrality is all we ask from them
at present. Let Japan have this opportunity of serving the world,
as she has been served by it too long in too many things.

We began by saying that the war we entered upon is a right-
eous war. That it is so shall be evident as soon as wo shall
have reached its end. We took up the cause of our poverty-
stricken neighbor, and that nothing of material profit shall
accrue to us from liolping lier is more than evident. Then from
China, too, we shall exact no more than the just price of the
blood we shed, as her prostration is not our aim, but her coming
to consciousness of her own worth and duty, and to friendly

EARLY WETTINGS

cooperation 、vith us in the reformation of the East. Thus we
fight with eternal peace in view, and Heaven bless our bleeding
ones as they fall in this holy Avar. Never before in our history
hns the nation been fired with a nobler ainij and now as one
man we march to meet our foe, knowing

" whether on scaffold high
Or in a battle's van.
The fittest i>lacc' where man can die
Is where lie dies for man."
Tlie Kokumin-no-Tomo, Aug. 23.

1897

OUR NEW ENGLISH EDITOR.

The readers of the Yin^odzu from this day on shall have the
pleasure or mortification of being treated with the wisdom or
unwisdom of our new English editor. That he is not a blue-eyed
member of the humanity 、vill be evident at once from his p?culiar
mode of writing and thinking. We dare say, he is a Japanese of
the Japanese, ― a genuine, unadulterated son of Yamato, with a
streak or t、vo， 、ve fear, of the life-blood of a Kumaso or a Yaso-
takeru still running in 】iis veins. Withal, we believe, he is not
the rudest of heathens. Bepeath his bear-skiii, he believes, he
possesses a guileless heart, open alike to the world's highest
civilization J as to the best of his nation's heritage. May our
readers' patronage of him be as free and sincere as his cagei'
desire to do pure, unmixed services to them.

1897

The Yorodzu Clwho, F ('し in.

OUR AIMS.

The English department of the Yorodzu is no mere " playing at
journalism." It purports to express the Japanese views of things
with whatever English in our command. We presume not to
furnish our readers with tho perfection of the Shakespearian or
any other classic type of English. They who criticize as on that
score is demanding from us the things we can never hope to
give. Neither can they expect from us much of decorum and
feminine delicacies so agreeable in this land of etiquette and
ceremonies. We have much likings towards savage simplicities
of the primitive race and "without the euilo of " manufactured
humanity/' we love frankness in all our demeanors. Right
straightforward honesty with understandal)le English is the ut-
most we can promise to our readers.
The Yorodzu Clwho, Feb. 16.

WHAT WE CAN DO.

We cannot ho lanaunge-tenehei's or (lancin<r-mastors ； nei-
ther can we be over conspicuous in any other branch of these
graceful professions. But wo can be, by the very nature of our
birth, if by nothing else, what our more polished contemporaries
can never be. When so keen an observer as Miss Isabella B'rd
has described the rush-swamps of the Lshikai'i valley as " an
extensive rice-field/' certainly there is a need of a Japanese pen
to the Japanese views of Japanese things. Then, too, we can
be policemen ； or if the remnant of the exterritorial law still

EARLY WRITINGS

deprives us of tlio right to lay our hands upon the open -day
perpetrators of the common laws of liumanity wlien such oflend-
ers are " protected ，， by the gunboats of " Christian govern-
ments/' we can be at least " moral watch-dogs ； " and in the
name of Justice and Humanity, and in that of their oavix Religion,
if need be, we can cry out at the sins they commit, and let
heavens and earth hear of the wrongs we suffer, even Avheii
nations are deaf unto us. Courage we need is great, and Heaven
help us in the rearless prosecution of our duties.
The Yorodzu Clioho, Feb. 17.

IMPARTIALITY.

A MORTAL man is impartial only when in the closest alliance
with the Immortal. Xo man is impartial by nature, as no man
is pui で and holy that is born of woman. Therefore, we have
no trust whatever in the loud assertion of politicians, news-paper
editors, lawyers, and other liars for their alleged impartiality.
We should bo as modest and silent of our impartiality as of our
charity and iroodwill towards others. We pray to be impartial,
but we do not vaunt of our impai'tiiility.
The Yoruihu Choho, Feb. 17.

THE SIGNIFICANCE OF THE CAREW CASE.

The signmcance of the uarew case is more than its legal evic-
tion seems to indicate. Could it be traced to all its manifold
ramifications, it would reveal to an alarming extent, the kind
of corruption that have been in force ]n that worst oi numan
societies, — we mean " Eastern settlements.'' Witli little or no

S97

law of their own to rule themselves, and scorning the law of
the land they live in, they have brought upon themselves the
law of sin and death, Natui e punishing with her own law
them that choose to live without law. It is for the universal
good of mankind that there be left no spots on the face of the
globe where all the evils of civilization can be indulged in, with
the least of the moral restraints which it enjoins. Exterritoriality
as it now exists, is a disgrace, not to this and that non-Christian
nation, but to humanity at large.
The Yorodzu Choho, Feb. 17.

PATRONIZED BY THE POOR ！

Patronized by the poor ！ That is what is said of us by some
of our contemporaries. All glory to the Yorodzu that it has such
a patronage ！ Wa's it not said of old that when Divinity itself
made its appearance among men, it was patronized by the poor,
while men in high places rejected 】t and iimde naueht of it ？
Patronized by the poor ？ So were the noble uraccln patronized,
so was Luther, .so was CromwoU, so wore all the great friends
of men. Who is thy Patron, 0 thou able Editor, that thou
iiiakest so much about ？ A marquis, a count, or may be， sonio
insignificant M. P.? We tell thee trust him not, for time will
surely come when he will disappoint thoo, and thou endst in
shame and confusion. It is our firm conviction that, next to
the Eternal Himself, the poor are the most to bo trusted ； and
all else, including lords, marquises, counts, viscounts, barons, and
other noble and ignoble sons of Adam are as but stafts of reeds to
lean upon, streams that dealt deceitfully to the troops of Tenia,
and put to shame the companies of Sheba.

EARLY WRITIN^GS

" Love hath he found in liiits Avhero ])00r men 】ie，
Hi.s daily teachers had been woods and rills,
The .silence that is in the starry sky,
The sloop that is among the lovely hills."
The Yorodzu Cltoho, Feb. 18.

FOREIGN JOURNALISM IN JAPAN.

AVe on our \n\vt lia vo no foar what over for the permission of
foreign journalism in Japan. As for the i で publican ideas they
might import, 、ve know that they can do nothing more than
what has already been done by tho works of Mill, Spencer,
Tocqiioville, and oUm'i' thinkers of Europe and America. Japan's
institutions, to bo per nl anon t, nuist be tested by open discussions
of all modes of thinking ； ami so far as we knOAV, we never
have seen our foreign contomporarie.* writing under the license
of the acenrsod oxtorritoi-ial law bringing forth any serious argu-
ment that mignt go to the upsetting of our national institutions.
We can require from them no more than from our o、vn journal-
ists, that they be lair and acoiirato^ ospocially as in their case
their Saxon or Celtic pvojudiciv^ are so liable to warp their views
to all things that are Japanese and Oriental.
Thr Ynrodzit Clwho, Feb. 19.

THE SPIRIT OF REPUBLICANISM,

The spirit of Republicanism is the spirit of regard for one's
own personal worth. In its essence, it is none other than Self-
respect in its highest and pnrost form To construe it as any-
thine like antacjoiiism to monarchical or imperial form of govern-

1 897

ment is a gross misunderstanding of its real nature. Anarchy
and nihilifsin arc no more related to Republicanism tliau tyranny
and despotism to tlie spirit of Impedalism. No nation has ever
prospered without due proportion of republican sentiment among
its people, just as no stable society is possible without due regard
for the imperial authority of some form. It is short-sighted
imperialism that tries to maintain its authority by ruthless per-
secution of lovers of liberty among its subjects. Let anarchy
be proscribed with merciless vigor, but not tlie Republicanism
of Cromwell and Washington.
The Yorodza Clwho, Feb. 19.

BELIEF— IN WHAT ？

Bklief, not in bank-notos, or in govermnent-bonds, or in the
" almighty power " of aurniii and argentuni. or in the constitution
made by 】nan， or in the prestiee of " Christian government/' or
in gunboats, or in battalions of hor.ses and chariots, or in the
sympathies of parties and factions, or in the patronage of the
readina" jniblii* oven, ― Belioi m one or all of tho."<o tilings do w い not
entertain as the hope of our success in neAvs-papor as in any
other enterprise. Belief in the common law of Justice that has
guided the history of mankind all through, Belief in the dominant
power of Righteousness, even though at times Might seems to
rule, Belief in Honesty for its intrinsic moral worth, Belief in
peaceful Industry as among the greatest of God's blessings to
man, Belief also in a Supernal Power that seeth into our hearts
and jud^eth onr veins, ― Belief in one or all of these do we
endravoi' to cling unto, that we might bo acceptable in sieht
of God and 】nan. That success alone is worth the name of

EARLY WrJTlNGS

success that coincth from 'such a Belief, and woe are 、vc if .succcsa
attend us on any other Belief.
The Yorodzii Choho, Feb. 21.

NATIONAL REPENTANCE.

A XAxrox needs repentance as much as an individual. Re-
pentance is humble acknowledgement of the supremacy of the
Eternal Law of Justice, from which no man or nation ― not even
Japan— can be exempt. The idea of a ' special nation ， is as
pernicious a superstition as the doctrine of Indulgence in the
early days of the Lutheran Reformation. Xothing can buy off
the just penalties of sins by whomsoever committed, but contrite
and broken hearts. Xo glories of war can cover up the innocent
blood that is shed in connection therewith. The sooner we own
our evils an evils, the better.

The Yorodzii Choho, Feb. 21.

We as news-paper men place ourselves under no obligation to
every thing that pertains to Japan and Japanese. An editor
should have a closet as sacred as a Gospel-mmister's, wherein he
.should hear no other voice than that which comes from above
or within. What when our own countrymen are to be blamed ？
Why, we have but to turn our pens against them, show them
their errors, and do our utmost to make them own their sins
as sins. Eight we must defend unto the uttermost, but not this
and that policy of our statesmen, and this and that whim held
by the nation at large. We aim to use no more emphatic

189 7

language in denunciation of others tli:m that wo use in doTUiiu-ia-
tion of our own selves.

Must a news-paper man be always prosaic, and " logical ，， to
a hair-splitting extent ？ Should we always mean by the Immor-
tal, the imjxtrfial dead ？ Is Lord Tennyson's Immortal Love to
be read as " the love of a dead man ，， ？ Has it not been always
true that John Bull is the most unartistic of nations ？ Xow Ave
understand that a theory is true, according to which the English
are the remnants of the Ten Lost Tribes. The same Jews, when
they were told, whither I eo, ye cannot come, .sai<_l in the most
prosaic manner, will he kill himself. We refer to the Rooe
Chronicle of last Friday.

Is that statement true that the Englishmen in Japan aw ruled
by the Laws of England ？ By the Laws of England should not
be meant those parchment records kept in St. James or else-
where, which seem to be effectual or non-effectual according to
the disposition and circumstance of each individual citizen of
that august world-empire. By the Laws of England, we mean
that moral sense of the true Saxon, that for the last ten centuries
or more, has continued to suppress and ameliorate the wolf- and
tiger-elements among that fierce strong race. Is it according to
the Laws of England that lottery-shops are kept in open streets,
and their tickets bought and sold as things of lawful exchange ？
Is it according to the Laws of England that uncleanliness is
followed after with all sliamefacedness, taking advantage of " the
loose morality ，， of a yet un-Christianized nation ？ Which among
the half-a-dozen English periodicals published 】n this land is a
Pall Mall Gazette that shall pursue to the uttermost the English-

EARLY WRITINGS

men's hidden iniquities in this qimrter of the globe ？ We confess,
our admiration for tlie Puritan and Gladstonian England is real
and profound ； but as for that England represented in these
Eastern ports, we arc far from offering our respect or admiration.
We speak this, not as aliens and Japanese, but as humblo fol-
lowors of a Maurice or a Wilberfoi で o.
The Yarodzu Choho, Feb. 23.

TWO KINDS OF ENGLAND.

There an ？， we understand, two kinds of England. There is the
England of the Puritan Fathers, of Milton and Cromwell, of Lord
Chatham and Earl Shaftesbury, of Henry Martyn and David
Livingstone ； the England that set her African bondservants at
enormous cost to herself; the England that feels ashamed at the acts
of depravation her sons are carrying on in India and Far East ； the
England that ^pities h("ith ひ ns， with loyal Christian heart ； the noble,
generous England that has been in the front rank of the world's
benevolent and hunianitaliau movements. But then, there is
another England, eonstitntod wholly of the animal part of John
Bull, the England of Clive and Hastings, of Captain Cook and
John Law, the England that rejoices in cock-fighting and fox-
killing, the England that j)rcsses opium trade upon China ； the
devilish, inhuman, heathenish England, that is as foremost in
works of evil as her better half is in works of good. It is
aguinst the latter England that we in unison with the better,
nobler England wage our moral warfare. Thus, we believe, we
are not alone in our business, but have the support of all the
God-loving and devil -hating men and women of England itself.

89 7

OuK Eiiglisli rill lacks ' ii mission-school , ？ Be it so ！ IVIay be,
in thy rovings over the wide world, seeking peace for the soles
of thy feet and iindiiig none, thou hast forgotten iiltogetlicr the
signilicance of those holy words uttered by thy Christian mother
when thou wast yet on her laps ； so that now, those 8axon
terms, sanctified hj the life-blood of the best and bravest of thy
nation, have lost all deep meanings to thee, and arc now upon
thy lips only in times of offence and blas})heniy. Hiippy shalt
thou be, if, even in this thy accursed Japaii， thou be reminded
of the do.scont thou hast made, and b(' brought Imck to some-
where near that serene height where thy irood forefathers rejoiced
to be. Know, for certain, that the world is not all hypocrisy
yet, as thou mayest imagine in thy unbelieving contracted lie art,
but that the hope of the bettor part of thy countrymen is not in
vain, and Righteousness is covering tlio fare of the earth as watery
cover the sea. Wilt thou, too, find thyself on that side at last ？
The Ymvdzit Choho, Feb. 24.

ANTI-JAPANISM.

It is a. fact wliich wc: ca ii never understand that there arc
foreigners in Jaimn， who soeni to possess constitutional dislike
for the land and its people. We cannot but ])ity the state
of these sojourners in our land, seeing that everything that is
Japanese must be an offence to them. We can imagine tlio
majestic Fuji with her fresli mantle of snow frowning upon these
people with fierce ugliness, and the sparkling Avatcr of the Ashi
Lake reflecting horrors and iimazenient to their aiiti-Ja リ anese eyes.
That they should manage themselves to continue to stay here
under such uncongenial circumstances is a wonder to us. Wq

EARLY WRITINGS

cannot luit advise tlicm to leave our coasts within tlio earliest
possible opportunities, to peacefully enjoy their contented lives
in their own foggy England. Let those who find something good
in us, come and make homo with us, and 、vo， on our part, shall
do our best to make their stay here as agreeable as possible ；
but no hosts can entertain their habitual foes.

Hast thou no good word to speak for Japan and Ja|)anese,
thou that livcst in Japan and makest tliy fortune out of Japanese
(directly or indirectly ) ？ Thou hast travelled on our roads, and
we asked no tolls from thee ； thou hast sailed on our soas by
the light of our lielit-housos, and wc asked no tonnage or pound-
age from thee. We havo givon theo peace and safety in thy
dwelling, ― not much inferior, avo sincerely believe, to those thou
canst enjoy in thy own London or Manchester. Yet for all these,
thou hast nothing but curses for us. Is it kindly with tlioe to
be thus witli us ？ Or is it an English courtesy that thou treatest
US 80 ？ We, on our part, cannot believe so. The great and noble
Eiiglnnd behaves not .so. It is her bastard sons that thus brings
infamy to their nation. Xo, we mnnot, cannot believe so.
The Yorodm Choho, Feb. 25.

ELEGANCE IN STYLE.

We have not promised elegance in style from the very begin-
ning. Even if we could, we would not adopt it in this age of
extreme flunkeyism and clothes-worship. Elegance in style has
seldom gone hand in hand with sincerity and ngnt straigntfor-
ward honesty. Indeed, for a man to be frank and outspoken,
such a style seems to be impossible. The old Oliver, the Protec-

1 8 i> 7

tor of England oncOj who is said to have tuniod Westminster
Abbey into a horse-stable, and yet did more true good for his
country than any other king or queen who came before or after
him, is very much to our ideal. Louis XIV. ， a slffffed king of
Franco, very elegant in stylo, literary, sartorial and otherwise,
did most to ruin his country. Luther's non-elegant, simple ^ art-
less polemics roused his beloved Germany from dejection of
centuries, while the elegant styles of Bossuet and Massillon 】i('lpe(l
to prepare their hapless Franco for years of anarchy and blood-
shed. And here in Japan too, elegance in style has been a bane
for years. Couched in elegant English of a Sir Edwin Arnold
and other ' elegant writers/ some of the most inelegant things
about this country have gone forth into the ends of the eartli.
Our non-elogance in style may servo to bring in elegance to some
other sphere than literary.

Which is better, English that smacks ' a mission school,' or
that which smacks a saloon or a billiard room ？ With all our
dislike for affected religiosity, our horrors at thick-skinned in-
sensibilities of the latter places is well nigh boundless. A country
whose defence is intrusted to ( schoo レ boys ， is more to be congra-
tulated than that whicn has for its advocates students in schools
of —— .

The Yorodzu Choho, Feb. 26.

LICENTIOUS FOREIGNERS.

It is often said that most foreigners who come to the Far
East leave their Christian religion and moral sense at the en-
trance of the Suez. We are half inclined or rather forced to

EARLY WRITINGS

believe this cynical saying. The immoral excesses they indulge
in shamefacedly and the impure lives they lead in open day-light
at our treuty-ports and i>leasure-resorts are shockingly disgusting.
The very air seems to smell offensively, where these " Don Juan's
Grandsons " frequent. By them, were and are being changed
the chaste daughters and upright sons of Yamato into lewd
women and contemptible money- \vorf;liii)pers. Is it not reasonable,
then, that we, as the people of the land that is day by day being
turned into another Sodom by these vicious and adulterous for-
eigners, cry loudly and wage moral war against thoni ？ And yet wc
(Mitcrtiiiii IK) anti-foreign spint. Fiir from it, wc sincerely admire
sudi enlightened and brave Christian gentlemen of the type of
General Gordon. Howevor, wc do object to and our ai.ti-foroign
spirit is liigli against these dissoluto, sinful, non-Christian foreign-
ers. Wo ask ― wliu will .suy no to this ？

That a great many of the foreigners in Japan are given up
to ii life of excess and dissolution needs not to be here detailed.
Tlie iniitances and the evidencos are so plentiful that, were we
to enumerate them, volumes would be easily conipilixl. Suffice
here to point out what kind of life some of the foreign professors
in the service of the Imperial University are leading. Birds of the
same feathers flock together, and .so the description of one bird
will explain all the rest. These learned men of letters and science,
dignified with all sorts of degrees seem to be neither ' a block
nor stone.' Being man, they too are allured by the star-like
eyes of the mi/mmes^ and are bewitcliod by the gav twangs of
the shamisen. Within the enclosure of Kagayashiki, where the
official residences of the foreign professors stand side by side,
glimpses of gayly-clad musumefs are often caught and lively notes

1 8 i) 7

of shamhen arc occassioiially hoard. On a Saturday evening a
professor is seen hurrying* by kimima-ninin'biki in the direction
of the Shimbashi station. Whither ho is bound, no one knows ；
only on the Monday morning next, the students find their pro-
fessor weary and dosponding. We were shockod to hoar that
one professor goes so far as to keep two mistresses and that
those sirens are sisters ！ Shame upon shair.e ！
The YorodzH Choho, Feb. 27.

HAIL TO GREECE ！

All hail to bravo, little Greece for her another firo upon the
sickly Vixen of Constantinople ！ May the Delphic oracles augiir
the best things for thee ！ May the old bravery of Leonidus and
wisdom of Themistocles be thine, nOAV in this thy battle of
liberation of the Isles of the Sea ！ We, situate on the eastern
border of the Asiatic Tyranny, as Thou on the western, send thee
onr greeting and love. We too like thee have an umvieldy
neighbor, intent upon oppression and Oriental despotism ― an
inborn foo to civilization, a thief, a robber, a ninrtlerer ； and
Heaven, with his hi oh grace, fonght on our side, and we did
win. Thou too, now arrayed againtr>t Darkness and Barbarity,
small ill force but largo in hope, —— thou too hast the unction from
on high, and wilt surely win if thou but fight to the end. We
from the east, and Thou from the west, shall carry on our
conquest into the bulky continent ； and crowned with the laurels
of liberty for millions of Asia, shall meet somewhere near the
Hiniarayan Range, there to uplift our songs of praise to the
Hand that .shiill surely guide our i^iteps. Fight on, brave little
Greece from the west, as we too shall fight on from the

EAPvLY WAITINGS

cast ！

Til AT sympathy lor the Turks is most foolish tli;it i.s founded
upon our racial relation to tlicni. AVc do not innk<_' or unmake
oiu* friends by the colors of the skm. They are our friends who
arc on the side of Humanity, and the Hellenes from Solon and
Pericles downwards have always boon in the van of Order and
Progress. Wo griuli^e our synipatliy to tlic M(m, にい li;m Turks for
their 】uv(' of indolence and organized robbery. Nothing i.s so
plain as our I'iglit attitude in this Graeco-Turkish complication.
Strange that some among ourselves thmic otherwise.

The interference of the PoAVCrs ！ That bugbear of the modern
international politics ！ That the govcrnnients of Her Protestant
Britanic Majesty, of His Catholic Austrian Majesty, in conjunction
witli other Christian 】n: りい ド tic's of Europe, ^liould ln'ing in all
their influence to perpetuate a Mohanimcclan robbcr-cnipiro upon
the face of the earth, is the strangest tniiii^ ovor witnessed under
the sun. They interfered in the late wnr in tlio Far East tlmt
the millions of Cliinu initrht .<till gn^an luulcr the misrule of tho
Mantcliu rule ； and thoy will yet interfere that the moiintainoors
of Armenia may still be butchered, and barcixis and debauchery
may still exist on the soil of Europe. O Heaven ！ O Earth ！

丁: N'TERFERE, ves interfere that Justice may prevail and Equity
may win. But do not interfere that the " balance of power , may-
be maintained, and the crowned robbers may not quarrel about
the partition of the coveted prize. The world is inoi'o than
England or Russia, and men are more than kings or qiioens.
Not the oppressed Cretans only， or the massacred Armenians only,

1 897 51

Init tlioir very angels in Heaven, Avith the civilized world at lurse,
call [( >r non-iiitorforence in this matter. Tlie Turkish rule is
cloonird ； and why hvm ； i ruiTciit in its course by taking the
side of the doomed ( Man?
The Y"r' あ" Choho, Feb. 28.

A MASTER IN VICE.

Our frioiifl Dr. M. W. Ban' of Elwyn, Pa., V. S. A. has the
followinir to give in his intoro:<ting essay upon ^ Moral Paranoia,'
read before the Association of Modical Officers of American Insti-
tutions for Idiotic Persons. Wliilc not certain of the exact extent
to which his ド tat い nic'nts may be true, cases not Avholly dissimilar
liave come to our ears ； and wo may take the ease here quoted
as a specimen of Avbat an Englishman or an Ainericiin can do
when ho is freed fmni tlie social restraint's tluit bind him in his
homeland.

" A physician^ rich, handsome, cultured, of refined and even aesthe-
tic tastes, a graduate of one of our best medical colleges, made a
pronounced hit as a specialist. Enjoying for some years a pheno-
menal success, n ine and Avomen proved his bane, and he sank lower
and lower. Finding liis excesses could be no longer tolerated in
America J he went abroad drifting fr り in capital to capital of Europe,
and finally in Japan established himself with a harem. With an
appetite still unsatisfied^ he exhibited new phases of moral degene-
ration.

He caused his body to be tattooed with wondertui skill, every
picture a work of art. Thus his back bore a huge dragon, the shad-
ing of each scale sho、ving perfection of detail. This, on revisiting
America, 、vas .shametes】y exhibited on every occasion with the ut-
most pride. Finally returning to Japan, he bought a performing

r-2

EARLY WRITINGS

bear and wandered from place to place clad in the garb of a hhdn
exhibiting himself, his bear and his harem, and distributing photo-
graphs of each and all in endless variety. This master in vice,
shocking both Europe and America, astonishes even Japan, that
country of loose morals..

His latest freak is to hire a squad of twenty little Japanese boys
whom he has instructed in military tactics and attired in full uni-
f(>nn. To these at various times he will ojipose an equal nmnber of
inonkeys dressed as Chinese soldiers, and the war of China and Japan
is constantly renewed, for the entertainment of himself and his harem
wlio, laughing and singing, watch in an ec^tacy of deliglit the suffer-
ing of the poor brutes. Rewards are offered, and the more bloody
the contest, the greater the atrocities, the more intense his gratifica-
tion."

F. A. (1. of th(、 Kobe Chronicle shall be disappointed to know
that tlir present editor of the English dei)artniont of the Yorodzu
ha.s had no training whatever in a mission school ； so wiiatever
offence ho may give to ' th<、 animal part of John Bull ， represented
in this land, should not be charged to ' tunds subscribed in Eng-
land and America ' for Christian nii.sf^ions. His dislike o〖 ' saloon -
English/ ' licentious foreigners/ etc. bus its cause in some other
training- than that in a mission-school.

Thanks for ' thousands of dollars subscribed for the relief of
suffering Japanese ；' luit no thanks whatever for their shameless
concubinage, lewdness that is shocking even to the ' loose-morali-
ty ， of the ' heathen ， Japanese. We do not know whicn to prefer,
dollars or good manners. In all probability, we shall thank them
more for the latter gift than for tli(' fornuT.
The Yorodzu CI who, March 2.

18 9

THE IDEAL JAPAN.

Tjie Ideal Japan is not the Japan of this count and that
marquis ； neitlier i.s it the Japan of soshi erroneously called
' public opinion.' The Ideal Japan is the Japan of the brightest
and best of her sons. Yea more, it i.s God's own Japan, created
for the establishment of the kingdom of Kiditeousness upon the
earth. It is the Japan that is intent upon the service of Human-
ity, the Japan strong with her pristine energy, and free and open
to the best in the ； the Japan whose ambition is the

majestic Fuji, and whose motive is the clearness of the Bhva
Lake. Those anti-foreign bigotries :ind those snail-shell pseudo-
patriotisms, that for some time passed for true Japan, cannot
but bo excrescences of the renl and idc^al Japan.
The Yowdzif C'loho, March 8.

JAPAN'S CRITICAL TIME.

To all true lovers of Japan, her critical moment is not afar off-
True, she has no immediate outside enemies, now that China
is in dust and a.shes ； but her inmost enemies are nmny and
strong. Her isoc'iiil fabrics are being torn to pieces, and no
forces arc yet visible that shall re-weave them into a new ami
durable garment. So-called ' Chri.stian civilization ， has much
of virile poisons in it， and without a vitality almost .suporaatural,
no nation has over beon known to withstand it. Xow is the
time for the wisest of her ^ons to find out ' the healing of tlio
nation/ if there be one ； and casting all pride away, to seek it
and apply it for her lasting salvation. As yet, we as a nation

EARLY WRITINGS

only feel the soro, but the medicine is not on hand. Let us seek
it with all soberness of i)urpose.
The Yurodzu Cholio, ^Nfiirch o.

JAPAN，S TRUE FRIENDS.

We do not rockon among our true friends those who prophesy
nothing but swo(、t things for us. Mny bo, a Herald or a Gazette
with its soemii\2:ly ' constitutional dislike for Japan and Japanese/
111 ay i>ro\'(、 after all to be tho l)est of hi い n<ls 、vo have luul. So-
cnllcd ' frioiuls of .In pan ， have been mostly lior suptn-ficial para-
iriours, Avlu) l"iv い Ikvii attract い d to Japan as butterflies arc to
fnllin^i;; i»('t;ils. — liunt(M'8 aftor the iioctars of lior ' afFablo manners/
' loose morality , and other sui'fa('('-l"、rniti (、え And slie, too, a
highly son^itivo nature to arts of flattery, has more than om'e fallen
into n foolish mistake of lionorinc- th<'s(、 idle 1ov(ts witli pensions
nn<] iniiMM'ial decovations. Japan's tru(、 friduls arc thry who love
Ix'i* iniHT beauties 】i】oi で tlian hw outside f^rnces ； tlu'V who havo
inli ni い'】 lo いい ill 】K'i'， iiml dc'spito all tho w(':i】u]c^"ises she displays,
ト （や ill 】 い 'r a Ciod-niado soul striving after tho best and highest
in Ui い Av>rl*l, and trach h('r and Rdmonisli Ikt with theh' loving
kiiulncss. Wlu) anioncrst tho "('iisiom'd ;nul < レ、 ('orated arc such
friends ？ Arc not hor true fi iciids hi 山 nnd unknown, ns all
true friends iisnally arc ？

The Yorodzii Clwlw, ]\r;ircli n.

A REAL OFFICE.

That cniinoiitly realii^tic, biisiness-liko, mattcr-of-fai't r^uitor of
the Eastern W"rl<l， in criticizing- in a satirical vein :i remark in

897

one of our latest articles, describes, with a graphical and humour-
ous pen not inferior to that of Dickens or of Mark Twain, the
bustle, confusion and liurry-skurry of a or rather his editorial
closet. The remark in (luestion is : " Aii editor should have a
closet as sacred as a Gospel Minister's wherein he should hear
no other voice than that which comes from above or within."
The Editor, however, regards this as " an ideal office/'' existing
ill nowhere l>ut in Utopia. According- to hi.s statement,, an editor
inspirod Avitli sublime ideas which are almost on the brink of
ovorflowinii", like :i o^Iass of Munclmor boor, from his stuffy brain,
no soonor Ix'giiis th い task of iminortalizing" his name than is
intcrmptctl liy a liattalion of worldly callers. He has aiTan^c;od
all sorts of Imsinoss for tlio day, and pon in haiul ho hopes for
a quiet lioiir. But m this れ' o】'l(l full of disappointnients he is
not to be allowed this h:i レレ in('?^ ん In conies to his editorial room
lirst し tho Ja])aneso assistant with a letter addressed to th い Sultan
of Rulrampore whom tho Japanese letter-carrier is instructed to
discover in Yokohama." He is next disturbed by a factotum,
who asks his opinion on the romedy of a boy's toothache, and
then by th い devil wlio " comes in howling for ' copy.' ，， Hanlly
the devil is gone, a move inhumane Ix'inir a|)])oars in the form
of tho wood earvor, who politely presents him ^x\ih ii bill for
$ 1.73, wliicli he pays, avo j^'ucss, witli a wry iiioulli and resumes
his work, 、v】i<'n tli い unlmppy man is :ii>ain confront い (1 l)y the
foreman niio informs him of a irksome piece of a printing ]0D,
while " inst aevoss the street a inob of hcnvlinsr eoolios tramp
:mmn(l a windhiss and yell ' Yassau. yassoi 1 ，"

Tho al>(>ve is the gist of tho description of an editorial closet
made by tho Editor of the Eastern World. We, who have so
narrow a space to spare, should have omitted it entirely. But

EARLY WRITINGS

it is such a rare piece of genuine pleasantry and iiiiustcrly de-
scription, til at we could not, even for that $1.73, pass over without
giving it its deserved laurels.

But to return. Wo, as the confreres of that editor, truly
sympathize with hhn, Avlio hesides the very bu>?y task of editing a
journal, must perform Avithout any help whatever the functions
of a postmaster, a dentist,, a printer, an accountant and what
more. Indeed, Ave liavo a sincere okino-dokit-sama for him,
but ^yv do not and fan not believe that all editorial offices
ure of the type a.-? the Editor of the Eastern World so 】nirmtely
describes. May-bo hh office is, but at least ours i ド not. Little and
insigniHcant our paper is, have a special editorial room
solely for the use of this doi)artiuent and whicli is interrupted
by none whatever. We have in our office printing- and business-
rooms and all printing jobs and account businei^s are des-
patched there. We are not experts in post-office business and
dentistry and are happy never requested to pcn-forni these functions.
Our sole and only business is to write as hest as we can for the
benefits of our readers. In the Eastern Wm-UVs office, however ,
where " printing of all descriptions ， 】s clone, and " cloth lined
envelopes," "alphabetical document 】'egi?:^tei's ノ， "（'heap ink," &c.，
tfec. are sold, the Editor is very likely to be vexed with all sorts
of detestable, irksome, earthly business. A writer describes best
what he actually experiences. Little wonder, then, that the
Editor of the Eastern lf'or:(i has ^vritton so eraphical and excellent
ail article.

The Yimdzu Choho, Marrh 4.

1807

THE GREATER JAPAN.

Japan is not greater for her possible extension of hev torritories
over the eastern borders of Asia. Japan is greater for her larger
service to humanity, for her fuller accomplishment of her mission ,
for her higher virtue and nobler civilization. When other na-
tions glory in their ironclacLsj and dominion^? that encircle the
terrestrial globe， glory shall it be to Japan if she can trust in
her integrity, and bo great in moral sphere. Hor festoon of
beauteous isles stretching from Kamchatka to the Philippines, ―
are they not wide enough for a peaceful race, with a mission
to lead Asiu in arts of peace ？ With her copious streams and
many cozy harbors, is she not open to the world's arena, Avith
the Avaro^ she can manufacture with her deft fingers ？ The
greatest (and the profitablest too) of all conquests is that oxov
mind and spirit. Japan with her insular po.sition can be some-
thing like what Switzerland is in her mountain fastnesses ；
i.e. be an example of united race, a harbinger of the West to
the East, and the advocate of tho East to the West. Thus too,
and thus alone, shall the unwieldy China be made to pay homage
to her, and India, to own her as her leader and exainple.
Without a drop of blood shed in its subjection, Formosa shall
look to her for t»uidanc'e and fcllow^ship, and even prejudiced
Corea shall come to call her beloved. Think not this as a dream
of pi'ophetSj dreamed of， but never realized ； for if carefully
searched into， all real great nes.s is of this orde" ； wnile greatness
built upon bayonets and ironclads is as but a glory of sakura.
It flowers in morning, and is not when a gust of Avind passes
over it ； ― a Babylon, a Rome, a sto . y, a false greatness that en-

EARLY WRITINGS

diu'es but for a day.

The Yorodzu Choho. March 5.

WHAT A SECULAR NEWS-PAPER
SHOULD BE.

A sKcrLAR news-pnpoi' differs from religioiii^j not in that it
proachos Belial and ///.s' gospol, -— fur from it'， 一 but in that it
]>r('.sents a dificrciit nsp(H't of the samo 8ubstn!iti;il Truth. Some,
like Olio of our Knlio contcniporaries, soom to innintain tliat one
who handles ' a niis.sion-sC'l)Ool Eiiij^lish/ and is on any familiar
tornis witli ' tho f]tonial ， otc. is not lit pi'Oss-AVOrk in this wicked
、、'り rill ； wliiN' our own iniju'cssion is tliat 】】（' \v】i い hMn(】l('s ^ saloon
English,' and is familiar only with liis 1 telly is Avliolly unlUtod
for tins work, ― iiulcod for any n' ゆ onsibI(> Avork in this Avorld.
Thoiioh 、ve do not discuss Th oology in our dnily columns, neither
slunild 、v(、 d ひ vot(、 t hoi II to tlio discussion ( if Domonolotrv, —
lioniilclicnl and othorwiso. Moral police, we (】Hin('(l its function
to be ； or application of nogative morality on society, witli such
of practical Avisdoin ns si i all ^ ]>;oparo the way ' for th(^ 】 で ('ひ ption
of tlio positive and s レ ii'itu:il. Tims, >vo seo, Ave are luoro ;it al-
lians with pulpits tlian with saloons, and so necessarily mn- Eng-
lish smacks little of ' a niission-schot >1/
The Yorodzu Choho, March 5.

THE JAPANESE VIEW OF CHRISTENDOM.

If thoro avo somo iinioni;- the Wf'sttM-n pcoplo who seoni to see
notliing gorxl in Jnpan ； md th，' Jii〗mm やい， tliero are 】nany among
tlie Japanese who see in Christcndoin nothing* but 】n (勺飞 n artifice

897

and love of gain. One conspicuous element of the Western
Civilization is usually disregarded by such Japanese. The Chris-
tian Religion, which together with the Roman Jurisprudence and
the Greek Culture, liad most to do in 】iioulclii]g' European thought
and ways, must be taken into large account in right understand-
ing of the Western people. Whatever might be said of its
supernatural origin, and of many an evil dono in its name, its
moral impression upon tho Euro-loan coiiinniiiity as a whole is
unmistakable. Naturally frank and law-abiding, the Aryan stock
of Europe has accepted to the full the moral message of the
Guliloan Religion. Undonienth all tlie political trickeries of a
Louis Napoloon or a Prince M('ttoriiich, there is among the
European public what we may call ' ground-belief in good faith ， ；
so much so that even so unscrupulous a man as Bonaparto lind
to dce]<aro that ^ Moral foreos count for nine-tenths on the field of
battle/ 入 Vh に n tlioreforo the Japanese politicians spoak of 'the
beastly nations of the West/ when they themselves speak of ' the
high virtuo of Sin-Koku^ (God's country), we believe tlioy put to
end forever the feasibility of the lasting friendship that .should exist
l)otAV('('n Japan and the 、V('st(Tn nations. Wv can well l)oliove the
story told of the admiration the late Sir Harry Parks is said to
have entertained toward the great Saigo. The astute Oriental dip-
lomatist seems to have seen in this artless Japanese a i)o、v<t tliat
oxeols the greatest skill in diplomacy. In our view, what Jnpnn
as (a nation needs, is not so niucli skill in "the difficult :xrt of
diplomacy," <as 】iioi'e trust in the Western people. In fact, Japan
as a nation 】ias not yet met Europe and America on confi-
dential terms ； and no wonder that wo have not yet come to
really amicable relations with them. If we coukl only リ"' just,
and fear not/ AVe would be feared more for our integrity than

EARLY WHITINGS

for all thv increased anny and navy now in our (_*()inin;ui(l. Our
new diplomacy is yet to come.
The. Yorodzii Clwho, March (i.

THE JAPAN TIMES.

We are glud to hear of the pi'ospecth'e birth of this new
English jounial under the editorship of om' old acquaintances,
Messrs. Dzamoto and Takenobu. There is a great comfort in
the thought that we shall cease to be alone in the tight ； but
that the volleys of the anti-j a panose battery ？ ihall be met by two,
instead of one counter-cannonadiiii^ as heretofore. From what
we leani from its adverti^sonient, we understand tliat it .shall be
a (lecKledly more polished, ' elegant,' and ' civilized ' paper than
()ui>, as it shall engage a foreign artist to look after its typu-
grapliical executions and another foreigner to correct and super-
vise its columns. We cannot but envy our coming conjrere for
the lordly heritage Avith which it promises to come to light. For
an ' independent paper ' to be thus i ich】y endowed (bv Nature,
no doubt) augurs much for the good of Japan, for it shall
rsurely till the lack niiieli we with our avowed ' savagery ' and pO( )i*
inheritance can never supply- We eagerly wait for its appearance
in full-moon glory of beauty and enligntenment.
The Yormfzit Choho, March G.

THE WORLD'S JAPAN.

J A PAX is the 、voi'l(r も not the Avorld JapauV. This i.s a higher
common sense, whether believed by us or not. " No part is
Sroater than the wliole/' The greatest of nations i.s but a part.

and Japan only a part of "- grand Human ity." No cause of
inorclmate pride for us, therefore. Rather, let us know our own
selves, and be humble and contented. ― The world too has its
interest in its Japan. Japan's good is its good, as its good is
Japan's good. This is another common sense, which if well believed
in und honestly practised, will surely result in common good of us
all. So called English interest in Japan can bo no other than the
oqviitahio d<'veloi)oment of Japan's own interest. Our mutu:il
interests never crash ； only our -、 W ゾ- mtcmsts do. En ゆ iml can
say she lias nothing whatever to do with Japan V wolfar(\ no
more than tlie lung can say tliat it lias nothing Avhatever to do
witli the stoniacli's hcaltli. に Uonsolidarity of the race " is a
practical fact, to which all wise men should give their heed, in
this agt^ of the united progress of the world. Wo on our ])art
(' removing the fences ，， around us. and tliey on tlieir part ap-
proaching us Avith the best intent for us, ― herein lies the concord
and fellowship of nations tliat should adorn the future history
of the world.

Wonderful, the drinking and smokine: propensities of the
Anglo- Saxons and their allied races. From the National Temper-
ance Almanac for 1897， we leani that the people of U. S. A.
spend over $ 960,000,000 per annum for their intoxicating liquors,
and % 625，000，000 for their tobacco. These are fi'ightfu] sums com-
luu't'd with $ 165,000,000 which they spend for their public educa-
tion and $ 14,000,000 for their Christian ministers. The friends of
Christian Missions will stop to praise^ and the enemies, to disparage,
this work for the heathens when they are told that the は eat
Republic ゆ ends only $ 5,500,000 upon this charity. This is a
proportion of a single dollar given " to open the kingdom of heaven

EARLY WRITINGS

to the Ix'iiij^hted li い atla'n " for one laiiulivd and .seventy-five
dolla rs AViistcd upon rums and whit^Kcys! Beautiful fi^^ures, these ！

Is our ' understandable ' uminderstandable ？ It i.s composed
of t、vo English wor (レ， ' uiukTstiMid. and ' able/ :uh1 moans ' able
to 1(0 understood.' Insert it into your dictionary, if you wish.

A FOREIGN fli (、！ id of GUI'S says that the Tokyo tram- way car
is the "true love line,"' IxH'ausc it never runs si no* )tlily along.
The Yorodzii Cholio, March 7.

ENGLAND'S GREATNESS.

Thy ereatness, O England, is not thy own making. Thoii hast
not stored for thyself coals in Lancashire and iron in Yorksliiro.
Thy commodious harbours of Liverpool, Bristol, Southampton,
etc. "Wri'o not ditrgxHl t】R、c. The warm Avind that comes from
the wot>t, and the fruitful rain which it brings are brought to
thy shores by a power that is not thy own. Thou wast placed
in the centre of the laiid-hemispherOj and tlio whole world turns
towards tlico. It takes the Avhok' Avorld to make thc'c' ji^reat.
Thou art the woi'ld's mart, and tliy AVealtli is the world's.

Then, thy Laws, Literature^ and Religion, ― they too are not
all thy thinking. What were thy Hobbes， Austin and Black-
stone， had thoro not been Csesar an<l Justinian for tliee ？ What
were thy Milton and Shakespeare, had there not been Aeschylus,
Horace, and \ireil， who vmwittingly wrought for thee ？ What
were thy Wycliffe, Knox and Wesley s, had there not been Isaian,
Daniel and Paul, 、vho preached for thee ？ Rome, Greece, Judea,
Phoenicia, ― all contributed their parts to make thee great. Thou

1897

art the product of ages of luunau labour, from Abraham and
HoiiKT downwards.

The world domauds i'roni tlu'e a service Avliidi is thy due.
Thy fleet ought to l>e cni ployed, not ruei'dy to ]>rotoct thy interest,
but to right the world's wrong. Thy pluck and skill ought to
bo freely given to help the 】idpless， to rescue the perisliing.
Ja])anj too, comes to theo not haj liclp of thco, but to claim
from tl U'O fellowship of lu'ot'luTS, winch is thy lion our to give and
ours to receive. In all our strifes of onward progress, great is
our need of thy arts, thy laws, thy institutions, thy literature
as well. ]>o thou queenly, ― gTUcious, mock, and true, ― ;ind thou
wilt surely win a sister empire in the Paciiic. Attest thy great-
ness by larger service to man.
The Yorodzu Choho, March \).

DIPLOMACY.

Is Diplomacy after all a difficuU art f Is it ;i gdmc like chess
or back-gammon, 、、'hm' the shrewdcf^t and ciinningest is the
only winner ？ Is it not intercourse of nations with nations, of
one assembly of men with another such assembly ？ And, if
nations arc " moral organisms," arc not their relations also moral
and spintual ？ Is it not tlie very sanio relation that exists
between men ami men, ― tlic relation that is butted upon the
common humanity ？ And if honesty is the best policy in our
social intercourse, why not also in the international ？ Cromwell
with 】iis plain common sense, and simplicity that was almost
childlike, was a sure winner over" Ricnelieu and Mazarin Avitli
their liigh-wrought Machiavellism. True, Diplomacy requires skill,
as all human intercourse does. We shall not be worsted by

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liypocrites or led astray by political mirages. 〜V" sliall build
upon the good and true, upon the rock that endures for ever.
But such a power of discrimination between the false and the
true, the transient and the eternal, is a gift to tlie True and
Brave only. The coward resorts himself to artifice and moans,
and the hypocrite is a profuse framer of expediencies. Diplomacy
on the principle of simple honesty is yet to be tried.

" My native Land of Groves ！ a newer page

111 tlio sjoat rocord of the world is tliino "
Thr YorodzH Clioh り, Mmch \).

THE SINS OF THE GLOBE-TROTTER.

What is among insects most irritating, vexatioii.s and unbear-
able to the mankind at large is the fly. What is among human
beings iiio-st irritating, vexations and unbearal)le to us Japanese
in particular is the globe-trotter. The eternal buzzs and hums
of the fly and the globe-trotter arc tortures of the worst possible
type. The world, as it is, is not as Ave wish it， because there
exists such a miisance as the fly. Japan, as it i.s understood
by the world, is not as we wish it to be, because there exists
.such a nuisance as the globe-trotter. Minus the fly, the world
would be happier. Minus the globe-trotter, we Japanese would
be happiest.

Indeed, our objections against the globe-trotter are so high
that we often inwardly Avish that Watt and Fulton were never
l)Orn, and invented siic'h damnable things as the steam-engine
and the steamboat. They made a journey around the Globe so
easy and cheap a thing, that any one can accomplisli it in

897

three months or so， with a few thousands of dollars. In con-
sequence of this, now-a-days it is a fashion among would-be
authors, poetasters and artists to make a tour to some picturesque
oriental countries, in order to get some materials for immoi'tal-
izing their names. In this connection, Japan i8 unfortunate
enough to possess many enticing subjects for them, and so she
has been and is being invaded by the swarms of these happy-
go-lucky people. We anticipate with beating hearts the now
not-long-distant completion of the trans-Siberian railway, not vso
imich from the fear of an imaginary Cossack invasion, but from
that of a possible vast increase of globe-trotting people, who
should run over and trample upon our fair island Empire.

Why do w object so much against and fear the apparently
peaceful invasion of globe-trotters ？ Because they rlo at the ex-
pense of our country a great deal of harm both materially and
morally. Tlirough them Japan has been and is being misre-
presented to the world, and through them her people have been
and are being demoralized. Thanks to them , (though in sooth
we have no mind whatever to thank them，) our country has
been and is being misunderstood by the world as the land of
" loose morality." Thanks to them again, our brothers and sisters
have been and iire being converted into cringing money-grubbers
and shameless harlots Without, they do harm to our credit
as a nation ； within, they corrupt our people an individual
man.

Very objectionable, indeed, are these globe-trotters who get
' impressions " and won't keep them to themselves. As a rule
the places they visit are corrupted treaty-ports and pleasure-

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resorts, mid the people they associate are demoralized men and
women. Besides, their time of stay is generally very short.
What can they know of true Japan and the real Japanese ？
Quite naturally their impressions and opinions are of little value ；
generally, indeed, absolutely false and misleading, and not worth
the paper they are written on. Yet they fondly entertain the
idea that they observed to the full the land and the people of
our Empire, and with the tottering pen they write down their
valueless impressions and opinions on them. Mayhap it does
not concern at all the welfare of the writers themselves, though
their writings be unreal and valueless, for they can draw some
substantial benefits from them. But as to their victim itself,
it is quite an another question. It does concern the welfare of
our country, and that in no mean degree. Please, globe-trotting
gentlemen, bear this in mind hereafter.

While writing the above, it occurs to our mind to have once
read somewhere a ridiculous paper of an insignificant English
globe-trotter. He declares that Japan " has weather, but no
climate," and that the weather is most uncommonly bad. He
quotes a foreign resident as saying ； " I have lived ten years in
Japan, of which nine and three-quarters have been wet/' and
concludes his unfavourable comment by " dropping into poetry."

Dirty days has September,

April, June J and November.

From February unto May

The rain it raineth every day ；

All the rest have thirty-one^

Without one blessed gleam of sun.

And if any of ，em had two-and-thirty^

They'd be just as wet and twice as dirty.

1 897 67

Isn't this a inastei'-piece of injustice done to our country ？
No sane person Avould ever think of speaking in such a vein of
the weather of Japan, which is, we believe, not so bad as he de-
clares. But this is the way the average globe-trotter sins against
GUV land and people.

The false depiction of our country by globe-trotters is a lam-
entable fact, but the demoralization of our people by them is
still more to bo lamented. Xot only some of them carry demor-
alization with them, but they also invite others to come 】iei'e
for solely immoral purposes. Theso writers hi に nly praised our
women merely for their pliysiual and sensual attractions, in siich
terms as " lemon-verbena " fragrance and " amber-coloured ，，
bodies. The consequence Avas that shoals of the jeunesse dor さ e of
other lands come pouring in to our country to seek here sensual
pleasures to their hearts' content. We fear that our country
might at last be turned into actually a land of " loose morality ，，
by tliem, as now she is falsely accused. Decidedly the average
globe-trotter is an unpardonable sinner, and how we wish for
him a muzzle and handcuffs ！

The Yorodzu Clioho， March 10， 11.

" The creature is mentally unbalanced/' " Pachydermatous
school-boy." Such and similar " English courtesies " are being
paia to the present editor from Kob'e, Nagasaki, and elsewhere.
All right and good. But that does not prove the innocence and
purity of many Englishmen .staying in our land. Our critics
should have given us clear facts or disproving the statements

EARLY WRITINGS

wo have made a1 )Out the licentiousness and othvv disagreeable
features of their fellow-countrymen. To condemn us for oiir
indecency in writing is not fair, when they allow indecent aets
being done by their countrymen without raising any distinct voice
again.^t them. Our critics may continue to pilo up kinds of
calumnies upon the editor's person. He nevertheless will contin-
ue to write, with whatever little English in his command, of
the flagrant immoralities of their countrymen as such reach our
oars.

The Yimxizn Choho, March li).

A SUFFERER^S LETTER.

We had the following seMit to us from the sufferer himself : ―
The Editor Yorodzu Choho.

Sir ！ ― Being a constant reader, and bearing in mind, your often
professed opinion for rair play to all, 1 herewith take the liberty to
】ay a case before you, on the merits of which 1 should like to have
your version.

I have been about 18 years in Japan, and like the country well,
so that I concluded some 5 years ago to become a Japanese subject
through the medium of my house-keeper (a Japanese woman) who
has been in my employ for a considerable time ； but for various
reasons only best known to herself could not succeed.

Last year I was enticed by her to buy a piece of ground and build
thereon a house outside of the Settlement, in her name, which house
I have occupied since 1st. Jan. 97. The 】4th of February she left
my employ without giving notice, and says to me, you have to get
out J I want this house myself ！

Legally I have no right, but must 1 allow myyelf to be swindled
8o basefacedlj' Avitlioiit having any redress at all.

Etc,

897

Onr version of the matter is (1). Tlio perfidy of the Japan (や (>
woman who thus wronged and dofraiKled her km】 and master is
hateful beyond all description ド， and our correspondent has our
full sympathy for the disaster ho has mot in hvv liand. (2).
Thoiie*!! not perhaps in this case, but in many similar cases, the
foreigners themselves are to be blamed for the lessees they have
thus brought upon themselves ； for when the extra-territonal
law says that no foreigner should possess landed i は 'opei'ty outsid*'
of the Settlement, it means that they should not under whatever
pretext, in whosesoever name. The perfidy of the Japanese, the
cupidity of the foreigners, and imperfection and injustice of the
extra-territorial law Avorked together to ln-inj^- out many results
paiiiiiu to record.

The Ym-odzu Choho, March 11.

THE DEVIL'S VIEW OF JAPAN,

The Devil has said in his lioai-t :

( No good whatever in Japan and Japs ！ Hor j^ood men are
' all 】ui"iluig， and lior Cliristians, all hypocvite^ ！ In<leed, there
' could be no good men in the universe. 丄 ：my:"5elf am a bad man,
' with bad desires and bad aims. I only irmmge myself to apprar
' good and true ； ergo, all men must be like myself. JVIurh moi'c
'Japs ！ No trutlifuliiess m them, no liiglier ainl»ition than to
' s^row fat and bo merry. Clu 、(； k thein, therefore, in all their
' aspirations. Call all their good things by evil nanie^i. Di:^:ii)point
' them in all their good endeavors, that they may fail and go into
' dejection, and I profit thereby. Let me abuf^o tlieir women,
' get all the good I can out of their hot-springs, pleasure-resorts,
* curios, pictures. I care not a bit for their souls. Souls ？ Why,

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' I myself have no soul ； and how thoy Japs ！ I only pity

' them (1 still have this constitutional weakness left in me，

な ) when tidal-waves overwhelm tliem， or earthquakes crush

' them to pieces. I subscribe few dollars for their relief, that I
《 may vindicate niy goodness when some among them hurl ana-
' themas at my devilshness. ― Idea of some of them raising their
< voice against nie and my comrades ！ 丄 am protected by the
* Princess of the Powers of the Sea, with cruisers and battle-ships
' without number that cover the wideness of the sea. Any indig-
' nity done to me shall be visited with immediate despatch of
' squadrons, and penalties and indemnities that shall surely bring
' them to dust ami ashes. I have my will beeause my govern-
' nient is strong ； they must submit to me， because their govern-
' ment is weak. Poor Japs, they can argue ； but the war-ships
' that protect me are stronger than all their arguments. Happy
' me ！ ，

To which a Voice from the Orion or from the Pleiades, or
from some other quarter of the starry universe :

' Fear him not, for he is a chained lion. A mightier than he
' holds him, and leads him about with a hook through his nose.
' He may devour thee, but Truth will devour 】:iim. Fear him
' not, but hit him, for a word may kill him ！ ，

Are Christian missions maintained in Japan that we may be
taught to do our homage to England or America, to " the animal
part of John Bull ，， even ？ Are they not maintained here that
we may be taught to love good and hate evil by whomsoever
committed ？ Do missionaries make converts of us that we may be
sent to Japanese heathens alone, to expose their sins and preach
repentance to them? What if there are British, American and

897

other heathens as well in this land ？ Are we not entitled to
preach to them also ？ The custom has been to paint Japanese
heathenism with too sombre colors, while Bntisli and other hea-
thens are well-nigh left untouched. Special mission for the sons
of Christendom roaming in these shores is a great desideratum.
But while such is forthcoming, the Yorodzu with all humility
may take up this ungracious responsibility upon its shoulders,
and preach elementary Christianity to them. •
The Yarodzit Choho, March 12.

THE LATE MR. KURIMOTO JOUN.

In the death of Mr. Kurimoto Joun, Japan has lost one of
the few survivors of the Tokugawa men of the Restoration era.
The public know but very little of the immense service done by
these men to Japan's new civilization. Necessarily not very pro-
minent in the political field after the assumption of the power by
Satsuma and Choshu men, these loyal subjects of Tycoon have left
behind them lasting impressions in the fields peculiarly their own.
Without adopting the follies and wisdom of the new civilization,
they lived among us with the taith and integrity of the true
samurai, invaluable to the nation as the only moral stay in this
dangerous period of the social transition. We recall with Iik'li
admiration the far-sightedness and public-spii'itedness of Oguri
KozUKE whose initiation of the Yokosuka Naval Yard will not
be forgotten by the nation for long time to come. Nagai Gemba,
a stern old samurai, of considerable diplomatic fame and a
skiliea trainer of army officers, was remembered only near the
time of his death after many years of contented seclusion. Ma-
TSUURA Takeshiko, a traveller and antiquarian, first mapped out

EARLY WRITINGS

the island of Yezo, and thr ouplionious name.s Avhicli its provinces
bear will bring down his n.'inio to a distant posterity. Hon.
Katsu Aw a still remains with us with his unfailing wit, as a
bridge that connects the old Japan with the new. But in one
special field h Japan specially indebted to these men of the past
dynasty. Journalism in Japan may be said to have had its fair
Starting in the inspiration of Three Tokugawa men. Mr. Fuki'-
CHi Genichiro, still prominent as a novelist and dramatist, war>
the most prominent figure in the early days of the Japanese
journalism. It was he， who, as a spirited editor of the Nichi-
Nich', raised it ；， and with it, newspapers in general, to their
present position of inflnoiice and respectability. The Clioya was
born almost simultaneously with the Nichi-Nichi, and manned
by the able hand of Nakushima Riuhoku, soon I'ose to a height
of fame and influence. The Hoehi was their contemporary, and
its triarchical position was 】naintain('d by our lamented .samurai
and literatus. Thus journalism began in Japan as elsewhere as
congenial resorts of the men of tho opposition. The Tokugawa
dynasty, when it ceased to be a political power, began to be a
social influence. It handed d< )Wn through these 】iien， the cul-
ture, the spirit, tlie moral energy which it had accumulated
during the three centuries of its undisputed prosperity. The
newer and better Japan may yet realize much of the hopes and
a ゆ irations of these men.

Born ill Yedo in 1822, he was the third son of Dr. Kitamura
Kwaieiij a physician to Tycoon's household. His life was vnth
early almost despaired of, so very delicate was his health ； and
till his seventeenth year, his education was anything but
desultory. He then put in the 】iome-school of Asaka Gonsai,
a renowned Chinese scholar. After three years of discipline

897

7；^

by this abl(、 master, among whoso pupils was to be count-
ed many a man of future eminence, ho was transferred to the
Shdheiko, the precursor of the present Iiiiperial University.
( Jraduating there with the highest honor in his 22nd year, lie was
awarded witli ' fifteen pieces of silver ' after a special suniniorx
to Tycoon's castle. Adopted by the Km'imoto family in his 27th
yea he applied himself assiduously to the study of Medicine and
Materia Medica ； was appointed a household-physician to Tycoon,
and superintended the pharmaceutical dei>artinent. In 1851, a
steamer was presented to Tycoon by the Dutch government ；
and the young doctor, together Avith otli(、i， ambitious m(、n of the
rising generation, presented 】iimself as a candidate for one of its
officers, and was accepted. But it sliows the spirit of the age
to be told that the chief-physician Oka Reki^ien objected to his
entering tlie new service upon the ground that the Dutch sea-
manship was objectionable to Tycoon 's household-physician, as
it might incline 】iis mind to the Dutch medicine as well, whicli
was then strictly interdicted in the court ！ Foiled in his naval
scheme, hv was now sent to Yezo to look aftor its colonial affairs.
His presentation to the Hakodate colonial station of 2000 volumes
of his private library Avas rewarded with ' two pieces of gold '
from his government. The reward then was in no proportion
to the service done ； but it was the samurai s 】netho(l， not very
acceptable to the present method of things. His life in Yezo
was one of constant activity. He started sheep- and cattle-farms
near Hakodate, planted a nursery -garden, constructed canals, etc.
His important discovery oi ginseng near the Chitose Lake met
Tycoon's special favor, as the plant was then known to be found
only in Com し He visited the distant parts of Saghalien and the
Kuriles, actuated no doubt by the diplomatic importance "wiiich

EAKLY WRITINGS

these northern borders of the empire were assuming in those days.

In 1863, he 、vas recalled to Yedo， and it 、vas from that time
that his diplomatic activity began. He was associated with such
men as Takemoto Awaji, Ikeda Chtkugo, Kawadzu Suruga and
Okubo Ichiwo. During the time of the most complicated trans-
actions bearing upon the opening of Kobe and Yokohama, 】iis
acquaintance of European manners acquired during his stay in
Hakodate, and his firm decision when occasion called for it,
enabled him to gain for his master many points which his more
politic colleagues failed to do. He did not abandon his industrial
projects during these diplomatic services. It was he, who, with
the samurai's true generosity, sent to France quantities of silk-
worm-eggs when that country was severely afflicted with the
fungoid disease tliat damaged the whole of this industry. As a
return for this favor, Napoleon III. caused several stallions of
the pure Arabian breed to be presented to the Japanese govern-
ment, which served as the first step in the improvement of the
native breed of horses. Mr. Kurinioto's services in the founding
of the Kawaguclii Foundry, of the Yokosuka Naval Yard and
other works connected with the military and industrial progress
of the country are more than we can recount here. The acme
of his political honor was his appointment in 1867 as an embassy
to the French court. There he proved himself to be a diplomat
of the first order, his tact and keen sense of honor gaining for
him confidence and respect that did much to remove the un-
pleasant feelings that then existed between the two nations. It
was during his stay in Paris that the sad news of the fall of
his master's dynasty readied him. And while thus in depth of
his sorrow, his old French friends urged upon him employment
of the French arms in restoring the lost power of Tycoon. They

897

thought a fleet of six 】iien-of-\vai' enough for the purpose, and
promised him sure success in their enterprise. But no, Mr. Kuri-
moto was more a patriot than a loyal subject of his master, and
he would yield to his own countrymen rather than vanquisli his
foes with the help of aliens. The proposal was rejected. He re-
turned next year to his country, to find it in an utterly clianged
state, ― his old friends and associates, some beheaded, some
fallen in battle, and the rest deprived of all dignity, and the
government in the hand of the Satsuma-Choshu men. His
political career ended, and he was to assume it no more. In
1874， he accepted the chief-editorship of the Hochi Shimbim, and
remained in that capacity for more than twelve years. His life
was eventless till its peaceful close on the 8th inst. He called
himself ' a subject of the fallen dynasty, , and 】iis life ended as
it began, ― tlie life of a true samurai, true to himself, to his 】iias-
ter and country.

The Yurodzv Clioho, March 13， 14.

FOUR NOTORIOUS FACTS ABOUT
MOUNTAINS.

The first is about the great central ' iiiountiiin ， oi jJoni;wanji
in Kyoto. The Buddhist temples are called ' mountains/ prob-
ably from the little Himalayan hillock of Griclhrakuta, on
which the Great Master built his booth, there to teach his
disciples during the long rainy season of India. Here in far-off
Japan, however, the Buddhist temples are now seldom built
upon mountains, but mostly upon dead flat levels right in
midst of commonality. Then also, the original grass-hut of the
great Indian prince is now changed into stupendous structures

EARLY WRITINGS

of wood an<l bricks, and tlu\v who tcacli in tli い in wear no mean
Mrnients of th<、 primitive mendicants, but i*()l)OS of the richest
silk-embroidery Avith glitterin.s? ； ipponda'ges of gold and silver
and precious stones. Xow it is said : ' A church is jHirost
when it is poorest ； ' and tho contrary is almost universally true.
The great Hong-^vanji sect counting 8,000,000 souls under its
spiritual jurisdiction, and onioving imperial and other high
patronages has been for several centuries past a mighty social
i\ nd political power in tlic land. The s(、(— 't has beon considered
a strong prop of the imperial ^oveminciit, and a nngnty means
of defence against Christianity ； nul othor alien faiths. Tho body
so huge, so highly-privilodgod, so rich in moiK^y und patronages,
now show distinct symptom 8 of mortal disease. The ' mountain '
soonis to shake to the very bottom The Honorable High
Pontitt* is known to be a confiniu^d profligate, and liis immediate
reverend advisers, his iit ； ussociates in ' evil-plays.' The debt
of the sect m 八、' amounts to over a 】iiillion， ami it is rapidly
increasing. A great schij^ni is now in the body. Will it .stand
the shock at this time of universal religious skepticism ？ Tho
]iiinl test f ( )r JapaiKvc Buddhism has como.

The second is about a veritable mountain from which conio
copper and load in abundance. Furukawa Ictiibki's coppw-
inino of Asliio lias b (や n pouring gold into his pocket and poison
into the fields round about the mountain. A large section of
fertile country in the two joint provinces of Kozuke and Shi-
niotsuke is thus being invaded by the cupreous poison. Rice-
plants 】imke but stunted growth, and mulberry- loaves are be-
coming yellowish and lustreless. Should one man grow rich ,
and many pmsn， here in Japan as well as in other ' civilized '

897

countries ？ Mammon says Yes, and Justice says No. Mammon
has enlisted M. P ノ s and other dignitaries on his side, ― the ir-
refragable facts, these, our reporters say, ― and can have ' laws ，
pasj^ed for its continued r"' 。や ei'ity. But vox popiih loud and
harsh, and the authority is undecided as yet on which side to
array itself. We expect a good fight of considerable severity on
this second mountain-question of the day.

Thk third is about the Suribachi- iTama (Bowl-Mountain) , — a
hillock ill the centre of the spacious Ueno Park. On the top
of this oiiiiiienoe, ViK'Ount Fiikuba lias contrived to sot up an
altar for the exhibition of 】】is ])atrioti8m and other high virtues.
He enlisted the sympathy and siippoi't of some 30,000 of his
fellow-countrymen for this his most loyal enterprij>e, and about
the same number of dollars was rai?<ed for the celebration of an
uugiLst cereiuoiiy that was to take place upon the altar. But
fraudulonco was found at the bottom of the whole eiiterprijio,
and the chief business-manager was arrested, and is now waiting
for judgment. Never before Avas loyalty and patriotism so .shame-
fully abused. Old Dr. Jolmson might growl once more : Patriotism
is the last resort ot" scouncli-el8.

The fourth is not about mountains, but about the denizen;^
of the same, —— mountebanks. Text-books on Morals are much
.speculated upon by several Tokio publishers, each trying to get
the sole patronage of this and that Prefectural authority. Down
in Niigata, the rivalry has gone to such an extent that several
were arrested on the suspicion of giving and receiving bribery, ― a
strange irony on Morals which is the aim of the books to teach.

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All t?u、:se about mountains and their denizens, evident
symptoms of social degradations brov.glit about by 一 another im-
portant subject of inquiry.

The Yorodzu Choho, March 16.

CHRISTENDOM VERSUS HEATHENDOM*

Christendom can do either one or two things with non-Chris-
tian oountrios. Tliey can either kill tlioni or save tlieni. And
in the long history of its dealings with them, we know of no
single case of salvation being effected by it. Beginning with
Montezuma's Mexican and Inca's Peruvian empires, Christen-
dom's course has always been absorption, destruction, and an-
nihilation even in some cases. It has killed India (politically,
at least) ； it has killed Burma, and Annam. It has killed
Hawaii after keeping it alive some forty years. IViaaagascar it
has killed but recently, and it will yet kill Abyssinia, and Egypt
and Morocco. And what securities are there for their not
killing China and Coi'ea， and even Japan as well, when oppor-
tunities are offered unto them ？ And this it does, not neces-
sarily by guns and bayonets^ but by means and implements
more formidable. It kills non-Christian countries by its strong
rums and whiskies ； by its poisoned tobacco ； by its many foul
diseases ； and by its atheism, nihilism and other destructive
isms. Christendom is bound by its elderly civilization to help
heathendom, as the elder brother is bound to help the younger.
It deserves not its own name till it can do this.

* We use these terms without regard to their etymologioal origin.

The blame of anti-foreignism nmst not be laid wholly upon

897

the natives. The foreigner himself by his conduct towards the
natives can incite in them anti-foreign spirit, as much as they
themselves can by their own stubbornness of heart. We read
of David Livingstone winning tho hearts of the Kaffirs and the
Matabeles to himself. A Gordon, a Friedrich Schwartz,, and
men and women of their dispositions have had the genuine
love and respect of the people among whom they lived. Wil-
liam Perm's ' holy experiment ， with the American Indians was
decidedly successful, and no need there was for him to vindicate
his right upon the American soil with fire and sword. Do
foreigners in Japan in general re や ed the Japanese as their fel-
lowmen, 一 this is another important question which must be
settled before we can fairly twelve this most ungracious problem
of our international relation.

The YoTodzu Choho, March 17.

A GOOD MAN.

The following was gathered from the personal experiences of
a friend of ours : ―

' Mr. H. an Englishman ； once taught in one of the govermnent
' schools in Tokio ； an old bachelor or widower, I know not
' which ； his method of living extremely simple. He once asked
' me to accompany him as an interpreter to At ami, which I
' most willingly did. At the Shinibashi station, he handed me
な one yen piece to buy two tickets to Kozu. In my travelling
' with foreigners, I have never travelled in an accommodation
( lower than the second class ； and as I knew somewhat of hi.^
' circumstances, I told him that the sum was not enough. " It
^ is enough ，， said he with utmost equanimity,, and th^xi I under-

EARLY WRITINGS

stood wo were to travel by the third class. I thought him an
extremely shahby 】imn. We took our seats on a matted bencli.
The car was crowded. Three in front of our seats ^tood an
old Japanese woman with no ：■； ひ at for her weary frame. My
English friend said at once to me : " Give your seat to her.
You arc young and stronj-:." This I did rather unwillingly, and
thought him very cruel to 寶. But two or throe stations fur-
ther on, in came another woman Avith no signs of respectability
in ]wr face or giirnient. My friend looked at her, rose from
liis seat, and gave it to lier with utmost gentleness. I never
.saw such ii spectacle before There stood an Englishman, a
profes8or in a Government college, tottering upon 】"-s feet as
the train stopped and started, right in front of a mean-looking
Japanese woinan, to wliom he gave his seat out of his own
good free-will ！ — AVe ？ topped in a hotel for our dinner. In
making our payment, lie again sliowed 】iis shabbine^s. He
would pay not a single sen more than the bare cost of the
things placed before us. In Atanii, we rented a single room,
where I lived with him. I noticed nothing strange in his man-
ners except his regular hours of prayer. This he would some-
times do audibly ； but he never invited mo to join him
in the devotion, or urged upon me the reading of the Bible.
He once told me that his saying prayer every day must seem
very strange to rm、 ； " but ，， said he, " this is my regular duty
and habit." He was fond of hunting. One day, ho carried
home five pheasants as the trophies of his expedition. I found
him pondering over the disposal of the big catch he made. He
called me to hi< side, and said : " Take four of these to one
of the town- doctors. Tell hiin to keep one for himself, and
to use the rest in feeding his poor patients, for such he surely

89 7

must have. Do not tell him that I a foreigner sent them, for
he may not take them from fear or antipathy ； but tell him
that they are from ycm， a young student." This ェ （lid with all
faithfulness. I can never forget the joy unci gratitude with
whicn the doctor of my choice received me and the gift I car-
ried to him. Next day he paid us a visit, found the true giver
of the gift, and ever since, liis relation to us was extremely
confidential. In similar ways were the other catches of my
English friend distributed among the poor of the town. I be-
came a great favorite with them and their salutations to me as
I walked through the streets were often and sincere. —— We one
day walked a few iniles up the 】m)untain behind the town.
We rested in a little country chaya. The ontertuinnient we re-
ceived was nothing to be mentioned. A cup each of brown-
colored tea, and a piece or two of kneaded cake, ― that was all
the mean little chaya Avas able to furnish. My friend seemed
to look with evident delight upon dirty little children playing
in the house. On our taking leave of the liouse, ho left few
yen pieces upon the plate as tea-prico^ and plodded away as if
unconscious of anything he did. He was not shabby on right
occasions. He could give to the poor for their succor, but
could not give to Iniy flatteries from hotel-girLs. This I after-
wards heard was hi^s manner always. His generosity was out
of all proportions to his frugal ways of living. * * * * *
He returned to England five years ago, and I have not heard
from him since. I am not a Christian yet， neither can I well
understand the real moti\'(、 that lay at the bottom of all his
goodness. But tlio imi^ressions lie left ii])On my heart are deep
and ineflaceable. He was essentially a good mem, — such a good-
ness as I fail to witness among my own countrymen as far as

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' I know.'

Heaven bless England for her sons such as this. We too
know such not a few, and we believe England's greatness is
due to comparative Hbundance of such among her children.
Who can throw stone^^ at such as lie ？ They come unto us
not "vvith power but with mercy, and subdue U8 with a strength
more potent than sword or pen.
The Yorodm Choho, March 18.

PEACE, PEACE ！

" Peace, Peace, Avhen th(、i で is no peace ！ " Peace at what ひ vor
cost ； Peace at the cost of Justice even. War and strife only
when there is a sure prospect of gain, but Peace under all
other circumstances. Far away on the Mediterranean waters,
the fleets of Christendom are protecting under its own fire the
Turks, who for tho last four centuries or more, have been con-
sistent murderers of Christians. Why ？ Because they are a-
fraid of war among themselves, afraid of sudden fall of their
stocks, afraid of losing their ignoble ease. Here also in Nippon,
" the Land of the Virtuous/' this buying of peace at the cost
of plain Justice is extensively going on. Down in Sendai, 800
students " struck/' with loud proclamation for " reform ，， and
other high aims. The educational circle expected a great deal
from tlio 】）iovement， thought that now at last, something of tho
real corruption that has been creeping into it, inight be reme-
died a little. But no. Peace was desirable above all other
things, desirable above the rotten system of education they
complaind a])Out, and so tlie whole movement came to a sud-
don close by a ceremonial submission on the students' side. So

89 7

everywhere. We fear the great reform inoveinont in the Hon-
gAvanji sect might end in a similar nmniKT.

Oil for more of iighting capacities among lis ！ Not witli t,h(，
ferocity of Imll-fiirlit, or of dog-tight, or of cock-fii^ht, but with
the decision and lirmness of a max, ^vho, Avlicn once set about
moving, will not falter till 】1】；"： goal is reached. With nil our
anti- Anglicanism (feigned or unfeigned, ho that knows does
know), ^VQ raiuiot but have stronge^it ； ulmirntioiis for tlieir .storu
fighting al>ilitios. Tliev fought under tlieir Barons against King
John ； tliey fought under tlieir し I'onrwell against Jvmg Charles;
and th(\v ;iro still fighting under their Booth and Huglies and
otlier valiant generals against ugliness ami uncleanlinoss in
])Oth high and low places. That nation's fate is doomed that
loves Peace more than Right.

The Yorodzu Choho, March 19.

ONCE MORE, THE SINS OF THE
GLOBE-TROTTER.

OlTU thanks to the gonial Editor of the Faslern World for
echoeinji: our little cry raised against the bins of the globe-trot-
ter, and for paying us a very flattering compliment in saying :
" There is much quaint tnitli and imic'h justice in those re-
marks." に But," observes our Yokohama contemporary, " we
have not yet forgotten that it was figured out by high officials
and in public places hoAV much money globe-trotters spent in
Japan, and what might be done to induce moi'e of them to
come, so that more money would he spent by them ノ， This is
quite tru(\ We too remeniber that Mr. Yeiiryo Inoiiye and
some other tSolons have tiine and again published their opinion,

EABLY WRITINGS

that it would be wise for the Japanese and lucrative for Japan
to turn the whole country into a park of gigantic scale, so as
to make it a huge pleasure-resoi't for the world at large. Prob-
ably consequent upon this apparently clever suggestion, a
society called the Kihinkwai was organized some time ago by
some leading hote レ keepers and others. The object of the society
is, it is professed, to afford every convenience to foreign travel-
lers in this country and make their stay and travel as agrooable
and pleasant as possible. We did not, however, from the very
iirst like the idea of making money by utilizing the natural
beauty of our country. It seemed to iis that the idea is too
business-like and to embody in it some mean, grasping motive.
Besides, foi'd ビ n travellers would not l)e contented by simply
admiring tlie sublime beauty of tin* snow-clad Fuji or by con-
templatine* the serene grandeur of the placid Biwa. They will
want gratifications of some more substantial kind. Far from
their homes and all social restraints, they would quite naturally
give vent to their mibridled passions. The tourist has succeeded
in converting the erstwhile simple-hearted and hospitable High-
landers into a herd of cringing money-grubbers , and that the
Swiss mountaineers are saia to appreciate the clink and colour
of foreign money luneh more highly than the beauties of their
country. Here in Japan things are likely to be still worse.
Xot only there are grave apprehensions of our people being
turned into worshippers of glittering dollars, but the fairer half
of thorn might be very easily tempted to trade in human flesh
and blood. Already, as we have lamented in our previous
article, there is a considerable number of ladies of easy virtue
at ti'eaty-poi'ts, hotspring.s and other i)leasure-resorts. To mak-
ing our country the world's park, we will not say no， but to

189

converting it into tlie Avorld's brothel, we decidedly sny no.
And as to the profossed object of tlie Kihin-kwai, we have no
reason whatever to criticize it unfavourably. Hospitality is a
beautiful virtue, and "we would very much like to see any for-
eigners receive a hearty welcome and warm hospitality in this
country. But we hope, nay demand, that the society will al-
ways strictly keep within the proper bound of decorum and
decency, and let no indecent elements creep into the I'eception
of foreign guests.

The Yorodzn Choho, March 20.

LACK OF JAPANESE MORALITY.

One most conspicuous lack of Japanese Morality is that it
teaches too mucli of the duty of the inferior towards the su-
perior, and too little, if any, of the duty of the superior towards
the inferior. Its two cardiiml principles Chu and K5 are noth-
ing more than the submissive obedience of the subject to his
sovereign and of the child to its parents. Tei (貞) is the wife's
fidelity toward^: tlie husband, :in<l another Tei (涕) is the sub-
mission of the younger to the elder brother. For a child to
disobey his father is a capital sin ； for a father to neglect his
child is a sin only towards the society upon which may fall the
burden of its sustenance, but not towards the child itself.
Adultery on the husband's side is no adultery at all ； the term
has its sense only in the case of the wife. A man is a rebel,
a renegade, who slights his master's command ； the latter
goes unpunished for slighting the gravest of Heaven'.s com-
mands. We are bound upwards, and free downwards. Stiff
in head, and loose in feet, the society built upon such prinoi-

EARLY WRITINGS

pies must necessarily l>e very unsteady.

A very sorious qiK^stion sngge-sts itself out of ； such an arrange-
ment of society. Can the represent ativo form of government,
founded as it is on the people's sense of their own individual
worth, be expected to be effectual for any great length of time
in a countrv so constituted as Japan is ？ The idea of a min-
istory responsible only to the sovereign, is an anomaly with the
constitutional form of government ； yet it is in perfect accor-
dance with the pivotal tenet of Japanese morality. We are
clamouring against the very constitution of our society by
wishing to have it otherwise. Rightly understood, the Japanese*
parliament can bo no more than a body of advisers. It can
scarcely be called a parliament, therefore ； ― a parliament that
expresses the will of the people, against the will of the sovereign
if need be. How to fit the inner morality of the people with
the outer garment of the constitutional goveninient they have
adopted for themselves, 】】uist be One of the 】iiost difficult prob-
lems which Japan was called upon to settle. Will the inner
subdue the outer, or the outer convert tlie inner ？ The world
looks on with breathless attention.
The YorodzH Choho, IMarch 23.

ADORATION OF THE POOR.

We believe no more healthy thought was given unto men
than that Divinity dwells among the Poor. A man or a nation
enters a new career, when, inslead of looking up to some im-
aginary figure as the seat of all authority, it begins to look
down on the ma メ s as the chief object of its service. By giving
Weient to the l)ase instead of to {ho apex, tlio pyramid now

897

stands upon tlio imniovablr foundation, and its place on the
earth is now sure and sound. And if we look carefully, all that
is great and permanent in History, was Established on this basis.
When a single man draws all men to himself, and the highest
in rank comes to mean highest in everything else, we say the
pyramid stands no more on the broad sound base, but upon
an apex, oi'， at most, upon an edge. The reason why Ne-
buchadnezzar's empire, Xerxes's empire, and Alexander's and
Caesar's empires cume so early to decay and decomposition is
easiJy explained by this simple geometric illustration. Who is
the Hindoo Akbar or the Dutch William of Orange ？ He
that considered 】:iimself as nought and the people as all. And
which is a great nation ？ Why is England greater than Spain,
and Massachusetts than Mexico or Brazil ？ Primarily because
there is more weight in the people, ― the basic elements of
society, ― of these Protestant states than in the corresi^onding
Catholic countries. Flunkeyi.sni and its concomitant clothes-
worship flounsii best under non-popular forms of government.
Eventually, that nation will lead the world that sets up on high
orphans an<l widows and does homage to them.

A MODEKN Gulliver, lighting upon the slioro of this our
" Land of the \ irtuous/' 一 what will he say of us the Japanese ？
A man is persecuted here with utmost vigor for confessing his
belief in a Being higher than the highest political authority of
the land. But here is another man, an Honorable Keverend
Hign Pontiff, recently nob led for his patriotism and other high
virtues, the spiritual leader of 8,000,000 souls, in sanctity almost
unapj^roachable, ― ho the Eeverend Buddhist Highness is known
to be a profligate, is known to have several illegitimate chil-

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dreiij i:? known to be " high ，， in 】na】，y other things than in
sanctity. Yet the nation so " virtuous " as to have risen in one
united indignation against a poor school-teacher, who out of
his conscientious scruples hesitated to how his head towards a
royal edict, is " mum as a mouse ，， (to borrow the antimission-
school expression of the Kobe Chronicle) against this highly im-
moral Buddhist Highness. Imagine an Archbishop of Canter-
bury known to be guilty of one such foulness, ~ will there not
be much congregating of people in Hyde Park, and with
clamours that would rend the foggy-smoky cloud of London,
decide against this man, ― decide in favor of the immediate
stripping-off of surplice from him, and of his speedy exile to
some land of Oblivion ？ Is not Japan a civilized country "
and " a great nation ，， as well ？ Yet to allow such a notoriety
Within its borders ！ Are wo not straining at a gnat and swal-
lowing a camel ？ Gulliver goes away surprised.
The Yorodzit Choho, March 24.

LOYALTY AND PATRIOTISM.

The religion of the Japanese is neither Buddhism nor Shin-
toism. It is none other than Patriotism itself. We own that
Patriotism as a religion is higher and nobler than idolatry of
various forms, than Materialism, than that worst of al】 religions,
- ~ Atheism and Xo-Religion. Under its benign influences were
accomplished some of the most heroic deeds done under heaven.
It was perhaps the religion of Cato and Cicero, of Caesar Ger-
manicus and other worthies. For all the abuse of it by
' scoundreLs/ we will not depreciate its eminent worth as one of
the holiest of man's affections.

8 97

But tliero is such ii thing as inordinate love of one's own
country as of any other person or thing. Patriotism becomes
an evil when it excludes or supersedes all other loves and
affections. And it is because the Japanese Patriotism often
claims this exclusive right to itself that it becomes a fanaticism
and superstition instead of rational faith and principle. They
sometimes forget the commonest law of Honesty for the sake
of their country. We may cite the case of the Doshisha as a
notable illustration of this excessive patriotic bias. With legal
rights all on the side of the Japanese, it requires moral sense
of no special keenness to see at once the fatal error they have
fallen into by making too much of their duty to their country
and too little of the same to their foreign friends and bene-
factors. Ours is yet a cruder form of patriotism, of the time
when mankind in general regarded those outside of their kin-
ship as outside the pale of the ('ormnon law of Justice. Only
when GUI' country is loved for the love of the universal Truth,
is Patriotism brought to that stage of honor, when to love our
country is to love the world, and we love ourselves that we
may love the world move.

Are loyalty and patriotism only virtues of man ？ Can a man
gamble, buy and sell souls and consciences, and commit other
abominations and yet be respectable politicians, and M.P.'s and
other dignitaries, because they are " loyal " and " patriotic "？
Loyal and Patriotic ！ Scoundrels too can be loyal and patriot-
ic, and Ave fear, many such are so already. Is not a pure
and righteous man the most loyal and patriotic ？ Yet you
judge a man by the servile honors he pays to names and im-
ages, and not by the heroic deeds he does for the poor and

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innocent. Hen<*<' thv ajionialy of your loyal man. H い takes
from tlie poor and gives to the rich, ― just the oppo.sito of the
Thracinn robber. Your patriotic man throws stones at helpless
missionaries, adds indignities to defenceless foreigners, and even
attempts a murderous blew upon the nation's royal guest ；
but how shy is he when he is called upon to uphold the na-
tion's honor. Let there be no patriotism among us that covers
up multitude of sins. Patriotism is a virtue, but it cannot be
the virtue. The nation that makes Patriotism its heacli^tone may
tumble to pieces, never to rise again.
The Yoi'odzu Choho, March 25.

SCHOOL-DISTURBANCE IN JAPAN.

School-disturbance is now getting to be an epidemic in
Japan. Scarcely a prefectural normal or middle school without
some serious troubles peculiar to itself ； and the ] nil) lie is pre-
pared to receive with equanimity further reports of fresh out-
break of div^content in other schools than tliose from which
some frightful accounts have already reached lis. Various ex-
planations liave been given for this lamentable state of things.
No doubt, the present transitional stage of the Japanese society
has much to do with this unsettled state of s(:hoo レ education
in Japan. The old ュ nomlity is passing away, and a new has
not yet taken hold of the people. We openly revile at Chris-
tianity, and in secret we revile at our own old laith. We
know that some * religion ， is necessary to bind the people
together ； but nobody knows what that is or .should be. And
right here we believe lies the chief cause of all our troubles.
Everybody is in uncertainty ； much more the sclioo レ teacher.

S 9 7

How to reconcilo Spencerian Agnosticism and Haeckeriaii Ma-
terialism and Herbartian Theism and Christianity with the.
religion of the Japanese 一- Loyalty and Patriotism ― must be an
awfully hard problem with every conscientious Japanese teacher.
We fear schoo レ teaching as a sacred profession is believed by
but very few among us at present. And if school-teaching is
a profession, ― profession is the modern materialistic sense of
the term, ― when it professes to be a duty, patriotic and otlier-
wise, no wonder that the teaclier placed in this awkAvard posi-
tion, often behaves himself awkwardly, and shows his awkward-
ness to his students. Here in Japan, the school-teacher has not
yet been able to divert himself of certain halo of sacrednes.s, pecul-
iar to sacerdotal orders in other countries. Without special
claisrt of teachers devoted to religious teaching of the people,
the school-teacher by his examples at least is expected to lead
his pupils in morals and conduct. It is not enough that he
should know Chemistry or Zoology or JurispmrU'rice. He is
expected to be a knnshi and a samurai, —— a sensei in knowlege
and ' religion ， as well. Failing in this, hOAVever, not only by
his own lack in either respect, but also by the .schismatic nature
of the nation's educational system, he is often compelled to
attempt impossibilities, ― to force worship upon students Avho
have no idea of worship, and to teach docility and obedience
without duo incentives for the same. We take our present
school trouble to be another case of ' Nature's universal abhorenco
of vacuum ノ Duty is forced upon the unwilling student, with
mere strength of authority ； and the youtliiui mind, exasperated
at ' morality without religion/ kicks at the prick that pricks him,
crying witli Job ' Is there taste in the white of an egg ？ ， In
our view, the school-disturbance in Japan will not come to end

EARLY WRITINGS

till the gravest of all her prol)loms will be solved, ― we mean,
the problem of her Religion.

The Yorodzn Choho, March 26.

TWO CONTRADICTORY VOICES.

Voice Xo. 1. ― " Be not enthusiastic, 】ny man. Be cool, not
in head only, but in heart as well. All failures in this life are
connected with hot-bloodedness. The present is essentially the
age of science. You can succeed only by being scientific.
Everything is scientifically calculable now-a-days. Not only the
projectiles thrown from the mouth of the cannon, and atoms
that go into the composition of chemicals, but human life it.^elf,
and with it, the destinies of nations also, can be calculated
with wonderful precision. Your success in life depends wholly
upon the accuracy of your calculation. Your data are given
unto you. Your genius, your physical constitution, the fortune
you inherit from your father, the kind of wife you man 了， the
friends you have already and those you may yet make, ― all
these determine what your future life will be. Therefore watch
Avell and be wise. The law of the survival of the fittest is the
law of life. Watch carefully what others do, strike in at the
】'ight moment, and the prize will surely be yours. Be moder-
ate in religion as in wine. Believe and drink only as much as
will serve your OAVn purpose, and no more. Use Religion, iise
Literature, but do not, oh do not commit yourself to thona.
Stand aloof from all enthusiasm, for out of it is superstition,
and all that borders upon insanity."

Voice Xo. 2. 一 " Oh the spiritlessness of the age I Loyalty
is gone, Patriotism is not ！ The virtues of the ancients are

897

made nought of ！ The society is now getting to be a lifeless
】uachine ！ Some object of worship must be set up, else we
shall all go to ruin., and the nation, into disintegration. What
will become of this our national institution 一 ' a golden vessel
without a blemish/ ― a like of which is nowhere to be found
under heaven ？ Spirit, spirit, spirit, —— that is our chief lack to-
day. Boat-race ？ ' Tis good, because it feeds your spirit. Base-
ball ？ ' Tis an effectual means of feeding your spirit. Come
and hear Confucius, for he will feed your spirit. Oh our hearts
are cold, and warmth we nmst get somewhere, somehow. You
young men must supply it ； else we shall all die."

A student in great bewilderment :— " Which shall I do ? I
am taught the foolishness of being warm and enthusiastic, and
ェ am taught the profitableness of being cold and scientific.
Well, I cannot be botli at the same time ； so I will be a

HYPOCRITE."

The Ym-odzii Clwho, March 27.

A PORNOGRAPH.

Let us draw one more pornoeraplij this time not of licen-
tious foreign professors, but of those of our own kith and kin.
The scene is a country-hotel, where a group of some fifteen or
twenty sensei and professors rendezvous in a sham-encampmentr
to pass a. chilly antunmal night. After much medicating with
liquid-fire, the bacchanalia begins. One professor recounts his
sinful exploits, and the story he gives reminds one of us, who
happens to be there, of the street scenes of the city of Sodom
near the time of its final destruction. Alcohol sends him to
sleep, and silence follows for a quarter of an hour or so. Now

EARLY WRITINGS

the 8tory is taken up by another professor who- ザ narrativos
sound to our oars more like the brays of asses or the neighs
of hoi's(、s than the rational speeclios of a man. Xext conios
the professor of Ancient Japanese Literature, usually considered
a gravest of iiien, with hi?i contribution to the subject in discus-
sion ； then the professor of Natural Philosophy, a highly intellec-
tual-looking man when you see him in his clar^s-rooiu, with the
ditto from his own experience ； and so on and so on. Even
the pi'iru'ipal himself is not (lisi)loasod with the whole course of
(liseoursoj^ deliveml in tliis siii^s^iilar conclave of cminont savant.s
and literati. Loiii^ after midniglit, steeped in tlio air highly
charged with alcoliolic fuine.s, they all go to ^leep, 一 a .^ublinic
scene to see the representatives of the hignest intellect and
morality of the nation, thus huddled together into one confused
mass, all snoring like asses or horses after their day's works
are done ！

Xow let Hogarth's brush be employed, and another scene bo
drawn, where these very professors go through with all so-
lemnity the patriotic worship they are called upon to perform.
Loyal and patriotic professors, all these ； and tiio nation's youths
are being taught and guided by them, not in science and
literature only, but in all the ' peculiar virtues ' of the land.
Is it a thing to be wondered at then, that the news of school-
disturbance are 80 many ？ The pornogra})!! has a meaning
very serious indeed. He that has tears to shed for J a pan,
shed them now at this state of her school-ediica tion .

The school-disturbance in Sendai has not yet come to end.
Some four hundred students and their guardians constituted
themselves into ti body to make further inquiries into the

89 7

unjust course taken by tlie president towards one of their num-
ber. They appointed a coinniittee of two, who appeared at the
Educational Department the day-before-yesterday to hold direct
interview with the Minister Hachisuka.

PooK fariner?!i of the Ashiwo district ！ Several thousands of
them are on their way to the capital, to appeal directly to tho»
Central Govonimoiit for tho removal of their grievance ！ Now
are ])eing establisliod right before our eyes the Chartism that
disturbed England half-a-centiiry >)efore. And so little practical
sympathies are being shown theiu by high and wealthy classes ！
We are not afraid of the moh, but we are afraid of the con-
sequences of the real corruptions that have been creeping into
our official circles for these several years past. Sin will 7} ever
go unpunished ； and the punishment must be near at hand.
The copi>er-inine disturbance 】my bo the beginning oi ii.
The Yorofhu Choho, March 28.

THE JAPAN TIMES : A WORD ABOUT
ITS RAISON D'ETRE.

The in.signiticant little Yorodzit with its only one column of
English a day, may have no right to say a word about a
' grand paper ， like the Japan Times. Doubtless the new Eng-
lish journal, the first of its kind ever started in this land, will
feel a kind of diserace for being called a contemporary by a
mean little paper like our>s. Consequently, what we have to say
about it 】nay have no 】riOi*e effect upon it tlmn a sting of a
gnat upon a 】ion，'s body. What is the Yorodzti's buzz compared
with the Times' roar, with its six pages of clear printing, upon

1)6

EARLY WRITINGS

clean white papers and with revisions and embellishments added
by its foreign employ6. The distance between us is that between
a beggar and a noble, ' the moon and the turtle.'

Yet the Yorodztf has its buzz about the Times as a rikisha-
nian has his about Marquis I to or other grandee?^ ； and thi«
is Avhat we want to buzz about the Japcm Times :
. That ii it continues to be what it is now, we fail to see its
raison d'etre for any considerable length of time. What can a
foreigner get from its columns above what he can get from
English papers conducted by Englishmen in Kobe and Yokoha-
ma ； and what can a Japanese got from the same above what
he can get from (ordinary vernacular papers ？ We confess we
never have seen more charaderlesii paper before. The Herald
with its anti-Japanism and the Kobe Chrmvch with its anti-
raission-schoo レ ism are very much more relishing than this our
elegant contoniporary. Extremely cautious not to offend its
foreign readers, and too shy to speak out the writers' distinct
views upon the international problems of the clay, the paper is
telling its foreign readers only what the latter can receive in
good humor, and no more. And this we consider to be the
unkindest way of treating our foreign friends, inasmuch as such
helps in no way to remove the barrier that still exists so con-
spicuously between them and u's. Had our diplomats been
more fearless in speaking out their lioner*t views, and in the
most unmistakable way, pointed out the misconceptions which
foreigners in general hold ,about the Japanese ways and things,
Ave Avould have come long before this into a more tolerable
understanding of each othci'. In our tlie Japan Times is

transferring to its columns the time -、、 'oi'n foreign policies of
the Satsuuux-Choshu Government. With views only at the

8 97

97-

increased trading facilities of tlio land and the sur/r/c^^-conciliations
with the Avorkl, it is eoiitributiiig but little to the real stock of
knowledfio that shall lielp to bring Europe and America nearer
to Japan. We are (•oiifident tliat wliat our foreign readers are
desirous to hoar from us are not any iiioro courtesies and ro-
floctions of their vioAVs, but solid facts and our own vieics ； and
should Avo, as the Yorodzii did, sometimes bring upon ourselves
th(、 * howls ， of our ' iHMl-AvhisKerod , friends for tho too plain-
ness of our language, the final outcome of such a collision can-
not but be helpful to the closer cementing of the parties con-
cerned. We will not, of course, advise the Japan Times to take
up just tlie attitudf' that tho Yorodzv is taking (for fear that
we two together iniglit invito a foreign invasion ！); but that
our contemporary should 1>(、 】nor ひ distinctively Japanese, and
show 】nm'e of tho enlightened Ynniato spirit, appears to us to
bo its iiiunediato need and duty.
The Yorodzv Choho, March 30.

THINGS BY THEIR TRUE NAMES.
(THE YORODZU'8 MOTTO)
Thk Y<troihu, by (tailing tliin.^s l)y tlioir true luuno ト， lias
brought upon itseU' 】iuiuy :i - liowl , from its ' rcd-whi.skoi-cd
and blue-eyed ' I'l'iends in I 、いいい niid Xaga.saki. Tliat the sanio
is tho Yorodzu^^ way should liavc been well known to our
critics, if thoy liad enoiigli Jai)ane80 to read our voniaculnr
columns. We arc turnini;' oiir ]>ons (or rather brushes, but no
less pointed tliaii ト teel-oi' ividiuiii-peiis) against our countrymen.
Witness the cannonading we are just now directing against the
great Hongwanji sect and its Honorable High Pontiff. Can

EARLY WRITINGS

our critics point us to a more caustic uttoranco in onr iiiodoi'n
Japanese literature ？ We honestly believe we kopt ourselves
within the bound of the laws of hospitality (i.e. considering
from the Yorodzii^f^ standpoint of view) when Ave dealt witli our
' no Die guests ' in the Settleniont. For the facts we liavo aro
very mucli sti'onger than the words we liave ever used ； and
liacl our editor of the Japanese department been oiiiployed to
express his view of the 】nattei'， the howls we liavo received
would have g'l'own into tornacloos, and a pqiiadron or two would
linve 1)0011 called right at once to tlio harbor of Yokohama.
But fortunately for our iiitornational poacc, our Enslish editor
IS too mild a man (i.e. for our purpose) and lie dare not go
beyond the strict laws of hospitality ！ The Yorodzu. to be all
consistent oannot tolerate Avitliin its editorial statr any j»i;in wlio
cannot express himself with tho plainest possil)lo luiii»iiago. No
one trained up in tho elegant, poaco-nnto-rr//-nion Engnsii of
Sir Edwin Arnold or Prof. Koidzuini Yakunio (psoiulonyiii, Laf-
cadio Hoarn) can luavo a seat i^iven in this bellicose oditorinl
board. ^ Call all tilings Ity their tnu' mines' is tlio constant
command issuing from our lionoixnl ociiior-in-chiof, and avo in-
significant pub-oditors havo but to ol>ey witli all tho loyal sub-
niissiveness peculiar to our race, tliis iiioxorable mandate of our
chief. But now and then comes a cheer for our outspoken ways
of writing. The Stinday School Times of Philadelphia, whose
、vorld- "vvid い influence (outside of tho saloon-circle, of cour.so,)
is well known, writes in its own mission-school style oxtrenioly
objectionable to F. A. G. and others, as follow : ―

An offensive act seems worse if it be called by its true name.
Men prefer to designate the misdeeds of themselves and their
friends by some other term than the 、ve】l-kncm'n one. A man

897

prefers to be known as a "defaulter" rather than as a ' thief."
It sounds better to say he " appropriated " another's property,
than that he ^ stole " from another. In the case of a woman,
" kleptomania seems to he a choicer term than 'stealing/' If
a man were called a "drunken sot ，' he Avon Id be indignant^ and
might say he was slandered ； but perhaps he would be willing to
admit that he was a victim of "dipsomania." It has been said
that slang is the tribute vies pays to virtue. A inidni ゆ t robber
who might confess to being a " cracksman " 、、- oulcl resent the charge
that he was simply a "burglar." A darkey seen by night at
his neighbor's wood-pile, and called out to as a thief, replied, in an
injured tone, " D<)n，t call me ^ thief/ I'se morally insane/' He had
the Avhite man's idea. So as to our mental processes. Dr. Wntkins
says : " Many persons would proclaim with an air of superiority
in Greek, ' I am an agnostic/ 、vho would not be equally Milling to
proclaim in Latin, ^ I am an ignoramus •， ，，

Because tliero are licentious foreigners, we called thorn licen-
tious ； and because we mw with our own eyes heathens British,
and heathens American, and lioathons French, Portuguese,
Belgian J and other ' Christian , 】ieathens in this land, wo called
them so. And O our Readers, for this cause, for thus our
calling tliein by tlioir true names, we are accused of ' indecen-
cies/ ' j>ruriencies/ 《 abuse of Queen's English/ and other no-
table crimes atrainst Britannic and other high majesties ！ The
Yorodzu niii8t revise its very constitution before its editors can
do otherwise. But if so, who shall prophesy bitter things in
this quarter of the globe ？

The Yorodzu Clwho, Marcli 31. -

A BOY-NATION.

The London Spectator's views of Japan is tlmt it is still a

100

EARLY WRITINGS

hoy-nation. We confess, it concurs pretty nearly with aur own
vioAV. For what nation can be a man-nation within thirty
years or so of world -intercourse ？ "What was England in Coluni-
ba's days, and what was France in tlio days of Hugh Capet ？
】t is 】K> shanio for a boy to confess that ho is a l)oy wlicn lie
is a boy. The shaino is rathor that ho affects to be a man
Avhon he i.s a boy.

But a boy has his I'ights as a man lias 】ii ん First of all, a
boy's Y\0\t is that ho he riglitly taiight and 'ti'uul<'(l Ity liis cid-
ers. They sin against Heaven's Hignnoss who take advantage
of ;i boy's i^iorancre, and defraud him, spoil him, and niin him
Avith their cupidity and filthy passions. You "willinglv forgive
a boy's follies ； did you as williniily fovgivo the follies of a boy-
nation ？ You api^laiul u boj-'js acliievenients ； have many words
of encouragement for liis success ； where is your choci' at tlio
achievements of a boy-natioiij und wliei'e is your 】ieait，.s-、vi's】i
for its .success ？ Arc you not， soino of you at loast, even レ
oiis of its .success ？ You feci indignant when a man defraiuls
a boy ； but who among you are indignant against your own
brethren, wlio witli 】nanm、rs 】iiost shameful, aiul vicos 】no'<t
aboiiiiiiablo, liave had 】io small sliare in tlio foai ful degradation
of a l>oy-rmtion ？ If the boy was pioiid and .stubborn and in-
traetablo, certainly his elders were not always kind and lu.oth-
erly and obliging ； and the Father of us all may liavo in his
store as nuidi judj^niont against the latter as a£;ninst tho for-
mer.

The Yoro(hii Ch"ho， April J.

1897

101

IN GOOD HUMOR.

The Japanese Yorodzu preaching Christian mi.s^sion-school-i.siii,
and the English Kobe Chronicle and NagasaH Rising Sim insitst-
ing upon nnti-Cliri.stiani.sin and pro-Buddhism, 一 was such a
spectacle ever witnessed under tlio sun ？ Might we not almost
.say that th ひ world's conversion is noAV pretty iKuirly complete,
and the long-expected inillenniuiii is not far distant ？ The last
thing to bo clone will be to send some missionaries from Japan
to England and other countries of Christendom to reclaim what-
ever is left unconvcrtod in i\\o^v ([luirters of the gloljo ！ Would
it not 1)0 a real great fun ？

Extrrniely coinforting to the Japanese public must 1)0 the
said Chronicle's vi('"' tluit tlir sexual Jiiorality lias more to do
with sreography than Avitli ethi (：ん Our briglit coiiteiuporary lias
at last rovealod to us thv s (で i で t ot its groat で oss in tins land.

('iiiinot but advi.se it to fnrtlier increase its cironlutioii in
tliis c(— nmti'y by introducing to its pages u column or so of the
vernacular department, for to in'oclaim this comforting doctrine
to our general reading public. We can assure our friend the
heartiest welcome by tliis miticm ； and if lie wills it， even a
tsuljj^ady from tlie Ministry may not lie wholly hopeless. A\^e nho
wonder why it has not long bct'oi で this appliod to tho Great
Hong wan ji Sect for its special patronage. "\\ ith it.s pro-Bud-
dhi.sm iind conit'orting ethical creed, tlio Kobe Chronicle ought
to be the paper of the Japanese. Pity that it is not more widely
known among this people \

The Yorodzu Choho, April 1.

102

EARLY WRITINGS

SOME IMPORTANT FACTS ABOUT
THE ASHIWO COPPER-MINE.

FuKUKAWA IcmiiEi, Japan's copper-kii^u:, camo as a 〗iol、ody
to this liappy world. His family was u very obscure one in a
suburb of Kyoto, with no proud pedigree to distinguivsh it from
the rest of mankind. He owes his sudden rise to wealth and
notoriety to the ever-blessed regime of the new civilization
which confers new pedigree, and even nobility itself, upon its
chosen children for 一 money.

Tlio same Furukawa Ichibei is neither a Baron, nor a Vis-
count j nor yet a Coimt， 一 he may be one by-and-by ； ― but lie
is something very near it. The eldest son of Count Muxsu, the
ex-Ministor of the Foreign Affairs of the Imperial Japanese
Governnient was adopted by this up-:<tart millionaire, ― to such
an extent has wealth risen in estimation of men now-a-days.
So our readers will understand that tlie said Count / 應 some
interest in the welfare of tlic said Copper-king. Nothing illegal
of cour.sc in th き、 alliances. " Perfectly legal," avo should say,
" in .strict accordance witli the very letters of the New Civil
Code" ！ But then—

Our rcadorrs .should also know tliat Hon. Chu Satu, the Gov-
ernor of tlir Todiigi Prefectun', whcR'in is .sitiuited tlie noto-
rious coi)per-iiiiiK' owned し y tlic fatlicr-iji-law of Count Mntsu
eldest son, is a very intimate mend (our reporters say; protege)
of the said Count. How this ' benignant ' Governor has all
along protected the right of the saia father-in-law is too well
known to need our special emphasis here.

The yearly produce of the mine is said to be 10,000,000

18 9 7

1U3

poiuuls oi vcl\ncd cojtpor valued at 2,000,000 yvn. Of this
ainoiuit, fully 500,000 yen must settle as net profit in the
* king's ' private pocket.

Tl 化 rough estimate of the damage done by the cupreous and
sulphurous poisons sent down from the mountain to the plains
below is somewhat as follows :

83j916 acres of land made practically useless for cultivation.
16,470 houses deserted on account of the poi.sonons satura-
tion of their surrounding's.
7,01o fishcrnu'ii loft without means of .support l>y thv ex-
tinction of lishes in the I'ivens.
The whole valued at over 15,000,000 yen, the price paid by
the poor for the prosperity of the ricli.
To the ten years' continuous groaning of the .sufterei>, not a
serious attention of either the Central or the Prefoctural Gov-
ernment has ever been given till only a week ago. Ichibki
says he gave 300,000 yen for the succor. Xot directly to the
.sutterers, AVc uiKlorstand, but mostly to sub-officials and news-
paper reporters "to shut their luouths and to boiul tlicir i)env<."
Moreover, Avhat is 300,000 out of tlic annual nvt pocketing of
500,000 ？

" Half had I not Wolirvcd till I r<aw tlio mi.wy ノ， So Said Vis-
count Enonioto, now the cx-Ministor of tlic Auricultural Depart-
iiKuit. The liigli officials liavc refused to src it. Tlie (lay nkvv
tlir V isc'ount'^^ private visit to the district, it luul the unprece-
dcnk'd honor of tlic ]>rofrcturiil s('(.u-(.'taryV uutlioiitativo vi.sit ；
so jealous luis Ijeen the Governor Sato's care over the inining
interest of his province.

It is a fact whicli has never been contra die ted that Xumura
loDA, the ex-president of the Gunmiu Legislative Assembly,

104

EARLY WRITINGS

" a Zealous Christian ，， (he belongs to the Presbyterian Church)
and " a punctilious reader of the Bible," has been a loyal
hireling of Ichibei. The same " Christian gentleman " is said
to have distribiitx^l 80,000 yen among M.P.'s during tlic hx^t
parliamentary session,, — another fact Avhicli 】i;i:^ iK^ver 】H'(、n con-
tradicted.

The Yorodzu Cliohv, April 2,

NOTES AND OBSERVATIONS.

The Kobe Chronicle .says tlio Japan T; 資 s sliould l>e a hird,
and the Yorodzii t^ay.s it should 1)(、 a rat ； l)ut thr Times by his
(lii^nilird ilence secnii? to inaintaiii tliat lie /.s a Imt.

Our distant u'i(、iul， the Nrnjamki Shippintj L'd, (the r?iiiu<* \v(>
under.stand to be the Rising Sua in 】iis daily ".:;() A. M. garb,)
is t^till directing his formidable t、ngim、 against us, .still insisting
upon the saintly character of tlie foreign residents in this land.
If our temporary silonoo upon tlii?^ subje(;t served to give him
many i-Onsoling reflections upon tlic innouoiico of liis race, \vv
count our intention was well received.

"n th(、r ひ arc gods to cur^e, tliore aro ； ilso gods to IjIoj^s ，， is
one of our poljllieistic sayings, not Avholly devoid of some oon-
fsolation ト. The Hyogo News^ way of treating the Foroctew's views
is mcst kindly, iiltliough 、ve shall not go too far in accepting
the assent offered us for the observation we made upon tlie
lack of our own kin. Coul<l it echo some of our anti-foreign
sentiments as well when they are fair and reasonable, what a
" holy coiiiiuiuiion of editors ，， could we form with each other ！

8 9 7

105

yucli may not be wholly impossible yet.

Canon Tri.strain of Durham, England, who has recently viisit-
cd Japan J China, and Ceylon lias this to say al)Out Japan :

' lias Japan hope ？ What hope i.s there for Buddhism^ beyond
the yearning for all their subsequent life to bo obliterated in " Eter-
nal Sleep " ？ You ses it in their faces. While the children are
happy and bright, as children always are, I never fsaw an elderly
Japanese; Avhose face, unless he was a Christian, did not seem
gloomy and hopeless and vacant ノ

A sad, inexpros;^i)>ly >su<l picture tliis ！ Did our goo<l Canon,
when 】ic ponm 、(； I those lines, go right at once down to liis knees
to .supplicate for tlic lost of 】iis foUoAVnion ？ Did he lose a
】n<?:il or two J and ] );isrs a- night or two of litter sleeplessness, as
he thought over the awful doom ho saw hiinging over the fair
Empire of the East ？ Did he enlarge heart and his pociket also
for the benighted of the race when this awful picture came
before his eyes ？ Or did ho like so many others, simply draw
a picture for his parishioners, that they niirfit thank the A レ
mighty for the hopeful jstate tlu^y were in, in contract to the
hopeless state of the heathen ？

No hope for Japan ？ Wo woiikl like to ask the Reverend
Gentleman wherein, he thinks, lies the hope of 】iis own Eng-
land ？ With its enormous poor-population ^ its famine-stricken
provinces of India, its misruled Ireland and other monstrosities,
is the picture of Iiits Christian England altogether bright and
liapi)y ？ Are there no * gloomy and Iiopekr^s and vacant ， faces
to be «oon in tlio En^t End, and i>s its Emerald It>lc a happy
habitation of men as its name seems to indicate ？ And ii
England such as this has hopcj why not Japan ？ If he unci

EARLY WRITINGS

otiicr r(、v('i'(、nd geiitleiHcn were* us eager in imparting now hopes
to the hoiithcn as in dei)icting their liopelossiioffs, tlioy would
have had the joy of so(Mng the said hopelessness^ roxiioved to a
liii'ge extent hy this tinir.

Thr YorodzK Clwho, April :1

JAPAN'S CASE.

Japajc's case is that of Christian civilization without Christi-
anity. * She is aiming at a definite form of organization without
the life that organized it. The peculiiu' awkwardness of her
present position i.s due to 】ut liopeless attempt to assimilate
the new civilization to her okl ideals. The flower of Christian
civilization Avo take to be enlightened individualism ； but indi-
vicliialisni without the spirit of holiness that binds the individual
to thv I'u^vvn Father of all, invai'ialtly (log(nieratc\s to selti^^liness.
The e?<.senco of froodom lies in a niairs direct communion with
God. IVH (、し; t freedom is iintliinka])k^ without an aiitliority
hij^luu* tlmu that sot u]) by 川い n. It is noodloss to j?ay, c>f
ooursts that every citizen of ('lu'istciid い iii is actuated by this
idea of frc^cdoni ； but tliat either (； onrscioiisly or unconsciously
ho lias been led l>y .some f?uoli ideal as tliL<, we consider as an
inoontrovcrtible iixvt. Tlic disint (、ズ ration of ;i society is incvi-
talik' when it lias 出 1 いい tnl レ oliti に il and economi (； orgunization.s
clc vised upon the |>rinci]>Ir of indivkluali.sin, and yet at tlic same
time, lia.s not luloptod the very principle that has called them
to being.

Ovn Educational Pkoblem.
The Minister of Education winding a clock : * Go it slow, go

897

107

it fast, I do not care, if it iservos the present purpose.'

A Scliool-toiiclier in groat cnibaiTassnient : ' I am confused.
"Without ji standard to giiido iu(、， day may turn to night with-
out my knowing it ノ

Bkfouk and Behikd the Scene.
Before the Scene.
Faithful dunios and yires bowing reverently and offering
sacrifices of coins : 'Ah grateful, grateful for the mercy.'

High Pontiff with great solemnity. —
^ The Paradise shall .surely be your.s.'

Behind Ihe Scene.
Throe harlots in grateful attitu<l(、 :
' We are your Highness ， liy tlio miglit of gold ！ ，

High pontiff piling gold before thcni :
* Hero, here is my Purudise.'

A Stkp:kt Scexk in a Skttlkmext.
A drunken t>ailor of a H. スェ. S. to a Japan (、ド (、 jutli (； eiuan :
' You 8(toundrelj yon once have ； iri-e^tod iiic for my drunken-
ness, licentiousness and otlior crimes ； but now you show your
inconsistency by arresting your own countrymen for crimes as
bad us niiii(\ Confess your rrpcntanrc for tlir ト hainc;^ you've
hrou^ht upon iiic aiul my countrynicn.'
The Japanese iiolioenian conipot^edly :

' My dear man, iny vo(':ition is to k (や p viok'iice out oi' tlic
society. Be lie an Engli.shman or a Japanefso, he that does
wrong cannot escape my vigilance. Do w い 11， and I shall never
disturb you.'

The Yorodzit at a distance :

108

EARLY WEITINGS

* There, 】iiy friend policeman is doing just what I intend to do.'
The Yorodm Clwho, April 4.

COMMUNION OF EDITORS.

TwK final proclamation of tlie Revised Press LaAV, wlioreby
AVc the n (？、 Vri-papei， writers of this Empire were given little more
freedom than heretofore in expressing our views, was an occa-
sion for a formal communion of editors. The time was la.st
Saturday evening, and. the place was Kameseiro on the bank of
the Snniidagawa. So our readers will judge the conununion
wa^i not a holy one as that of saints ； but we considered it a
pivtty sober one for the fellowr^hip of •( liars , suoli as th('y， and
all of us wlio wore brave enough to be there , enjoyed the eve-
ning exceedingly well. We understand all tlie chief journals of
thv city AVero ri^prosonted there, except those few whic'li froiii
tlu'ir nftiliation witli tlie ほ- Ministry, and (which is to say tlie
saino tiling) antagonism to the present ono, thought the new
gift of liberty iimvorthy of any such colobration. Tlie Yorodzu
was there in * a large l)ody of dozen luenibor.s ' not from any
symi^atliy or antipathy to this or that ministry, ― for it i.s essen-
tially non-politi(% if not 、vholly i^uper-politic, as it intends to
be, 一 but (as one of - the dozon ， expressed it) 《 to make a care-
ful natiiral-lii:<tory .study of the class of brings called news-
paper writer.^/ and avo were not disappointed in tlii^ our singu-
lar ck や ign. Certainly it Avas an imposing sight to sec the edi-
torial wisdoms of the ' groat Empire of the East ， numbered
and labelled, each according to its kind, in ono .spacious hall.
The nation that feeds .sucli an army of editors is in no fear of
being much behind the time. Mo^^t of theui not above forty,

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109

spectacled, dark-whiskered, .sharp-looking* men, as reliant upon
their yielding' bru.slies as upon their Japanese swords in days of
old, ― what an avalanche of anti-foreignism could they throw
fortli if tliey crjiild nil come to ngroeniont with the Yorodzu, and
oach could ndd a column or two of the Scandinavian or Ice-
landic department to 】）i:s paper ？ But then, we assembled that
eveiiing with a pacific aim in view, and no mention was made
there of F. A. G. or the Kobe Chronicle. 一 One thing was signifi-
cant in the wliole iiieeting, however ； and that was that there
was a universal clis.satisfaction at the Revised Pre^s Law. ' Des-
|)<)tisin j^till allowed a considerable chance in it , was upon every
lip. ' Wo will still push on, with improvement in our columns
and 、v】 ゅリ ings on the backs of our politicians, to win for us the
complete liberty of press.' Witli such holy vcnvs was our eve-
ning mueli enlivened. ― For the rest of the schedule of tho
evening, there Avas left very little more. Some graceful dances,
legerclomains, and mucli libation of ' 】ioly water , closed the meet-
ing. Japan had a new press law given to it, and its editors
liad one short evening of soporific forgetfulness of iniKl-throwijitr
at each other. Once more to your ai'mrs O Romans ！
T/ir Yorofhu Choho, April に.

OBSERVATIONS ON CHRISTIAN
MISSIONS.

1. MissioxARV Methods.

That 】iuich of wliat goes l)y the name of Chri8tian Missions
now-a-day.s is uiechanicaiities and officialities of ono kind or the
Other, there seems to be no doubt Avhatever. As in all other

EARLY WRITINGS

department of 】]uman ondoavor at tlii.s period of History, work
for tlie conversion of heathens has likewise been regimented,
officered and systematized ; and this, not in the Salvation Army
only, but to a considerable extent, in evangelizing bodies of all
sects and colors. Time was Avlion the Avinning of a soul was a
purely personal matter, 一 an adulterous twitting by the side of a
Ma.stor probing into licr inner darkness ； ― but with the intro-
duction of Manchester cotton 8pinneries and the standing armies
of tlie Kintrs of Prussia, all this lias changed into imchme and
system, with the economic aim of the greatest effect with the
least labor. The Kingdom of Darkness is now assailed by con-
stituted forces with their presidents, treasurers, and foreign
secretaries, and the clmrch-militant is a veritable organized army
directed against infernal powers with all tlie precision of modern
scnenco. And whiJo Missions pi，op(n' clear the way into the
regions of heathen darkness, there follow after them Youngmen's
Christian Associations, Young People's Societies of Christian
Endeavor, Women's Christian Temperance Unions, etc., etc. all
ュ noclelod soiiiowhat aftoi' tlio Prussian military system, to com-
plete the wholemJe conquest of tlio kingdom of the Devil.
Hence the supreme importance of the statistical showing of tlie
result of their works. That missionary endeavor is counted a
success that gives the best figures as to tlie number of the bap-
tized ； or ill the case of tlie temporance worker, his or her labor
is measured, not usiaally by the number of bushels of farina-
ceous food-products saved from going into the tubs of brewers,
but by the swelling of the volumes of signatures gained by his
or her oratorical skill. Hence also the infinite importance of
methods, of ways and means of presenting the Truth. Herein
comes the importance of good choirs, of secular education as an

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111

evangelizing agoncy, of tlio 8tudy of oratory in theological semi-
naries, of Christian toa-partios, of mag'ic-lantorn representations,
etc. Lavf^e-fariii system of soul-culturo, this ； — steam-plowing,
l>rOiX(l-cast sowing, harrowing and liarvosting l)y inm'liinoM and
horses, instead of oaro bestowed upon oacli individual plant, as
practised on his tiny fann hy the Japanose t^ardoiKT.

2. ' Rice-Christians.'
Wtiatevek 】rmy ho tho h ひ n ひ fit of the regimental system of
soiil-cultuvo spoken of in our last article, one thine' is eortain
alxnit it til at it ongenders a freer erowtli of taros than in tho
レ t"-soiil iiu'thod of tho ancients. And ii)asnuuth as in tho
culture of souls luiliko tliat of corn, the liar vest is known only
in tlio Groat Tleroaftor,, the tares rlo pass for true Avhoat to all
outward appearances, and oiir IMissionary Captain u'atchin's: the
progress of his work from 】iis studio in a ]iiission-liouso, is not
usually hi a fit position to judge tho real nature of tho harvest.
Tims are brought forth a new brood of beings, expressly called
by our Chinese neighbors rirr-cJirish'an.'<. Tlieso arc tliev Avlio し y
the studied imitation of ])iou8 language and iiiaimers hixxo won
tho confidence of missionary captains, and arc to all outward
appearances perfect samples of Christian docility, and are tlio
best possil)lo liolps Avliorcver uncomplaining" ol)e(lionco is the
first thing to be desired. Their recital of Catechisms is perfect,
with the very intonations even of their teachers, No dan^i^or of
^ heresy ' from them ； but strict adheronce to ' tho faith of the
fathers,' and mechanical punctuality in their daily orthodox
services. Imagine such, lioensedj siirpliced, and adulated even
as tho choicest trophies of Clii-istian Missions, and given chairs
of presidency in Christian colleges or head-secretaryships of Y,

112

EARLY WPJTI NGS

j\r. C. A/Sj and their portraits engraven on tho first pages of
Missionary Reviews, and their piety and intelligence lauded
with the sweetest in the language, ― and you have there (to the
devilish spectators at least) some of tlie clioicest examples of
^ apes in their liveries/ And oih:c in wliilo, when one of such
apes, by some unforeseen circiimstance.s, is stripped of his sur-
plice or white-neck-tie livory, and made to show his genuine
Simian nature, and the whole edifice that rested upon him goes
to (n'ash, ― be it a cliurch, a iiiission-.school, or any other work,
― and the poor Captain .stands in awe as to tlie mysterious
ways of Providence, some Mephistoes, who, with their snaky
visions, could from the first soo into tho things of snake's, •make
merry about tlio boautiful paper-castloSj built up in a sinp^le
night and l)lo、vn oH' next morning. If there is one prayer pe-
culiarly appropriate to 】rjis;sionai'ies to 】ie<ntliens， it imist be this ；
O Hoav(^i), deliver us from rioo-Cliristiaiis.

3. Some Missiox-Comkdies.
Wk liavo said tliat tho aim of regimentation in Christian
Mi^isions is tho greatest e fleet with the least labor. And regi-
iiientation with all its drawbacks would be efficacious, were it
carried into perfection. But as it nOAV is, the regimentation is
only half -regimentation, which brings in lots of comedies to
Christian Missions. Imagine a castle .stormed by some twenty
bands, all diffenMitly officered, and you have one of the most
awkward sights ever witne.<?^ed under the sun. A Non-conform-
ist conquest no eoiiqiiest at all to the Hie^h Church party,
and a prisoner that fell to the hands of Protestants must be
re-captured before he can be counted as anyttimg by Catholics.
A Methodist success does not usually call forth jubilee from

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113

Qiiaker>^, while a conspicuous failure on tlio part of the Bap-
tist band may meet a silent satisfaction aniong tho nioi' ひ liberal
parties of the besieging army. And this internal tiu'moil is
often taken good advantage of by the vanquished of tho enemy.
A least dissatisfaction with the Avays of one band may cause
him to sever his allegiance to that band nt once, fully assured
of Avelcomo and ' rico ， in the bands that are nioro liberally
inclined toward him. From Catholic asceticism to Unitarian
feather-bed is the whole range of his choice, and a deserter and
renegade in Orthodox bands is honored with the office of tlie
highest lieutenancy by a Universalist or a Hicksite captain. This
endless rotation of an ' intelligent convert ' through camps of
diverse denominations is a most amusing sight, 】iis clianieleon-
nature reflecting in all brilliancy, now the pomps and 贈 emonies
of a High Churchman, no、v the rigid Orthodoxy of a sound
Presbyterian, now the free spirit of a Higher Critic ； and after
sipping the sweetest from each nectar, finally to disappear as a
genuine man of the world. It is the same old stories of the
fooleries of party-politics, heightened in this case by their essen-
tially ^ religious ， character.

Add to these the Gospels preached, not with the elegance
and grace of a Bossuet or a Massillon, but sometimes with the
hattologoi of a barbarian. That was a suggestive remark made
by a Japanese peasant who first heard the Gospel preached to
him by an American iiiisi-iiomi'y, that the English language had
so many words in common with his own Japanese. The fact
^vas he caught only few detachod words in tlio sei'mon, which
ho supposed was preached in English becaiuse of its utter imin-
telligibility. When honorific titles are promiscuously applied to
men and women of all ranks, and a minister calls liis own wife

114

EARLY WRITINGS

' an honorable lady , and his parishioners' consorts ' fooli^li wom-
en/ no wonder he is often accused of his thoughtless vulgar-
ity. Xever was a precious tiding conveyed in more awkward
vehicles, and no wonder that a nation was not born in a day.

4. Who Are Christians ？

Such the implements, and such the methods of wielding the
same. Should we say then that the ways and means have made
the Truth itself void ？ No. Christianity is Christianity by whom-
soever proclaimed, under wliatsoever circumstances. Yea more,
it at tost s its genuino worth l>y the very clumsiness of the instru-
ments witli which it is proclaimofl. Greatest of artists often
work with the meagrest implements, that the genius might show
itself through the very i in perfections of the works thus wroiieht.
More than once, a torn-off copy of New Testament, dropped ^ as
it were, by a passenger-bird, did in out-of-the-way district what
a whole regiment of woU-equipped missionaries failed to ac-
complish under the best of circumstances. At other times, a mere
layman, with no training whatever of theologic kind in him, did
more for liis Faith than professional workers of the 】i】ghest
authority. With all the imperfections of the modern missionary
system, the Truth teas preached nevertheless, and the earth has
seen cases of genuine conversion, so embarrassing to men of
' the progress of the species , kind. It is God's woi'k， not Bishop's'
or Archbishop's', in which syr^tems and regimentations liavo had
little or no part whatever..

Now comes the important question : How distinguish a .<pint-
from a ri(?e-C】iristifin ？ Which important question, we own, is
by no means the easiest to aiisAver. In this age, when no patent,
liowsoev ぽ o^uarded, is safe from imitation, there seems to be

1897

115

no tenet or creed that cannot be ' acted ， by some deceitful sons
of Balaam. Verbal repetition of Catechism, however perfect, is
by no means the .surest test of one's Orthodoxy, as we know
of many a case wliorc gross hypocrisy went si do by side with a
hottest defence of the Westminster Confession. That there is
no very convenient testing mac] line for faith is indeed a sad
lack in our modern civilization. That missionaries of all denom-
inations 】iave succeeded in making some converts to every
one of the multitudinous creeds spinnod out by the anxious
thinking of the age, testifies to the wonderful elasticity of the
human nature. Dipping or sprinkling, first or second probation,
Arminianism or Calvinism, Orthodox or Hioksite form of Quaker-
ism,一 all and every one have made some converts ； and no ex-
planations can be given why certain converts might have accepted
. this fonn, .and not the other, had thoir (nrcumstances been
(liftereiit. ' Who are Christians then?' wo ask in bewilderment
again and again, uncertain as to the first postulate which should
be the starting point of all missionary inquiries.

5. Conviction of Sin.

While no complete characterization of the Christian may be
possible, ^ve believe there are certain features in the lives and
beliefs of a, genuine convert, without which no one could be
said to have gained an admission to the Holy Communion of
Saints. They are the ^ ground-beliefs/ if we may 80 call them,
underlying all forms of belief that are distinctly ChrivStian.

The first of sucli essential charm 化 eristics, I take to be the
deep conviction of sin. This, I take, to be a feature peculiar to
Christianity. It is wholly unlike regret of failure that we meet
with in other religions. It is abhorrence of one's own self, sincere

116

EAKLY WRITINGS

sorroAV not for his past conduct only, but for the 】noral state 】k、
was in. He feels that the very principle of his life has been
mifstakenj that he was a lost being, now found out at last in
his lost state. The pang, the pain, the .sorrow he experiences
at this moment are new to him, hitherto unknownt o himself
and to his ancestors. The religion that attracted him with so
many blessings and promises, he now finds to be a ruthless
persecutor. Whether expressed or unexpressed, tlicso travails
of new 1»irth aro inevitable .

B. Adoration of Christ.
With conviction of ； sin eonios adoration of Christ, ― not the
latter before the former, a.s far as 1 know. Divinity of Christ as
a creed 】nay be enforced by Historical Evidences, by Canon
Liddon's Banipton Lectures ； but as a conviction it comes only
"with tlie conviction of sin. Conversion is a Christian ])henom-
enon, a part and parcel of an organic growth, the inception
of which is due wholly to the life and work of the Divine Man
of Nazareth. But as in cases of all creative processes, the Prime
Motor is first imdoiinablo as to His distinct personality. He
comes as an unknown power, an iiiiwelcome stranger, even, a
disturber of internal peace, like the Angel that stopped Jacob
at the ford of Peniel, incommunicative of His name. ' Toll me,
I pray thee, thy name/ wo ask, and sttour through heaven and
earth that we inignt have the fullest assurance of His Per.son.
And here, spiritual quacks take advantage of oui' distraction,
and this theory and that explanation are offered unto U8 for
the solution of ' the greatest enigma of History.' Satisfactory
some of them partly arc, but never completely satisfactory ； at
best the logician's ' greatest possible probabuity，， wholly worthless

1897

117

Uri ;i quieter of souls in coiniuotioii. Divinity of Christ is ；飞.
divine revelation made to each individual 80ul. It is not enough
that Christendom has believed in it ； nov oven tluit the Holy
Apostles tlu'inselve.s taught it. "\\V ourselves must 】"、m' it
directly from a レ uvc. an<l l>e convinced of it.

7. liKVEREXrE FOR THE BlCLE.

The Divine Savior becoiiiiiig a necessity and i(、ality， the con-
vert's peculiar roverenoe for the Bible begins. I say peculiar,
because the said reverence is wholly unlike the reverence men
usually pay to great works of genius. He is drawn to it not
by its imsiirpas.sed literary excellonce, (a fact to be called into
question Avlien compared, with some portions of a Dante or a
Shake.speare, more so in its form of the wretched Japanese
translation), or by sonic whimsical theory of its composition
iievel' lacking in this age of prolific croed-inanufactnro, but by
the unifiue principle of life there, and nowhere else, presented
to him. Self -surrender, with its concomitant virtues of perfect
humility and othormincledness is nowhere brought forth more
clearly and autboritativoly than in this Book of books. Not
Honesty specially, nor Justice, iior Valor, nor Industry, but the
top-stone of all virtues expressed by that Christian techniciil
term, F;iitli, is I he one greut theme of that Book. The Bible
is the classic? of Faith-lit("'atiii で， and its lacks and defects in
other respects are more than overbalanced by its boldest exalta-
tions of this Queen of virtues. True, Love is once extolled as
her greater sister, and Hope as hor equal on the throne ； but
viewed a.s a principle of practical living, Faith is tlio corner-
stone of the NeAV Kingdom, laid when Abram left his Chaldean
home, and .solemnly dedicated on the Galilean shore when a

118

EARLY WRITINGS

fishernian-apostlc made 】iis great confession.

The Yoroihu Choho, April 7， S, % 10， 15， 1 に

SPOILS-SYSTEM IX JAPAX.
Th e .si)<)ils-.system is being introduced into Japan witli otlicr
benefits of the new civilization. Office-liunting is being iioAV
briskly carried on by tho members of the Progi で ssive Party. There
arc some 50,000 'chairs' in tlie empire to be thus spoiled, 一 i. o.
inchiding all tlic velvet and raiit;in uiul wooden rluiirs and stoo レ
in the land (to be thus spoiled). For .several decades or cen-
turies to come, these may be the bones of contention for our
pom 化 ill wolves, ― a very ('On^^oli^g thought, indeed.
The Y 霞 hit Choho, April 7.

IX GOOD HUMOR.

^ FiiOM jsagar?aki comer? fi'ightful rice ' {Nag(f>>((ki kara kourunciihi
ga kara) is om> of our old sayings, as old, wo believe, as . the
days of the carlie.st European settlement in that end of the
land. It seems still true that many ' frightful ' tilings come
from the same place. ' Frightful ' editorials, sometimes columns
long, of the Nagasaki Rising San and oi itri little pup, Shipping
List, aimed at tlie ' funny little ' Yorodzu unci its * all(>go(l '
English editor ； frightiui news about the foreign r(*sidcnts there,
and the f right fuUeist news how that a Caucasian ogre coinniitted
an evil the like of which has never been known, not even in
Sodom itself. Now it is a well-known fact that a man howls
loudest when his wound is sorest ； and the fact that the fright-
fullest howls still continue to come from Nagasaki in response
to the half-a-dozen hits directed by the YorodzK against the

897

119

foreign residents in this land, socins to coiillrin ii current belief
among our countrymen that ' Nagasaki is a hot-bed of imported
vices ノ Wc shall be glad if our compatriots there make little
investigation in that line upon tliis our r^ui^gerstion.

The insignmcant little Yorodzu had another honor of calling
forth one more counter-editorial from its usual adversavy-friend,
the Kobe Chronicle. Ignorant as ^ve are, luivo not yet r に id
what Will Adams and Velasc< > and Kaempfer h:ul to say
about Japan of the seventeentli century ； but "vvo know this
much that tlie treatment that the oarly European ambassadors
and savants received in the court of tlic Sh<)t;-un was not of
very enviable kiiui. How they were made laughing-stocks to
the court-ladies, and even asked, some of them wn で， to shave
oft、 their whiskers as ' not befitting human faces,' ？ shows to wlmt
extent was ' anti-foreignisiu ' freely indulgx^l in those day?^. The
Japanese may be a degenerated race, (aii<l Dr. ]\[ax Xorduu is
the authority for the degeneracy of other ]*;ic(.'8 tlinii t】i(' Ju[)u-
iies 《う ； Init tliat our pi で sent chauvinism must not be traced isolely
to tliat cause appoai> to us quite too plain.

April is ]H、rhaps the happiest season for the ,)a い mi ('ト い oi the
rising genoration. Beyond the Snowy Alps, t】"T い lies sunny
Italy. Students of most schools in Japan have ])ass.->e(l, j^oiiio
with no little difficulty wc iiialieiously guess, that ever toriuonting
headachy aflair called examination in the preceding month, and
then come to them two olessings in the form of graduation and
a week's holiday?^. The schools that hold in the first decade of
the present month graduation ceremonies are innumerable. All
the ordinary middle schools, besides Tokyo Industrial School,

120

EARLY WRITINGS

Female Industrial School, Higher Female School, &c ；， have con-
ferred upon students graduation certificates. By the Avay, hen'
is a very good joke. A young friend of our.s, who lias just
began the study of Enclishj in u.sking us tlie iiieaninj^ of " April
fool??/' gravely stated that pcM-liaps the expression is nicant for
the young hopeful who in April were turned out of these
.schools ！

The Yorodm Clioho, April ll.

HANANO HANASHI.
(FLOWER-NOTES.)
Within a week, Mikado's capital .shall be 'one brocade of
Spring.' The whole city shall be * drunk with flowers.' The
best time of seeing the cherry-flowers we consider to bo early
(lawn, when fresh dew-dvO]is dripping from tlio floral clnstors,
bring down real fragrance from the otherwise almost scentless
flower;?. _Aightis also a good time for the piupose, the lustrous
whiteness of the blossoms from amidst the encircling darkness
giving them an appearance of clouds tliat appear to descend
upon you with softness of feathers. Flower-seeing in day-time
when weather is fine " oi interest mostly from the psychological
standpoint of view, for tlion it i.s man more than the tree Primus
pseudoccmsm that calls our chief attention.

Ax ancient poet of ours has sang : " Quito uimwares to lis,
in three days cherry-flowers fade away; just so changeful is a man's
fortune in this world ！" {Yo no naica wa mikka minu ma no sakura
kana ■') Truly cherry-flowers arc easiest to fade. A few days
ago wc found their buds as tiny and as hard as grains of sand ；

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121

canon, wc saw them swelling into blushing ド oft beads ； to-day
they burst forth in all glory and splendour; to-morrow their
petals miylit be seen falling down as thick as ?<nowflakes ； and
a (lay more a gust of wind and I'aiii might scatter them in all
directions into mud and clut<t. So then, haste you lovers of
flowers to your sweethearts ere their charms are past.

The Metropolis is justly called the City of Flowers. In all
sides it is surrounded by suburbs decked with fiowers. Wliorever
you turn your feet, you come across a solitary grand cherry-tree
blooming in all grandeur, that greets yoii friendly from within
the garden of some elegant mansion, or you might meet with a
dozen or a score of luxuriant wild cherry-trees vying "ich other
iu glory and s])lendour, planted in a group by a hill-side or in
a row along it road.

The Yorochu Choho, A\)v\l 1:;.

THE ^ KOBE CHRONICLE.'

Maltciousxess and lack of Inmior such as those of the Kobe
Chronicle are not very common. It has been said 《 The essence
of humor is scnr>ibility ； warm tender felloAV-feeJing with all fonns
of (、： dst't、ncH ゝ.， A man without liuinor is a nmn without
f>ynipathy, a ' contracted unbelieving lieart , who can see evil
in all things and good in nothing. The man is anti-human in
his very nature, and inuoli of t】"、 ujiti-foreignisni of whioh he
makes coni<taiit (U)niplaiiit wiw^i 1>(、 the veflortions of 】iis own
nature. No genial fellow.ship is possible without ' the heart
that loves ， at the bottom of all criticisins.
The Yorodzit Choho, April 14.

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EARLY WRITINGS

])R. KATO ON RELIGION.

Youthful or degenerate Japan (whichever she be) is hungering
after true wisdom and knowledge ； and here is one such given
out by perhaps the wi^-e.st man she lias at present. Dr. Kato
Hiroyuki, the former president of the Imperial Japanese Univer-
sity, Literature-Doctor, etc. etc. has been there many month.s
feeding the morally and intellectually impoverished Japanese
community with tho 】iianna< of his life-long acquisitions in
Science ami Philosophy in a scries of articles entitled ' Mendicant
Sire's One Hundred Tale^.' Wisdom No. 27 reads ^onieAvliut an
follows :

Shopenhauer says, ' Eeligion is like a fire-fly ； it shines only in
darkness.' Hobbes says, ' Religion is like a pill which must be
swallowed without mastication/ But I want to say, Religion is like
anodyne that makes a man forget the pains of his soul and mind.
Though we (mankind) are called 'the spiritual lords of all things/
we are likewise but one species of animals, and as such onr imper-
fections in body and mind are innumerable. Nay^ our very lordships
make us feel the pains Avhich are entirely foreign to other animals.

Hence the need of some means of alleviating these (mental and

moral) pains. Herein lies the necessity of religion in this world; and

the reason why it came into existence The polytheism of

savages, monotheism of Christians, and Bufldha-wor^hip of Buddhists
Avith the Buddhist doctrines of Hell and Paradise, Annihilation; and
Eternal Charge, and the Christian doctorines of the L^st Judgment
of the world. Atonement on the Cross etc. have this invariable
property of narcotic effects upon mind and soul. etc.

Now we call this a bit of very comforting wisdom. Of coiise,
the philosopher himself is above all religions. He with 】nost
wise men of Japan thinks religion is good for women and

897

123

children only, and not for a philosopher like 】ihu. But liereiii
comes very singular nature of his philosophy tluxt ho earnestly
rocoininends religion of one form or the other to nil his country-
men who arc not as philosophic as he. The prei^ent editor's
view of the matter is that a philosoplior or a politician wrongs
his conscience and wrongs his oountrynion by telling them to
believe eariiorstly wliat he liiiuself believes to be mere anodyne.
Dr. Kiito believes in man's descent from apes, in tlio t^anctity
of the natioiiiil in.^titutions of Japan, and in the foolishness and
usefulness of all religions. Ho is a philosophy-doctor, and wc
tlio iinpl)ilos<)])lnG iiro to swallow liis doctorines a8 AVe do pills
' without mastication.' How unse;irc:hal)le are all hh ^x\^domH ！
The Yorodzn Choho, Apr 1 111.

NOTES.

At this distance from the scene of the difficulty, we are not
yet in position to speak anything very dolinito about the Hnwai-
iaii Question that is now before tlie pii レ li に Tlie fact tliat our
antagonist is a siiuill island 〗'(、i)iil>li(j which lias liad no small
part in introducing us to the world ought make us doubly
careful in our investigation of the real cau;?!e of the trouble.
Learning self-restraint in this case, we -shall be better able to
】iu:、et gravor issues with dignity that becomes a. groat nation.
Peace is to be luul by all iiican.s in this instance.
The Yorodzu Choho, April 16.

NOTES.

SiNCK JMoTo-oRi NoKiNAGA ill the Giiiiy part of the last century,
Hnishod his great coinniontary on the Kojiki, given thirty-five

124

EARLY WRITINGS

years of his best time to this stupendous task, no groat work
in line of national literature has been forthcoming in this
country. Even as late as the beginning of the present century,
however, solid literary productions were not rare, the one hundred
and twenty-five volumes of the Man-yo-shu Kogi by Kamochi
Masadzumi of Tosa being another monument of what a Japanese
coiud do in the clays when railroads r.nd telegraphs were yot
unknown to him, Never before in their History Avere the
Japanese superficial in their intellectual acquisitions as at
present. For years we have not come across any Japanese
work that is destined to live beyond the generation that gave
it birth. And the cause of this remarkable literary poverty
is not difficult to find. Nothing cripples intellect so much as
the lack of faith. Moto-oki had his intense faith in his nation's
gods, in tlic superlative excellence of its iiir^titutions, and in tho
unique position which it occupied in the world. His whole energy
was directed to this one purpose of glorifying his nation and its
gods. San-yo with his political faith did works proportionate
to his faith. But we of the present generation, with our vaunted
intellectual ottainment, is sadly lacking in this great intellectual
stimulus. What we call our faith is a conventional faith patched
up by our men in authority to meet the pressing need of the
time. The miserable literature of the day betokens, better than
anything else, the moral vacancy of the present Japanese society.

The Litest number of the Taiyo Magazine has this clause :
' The Carew miu'der case in Yokohama Settlement is a moral
' phenomenon worthy to be attended to. Andc oncerning this
' frightful crime, much is said from the side of the Buddhists
' and very little from the side of the Christians. May it not be

897

.125

' tliat tlii.s silence of tlio Cliristian.s i.s duo to tlioir sympathy witli
^ their ft'llow-believors in tlie same religion , by one of whom was
'this crime coininittcd V

Xow our contemporary is not aware that it was the ^ Christian ，
Yorodzu wliich with its ' 】rdssion-scliool English ' was the first to
call forth niiicli ' howling ， fi'Om English journals against the
7iati ve denunciation of this ci'ime， while the whole stoi'm of tlie
Buddhist papers and magazinos wore as unlieeded as whispers
in lovers' closets. Were all these Buddhist anti-foreignisms printed
in Engii.<li, what a 1 m^y time our adversary-frionds niiLst have
liad ill proving tlio blamolessness of tho foreign rosidonts in tliis
land. Ha リ i>y that tliey have one little Yorodzu to ' howl ， at.

President vjates of Amherst College had this to say concerning
the disturbed state of Greek political affairs : ' Shall it again
booonio the duty of the Greeks as it was 2500 years ago to
assort themselves against the bond of Asiatic tyranny ？ What
a glorious stand for liberty they aro making.'
The Yorodzu Choho, April 17.

RELIGIOUS NOTES.

Japan's pressing need of religion of some form is to be met,
we hear, by a young man of great ability, Mr. Ktmura Taka-
TAKO. He is going to have the hearty support of such eminent
men as Drs. In'oi'e and jNIotoka of the Imperial University.
Tho new roligion is to be called Shin-Shindo or New Shintoism.

Rev. Mr. Ebina, an eminent Congregational minister, has
closed a long series of articles entitiled 《 The Tendency of the

126

EARLY WRITINGS

Religious Movement in Japun.' He holds tliat Shintoisin as
propounded by such men as Yamasaki Goxsai, Moto-ori Nori-
NAGA, HiRATA Atsutaxe, etc, is in its main (loct'oi'ines identical
with Christianity ； that Japan as represented in its institutions
and national cult is essentially ' viod's country.' Tho reverend
gentleman is usually looked up to as the leader of the so-called
《 Shintoistic Christians' in this land.

Mk. Hiraxuma Skxz5, a Yokohama millionaire and conscien-
tious devotee of eod Fudo, gave tho folloAvins as the secrets of his
great l)usiness success : (1) Early waking at half -past 3 o'clock
in 川 oi'ning. (2) Cold-bathing every inoi'ning. (3) Abstinence
fnnii animal food in breakfast. (4) Total abstinence from
alcohr)li(r drinks, (o) Total abstinence from tobacco. His wealth
is estimated at 5,000,000 yen. Not fiiKling peace and satisfac-
tion in 】1レ nccnunulation, lie is い i '。リ り sin'i;' a liu', に ひ cliarity. wo

The Nijypon Kodo Soki, the organ of the Kodo Kwai (tho
Society for the Promotion of Virtues) has a scries of very
interesting articles upon ' History of Japanese Morality.' Tlie
latest article is entitiled ' Tlie Sliintoisin of the Tokugawa Era
and Christianity. ' The writer Mr. Koga Sexsaburo, marks
nine points of similarity between tho Shintoisni (Tf MoTO-oii i
and Hi K ATA and Christianity as commonly believed in Chris-
tendom. HiRATA luaintaiiu^d trifold godheads in Anieno-
Mmaka-Xushi, Takamusiihi and Kamimusubi, * the three in-
dependent and invisible gods.' Tcinp し ition and Fall, Im-
mortality of Soul, Future Punisliniont, ProvidencOj Baptisi^i
{misogi) and Prayer {imitame) have very conspicuous places in

1897

the systems of those Shinto conanientators. But the feature
which calls our special attention is the prominence they gave
to the duty men owe to gods above that they owe to each
other. ^ God-duty ， is placed before ' man-duty/ and confusion
in morals is accounted for by making the latter superior to
the former. The writer's concluding remark is very remark-
able. He says : ( We may utilize the Shintoism as propound-
ed by these men of the Tokugawa Era Avhen wo contract
friendship with foreigners ； or we may go further and delude
the world or affiliate the foreigners who live within our borders
by substituting God in place of Araeno-Minaka-Nushi . ' (！) To
all which of course, the Yorodzu must give its decided dis.sont.
The Yorodm Choho， April 22,

NOTES

We liear that a luissioim'y in inakin ビ 】iis roj^ort to the
home churches about the pi'osent religious state of Japan
quoted in full our article on tho HongAvanji Sect of Buddhism.
We wish that he utilized our views in ^ Rice-Christian ' and
' Mission-Comedies , as well.

Mr. KozAKi KoDO, resigned his office of tho Presidency of
the Dosliisha University, and with him, Prof. Ukitn of anti-
missionary fame. Whether the said institution will i で vert to
its onemal roLnme is yet to 1)C seen.

Mr. Yasaki Chinshieo, nam de plume Sas'anoya Oniuro, in
his recent collection of his short essays and novelettes has
this to say about tho religious transitions lio lias passed

128

EARLY WRITINGS

throu£>h ； ' Bolioved in Confuciaiiisin in boyhood ； in Buddhism
when about tho twentieth year of age ； in Christianity in the
spring of the twenty-eighth year ； in Uiiitarianism in the year
next to that ； wandered between Confucianism, Buddhism and
Christianity from the thirty-third year on ； and now I have
come to tlie conclusion that all I'cligions are mirages built
upon the vain imaginations of men, and tliat all things under
heaven 】nust be settled by Science and by no other means.'
Etc. We believe the author's case is highly illustrative of
many Japanoso 】n<?n of genius of tho Moiji Era.

The Wisdom* No. 81 of Philosophy-Doctor Kato Hiroyuki
is entitled that There are Cases where Untruth is a Necessity
or til い Progress of Civilization. He says : ' Tho Buddhist
teachings of Tran??niigi'ation of Souls, of Eeward and Punish-
ment, of Hell and Paradise, and tlie Christian doctrines of Crea-
tion, Fall of Man, Atonement, etc. are all untruths, with not a
single evidonce to support any one of them. They are, as we
call in common parlance, the blackest lies. But we must not
accuse Buddha and Christ of their mischievousncss in found-
ing religions upon such flagrant lies as these. There was an
urgent reason for their omplojing these lies. In those times,
men's knowledge was scanty, and their manners were bad,
and there was no other way of correcting and improving them
than by cauj^ing in them sense of fear by uttering such black-
est lie^!. Wo 】mist consider Buddha and Christ as rare men
of mercy, who sacrificed their lives to save the world with
the sincere^t support.'

* See p. 122, ' Dr. Kato on Religion,' 一 Compiler.

The Yorodm Clwho, April 25,

1 S97

129

Mr. GLANDSTONE ON GRAECO-TURKISH
COMPLICATION.

In honor to the man who wrote it, and in that to the
nation which lias tlie man, the following is worthy of lengthy
quotation. It sliows England in her best and loftiest, the
liuiuano Christian Eii.i;laiul tlmt values Ti-uth move than slie
values her own interest. Wo, witli all our diflorenro in race
and mode of tliinkins:, rem uiKlerstand hiin， 一 he， no 】viOi で an
Englishmnii wlirn lie pleads tlio holy oau so of Innnanity. We
are indebted to the Kobe Hmdd for calling our attention to
the Grand Old ManV reiDarkable utterance. The Octogenarian
feels hinisolf entitled to say : " At this moment two great
states, witli a Eiuopoan pr)])ulation of one hundred and forty
or i)orliaps one lumdrod and fifty millions, are under the
govoniiiiont of two young men, each bearing tlio higii title of
emperov. 1 け it in one case "wholly without knowledge or experience,
ill the other, huving Only siu^li knowledge and experience, in
truth limited onoug-h^ as liavo excited nuich astonishment and
some consternation when an iiudine* of them has been given to
the world. In one case the government is a pure and perfect
despotism, and in the other equivalent to it in 】mtters of
foreign ])oli(;y, so far as it can bo understood in ：飞 land wliere
freedom is indigenous, familiar, and full grown. These pcnvoi'-s
far as their sentiments are known, liave been using their
poAvor in the concert to fight steadily against freedom. But
why are we to have our 2*overnment pinned to their aprons ？
The sense of this nation is for thorn non-existent, and the
Genii an Emperor would lie woll within his limits should ]io

EARLY WRITINGS

deign to say to n?< : ' Turkey I know, and the coneort I know,
but Avho are ye.' "

Witli his more tlian ordinary' kiKAAiodgo of tlie lii story of
tlic nation lie is writini;' about, he says : " How stands the case
of Crete in relation to Greece ？ Do what you Avill by the might
of \)Y\\to pow('i% man's n man for a' that,' and in ros|x-('t of
(、v('rytliin, に tlmt ina]"':*; a iiuin to l>e a 】mii， every Crotnn is a
Greek. OttODian rule in Crete is n tiling of yesterday, hwi Crete
was ])art of Gi'ecn で， tlio Ci'otnn ]»oo]i|o of the Greek people,, at
loast oOOO year^i a ,2:0 ； nor liavc the Jiioral and luiman ties b い-
tuccii tlicin ever Ix'on citlicr ln'okcn or rclaxod ； and in the long'
yoars and (u'litui'k's to como, wlu*n this bad droani of Ottoman
dominion sliall liavc jmssed away from Europe, that union will
still subsist nml can not Imt i)rovail, as long as a human heart
boats in ； i luim: 飞 n l>osoni.

* * * " By th い testimony alike oi living authority and of foots,
Tiirki>]i rule in Crete exists only as a sliadoAV of the past and
lias no i>l:i(-(' in tlir futuvo ； and tliat tliorc is no oi\oan ii])Oii
the ("u'th, siibj('ct to in<lo])Cii(lent レ iovisi(ms on Ix'lialf of tlio
minority, so con】pett*nt or so Avell entitled to define a pi'ospec-
tive position for the people as that people itself. Further, it
remains to be recognized that, at tlio present juncture, Greece,
Avlu)in some seem disposed to treat a.s n ("riininiil and disturboi*,
has by her bold action conferred a great service upon Europe.
She has made it impcssiblo to palter Avith this question as we
paltered witli the bloodstained question of Armenia. She has
extricated it from the iae.<hes of diplomacy and placed it on
the order of the day for definitive solution. It can remember
no case in whioh so sninll a state lias conferred so great n

180 7 131

Greece is to be congratulated for 8uch a sympathy of such a
man.

The YonKhv Chnho, April 28.

"FEW DROPS OF BILE."

Out of sonio tliirty sucli " (lro])s " tliat wo gav(* in our
vei'nacular columns, the f< >11< »、\ iii ズ inn y l"':ir roprodiictif ui in
tliis (l(']Kirtiiioiit.

THE HIGO-MEN.
By iK'lpins the Sntsuiiia-Cliosliu Govoi-nmont, or by being
employed by it, they that liavo <U)no iiukOi in Itringin^ al»oiit
the present doplorablo stato of Japan nro the mvw of the pro-
viiK'o of Hii;o. As proiiiul.uators of rii;hts and principles/'
and tnini]H'ters of " now ideas/' tlio Higo-men have no equals
ill J:i]»aii. Tlioy wisely nvoid レ attics mid diffionlt cases that
rcijuiro n'sponsiliilit y ； Imt wlicn tlie battles arc won, and tho
(MK'iiiies ni'c i»ut to Hii;Iit, tlioy arc tho foremost in pursuit of
til'' flying'. In their empty valor, tliore is soniothing almost
iinnppnmchahlc. Tho Satsnma-Choshu Govern ment omployed
tlioni to him" Loyalty and Patriotism throughout the ！ and ； and
tliey, faitliful to t'lu'ir mission, iiia(l(' tli い wlioli' J:q>an sul>]uit
to tlicii* ('"ipty

EDrCATIOXAL WORK OF HIGO-MEN.

Our educational circle is almost monopolized by the Higo-
men as our Army and Navy by the Satsuma-Cho.shu men.
Education is an idon, and Higo represents the idea of Satsiima
a- lid Clioshfi. As tlic ('(lucators in tho prosent govoniiuoiit.

132

EARLY WRITINGS

therefore, the Higo-men are the fittest that can bo found in
the whole land . And what nl>out the present state of educa-
tion in Japan ？ "\V】i:it Cai-lylo (；: ills " Bankruptcy of im-
posture ； " revelation of liypoorisy ； disRstors after disasters ！
Wind cannot fill the stomach, 】i('】t:li<T :u,(' ド oiimls tlio pen 、や r to
8U Import pillars. Education without sincerity lias ('(> 川い t<» this ！
Education l>y tlic inoi of lli^n li;is ('"im' to this I

MR. FI'KT ZAWA YUKICHT
Hi: t()<» is n iviu.shiu ninn. Doludod liy liis sikmv^s, t】i<'
Japanese nation 】'（'cogniz('?< not tlic evil he lias sown in llic
land. That Might h Money has l>('('n liis o;osik'1 all tlnoiitili.
By liiin. 】niunin(>nisin lias l)Oroiiio a rcliiiioii wliicli is not to
l)e asliaincd of. 】iy liini, \ irtuc lias conic to n', に;:
only as <a moans of avm'i ('ひ. Tlie snmniiii sjni-it was 】（'j(、<'tr(l
and ridiculed at in nil its : しつ"' rts. H(' iimdr :i foi time, niid liis
disciples did likoAvisc. 1 fc luiilt an :ilt:ii' to tlic MiiDiinou. and
the i\f:niiiii()n l»l<'ss('(l liini.- ~ Tlioy tlint iiidnlucd in (Mivctoiisncss
witliout >!cru])](\^ jxrc 8atsnin;i-C]ir).- liu men ； niul 1 に tliat
it ； IS a doctrine is ]U に 】*、ulaiz:u、-: し Ja])ancs(' Ik! v(' ('(mu' to
】 で gard avarico ns a vii tiu' "iUi tlic win"""* of this

teacher. The ovils レ l:uil('(l liy tli(' ド, リぃ luii: い （ liosliu Govovn-
】nent nmy bo 8W('i>t aw;i y し y a social involution ； Imt tlioso
introdiu'od l>v ^Tr. Fukii/awa will not しい oyndicatcd from I lie
Jiipano.so minds c'x'f'ept by n spintiinl n'vohitio" of t lie Jiiost
radical nature. '

The Yimnl-K (； ;"、】")， April 29.

1807

COUNT KATSU AND HIS SAYINGS.

TfiiiKK sires nro giving, out tlieir wisdoms to t】"' intellectually
and morally imi^overislied people of tins bind . Of our * Mendi-
oant Sire/ Dr. Hiroyuki Kato of ' philosophic , and other high
fames, and of liis wisdomsj 、ve have had several occa.sion« to
notice in this column. The second is (nir ' Lucky Sii(、，' under
which nam de plume Mr. Fukuziuva Yukiclii is proclaiiuiiig his
gospel of Mamnioni^^m to 】iis ' altogethor too virtuous country-
men ' as he supposes . Tlio tliinl is our ' HikaAva Sire,' .<o
cnllt'd l)ec'auso liis rosidenoe is in that リ imrt い r of thi;< city, and
is no otlier than Count Katsu, u loyal vassal of Tokugawu.
Of the :il)Ove throe, the iirst is essentially ' philosophic/ and
his \\'is(l(»]ns sliow stioni;- ilavor of tlie cnidc matorialisin of
Hiieckel and Darwin ongraftrd upon his purely Orinitnl mind.
The second also .sliOAVS a strong* Weston i influence, and without
tlio conscientious scrupk's of Afill and Spencer, he rii>iit frankly
l)r()poun(ls liirf Maiuinonisni, and is not ar^lianied of liis faith.
TIio third is an old samurai, with little or no trainin*^ in the
agnostic or the utilitarian ^^cliool. The peculiar flavor of his
wisaoins lies in liis unmi.stakable originality ； for he looks at
things with his own without any borrowed spectacles of

the Western ('ol り lii] ズ. True to liis Ori('iit;il nature, hv viows
all tliin*;s from a political stniulpoiiit of view. A rt'ligioii or
iiii institution is 'に (_h>(1 <>r 1) 出 1， not fioiii its inti'iiisio 、vorth，
I'lit from what politu* men vwn get from the wise manipulation
of it. Therein he is in perfect agreement witli the other two
sires. But lie us a. saiminii valuer Veracity more than he does
Aloni'y, mid without the religious veueratioa for Virtue, he yet

1.S4

EARLY WRITINGS

esteems it as the power wliich is at tlie root of all social
.stability. Now tluit Feudalism is past, and tlie world's 1 )est
Religions and Philosophies are in our choice, we cannot hold
up a samurai, be he the perfect specimen of his kind, as our
ideal of humanity. Yet a .samurai in his .simplicity is to us
more venerable than ;ui agnostic or a mamnionistic modifica-
tion of the same. Tlie fact is, Sainurai^ni is not such a
porsistrnt い Hm:ii>k' as MohaiHinodanisiii or Chn??tiunity. You
infuse 'some Maiiinionisiii to jl samurui, hoping thus to ciwv
him soniowhat of his real dislike oi ixfoney ； and the invanaole
result seems to Ik' 】ii- ベ thorough e(>nver.sion to the now doctrino,
and tlie utter exclusion of ull tlie seii.se of honor from

his mind. To keep Sunuiraisin piu で， you iiuist keep it intiict.
An a< ！: nostic saniiirui or a utilitarian samurai is an anomaly.
Count Katsii has kept Iniiisolt* aloof from Haeckel or Sponcor
(wisely, \vv believe), aiul so lias k('])t hi. ベ Snimnaisiii coin リ ara-
tively jnire. With liis wit and uciiinen, lii.s observations on
men and things in^ are occasionally reported on the pages of
tlie Koktnnin nnikv .some very interesting reading ん

CoKCERNiKG tlie As^hio Copper Mine, the Count has to .^uy :
《 The mineral poison is said to be quite virulent. As I look at
thing:^, lio、vevei'， there is soniethin<^ 】iioi で forniidaljle than the
poison. The mine is stripping the adjacent mountain's of their
fore^^t coverings, and they are gettins* bukl to an alarming
extent. Xow nuiny iiiiportaiit streams of the Kwanto pLiiii
liave tlieir source in t】K> Nikko Mountain ； and if by the desic-
cation of this reservoir, flood becomes more frequent and
violent, the productive capacity of a large tract of fertile land
shall be irretrievably impaired. I am afraia FurukaAva is

1 8 ！) 7

185

putting;" an end to NikkoV autiuunal glory of the 】na];>k_、-foi で' st.
Soiuo years ago, I niy.self contributed oO,COO niir.slinf;\s of this
tvvv, hoping to add more glory to the mountain ； and now ェ
sec that I contributed so much to th() fuel-supply of Ichibei ノ

The Sire's ob.servation on the present state of Japan is well
worthy of our di'opost retlections. He goe.s on to say : ' Many
of tho^e who tliiough life-and-doath .struggles in tlio Restora-
tion Era attained to eiiiinoiute and practical usefulness liavo
now passed away ； and u f い、 v that remain m で nearly all in
(U'oropitiule. On the other liaiid, the younglings witli some
ti-aiiiing's in schook of learning and possibly also with ^lonie
inl)(>rn ability, have not yet won the confidence of the public ；
ami the whole nation having none to depend upon is blindly
gioping' in darkness. I call this not a state to be rejoiced at.

' Thirty years from to-dny will lx、 tlie luo^t inipoitant pi^riod
for Japan. It will test wlint Japan really is. Will tlie youth-
ful geiK'i iitioji prove い （iii;d to the occu^^ion ？ Xow is the time
for study and r(— 、fk'('ti (川. I am r(*ally griev(*d at Ww impatience
ami luirry nt' 】ny countryinen.

' Indeed Patience is a virtue that i.s .sadly lacking among
Japanerso. I believe Bismarck and Gladstone feel pain as nuR-li
ii8 I do when in?^ulted by tlie unwoi tliy ； l)Ut tliat tliey retain
their vigor to their hoary old age i.s a thing which draws niy
constant udmiration. You 】mke fool of Chinamen. But what
think yoii of 】ji Hung Cluing ？ Beaten in battles, and mainiod
by ； I pif>tol-jshotj lie succumbs not to his udvorsities ； and now
tliat lio IS back from his tour round the worl 山 lie i.s just a«
Inii^ily engaged in the atfaiivs of his country af< over before.
Compare that with our political magnates Avho are squandering
awity tlio m ぺ t of tlu'ii' livc\s in (J】 ド o and cl^cAvhere.

186

EARLY WRITINGS

' For the young men of this generation, great aspiration an<l
great patience are of the utmost importance. I， too， in
my old ago, have not given up niy study yet. To arrive at
Truth is not a light task. Only life-long study and di^cnplinc
will bring lis somewhere near to it.'

Now to lis, these from the moiitli of an old saiuxirai sound
more rational and harmonious than the orientalized iiiaterinlisni
of tlie 《 Mendicant Sire ' or the cultivated maninionisni of the
' Lucky.' Could wc not go right at once from Samuraisiii to
Christianity of Miltoniaii or Tonnysonian type, irUhmit going
through Ape-ism of one or Pig- ism of the othor ？ But it
seems as if Ave are destined tirst to (lesceml to Hell before we
are lifted up to Paradi.se.

The Yorodzu ("who, May 4， 5.

IF JAPAN WILL DIE.

J I .1：)|>：111 will di い， si If will not <li い from any lack of scirnc; い，
or of arty or of wealtli, or of i);itri(_>ti.<in it^?elf. If Jai);ui will die
(jind there is no special guaranteo that .slie will ""t die under
any circumstance,) — we say, if Japan Avill die (awful is the
thought to us,) she will die from her hick of knowledge of
true worth of 】mn， of sense of the infinite nuije.sty of Liuv，
and of faith in those common principles of life, no doubt
whioli is the inevitable disorganization of r^ocial order. It is
soinetinics ^aid that Con.science is un inheritod Awakiie.ss, God
a figment of imagination, and Religion a .superstition ； that
Selfishness is the basal principle of society, and the laAV of the
survival of the fittest the only law of progress. Now in those
(jountrioti, where these views were first propoiuided, and are

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137

still being tau ゆ t a.s .sriontiHcally teniil)le, what we may call
' social c^onscience , wa.s already lirnily e.stiibur>ned, and there
is no danger thus of their j^ociai orders being seriously dis-
turbed by the proinulgation of these and similar views. Even
the propounders tlKnnsolvcs u:o often men of high (；】 lai'-
aoter, who in tlicir lives (^ontradiot the very statoments they
oiler as their exiilnnutions of Life and Progres.s. But here in
this country, witli our rdij^ioiis sentiment but feebly devclopod,
and with the ideas of Jii;sti('e and Equality but imperfectly
undei'8tO(_>d, tlu つで is nothing to take the places of those
ト: (x'i:il restraints wliicli in Christendom are so oftective in keep-
ing down wliatcvrr is rude and indecent in society. Here,
Hodoni.sin and Atlu'isin are sincerely believed in and openly
practised, witli no hi 、に lier sentiment to counteract their ravaging
influences. Here in Japiin at last, godless i)liilosopliies have
had their oxp(niniental iicld. Nothing here lies in their way
to 】iiol(— 'st their free (； our.se among the people. We are afraid,
Jai>;in is to prove to tlie world tlie fruit い f un irreligious, con-
^^fionceless society. Sli(、 may 1>(、 a Bal>el to ward ort* th(、 future
generations fvoin tlic impious thoughts that liad their origin
in Christendom " in this century.

80 many Avise men in Japan ； so 】 は any learned philosophers;
so many patriots, ;in(l >ve can also say, 80 much wealth in the
land. But to what im、 we coining day-by-day ？ What the
report of our daily news, wluit the g(Mieral cries of the public ？
If knowk'dgo can s;iv(、 us, why the perfect silence of our
University professor.s in face of the growing evils of the day ？
If art and (jereniony can iivail lis, what means the foul news
that comes from the Art-school itself ？ If patriotism is our
atay, why tin." liorriblc oorrnption?? in our Navy and Army ？

188

tARLY WRITINGS

With all our seen dug- elegance and prosijerity, \\r as u nation
are rotten to the wry cove. uio simply wearing th('

garment of civilization. Wliat ^vv need, urgently, i?? not any
more railroad, or steamship, or リ hilo さ oi>hy， or literature, or art
that pleases carnal eyes. What wc need, ;iiul need most
urgently, for it a question of litV and dc^utli with us as a
nation, is more faith in .simple Veracity, 】noi で Religion, more
Piety. Policies wo have inoro than enough ； but our conscience
in family obdurato.

The YorodzH Clwlw, May (>.

A GREAT SIN OF THE JIJI SHIMPO.

It is idle to (l(^M;riI>o in dctiiil wliat u dominant power tlio
press at the present day liolds in various cU^partnients of tin*
society. The infliienco oi it in political, commercial and .socinl
.spheres can not b(、 ovor-ostimatcd. Tlie reports as Avell as the
opinions of a respectiihle newspaper are regarded as authorities
し y a wido circle of it.s reudoi'.s. To 】uost of them tlic press is
ii chief guide in life. Relying almost exclusively in its infor-
mations and advices they determine the course of life and act
in accordance tlieieto. For tliis reason it is tliat the press is
liij^hly respected and the profe?;r<ion of a newspaper editor i«
c'onr^idered sacred .

But it is to 1)0 vei y regretted tliat this threat ド》、 v('r enjoyed
l>y the press is from tini(^ to time abuscnl. And when it i?s
taken advantage of its groat influence by a selti.sh, conscience-
k"S;^， un.scrupiilous man, the - press becomes a very dangerous
tool ― more dangerous perhaps to an individual as well as to
tlic hunum coimiiunity at huge than a great famine or a

18 1*7

viruU'iit ('i)i(lcinit'. To an individual, it may do an irronirfliablo
injury 1)>' publishing a ズぃ） uii(ll('ss Hctitious story of his <_lis-
lionoii ruble (loing. ぺ， tlierel)y fork リ tin, u' forrver 】ii.s future career
in life. To the society at largo, it may give an un;iccoiintable
loss by pu1)lir<hing a false mi ド leading report or opinion, leading
astray all men concerned from tlie rignt course to be pursued.
A newspaper guilty of siu'li a sin is to be severely condemned,
i\nd the editor, oven though lie ran not し。 jamislicd l>y law,
should l)e at least ostracizod frmii the society of gcntlcinen.

We iivv at a loss to 仙 d(、istiin<l the motive of the Jfjt Shivipo
an<l its editor for the r( cent clande.stine act in publishing a
lii-titious 】r リ oi't concornin<>" the Chinese indemnity. As fully
ivportrd in our vernacular column.^, the organ of ]\【i*. Fuku-
zaAva, " the oaa*e of Mita/' published in the issue of the 28th
ultimo an alleged >si)ccial tek'gi am from Pekiiiji" to the ctieot
that tlu' Chinese Govornmont ha-s expressed a der^ire to piiy
off the reinain(l(^r of the indeinnity to Japan at once, and Li
Hung Clmng' has (Opened negotiations fm' a loan with iin
Eiiglisli tinu, that ])i()nnsr to 1)0 suece.-^sful. For manifold
roasons, 、、'(' could not believe the truth of this 】h'、vs， and did
not (iiiok' it in our paper. But 】n( お t Metropolitan papers
appeared next day with tlic news, and the Jji affixed to it
various reasonj< colouring this Hctitions telegTUin with a tint of
tnitli. In con.sequence, the market prices of .shares ami ^itocks
I'osr remarkably, and some 30,000 not profit found its way
into t】i<、 pocket (»f n sliR'Wd alhcit inran invt'ntor of tlio t('l«'-
gram ― no n })er.sonage tlian Mr. Monio^uko Fiikiiziuva

himself, the adopted ド on of the Sage of Mita. The profit
pocketofl, tin: Avor^hiiiper m .\rainnion again published in the
oxtrii of the Jiji of tlio old instant ;i に special tok\UTaiii from

140

EAKLY WRITINGS

Peking " : "The attempt of tlie Cliiiu^so Goveriiiuent .to rair^o
from a British merchant a sum of 10 i million taoLs, to pay
the remaining portion of the indemnity, Ims failed " Xeedless
to say, the market prices of sliares and stocks suddenly sank,
and so vera 1 merchants learnt at dear cost that it is wise to
rogaid witli suspicion tlic ivports of tlie Jiji hereafter.
Thr Yorodzit Choho, May 8.

FRUIT OF MAMMONISM.

If man's chief end is to get money, what will lie not do for
that end ？ Bo 】iis ontwanl conduct however unblamable, and
his goings throuj^h this world smooth and i>:,osi) い i'oiis， the litV
that is in him is selnsnnos.s itself, and sonietinio and .sonu-lunv
he cannot l)ut sliow fnrtli the inner priiicipl*' that is at the root
of all his ju^tions. Mamnioiii.sni lias been the open profession
of Mu. Fi KL'ZAWA Yi'KK'Hi foi' tlio last thirty years or nioro.
He i.s its chief apostl'^ in thi.s land. Ho h:i メ a school where lie
scruples not to iiubiic the youtliful luinds placed under his care
with his VICIOUS prhicipk's. He Ims ako a newspaper , thv
famed jtjt, advertised to be the largest in Japan, with the up-
per class rios for its patrons Thus liis influence in this country
is not small • He lias the veneration of the entire Japanese
society. ' The Sage of Mita ， is the title they have given him; and
honored and lauded by our 】nom、v-loving counti VDien, he ])as.s-
e.s for a specimen of the 】uo-st rc-^pectable gentleiuaii that X<'W
Japan can produce. He lias 】uoiiey， and his disciples Imv' '
made money, and they together have ' proved the truth ， of
Maiunionisni hy the happiness they earned by their strange
belief. Should we not all do as he iincl liis di^^ciples have done ；

1 S!I7

141

i.o. give lip our saiiiuvaisni, aiul ])0 l)Onest only as ' tlio Ix'st
policy to got money ？

But uo^v at last comes tlie frii;hti'ul revelation. Tlie apostle's
own son-in-law, ― Fukuzawa Momosuke is his name, ― forged a
false tologiain and i)ul)lished it in his father's paper, the Jiji
Shiwp い， and sncccedod in realizing on,0( )() yen l)y stock oxchan^^e.
Thv friiiid (tamo to the Yorodzu^^^ oar, and avo レ iil>lish<'<l {he
whole trunsnction in our columns of four days ago. But no very
clrlliiito denials of oiu' statements are given by thv Jiji thiiis far.
Oi)ly it continiios its own evasive story, seomin^^ly unconscious
of the o'la vost insult it lias iiiflictod upon our society. The
wliok' soon IS to ii2'ree witli the Jiji'n morality (if morality it 】ias
any). 、V い only hoar that tlio son was * scold od ' l»y the fntlier
for tlic Diiscliicf lie lias don い， and that the hoy is hn]»pv Avith
his fortunate And who knows hut tlint tlic fntlicr also

had his slijin' in the Imrgaiii, soeini»- that lio and 】ii, ベ jiapcr
make 】io clonr ('X])lannti<>n of tho i^orfidy wliich tlio Ymodzv Ims
】na(le i>iiMic. The ]ii;in profosses 】]is belief in ]\Ianun(mi-sin， niid
there is no inconsistency :il"mt liim in tluis (Ict'rmulin ビ 】iis own
coiintrymen. His i-h'wl end is to get money, aiul lie got jnoiioy
by forcing a telegram. Mk. Fckuzawa Yukicht, Japan's Great-
est toarlier, a Sag-e, a sonsei, lias allowed tliis to l»o done by
liis own son and oavii papor. Suppose Tliomas A】 m)l(l oi， Mark
Hopkins lias done tliis ？ To the \v<)rs]ii])i)0]-s of Mammon and
JHliiiiroi's of liis Jnpancso npostl に， tlic tliin,^- 】iiay look small ；
Imt seriously nuisi<l(T い （し it f('i い l:(>(l('s :， direst calnniity to tlie
In ml.

The Yorochv CJtnJw, May 9.

EARLY WRITINGS

MAMMONISH AND ANTI- MAMMONISH.

TnosE \y]\o liavo i-oad ^lu. FrKrz.vwA's article in tlie issiio
l)('f():o last of llic iiii'uht lia \o Ik や n f^trnck "'itli liis hi^h

spirituality in contrnst to tli(' i'n( レ' iiuinimoiiisni lie lias been
preachino- iK)\v f い r llic Inst tliirt y ynu-s. His nrtit-lc is oiititlcd
' Honoi* Ix'sidrs M り iK'v.' Tlici'cin ho says, ' My :»n 山 ition lies one
stop fill tlicr ； tlint is, to 川: hhmi niidcr lioiivoii know tlio
gT(': 化 wortli of tlic lioMor tlml coincs from tlic i^eneo tlmt lies
wlioi'o no inoiu'v is/ TIk'u Ik* に o('s oii to i>r:iise that stnto of
iiiiiiil wiio'ciii :i in.-iii ini<'(>nsri( »usly r (リリ ）s tlio ])rais(^ of liis socioty
l»y staiulini;- aloof I'toiii nil sordid dosiros, satisfied witli wiiat he
lias within liiinsolf, witli ' kiiowlodo^o, morality, ji^oniiis <aii<l vir-
tue/ Wi' m で 1»1：1(1 for this utterance* of tlio Sa' にい， lato tliouf^li
it is, and ])r;u'ti<*ally of none ('ttl'ct 、vhat('vcT to the socioty
which lias hvvw converted ;ilto_i»'0thoi" too ilioroufihly to liis otluT
？ m し on(、ti(*(、iit (lootrinos. By an iitt ひ】 'nii ('ひ sucli as tlio ])rosont
Olio, ]VIi;. Ki KTZA \VA sooins to Diniiitiiiii tluit liis iiiniiiinonisni
was ii('V(T nioant as tli い lionl townnls wliicli lie wislicd to load
his country mon, but was simply :i im'aiis, ;i ' policy ， to omulate
tlio indolent samurai to p( )wor and iiKlnstry, If so， ho niisoal-
culntcd tlio vinilonco of tlie poison-niodicino wliidi lie ndmiii-
istorcd to his cOTintryiiion. His disci i)ios, us fur as 、v ひ k"<nv， have
mostly tunied out to be nionoy-worsliippors of some form. Tli('
Sa£:o (lid niisuiKlorstand tlie true constitution of man, wo f ひ: 飞 r.
Tlio Avay to Heaven does not lead tlirouoli H い 11， and tlio inm'r
peace which 】k' now sets up as the end of 】iian is nmt to bo
got with any amount of money. Our older teaching was better :
Sow VirtnO; and Wealth will come by itself.

S97

148

Mk. Rockfeller, the Xew York ！ nulti-millionaii で， is very much
nearer to the Japanese ideal than our own Sage of Mita. Re-
cently sjx'akin. に before a gathering of young men in hi.s city,
these were some of his weighty utterances ； ' What is success ？
Is it to get iiionoy ？ Well, is that success ？ Tho poorest man
I know is t ，バ' 】n;ui wiio lias nothing Init money. If J my
clioioe U)-(lay, IM 1>ぃ a man witli littlf* or nothing Imt n レ u 卜
])Oso in life. It's not the 】non&y itself that is ho 】uis(jrabk つ
Mom'y is good if you know how to use it.' Then after speaking
aliout 】as early struggles, and littic charities ho dispensed not-
withstanding his 8trug,!j:les, ho closes his speech thus ： ' My opin-
ion is that no man can trii:st himself to wait until he has
accumulated a ixvcixt fortune before ho is charital 山'. Ho must
give away sonic iiKtiu^y continually.'

A CIEXEROT^S CREDITOR.
KcRODA YosFiiTAKA was mi immediate ret ai nor of givat Hi-
deyoshi. He 】'eceive(l a considoi-nblo salary, Imt he was extreme-
ly fru.u'ul as regai'ds his clotlics am] (Ik't. At tho tiiiio tlio
great expedition to Korea was undertaken by Hideyoshi, a srt-
iniirai of the name of Hineiio Takaycshi came to him and hor-
rowoa troiij liiiii oiio hundred i>io('es of silvor, in onlor t<» (1 ひ-
fniy tho expenses necessary to equip himself for following the
oxpcdition. Tho expedition over, Takayoshi called upon his
omlitor and thanking him for the kindness he had shown him
hefore, returned tho monoy to him. Quite opportunely tlicn'
came a present of /at'-fish to Yoshitaka, who bade his servant
to serve it his guest by cooKing it. He hold his servant to
make soup from its bones, retaining the rest for a later use.
Tnkayosln; who oyoi-lioard tliis reiiiark, inwardly laughed at tho

144

EARLY WRITINGS

stins^iness of 】iis host, and taking out soiiio more silvor, asked
him to accept them as tho interest upon tlio (lel)t. On this,
Yoshitaka promptly refused to do so, and said, "I acoominodat-
ed you with the money purely with the view of saving you
from the urgent difficulty. T novor dreamt of imking money
by a friendly net of 】nin ひ." Sucli n (マ （'<lit(>r is liavd t<> iind in
this latoi" lni^inoss-is-})Usiiioss diiy.
The Y<muhu Choho, May VI.

SPRINO-MEDITATIONS.

This is really tlio iinrst season of tho year. The lustrous
(leop ,s^nvn of tho forest ^ iiitorsporsod horo and there AVith bhio
wistaria-tufts ； gardens almost fiory-rod witli nzalias ； the persim-
mon shootin.c: foi'th its luodost l)lossoins ； ears already on tlio
wlioat-f^rass, Ix'tokening nnothor year of ])lonty ； the iiit»litingalo
(uguisiO i^'Oiic, but tlu' ciH'koo (hototogisii) Itju-k, ド tiutliri; lis
with its sonorous slirieks ； tho air cool, moist and soft ； and
the Indian luoiisooii still chrcktMl in its courso ； —— weie Nature
our only environment, w(、 would call our life Elysinn, supremely
glad that 、、で were placed on an earth as boantiful as this.

Not so tho mow, liowevor. Dolvin'e: fiutlifM" into corruption,
belioving in Fii kuznwa-Mannnoiiism, and lod Ity tho soiil-less,
all-stoinaeli Sa t sn n i a- Ch osl i u Govoriunent, with eyes only at the
pjTOteohnie sort of glory, ― 'the country (>f tho virtuous/ moving
on with this rate, helhvard and ever hell ward, may before long
be a veritable land of scoundrels, all hypocrites nobled and
pensioned, and the honest and humble all going to the wall ！
We call this a Simian civilization, a sovt (>f ApeV (Milturo, with

1807

145

all efforts turned to wards l)elly-lining, breast-decorating, and
trumpet-blowing. Is ever in her hi ト toiy Avas Japan as vacant in
her soul us at present. Seldom had Japan more unmoral gov-
ernment than this of the Satsuma-Cho.shii stuff. So beautiful
her Nature, so vile her men.

("orrupt, all com リ >t， tliey of the ofllicial and somi-offirial spe-
cies. But not all corrupt, the Japanese nation us a whole. Tlie
pristine Japan has still 】ioi' ' remnants/ ― they who are as much
afraid of tellino- lies as of Doatli it>'('lf， mon of Daiito-Cnvlvle
type, severely just, and aliliorriiio- Fiikuznwa-M;uiniu)iH>;iu and
the soul-less, all-stoiuacli 8at.<iniiii-Ch(\sliu Govcrniiu'iit. These
are they, who havini;* never tasted of (or if tliey <li(l, y リぃ、 ving'
out) JStuai t-Mill-Utilitarianism and tl;i( ckol-Atlicism, and believ-
ing that ' protective mimiery ， is not the \v;iy of man as it is of
tlio chameleon, stick faist to the ancient veracity, and think that
in sheer Honesty lies the deathless weal of their country. Per-
haps such precious spociniens of the ancient voracity nre seldom
found in tlio defunct ofticiuldoin of the present Government ；
but exist tliey nevertheless (lo， nnd in .sucli lies the hope of the
Iniul.

But a few weeks ago, the field was .all bleak with frost. Xo
violet smiled by the AVay-side, and no Scduni-flower iimtknl tlie
lawn. All was liopele^s, chilly and deathlike. But the life vas
in the ground. It only waited for Spring-Zepliyr to call it again
to flowerage and fruitage. At her touch, the Winter goblins
fled a\tay. Where tliere were despair and depression, there are
now hopes and gladness. Yes, Life is still in tlie land, among
the jtcople. The Spirit of Hi?<tory is in coming. At its approach.

146

EARLY WRITINGS

Japan will revive, hor ancient love of Honesty will reassert it-
self, and all those hideous goblins tlint now stalk iil»ont as (mr
' Sages,' ' Ministers ， and ' riiilo.sopliors ， will vanisli away in ' tlir
Sea of Kiushiu/ whence, as we aro told from our chihlhood up,
come monsters of all sorts, Fukuzawa-Mammonisni, Higo-Hypoc-
I'isy and Satsuma-Covetousness among the rest.
TV Yorodzn Clwho, May 13.

UNREASONABLE COMPLAINTS.

Complaints of some foreign residents and travellers in Japan
fis to oiir ways of treating them appear to us most n reason a -
Mc. First of allj wo never liave advertised in their newspapers
tlie charms of oiu' country for to attract them to our shores.
We were once satisfied without any foreign commerce or inter-
course. It was they who forced us to open our gates to them.
And now that we admitted thein， and made our country very
iniicli like their own by adopting mnny of their own conven-
iences, they have no words of praise to offer unto us, but hoa] »
upon us curses, abuses, and all manners of complaints about
our soshis, coolies, rikishamen, etc. Is Japan worse than Corea.
Kafiristan or Dahomoy ？ If so, why not go Uiere and liv (リ -
tered by verm ins, black daiiisels, and other good things ？

But not all the strans'ers are equally so unreasonable. They
of the Anglo-Saxon division are the most difficult to please
(with some noble exceptions, of course.) Irascibility is their
own nature. They are not satisfied with anything, anywhere.
Now inquiring a little into the cause of this their squeamish
natures we were told somewhere by ono of their own writers

1 S9 7

147

(Sir Benjamin Richardson ？) that the said bad temper of Eng-
lishnion is dur to t】i(、ir oxcossivr iis(、 of animal food. The
Fronch alialiility is atti'ilxited l>y tli い sninc UTiti'r to tlir'ii' 8])are
animal diet, and so is tlio Japanese mookiiess as well. The
experiment is worth trying. W ith less of Kobe beef and Yoko-
hama pork, and more of lentils, daikon and cucumber, see
whether the Fuji doesn't look brighter and cliorries and olirys-
anthemiinis, rairer find sweeter.

DISGUSTED WITH THE PEOPLE.

"I am disappointed with th い country and disgusted with the
people," said a globe-trotter in the smoking-room (at Miyano-
shita). "I have never seen so many people intoxicatod and
have never been subjected to behaviour so offensive. My wife
and I were constantly insulted in Tokyo and it was useless to
remonstrate. We intended staying another month, but shall
leave by the first steamer available. We expected to find the
country pleasant and the people polite, but we found the land-
scape 】nonotonoiis and the people most ahusivo." " Lookei'-on "
in the Japan Gazette commends these remarks to his Japanese
contemporaries. The gentleman by whom they were made, he
says, is a rich Englishman who has travelled very widoly. " If
his experience becomes general," remarks a Kobe contemporary
" the rich harvests from the globe-trotters will cease." We do
not believe the Japanese people are " most abusive ，， and " the
landscape monotonous," as the globe-trotter accuses our prover-
bially polito countrymen and celebrated natural beauty of our
Island Empire. But if he thinks so, we can not help it, for we
shall never be able to make him think otherwise. Let him think,
then, as he pleases. As regards the sensible remark of our

14S

EARLY WRITINGS

Kobe contemporary, ho is quite right. Rut we do not Avish to
make " the rich harvests from the globe-trotters " at the expense
of our people being sadly demoralized by them. If they will
cease to come, well and good ； that is just what we have been
crying, praying and craving for I
The Yorodm Choho, May 14.

OLD JAPANESE MORALITY.

Lf:T it not 1> ひ imai^iiKMl that 】n'('ru】sc» Ftikmawa-MamiiKmi 議，
Hii^o-H yi H H'l'isy. Satsiuiia-Covetousness, and ('lirisliu-jiisincerity
iir (ゝ tlio in'ovniling roligioiis of Japan now-a-daj's, thoroforo tlie
Japanese nation in its entirety was oH.iri"al】y a nation of money-
grubbers, olothos-w< >rsl ) ip] KM-s and Aviiul-mongevs, as we soe it to-
day. AN'liatovor be t】i('ir oriiiiii. —— l>o they remnants of the Jo^visli
Lost Ten Tribes or some division of the nomadic Altaic Tartar
Tribes, ― one thing is certain that tlioy learnt somewhere the
tremendous importance of the virtues of Fidelity nnd Honesty.
These Avore not ' evolved ， in them out of the foxy, badgerisli
nature so prominent in the nbove-nani(Ml li^;t of degi-adation, but
were implanted in them,, in Sinai or Tartar Steppes, we do not
know. And Avhenever the said foxy, bado-ensn iiatiiro got mas-
tery over the human in Court or Govornnieiit or Education nl
Circle (as it seem.s to do in our own ]V [(つ]】 ひ i':i)， the ' Spirit of
Yamato ' asserted itself, and saved the nation more than once
troin litter destnictioii. Quite remarkable ease this, we believe,
in the history of mankind, that a nation without Judaism or
]Mohamedanism or Christianity, has kept its moral vitality for
more than twenty cenUiries, with civilizations of no order.
Men like Xakaye-Toji', Katbara-Ekkex, Akat-Hakl'seki, Hi-

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149

kata-Atsutaxe were veritable moral refornaers, who would liave
made Husses, Savonarolas, Luther.s and Knoxes, Avere they
placed upon the European soil. Their ideals were pure unclouded
hearts, ' hearts that feel no tingling,' ' polished mirrors that
reflect sun and moon/ dmple straightforward honesty as of gods
who never can lie. Policies they detested, and rigid sincerity
was their only ' art ' of going through this world. The course
of their lives was therefore transparent, and was as profound as
it was transparent. They felt more though they reasoned less.
They feared not battle though they loved peace, and could
grasp swords with poetry on their lips. Without the gigs and
liveries of Modern Fashion, they were gentlemen from the very
heart. They were generous without being pompous, cultured
without being efteminate. They took thought about the wealth
of the people, but not about the wealth of their own. They
were men who knew shame.

Till but thirty years ago, when there were yet no Satsunia or
Choshu 】iK'n in the Japanese Government, when the education
of the Jai)anese youtlis were not yet intrusted to Higo-nien,
Righteousness was still a power in this land, and Honesty an
infliienco more potent than adulation. But a century ago,
Uesugi-Yozax, irlth Sincerili/ aloncj made a. veritable paradise
out of a wast(、 tract of hind in Uzen, ;ind XixomYA-KiNJiRO,
a lowly peasant, trusting only in ' the ways of Heciven,' worked
】uii'acles in Japanese Agriculture. Thirty short years since the
foxes of Kiushiu with their foxy wisdoms began their ravage of
the land ！ The Spirit oi lamato cannot die within that short
period. Commotion is now in their dens ！ Japan's moral a ビ e
is near tit hand ！

The Yorodza Choho, May 15.

150

EAELY WRITINGS

EXAMPLES OF OLD JAPANESE MORALITY.

UxDER this caption we shall hereafter publish from time to
time some beautiful and in ド tractive anecdotes of our true and
^ood men of j^ood old days. Tt is intend り <1 to illustrak' thereby
that Japan, though recently she has almo.st hopelessly degene-
rated, (lid not lack in former days men of stern 】noi'a'lity and
sound principle. In vioAv of the present lamentable state of
things in our country, we arc compelled to prophesy for her
future prospect anything but bright and hopeful. But when Ave
look back at good old times, before Choshu-insincerity, Satsuma-
covetousness, Higo-hypocricy, Fukuzawa-Mammonism and many
liko foul elements came to reign supreme witliin these last
thirty-years or so, we are encouraged not to Io.-e our heart
ISO precipitatdy, but to rouse ourselves to manly work and hope
for better days to come. Our forefathers were men of sterling
merit, true at any tinir to the cau.so of right and j^ood. Bn い- (ゝ
men they were, who loved justice above anything else, feared
nothing except ugly join's, and were willing to die for honour's
sake. The people descended from such forefathers cannot lose
entirely their oharacteri.stic inherent virtues. The true and up-
right character of the mition is at present only in a dormant
state under the opre.ssion of the prevailing foul inflvien(x、. Ei で
long, however, it will surely he liberated, and waking up into
activity, will brinj? about better and enlightened days.

A TRUE FRIEND.
Rai Saxyo, a grout scholar and the celebrated author of the
Nihon Gaishi (History of Japan), was in very intimate terms

151

witli ail eminent Bucldhi ト t priest named Daigan. At the end of
;i certain year, Sanyo, who was always not very rich, found
himself so hard up that he could not atis^fy 】iis creditors, un-
less some thirty ryo could be raised immediately. The needy
scholar despatched one of his pupils, Asada Sohaku, to his sac-
erdotal friend, with ;i letter asking him to kindly lond him the
necessary sum. Daigan on reading tlie letter turned angrily
upon the inossenger antl exclaimed : " Go home and tell your
teacher that none but an idiot would ask a loan of money at
this time of the year ！ If lie wants money, why (lid not lie
tell nic so a few days ago ？ Jm^t ;it present I cannot by any
means accommodate him with the sum." Soliaku had nothing
to do but to take leave of him. Quite crestfallen he rose to
return to his tcacJior. But just as he was going out of the gate
of the triiiplc ho was し" illt、d back by the priest, who came run-
ning after him. '* Wait u niinut い，" lie said; giving him a ro.sury,
" I camiot k'ave my doar irioiid in distrejs.s. Take this to a
i)a、、'nl>rokei'，s and get t'loni luin tlio necessary sum." The rosary
was wiiat the prio.st valued dearly und needed every day. So-
liaku did as he was bidden and triumphantly returned Avith the
money to hi.s teacher. Needless to add, Sanyo was thereby
greatly relieved and tVlt an inoffaceable gratitude toward his
goiKTims irieiid.

The Yorodza CiwiWj May 15,

NOTES.

Decokaxed Marquis Ito.

Makquis Ito lookvS £;l()rions with his full breast decoratiOD.s in
the latest supplement to the Japan Times, We count eighteen

152

EARLY WRITINGS

in all, 一 .such an array of gems as to put the present ' democratic ，
editor almost to giddiness. To think that a man can carry in
his body so much honor I To think that he must leave all
these when he descends to 】iis grave, as every man must some
day ！ To think also that all these gonis avail him nothing in
the final day of Souls' Judgment, be it in a veritablo Dantesque
Hell or in the fair Court of History ！ Could we all bear in our
souls, though not in our bodies^ ;is many Stars and Crosses as
Marquis I to on liis l>reast ！

The Yorochu Choho, May ID.

' THE FATHERLAND/

Thk .<nail-s]i('ll Patriotism of some Jai^anese and the constitu-
tional Anti-Japanism of .some foreigners are but t、vo different
phases of one and the same ま te of mind, ― Selfishness. Reverse
the situation J and one is easily convertible to the other. Each
discards w'uU: liunian fcllnwslii[), and i:s afraid of its own extinc-
tion by giving itself to others.

Speaking only of Anti-japani.sni, could 、ve not ask the foreign
residents in our land to give up the idea of their being foreign-
ers, and to think and niiike this land their own ？ They can
make it their own by giving their free services to it. True,
they have thus many sacrifices to make, but the same are i で-
quiml in the lands that gave them birth ； for homes can be
secured nowhere upon this earth without sacrifices of some
kind. Japan is a part of God's Universe, and its betterment is
no more a work oi its natives than of the wo:*ld at large. To
live and die for Japan is as glorious as to live and die for any
other country, and a ' citizen of tho world ' (ein Burger der

1897

153

Welt) has as good a field for his pious or patriotic or any other
worthy activity here as anywhere else in this world. ' He that
serves her 】nost shall have her.' They that serve Japan most
with their prayers and life-efforts shall in the end possess her.

《 Where is the true man's fatherland ？
Is it where he by chanco is born ？
Doth not the yearning spirit scorn

In such secant borders to be spanned ？

0， yos ！ his fatherland must be

As the blue heaven Avicle and free ！

' Is it alone where freedom is,

Where God is God and man is man ？

Dotli he not claim a broader span
For the .souTs love of liomo than this ？
0， yos ！ 】iis fa.therlanti must bo
Ars the blue heaven wide and free ！

' Where'er a 】iuman lieart doth wonr

Joy's iiiyrtlo-wreatli or sorrow's gyve.<,
Where'er a human spirit strives
After a life more true and fair,
There is tlie true luan^s l>irtlii>hice i^rand.
His is <a woi-ld-Avido fatherland ！

' W here'er a single slave doth pine,

Where'er one man may help another, ―
Thank God for such a birthright, brother,—

That spot of earth is thine and mine ！

There is the true man's birthplace grand,

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EARLY WRITINGS

His i.s a world-witlc fatherland ！ ，

James Rustsell Lowell.

A friend of ours writing us, says : If L り vc cannot help a
man, then give him up in despair ； but not till then. In the
Siinio strain we can suy ： If Christendoiii by Love cann(»t bring
Japan (or any other nation) to pro-foreign i.-^ni and brotherly
fellow.ship, then it may give her up in despair ； but not till
then. If the .so-called * Japanese hatred of all foreigners ' is
conistitutioiKil ill the people, and they aro ' born enoniies of ci-
vilization ， as Turks are said to be, then Japan is a doomed
nation, and the YorocUu should be the lir«t to confess that she
is such. But as was well said, ' Christianity as a national force
has never yet been tried/ :in<l it is yet too early to conclude
that Japanese antiforeignisiu is due wholly to their crooked na-
ture. This i.s our partial reply to the editorial irmark of our
Hyogo friend on our late ' anti-foreign ' uttevanco.
The Yorodzit Choho, May 20.

THE VOICE OF KIUSHIU.

Tjiis is what the Dien of iviushiu, the men of Satsuma, ； uul
to a large extent the men of Clio.shu as well, have taught us,
have taught the whole Japanese nation, by their acts, if not by
open commands, ever since they wrested its government from
the hands of the old feudal lords :

' Viet inom'y ; get it l>y all means, for it alone is power in
this generation. Wish you be patriotic ? Then get money, for
you cannot better serve your country than by getting money
for you and ]t. Be loyal ？ Ihen get money, au<l add Avealth

1897

loo

to your Ma«tcr'6 land. Be filial to your father ami mother ？
You cannot be so without getting money. Your honor comes
from money ； the world respects you for your money. The
strength of your nation, the fear of your name, ― all come from
money. Morality even for the sake of money. Honesty is the
best policy for ― getting money. War with China, ― in naino, to
.save the neiglibor-nation, Imt in fact (don't mention it though
in your iieAv.spapers) to get iiionoy. Why, what can a man or
u nation do without money ？ What do all moralities and reli-
gions amount to without money ？ They are fook， they who
cliunor for ]\[oi'ality， Ancient Veracity, etc. and not for the
substance of all these, which is Money. See the fortunes ive
have made and the respect and obedience we have got thereby.
Learn of vis， and be you all money-getters^ you our 40,000,000
brothers and sisters of the same bowels {rlobo) ！ ，

And behold, the whole land went after them. Money teas got.
EvtTything lia.s come to be estimated l)y dollars and cents.
Idols and other objects of worship have been offered for sale ；
tonipl(\s liave be(、n mortgaged, and there is a talk even oi mak-
ing the great Hon^^vanji Sect ii joint .stock company ！ A
man's worth is ostimuted wholly by the amount of money he
possesses. Count Matsukata alone is worth 300,000 yen, we
hear. One of Mr. Fukuzawa's disciples has come to have a
yearly incoine of 60,000 yen, —— an immense mm in this country.
Count Mutsu, thoui;h not n Kiuslaiu man, but tliorougly imbib-
ing the ' Spirit of the Age ' had liis eldest son adopted by the
Copper King of Ashio. The Iwji.^aki family which was but a
generation ago a coiniuoncst in the land, is now worth
50,000,000, and can wed witli princesses by the might of its
gold. The GoviM'nment \^ considered to be a huge money-get-

156

EARLY WRITINGS

ting machine, and a government connection of some kind is
thought to be an absolute necessity for the speedy making of
fortune in this land. So we hear of our M. P.'s selling their
souls to the Government, of ' patronized merchants , conducting
their business Avith ' ministerial support.' The niammonization
of tho land may now be said to be well-nigh complete.

This the Voice of Kiushiu, and this the result of obeying the
6anie. But quite otherwise the Voice of Japan ， though now
drowned amid the overpowering din of the other Voice. The
Voice of Jnpiui discardod ^Nloney ； nay, it went so far jis to de-
spise it even. ' Don't touch it，， our .samur;ii-inother.s cautioned
us in our boyhood. * Don't touch Money, for it may cause your
hand to rot.' It was thought to be a shame to work for Mon-
ey ； much more to make it the chief end of man. Money
Avas thought to be valuable only as Heaven's reward of one's
honest indu.stry. ' Sow Virtue, and Wealth will come by itself.'
But we noAV seek Wealth irrespective of Virtue and the sure
result will be, 、、'e will lose Virtue and \vr will lose Wt'iilth.
Tiie Vorodzu Choho, May

TO THE ^ HYOGO NEWS ノ

The Hyogo News does us a gros« injustice when it accuseii the
Yorodza Ckoho as a most anti-foreign ynipei'. Xobody is a more
ardent and sincere admirer of foreigners than we are, provided
they are gentlemen ― gentlemen not in the ontor appearance but
in the inner heart, who, unlike most of resident foreigners in
this our country, without any prejudice whatever, give us fair-
play, " hope the most and believe the best of Japan." That
should have been fully recognized by every reader of our little

1897

157

l^apor from what avo liavo expressed ourselves in this or that
way for the past few months. At the same time, however, we
do not like (with just reason, we believe) such foreigners, who
regard everything Japanese with inborn hatred and malice, and
treat ns Japanese in a mo.st intolerable way. They hurl upon
us a endless shafts of insult in "writing and speech and com-
pletely exhaust our pation(to, (Irivin^i;' lis to raise some cries of
indignation. Thoy hang upon us heavily and oppress us like a
lieartless tyrant, enjoying* themselves at the expense of our
l^aiiis and laii^-liiiio' at our perpetual groans. Mostly licentious,
(]iss()lut(' jK'oplf tliey arc, tlioy propagate every kind of sins and
iinmorality in our (； ouiitry, and we are compeUoHl to occasionally
l)i'ot('st' jii^ainst tlieir Ix'havioiii's. Those cries, groans and jmo-
tests, nliicli thoy force from us， they take as the expression of
mil- auti-f()ic'i.i>n scntiniciit. Evidently thoy expect from lis a
nuitts liuiiiiliatins, slavish submission. Can this their expecta-
tion bo called ju.st and reasonable ？ Give us fair-play, treat us
as an oqunl, beliave like a true gentleman, and approach ii8 in
a more h'H'iully 、v:iy， and then see wlietlior 、v い Jajninoso ai'O
characteristically nnti-foreii^n ov not.

THE GLOBE-TROTTER.
Hk til at trots roiiiul tlio globe i.s not necessarily a fflobe-trotter.
' Globe-trotter ' 】s a tottlniical term whereby we mean a covtain sot
of roving creatures wliose chief concern in this life is to hill time by
constant change of localities. He is a migratory variety of hu-
niuii species who cannot live in the same place throughout all
the seasons of the year (the state of his purse not compelling'
him to be stationary) . Existence to him is an ennui, and the
world a hug で play-ground, intended (he supposes) to assuage

158

EARLY WRITINGS

the pain of vacancy he feels within himself. No wonder then
that he is ' disgusted with tlie people/ for lie is already ' dis-
g.U!^e(l ' with the life itself, and his globe-trotting is imdertakeii
to remove this sense of disj2:nst from him. With a definite
purpose in life, David Living.stone was not ' disgusted ， with the
Bochuanas nnd the Matabeles. The treacherous Burmese were
to Adoniram Judson ' my people,' He that comes to be comfort-
ed by the Japanese cannot but be soon ^ disgusted ' with them;
but he that co】nes fo comfort and help them will find no reason
to be so easily ' dis^isted ' with them.
The Yorodzu Choho, May 22.

A FALSE REPORT.

A RECEvr number of the New York Independent has an article
entitled ' The Menace of Japan to Hawaii ，， written to that
paper by certain S. E, Bishop, a Divinity-Doctor residing in
Honolulu. Here are .some of his expressions :

' It has become a favorite and popular idea in Japan thnt
they are to occupy and possess Hawaii A s^'eat enthu-
siasm has been awakened among the people of Japan to own
HaAVaii, letters from missionaries there eonstantly testify. (Tlic

italics are our own.) This operation (i. e. the upsetting

of the Island-Republic ) would be especially facilitated by tlio
presence of a Japanese cruiser or two, that could quietly distrili-
ute arms and lend iiioral en eoiir a gem ent . Etc., etc ノ

The inferences from these quotations are twofold : either that
the Reverend Doctor manufactm-ed right straight-forward lies,
or that there are some missionaries in Japan who did send such
absurd reports to him. Xow we have long ceased to have 】rmch

1897

159

trust in missionaries' reports which they make to their ' home-
r, 1 lurches ， concerninj^ tlio latid and tlio people^ in which, and
iunon^u; whom th い y live and l;il)Or. But tlio nliovo is ;i liight of
fiilsities and ubsimlitios we seldom liave mot anywhere else.
We sincerely liopo that the report of such reports having reached
the Honolulu Divinity-Doctor is itself false.
The Yorodzu Choho, ^lay 23.

HEIGHT OF MAMMONISM.

Two youne- men once called upon Mr. Fukuzawa. One avus
rich and the other was poor. To the former, the Sage gave an
upper seat, and entertained him witli superior teas and cakes.
To the latter, he shOAved but very little attention, and treated
him to coarse cakes and brown toas^ in evident di.sres^pect of his
low social position. The poor fellow felt uncomfortable, and at
last burst into open irritation at the venerable host's incivility
to him. But the host was calm and self-possessed. ' Now learn
a, lesson/ the Sage began. ' I your teacher, oven I， despise you
because you are poor ； how mvich 】:noi'e the world that knOAVs
you not ！ Go therefore, and make fortune, and come and see
me again, and I will sliow you all the respect due to your
possession.' The young man was impressed. He went away
from his teacher, and made fortune, in Avhat way we do not
know ； and we hear, he is now a wel レ to-(lo man ' commanding
the respect of the society.'

Reference. ― ' If there come unto your assembly a man with a gold
ring, in goodly apparel, and there come in also a poor man in vile
raiment ； and ye have respect to him that weareth the gay clothing,
and say unto him. Sit thou here in a good place ； and say to the
poor, Stand thou there, or sit here under niy footstool : Are ye not

160

EARLY WRITINGS

then partial in yourselves^ and are become judges of evil thoughts?
― James; a servant of God, and not of Mammon.

WAY OF PROMOTION.
Promotion is easy in this age of flunkeyisni, of Satsiima-ChSshu
Administration and Higo-Hypocrisy. L(*arn to boir, 一 l)ofove the
oat's tail even, if need be ； 一 that is the way of promotion now-
a-days in this ' Land of the v irtuous.' With all your talent
and honesty of purpose, you with your .stiff-neckedness, stiff-
backediH'ss, stiff- loinedness, and stiffnesses in yonr soul and
conscieneOj can never bo promoted. Indeed, Mr. Fiikiizawa once
advised the younger generation through tlie coluinn.s of his jijt
Shimpo to approach a iiiiin of influence ' more by tlio back door
than through the front-gato/ and to set»k \k oiuotion ' more
tln'oug'Ii the mistress than through the 】iiastei' ' of the house.
Anything that is fair, open and public is now discouraged. All
things must be done by artifice, policies, secrecies, and ' protec-
tive mimicry.' Japan as governed by the 】i]en of iviusliiu lias
come to this ； ― the foxy, badgori.sli stuto of things which she
has never known before. The Spirit of Yaniato likes openness,
' clearness as that of an unclouded min'or，， and is in direct
contract to the Spirit of Kmshiu. Wlieii it (the Spirit of
Yamato) shall prevail, the way will be open to the direct ascent
of Talent and Honesty, and all ' back doors ， shall bo closed
and ' mistresses ' sliall lose their influoncos ； bid nol fill thm I

FOOLISH WISE MEX.
Foolish Wise Men are those who think they by their wisdom
can control the course of the し nivei'se， and can change thereby
the la\\> of Nature J physical as well as moral. They imagine

1 897 161

History a chess-board, and Politics a thavimaturgy, where with
dexterous moves they can make Right wrong and Wrong right.
Nature's Reality tliey have never looked into, and Man's
tremendous Destiny they have never taken into account. They
consider Life a game and the World a huge speculation-market.
No earnestness is in them, therefore. Mammonism or Samu-
raism, Patriotism or Universalism, Imperialism or Democracy,
as the case may be, according as each serves their own con-
venience most. Pity that there are many mch wise men in
Japan ！ How much we shall have yet to suffer from the
Wisaoms of these men ！

The Yorodm Choho, May 25.

WRECKED FOREIGNERS :

They weke " Not ，， Disgusted with the People.

We were once in a sea-coast village in the Province of Awa,
While we were there, near where we stayed, there was wrecking
of an American schooner. The ship was found to carry some
contraband articles, namely several boxes of opium-poison, bound
from Hongkong for Vancouver, we were told. Its gear showed
that it was also fitted for seal-fishing, undoubtedly on our Kurile
coasts, where we know many Caucasian robber-fishers engage
quite extensively in their unlawful business. The crew consisted
of three Americans and two Greeks, the former not the noblest
specimens of the Kelto-SaxOn race, as we judged from the
stench they exhaled from the cutaneous explosions on their
hands and faces. Certaimy they were not very lovable creatures
to look at, reminding us of Captain Cook's English crew, who

162

EARLY WRITINGS

went about the Pacific Islands, sowing the seeds of Death
wherever they landed. But the schooner was wrecked on the
Japanese sea-coast, and some other fate than that of being
feasted upon by tlie finti-forei'sn"* natives awaited the fortunate
crew.

The whole village thronged to their rescue, — the village-head-
man, the village-secretary, priests, hotel keepers, all. Through
the night that was fearfully boisterous they watched by the shore,
till the schooner stranded firmly on the sand, and the lives of the
crew were assured. Next morning, the villagers built a large shel-
ter for to keep in custody the cargoes of the ship, and the watch
they kept over them was most vigilant. It so happened that
the present writer was the only one in the near neighborhood
who could smatter some English (some ' Mission-School English ,
so detestable to our Kobe and Nagasaki contemporaries) ； and
he was called for at once, Avith a horse specially hired and
saddled by the villagers. To the scene of the disaster he has-
tened, found out the name, the owner, the destination of the
ship. Solicitude of the kind villagers vented itself in all manner
of inquiries about the need of the wrecked foreigners. One
Shinto priest tried six different Japanese words for money, but
finding that no one of the sis conveyed his kind thought to the
stranger, he wondered whether there could be another Avord in
the human language that denoted that most convenient of
worldly things ！ And when the interpreter told him aftenvard
that it was called M-O-X-E-Y in their language, he took it
down carefully in his note-book for use on similar occasions in
some future day ！ Well, the whole scene was impressive. " Not
a potatoe was stolen." So the Captain told the writer in
grateful admiration of the goodness of the people. " This is the

1 897 163

fourth time I was wrecked," he continued, " and this the kindest
attention I have received. Had this been upon the British
coast J we would not have been any better off." And we thought
the captain was right. Such unconscious goodness, such unstinted
benevolence as we witnessed in these untutored " heathen "
Japanese peasants agree ill with the conclusion arrived at by
the special committee of the Haiphong Chamber of Commerce
" that one of the principal characteristics of the Japanese
people is their hatred of foreigners."
The Yorodzu Choho, May 26.

THE MEN OF KIUSHIU.

Some of our foreign readers may be curious to know what
we mean by our constant references to the Satsuma-Choshu
Administration. Perhaps we can meet this inquiry in no better
way than by pointing out some eminent men who had their
origiia in that quarter of our country. Count Matsukata, the
Premier, is a Satsuma man. So is Marquis Saigo， the Minister
of the Navy Department, famous for its " official corruption."
So is also Viscount Takashima, the War-Minister, perhaps the
ideal Satsuma man, with his " felicity of speech and urbanity
of manners," ― a strange qualification for a Warrior-General.
Marquis Ito is a Choshu-samurai, a cool-headed, cold-hearted
strategist and diplomat, who knows how to " avoid war for the
nation and loss for himself," Count Inouye is another Choshu-
man， a great Merchant-Minister, whose service to the nation is
equalled only by his great service to himself. Beside these,
every Department, every Bureau, every subdivision of Bureaus
has Satsumas and Choshus without number, little Itos and

164

EARLY WRITINGS

Matsiikatas, remarkable in all tilings save one, ― and that is ... .

Hov. Mr. Noboru Wataxabe, the President of the Board of
Audit is a Kiushiu man, qf the venerable clan of Omura, Hizen.
Ho, like many others of the men of Kiushiu who are prominent
in the present Japanese government, is generally believed to be
a man " outside of the pale of morality." Certainly a very
clever man, thoroughly apprenticed in the trade of officialdom,
who knows how to " cut through this world " (as our expression
18； with guile towards none and profit towards himself. Com-
pletely qualified for his responsible position, we are told, in all
respects save one, and i.e. in Honesty ； ― a strange qualification
for the post he holds, we judge. It was Mavqiiis Ito who
specially chose this man for this office, which fact shows better
than any thing else the kind of political theories adhered to by
that astute statesman.

A missionary iriend of ours whose experience with Japanese
extends over twenty-five years, speaks as a result of his long
observation that in this country, religious sensibility of the
people decreases as wc go towards the south-west. That is to
say, men are least (lispo.sed to hear about Religion and to
seriously consider the questions of Life and Eternity, in Kiushiu
and the south-western corner of Hondo (Choshu). They are
generally too prone to look at all things from political stand-
point of view. Religion is no 】noi'e to them than " an imple-
ment to rule the country with," a thing never to be seriously
believed in, except by women and children. Quite otherwise in
the north-east. The religious enthusiasm of the people of
Echigo is well known? and their antipathy to Christianity is

1897

165

due, not to their insincerity as with Kiushiu people, but to
their strong adherence to the faith which they once adopted.
The strength of the Greek Orthodox Mission is in Sondai and
its neighborhood. Aomori Ken has furnished the Methodist
Episcopal Miasion of America with its eminent preachers and
scholars. There seems to be no doubt as to the predominance
of moral element in the north-eastern half of Japan.
The Yoro()zit Choho, jVIay 27.

SIGNS OF THE TIME.

The iMatsukata Cabinet is steadily losing confidence and
popularity among the people, and, what is remarkable, it is in
all appearances intentionally hastening towards ruin and down-
fall. Quite recently it has again sown some fresh seeds of wind,
that will very likely bring to Count Matsukata and his colleagues
a harvest of whirlwind- In view of the growing dissatisfaction
against the Cabinet, any one possessed of an ordinary foresight
can prophesy the fate that awaits it in no distant future. The
sooner it comes to collapse the better, and as we regard every
mistake committed by it as one of the causes that will lead to
its speedy downfall, we are rather glad to see it take some
foolish steps so frequently.

II.

Undeniably Formosa is still a hotbed of corruption, rebellion
and vice. Advices that come from that beautiful insular posses-
.sion invariably indicate a most dissatisfactory state of things
existing tlioro. They inform us of the almost incessant arrests

166

EAELY WRITINGS

of dishonest officials and mean merchants, the utter lack of
discipline among the police and garrison, the immoral and ex-
travagant life pursued by Japanese emigrants and hundreds of
other equally disagreeable items. Once we had a good deal of
faith in the present Governor-General. We are now forced to
doubt if Baron Xogi is really equal to the difficult task of
amelioration in Formosa.

III.

Against the clamorous vox populi the Cabinet has taken a
bold or rather foolhardy stop, when it has recently appointed
Mr. Keiroku T- く udzuki as the Vice-minister of Education. We
have now a farcical triumvirate of blockheads in the Depart-
ment of Education. The Minister, Vice-minister and a Director
have almost no experience on educational affairs and are sadly
incompetent for the important duties ^v]tli which they have been
intrusted. A happy and glorious prospect for the future of the
Japanese education, that "will be administered by these good-
for-nothing oyakunin ！ Evidently in the eyes of the Matsnkata
Cabinet experience and competency are of little account in
official nominations.

IV.

Messrs. Yasukawa, Yoshida, Mochida and Seki, the four
honest and upngnt Auditors, who protested with a Spartan
persistence against the illegal proceeding of the foxy Chief of
the Board of Audit have been dismissc'd from their office. Here
again the Matsukata Cabinet has acted in the face of public
opinion and J \ve tliiiik we are entitled to say, justice. The Board
of Audit, now minus the elements of honesty and uprightness,

897

167

will do a beautiful service to the grateful and joyous nation ！
The Yorodzu Choho, May 28.

JOHN-BULL-ISM

{OF THE NAGASAKI RISING SUN.)

Seldom has our distant friend the Nagasaki Rising Sun appeared
in a better state of his spleen than in liis latest utterance on
" the Complaining Foreigner " called forth by our article on the
same subject. After complimenting the Yorodm Choho with a
superposition of such forceful adjectives as " sensational, prurient,
ribald, inconsistent and misinformed," and throwing a sacie-
coniplinient at our worthy Anglo-Japanese confrere the Japan
Thnes as a " somewhat sexless contemporary/' our friend quotes
the whole of our " Unreasonable Complaint " of the foreign
residents and travollors in Japan. And we believe, he did one
great service to hi.s noble mother language by coining a new
English word Yorodzuesquej — the word which we own is very
expressive and hope it be retained as a precious addition to
that language J to be surely incorporated into the new edition
of Webster or Worcester ！ But the most valuable part of our
friend's whole utterance is in the following bit of genuine John-
BiiU-isin, which we like exceedingly well for ' its unmistakable
transparency.

Even the Yorodzu itself will admit that wherever the Anglo-Saxon
races eee fit to go, thither they do go and there they stick, and
neither powder, nor pestilence, nor patience, nor prayer can expel
them. Wherever they go they plant their customs, and generally
enforce the observance of their laws. AVhen they squat on the
territory of a savage they civilize him if they can. If they fail so

168

EARLY WEITIXGS

to do ク it is bad for the savage— we reiterate that our inferences are
based on precedent— he -the savage ― becomes a semi-obsolete curios-
ity, after a while or a mere memory like the dodo. No other course
is open to savage or settler ； the fittest invariably survives, and the
fittest only. The Yorodzn seems to regret that the Westerners forced
open the gates of this fair Empire, but its expression of such regret
is unwise and futile. The Anglo-Saxon only objects to the uncivilized
or purely savage traits of the Japanese national or individual
character and these are traits that Japan per se seem unable to
eliminate. They cannot exist, however, in any place that is settled
upon by "the blue eyed and red 、vh ほ ered" alien. History proves
this to be so. Savagery attempted to maintain itself for a while
beside the civilization of the white man in the United States and
Australia. As a result thereof the noble red man is fast fallowing
the whildin nimierous bison family into the Happy Hunting Grounds
of his fathers, and the Australian bushman is practically blotted off
the earth. Had not the Yorodzn better pause a Avhile and consider?

We own our friend is not very kind in comparing the
Japanese nation of 4— ),000，000 souls with hordes of dodos and
bisons. As for the Yorodzii himself, however , he has but little
objection to this land being flooded with Englishmen, provided
they are not of the " animal ，， John-Bull-Dog type. His love
of mankind is greater than his hatred of Englishmen (even if
such hatred is really in him) ； and in his sight, any number of
William Penns, Lord Baltimores, William Braclfords, etc. are
entirely welcome to this land. For, they, unlike the brood of
Bulls and Dogs, will never blot " the Australian bushman "
from off the face of the earth and drive "' the noble red man "
into " the Happy Hunting Grounds of his fathers." Let us
repeat here once more what we have emphasized so often in
this column, that the Yorodzu,s anti-foreignism extends only to-

897

169

wards foreign devils, and not towards foreign saints and gentle-
men. We are ready to succumb to the law of the survival, not
of " the fittest/' but of the juste.st and loveliest.
The Yorodzu Choho, May 29.

THE UPPER TEN THOUSAND OF
THE JAPANESE SOCIETY.

It is a remarkable fact that in this undemocratic country,
the Upper Ten Thousand forms by far the worst part of the
community. Among them may be included 11 lords, 34 mar-
quises, 85 counts, 361 viscounts and 152 baron ― the select
representatives of the country's patriotism and trusted defenders
of the national institutions. Then there arc some 00,000 govern-
ment officials, of wliom the upper 8,802, drawing annually
7,118,930 yen from the National Treasury (according to the
latest census) pride themselves for having their names inscribed
in the List of Gentlemen {Shinshi-Roku). After them come a
few hundreds of " patronized merchants ，， igoyo-shonin) whose
chief customer is the Government itself, and who thus prosper
by " sipping the marrows of the people." The so-called Zitsiigyo-
ka (" Producers ，， 家) form another such class, ― they who
in the name of Patriotism and National Industry engage in
business that really produces nothing. Some (( professors,"
" philosophers " and " specialists ，， may also be included among
this unprofitable class, tliey who engage in their investie^atioiis
with somewlint the same zeal as that which they display in
card-playing and grouse-shooting, ― looking noble because they
seek the Truth, but really ignoble they seek it only for 《- interest's
sake ，， {omoshiroi kara). Devout worshippers of Mammon most of

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EARLY WRITINGS

all these are, ― many indeed the very disciples of Mr. Fukuzawa,
― defunct samurais, who seek in the glory of wealth what they
have long ceased to seek in the glory of arms and public
service.

These the Upper Ten Thousand of the Japanese society then,
― the nobles, the officials, the semi-official " patronized mer-
chants," the unproductive " producers," and the " professors,"
and the " specialists." Our foreign visitors, seeing that these
wear Parisian costumes, and drink Bordeaux wines and
American whiskeys, and " smoke no other than high Manilas,"
may take them for very civilized men. But if they look a
little closer, they will soon bo found to be just the opposite of
such. " Civilization is the effectual working of Righteousness/'
acc'oi'ding to an oid Japanese ！ samurai ； and we believe the
same view was held by the Puritan Milton and Ci'ormvell and
other foreign worthies. Tested by this definition of civilization,
these defunct samurais and ^lammon-worshippers who now pass
for the highest typos of the Xew Japan are the farthest removed
from civilized men. Savagery is not necessarily in crudeness of
manners. Dr. Samuel Johnson "was a civilized gentleman with
his renowned " bear skin." These h]gn-class Japanese despising
Religion and ridiculing at Morality, can never be civilized men.
They are the representatives not of Japan Proper, but of Effete
Japan, ― the men and women of whom Japan should be forever
ashnmed. True lovers of Japan will expect no good from them.
The Upper Ten Thousand of the Japanese society is perhaps
the lowest Ten Thousand of Japanese morality, the seat of
perhaps nine-tenths of all the vices and hypocrisies the nation
is charged with at present by the world.
The Yorodzu Choho, June 1.

1897

171

" THE JAPAN MAIL."

The Japan Mail, which prides itself for its being the largest
and best-conducted English newspaper on this side of the Suez
Canal; has always been a stanch discourager of Japanese enter-
prise in English journalism. The following is its latest utterance
upon the subject : ―

Tt must be confessed that English effusions by Japanese journalists
are, for the most part, exasperating. They would be magmticently
courageous did their authors possess a little more experience of the
difficulty ― may we not almost say the impossibility ？ ― of communi-
cating one's ideas through the medium of a foreign tongue. Some
con^ipicuously gifted individuals attain such a perfect acquaintance
with the structure of an alien language that they can write it with-
out offending against grammar or syntax. But how many are there
that can really express their thoughts in any language save that of
their native land ？ In Europe the difficulty is appreciated. French-
men or Germans do not 、vrite articles in English, nor do English-
men write articles in German or French, There are exceptions, of
course, but they only prove the rule. Any and every Japanese,
however, is ready to pen an English essay. Twenty or thirty years
hence there will be more reluctance ク but just now the callow student
rushes in Avhere the ripe scholar fears to tread.

The above and many other similar expressions of our Yoko-
hama contemporary, paraphrased into the Yorodzii'i^ simple, " ex-
asperating," First Reader English, will be somewhat as follows :

" You Japs can never write perfect English, and can make but
ridiculous figures in English journalism. Better give up the am-
bitious enterprise; therefore, and leave the defence of the nation

172

EARLY WEITINGS

wholly to me. Only continue to pay me the annuity as promised by
your statesmen, and I can do infinitely better work for the country
than the combined efforts of all your journalists, at least as far
as its foreign affairs are concerned. See what I have accom-
plished for Marquis Ito and Count Mutsu ； how they earned
their niarquisage and count age with the effectual help of mine.
Ten thousand yen a year is a very small sum for the service
so great as mine."

To which we reply : " If you really defend Japan arm repre-
sent the real and true Japan to the world, perhaps we iniglit
leave the whole work to you， and niie-ht also increase your
stipend to twice or even thrice the sum as promised by our
politicians. But we cannot believe, you are representing the
true and real Japan to the Avorld. On the contrary, Ave are
afraid, you have been all along 9?usrepresenting it to the world.
Your Japan has always been the Japan of the politicians who
settled upon you the comfortable stipend. You seldom (if ever)
take the side of the people whenever the issue is between the
Japanese people and the Japanese government. You defend the
Japanese peopte only when you find it profitable so to do for
the present effete administration . You are a friend, not of
Japan, but of its present, unpopular government, or of a special
department of the same, or of a special set of our politicians.
Therefore, the true lovers of Japan cannot leave its defence to
you. Your Macaulayaii diction is but a poor substitute for the
unselfish love of the Japanese people. We believe, we with our
" exasperating " English and without stipend, are better equipped
to defend Japan than you with your praiseworthy English with
stipend. Pardon us for our plain language, for we can handle

1897

173

no other."

The Yorodzii Ghoho, June 3.

A RESPONSE FROM GREECE.

We are in receipt of several copies of an Athenian newspaper
Ewpros from its editor M. Polybe Dimitijacopoulo, aufeur-
jonmaliste. We can gather his enthusiastic love for Japan from
a few detached sentences that we can make out of two long
articles which were evidently written in response to our leaders
of 28th Feb. One of the articles is entitled " The East and the
West." " The Farthest East," it begins, " makes a graceful bow,
and chants the uprising (anatellonta) for the land of the Great
Greece, a shining star of Freedom." The " lapones " are in its
editor's estimate " the bright beams dazzling and striking the
eye^ of the West ； " " the progeny of unfolding Nature and
children of Freedom ； " and the Yorodzu'^ few words of cheer
sounded to his ears as " martial songs ，， that saluted " the
heroic champion." "Glory for the East and the shame for the
West ，， it exclaims in evident allusion to the shameful attitude
taken up by the European powers towards Hellas in her late
struggle for the liberation of Crete.

" t Long live the Land of Hellas , writes in a leading article -
Giorotzit Soc'hor a, daily journal pubiisned in Toldo, Japan." This
was the first time the Yorodzu was so honorably mentioned
outside of this country and that it was so mentioned in Athe-
nian papers (for we are assured of multiplicity of such mentions)
in this time of the great and fearful loneliness and forlornness
of that nation, is a honor which we count we are too unworthy
to bear. " The East and they, the East and we ！ " " The

174

EARLY WRITINGS

sympathy and salutation of the East differ from those of the
West, as far as the East is from the West.^^ " The sincere greeting
of Japan, let it be an example and testimony." What is more
comforting than sympathy in time of universal antipathy ？ The
" funny little " Yorodzu did something when it extended u cup
of cheer to the nation that stood in sore need of sympathy
(homophonia;.

" He anatole tou photos en tei Anatolei.
" Kai he dusis tou photos en tei Dusei ！ "
" The dawn of the light is in the East and the setting of
the light is in the West ！ "
So concludes this seemingly most eloquent article mng in
praise of, and expectation from, this our Land of the Rising
Sun, Greece's distant neighbor and sister-nation. The deserted
and persecuted of the world's nations looks to iis for sympathy
and friendship. Nobler far to boinend such than to win the
love of those, who strong in their brute force and professing
their belief in Christian Eehgion, do not scruple to crush the
poor in concert with the Great Assassin. The Spirit of Yamato
(Japan) to be genuine, should show itself in gallant efforts to
help and .succoiu- the vanquisned righteous cause. Greece in
her humiliation claims our utmost sympathy, " Greece admires
you and thanks you " are the words that came to us from the
worthy Editor of the Empros. We wish our Athenian con-
temporary brave stand at this time of its great national
calamity. .
The Yorodzii Choho, June 4.

897

175

SYMPATHY FOR GREECE.

By Kaxzo Uchimura.

Defeated by the Mohammedan Turks on the land and
defeated by the Christian English and Germans and Russians
on the sea ？

How glorious, poor, brave little Greece ！

Thou, in times of old, by thy brave stand at Thermopylae,
Salamis and Plataea,， put an end to the Asiatic invasion and
saved intellectual Europe from utt^ r ruin. And now in the end
of this " glorious " nineteenth century, thou by thy defeat at
Canea and Thessaly and Epirus, didst, we believe, open a way
for the salvation of spiritual Europe.

When a band of thy gallant youths embarked thy shore for
the Isle of Idaea, and another band left thy capital for the
defence of thy Thessalian frontier, didst not thou ascend Calvary
alone, bearing upon thee the sins of Europe and the woes of
the millions that groan under the Turkish rule ？ And when
the Turkish scimitars pierced thy boys and the English shells
shattered thy daughters, wast thou not expiating upon the Holy
Hill the crimes of Europe of centuries' standing ？ Thi.s お the
way, the only way, for a little nation to confer a great benefit
upon mankind, — to die for them ！ Thank Heaven, the history
of our century is not all ignominy. A little nation of scarce
over 2,000,000 souls going to battle with full knowledge of
defeat, in loneliness inexpressible and with hop。s most desperate ！
It is a scene nobler than that of " a Davi ひ facing six Goliaths."
It is a scene of a greater than David mounting the Cross set
up by the nations of Pharisees ！ No wonder that thou too

176

EARLY WEITINGS

wast slain. In thy effort to save thy brethren, thou wast not
able to save thyself. The Turks tliy spearers, and the Christian
England and Germany and Russia, their accomplices in the
criminal act and interested spectators ！

We will not blame thee for thy cowardice. Wlmt man or
nation in thy situation can be very brave ？ Did not He too
tremble when all His disciples deserted Him ？ Thy forefathers
at Marathon and Thermopylae were in very much better situa-
tion than thou. They had none to discourage them. No Rome
or Etmi'ia went into alliance with Persia. But thou art not
only alone but forlorn, with Christian Europe crying thee down
and even compassing thy destruction shouldst thou prove suc-
cessful and put an end to thy murderous foe. Death was upon
thee when thou wentest to the battle. And when the Hell did
actually vawn before thee, thou did'st tremble. They who have
ever been at Gethsemane will never blame thee for thy cowardice.

To be dofeated in a right cause is not shame. To be victorious
in a wron<( cause is shame. It is the Cross that is still saving
the world. Would that Christian Europe in concert with
Mohammedan Turkey had completely annihuated thee ！ Death
thy brave sons died will surely be the Life of rejuvenated
Europe.

We believe God made Babylonian Nebuchadnezzar and Persian
Xerxes and many others of their kind to try the faith of the
faithful. Nothing more sublime under heaven, than the sight
of the weak and tender crushed under the bnito force of the
mighty. " Wonderful is tho love of God that He can see His
children suffer."

The Yorodzu Choho, June 5,

1897

177

COOLIE TROUBLES.

Foreign papers of recent date are unanimous in the loud
complaints against the uncontrollable insubordination of Japanese
coolies, and urge the authorities to take some prompt and
effective 】n(':i:siii'<?s to put an end to the dangerous assaults they
frequently make upon foreigners. Of late these coolie troubles
seem to have been of very frequent occurrences, for we have
found almost every other day in foreign papers some complain-
ing report of a fresh instance of their misbehaviours. We
sincerely grieve to hear again and again of the wrongs foreigners
receive from the hand of this uneducated class and join in the
cries of discontent raised by our foreign contemporaries against
the authorities, who are either slow or unable to prevent the
occurrences of tlicse unpleasant affairs.

At the same time, however, ^ve can not believe, cooiies are
entirely in the 、vi'ong. According to the reports given in foreign
papers concerning their misbehaviours, they invariably make
assaults upon foreigners without any apparent reasons. This is
a very remarkable fact. I^iieducated people they are, we can
not expect gentlemen from them, who are as a rule rude in
manners and are easily provoked. Still they are neither brutes
nor mad men, and, however barbarous they may be in nature,
they will iievci' attempt to hurt otlier.s, without some plausible
reasons. Surely they must have some accountable reasons for
their outrageous conducts, "What are these reasons, we can not
at present determine, Init if we were to make minute inquiries
after them, we doubt whether the balance would not be founc]

178 EARLY WRITINGS

to weigh more heavily against tlie alleged wronged party.

Very often we witnessed what kind of treat niont coolies
receive from foreigners at our treaty ports. We could not but
feel anger against the latter and pity towards the former.
Foreigners looked to our eyes like tjTants, so unfeelingly did
they treat poor coolies. They flung upon tlioni all sorts of harsh
words, sweared at them, beat them and kicked them. We were
rather surprised to see them endure all these maltreatments and
insults with mute submission and patience, and wondered at
^xhy they would not attempt 】iuithiies against their tyvunnical
masters. It is therefore no startling news to us to hear of the
recent frequent occurrences of coolie troubles.

Considering what little education they received and liow low
in society is their position, Japanese coolies are rather to be
praised for their honesty, suhmisj^ivenoss and loyalty. Speak to
them some kind words nnd you Avill fnid none so grnteful as
they are. Be a good and sympathetic master and it will be
difficult to find more devoted and faithful servant. Let com-
plaining foreigners consider a little without bias of their ungov-
ernable sailors and labourers. Are they miy better than
Japanese coolies ？

The Yorodzit Choho, June G.

FOREIGNERS' DISLIKE OF CHRISTIANITY.

A MAX by the name of Joseph T. IVfannix in writing to a
Minneapolis paper from Tokio, gives the following as one of the
reasons why Christian Missions make no progrei^s in Japan :

897

179

" The litter indifference which foreigners engac^ed in business
in this country 】nanifest toward missionary work — an indifference
which might properly be regarded as opposition, for the average
foreigner engaged in business in the Orient looks with something
akin to contempt on missionary work."

His statement agrees exactly with our own observation on
this point. It is a fact which is very hard for us " heathen "
Japanese to understand that the citizens of Christendom whose
special pride is m their Christian " civilization should manifest
so strong a dislike towards the religon of their home-lands.
Whatever erroneous doctrines might be held by its professors
about its supernatural origin and authority, one thing appears
to us quite certain, and that is that it embodies in its
teachings some of the noblest ideas that have ever been held
about God and man. When we sec that by far the largest part
of the practical philanthropy carried on in their lands is carried
on in the name of this religion, that the highest of their litera-
tures have it as their central theme, that their governments and
institutions show in a marked degree the beneficent influence
they recieved from it, we can hardly imagine the state of those
who have almost nothing to show to this religion but contempt
and occasional curses. Indeed, the dislike of Christianity of some
of these foreigners is very much inore intense than that of any
of the Shinto or Buddhist priests that we know of. Theirs is
the hatred of its very name, associating all evil things with it,
and making it as the special target to aim all their funs and
jests at. To some of them a growling poodle is " Jesus Christ,"
and a vexatious servant or rikishaman " God " or " Saint." Sel-
dom a man shows his inveterate hatred of any bad thing in the
degree with which some foreigners in this lands regard Chris-

180

EARLY WRITINGS

tianity. Citizens of Christendom hating Christianity ； — can there
be any anachronism so difficult to understand, for the heathen
observers at least ？

The Ym-odzii Choho, June 9.

NOTES.

COMPILATION OF A HISTORY OF JAPANESE ARTS.
It is reported that a collection of artistic objects of ancient
Japan will be exhibited in the Paris World 's Fair, which is to
be opened in 1900. In connection thereof, a history of Japanese
arts will be compiled and exhibited there. Messrs. K. Okakura,
M. Fukuchi and some others, well versed in the literature of
Japanese arts, have recently been appointed as the compilation
committees. They are now busily engaged in collecting and
arranging materials for the hii^toiy. On its completion, vce under-
stand, it will be translated into French.

"JAPANESE-AMERICAN VOICE."
With thanks Ave acknowledge the receipt of a. copy of the
Japanese-A merican Voice, a monthly magazine published in San
Francisco by a Japanese gentleman. Well printed on good paper,
illustrated and containing some readable articles, its general
make-up is excellent, though we do not take fancy to the stupid
and unartistic picture on the cover. The object of the magazine,
we learn from the advertisement, is to treat of the things Japa-
nese and to bring about a better understanding between our
country and the great American Republic. Surely a magazine
with such an object was a long-felt want, and the editor Mr.
Sano is to be congratulated for his timely and commendable

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181

enterprise. We sincerely hope for the elegant little magazine a
bright future. The publishing office, by the way, is at 305
Larkin St" San Francisco, and the subscription price for one
year is two yen.

" LITTLE JAPAN OR GREAT JAPAN."
This is a title of a very noticeable book 、vi'itt(、n by Mr. Suzuki
Tengan, and published by Sh(，)kabo， Tokio. We seldom have
seen more frank and forcible arraignment of the Japanese society
than this little volume of 220 pages. Its merciless criticisms of
the eminent .statesmen and the leaders of the present political
parties are keen and penetrating. The society that calls forth
such an indictment is deeply to bo deplored. Its hypocricies
have gone to such an extent that the public i.s surprised to find
them freely exposed. Surely this is an impotent government,
and whatever count or nuuviuis may return to the power, so
long as this un-nioral, all-policy system of the Sat.suiiia-Choshii
Administration is kept up, there is no hope for the powerful
regeneration of the people. Whatever might bo said of the style
in which the book i.s written, there can be no doubt us to the
general truthfulness of the sad truths it reveals.

"THE ANTI-NATIONALISM OF A CHRISTIAN."
Under this title, the Editor of the Taiyo Magazine has much
hard things to say about us. Our quotation of James Russel
Loweirs poem " Fatherland ，， and little conmaent upon the same,
called forth this veheniont patriotic indignation against us. " Un-
righteous," " diisloyal," " cankpr-AVOriii ，， and "\'il(M'obl)ei'，' are the
epithets applied to u.s, because he says, we teach universal
love of mankind; and not Japano-contral patriotism. Especially

182

EAKLY WRITINGS

our " smacking " of Mission-School-ism is offen?rive to liiin, as it is
to one of our Kobe contemporaries ； and he piles upon us such
an array oi invectives as to make us believe tliat wo are no more
fit to live upon this earth. 入 Vould that he could spell out his
thought in one of European languages ！ Then would our foreign
contemporaries know tliat the Vorodzn is nof the most aiiti-foreigii
of the Japanese journals. It is always associated with tlio Nippon
for its chaiivini;<m by foreign papers ； but now it is accused of
lack of patriotism by a Japanese contemporary. What shall
we do ？

The Yorodzii Choho, June 10.

ADVANTAGES OF ENGLISH LANGUAGE.

It may be too presumptuous for us to wi'ite in a language,
which, Ave must confess, is but very imperfectly understood by
us. But there are many things in luodem thought that can be
better expressed in English than in our own Japanese. It was
Prince Bismarck, we believe, who once remarked that he envied
English language for its two words, Home and Gmileman, whicli
had no equivalents in his German or indeed in any other lan-
guage. Either dm Huhh or die Heiniat expresses but poorly all
that is contained hi that sweetest of English words, whicn in
the immortal song of Payne, has become a precious heritage of
all the English speaking peoples. We too have tried several
words of our own to apply to thi.s English word ； but either tichi
or katei is found to be wholly inadequate as its tit translation in
our language. Homu Ls now a regular Japanese 、vord, intelligible
to every educated Japanese, as much as station, billiard, and few
others are. So with that noble word Gentleman. It is neither

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der Mann von Gebvrt nor Mami von Stande, A man is not a
gentleman for his high birth or 】ai'ge fortune. Something more
is needed to make him u gentleman in English. Our own shinshi
(紳士) is a farthest pos.sible approach to it， as it means nothing
more than a bvoad-beltecl or one of well-to-do class. Kiinshi
(も ナ) is too i)ed antic in its sense, though it certairuy expresses
much of the moral phase of the gentleman. We must coin a
now character to exactly express that certain .somebody expressed
by that expressive English word ； and as such is not very
pcssible, the word lias come to be u.sed to a certain extent by
us in its original Engiir^h form.

Lovc， duty, mind, soul, ゆ irtt are other English words which
express very much more than the equivalents we give to them
at present. With all the varied richness and flexibility of the
Chinese language, there is much in European thought which can
never be expressed by its multitudinous characters. A word in
any language is always 】i】oi'e than is denoted by its etymological
meaning. It embodies in itself the idea reached by the special
line of progress taken by the people who urse it. An European
thought can best be expressed only by an European language.
To translate it to an Asiatic language is to large extent to Asia-
tize it ； and in too many ca.ses, the thought itself is lost in the
medium that tries to convey it.

We do not mean to s;ay， of course, that English , is superior
to Japanese in every respect. There is much in our thought
which can be but very cumbrously expressed in English. Those
certain graces and delicate pensiveness that characterize our early
poems shall ever remain untranslatable to any other language.
Certainly we can think of no exact English equivalents for our
chu し §、 loyalty) and ko (孝 lilial piety), in the particular senses

184

EARLY WRITINGS

as they are now used among us. But we can also say that such
Nineteenth Century terms as "Right," "Freedom," "Liberty,"
etc. can be but very feebly expressed in Japanese. There is no
doubt that a more extensive use of English language among us
will be one sure means of introducing lis to those fundamental
ideas, without which no people can enter into any cordial fellow-
ship with the civilized nations of the world.
The Yorodzu Choho, June 12.

OUR READERS.

It is very natural that out of the several tens of the thousands
of the readers of this paper, comparatively very few as the readers
of this department. Among them must be counted first of all
our half-a-dozen foreign conteniporarios published in this land.
From them we get mor^t response, and we are made to feel
sometimes that we are writing for them only. Some of them
kind and genial, others not so kind and genial, ― yet in general
we like them all, as we consider bitter-sweet to bo the cliarac-
teristic of every thing in this world. Then avo arc in receipt of
increa-sing favor from the foreign residents in this country, who,
by their new subscriptions and occasional w>rfls of encourage-
ment make u-s know that there are friends even for the Yorodzu ！
Indeed, we are made to believe day-by-day that there are worthy
representatives of Christendom in this land, ― they who take
interest in Japan, and in us too, and to whom Mission-school-ism
is not a rock of offence, and who are not intent upon establishing
Anglo- Saxon-dom in this Empire ！ A considerable number of
copies goes abroad, where they may form whatever opinion they
please of us and the kind of Japan that 、ve try to represent.

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185

But by far the largest numbov of the readers of this dopartnient
are students, who, either from their love of the language or of
some " qnaiiit ，， opinions that appear liore now and then, are, we
understand, the mo'st ardent supporters of this column. And
we by no means dopreoiate the countenance 、v い receive from this
quarter. Indeed, now thut the Japan Times is ably combating
with the out.sido world for the nation's honor and gloi'y, wo
often feel whether 、ve might not shut our ears to voices that
come from outlandish sources and devote ourselves wholly to
the service of the young hopefuls of our land. For, as we re-
marked u few days ago, Ave con.sider English language to be a
great medium of exchange of new ideas, and we can speak in
that tongne many things which "vve cannot very ivell express in
our own. Such new.s, (for neu、s tliey really urCj) as the individual
worth of ]nan, tlie sanctity of life, the organic unity of society ,
and the consolidarity of the race, can bo best transmitted to
our younfi: roadei's through this cohinm. We can make this a,
H は 1(、 hole tliroug'li which tlicy ("in poop 80iue\vliat into the
great world-cuiTcnt, as they arc nlrevndy .sufficiently i)i'OYi(l(、（l Avith
means that onlig]it(Mi tlieni upon things that iRTtain to their
own land and people.

NOTABLE YOUNG MEN.
The end of the Eighteenth Century saw m;iny younc" men in
active field oi History. Danton ali<l Eobespierre ruled Franco
and sliook Europe before they were thirty-live. St. Just was
twenty-six Avhen ho wont to the seaftbld, whither ho had .sent
so many others. Napoloon ^vas twenty-seven when ho took com-
mand of the army of Italy. Fox entered the House of Commons
at nineteen and was a member of the Ministry at twenty-tive.

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EARLY WRITINGS

Pitt was Prime jMini^ter and ruled England at twenty-five.
Alexander Hamilton was Secretary of Treasury in Washington's
cabinet at thirty-two.

The Yorodzn Clwho, June 15.

A WATER-POURING ARGUMENT. 、

About a fortnight ago the Hyogo News condescended to reply
to our little article, in which we endeavoured to declare ourselves
not essentially anti-foreigii, a.s it accuses us to be. We should
have replied to it at an earlier date, but try as we would, we
were not inclined to do so, for we saw that the argument is
becoming what Ave call in Japanese mizu-kake-ron (water-pouring
argument), in which no tinal conclusion will ever be arrived at.
But we must say something over the question sooner or later,
and at last made up our mind to take up our weary pen.

Our esteemed contemporary is not still in the least disposed
to withdraw the accusation, and continues to charge us as persist-
ing to paint foreign residents in the bulk in the blackest
possible colours. We have nothing to say against this- charge
but what we have repeatedly expressed hitherto. That is, we
are only against such foreigners ― unfortunately very numerous
in this country ― who do not behave like a true Christian
gentleman. On the other hand, let it be definitely understood
by the resident foreigners ？ it large, we are not only friends
but admirers of those few gentlemanly foreigners, who sincerely
hope much for and believe the best of Japan , which affords them
residence and protects their lives and properties. But the Hyogo
News will never hear us, and none is so deaf as who will not
hear. We say we are not anti-foreign, but our contemporary

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187

says we are ； and in tliis way there will be no end of the argu-
ment. To continue .such a fruitless argument is a mere waste
of time and labour. So, clear Hyogo News, let us set aside the
tedious task for a wliile. Wo on our part will make this our
final saying.

The Yorodzii Choho, June lb.

COMPLAINTS AGAINST THE COOLIES.

OuK littlo attempt to explain the coolie troubles, which have
occurred irritatineiv qui to often of late, has called forth some
comments in several foreign papers. The Kobe Chronicle, which
is ever alive to say some smart things at the expense of our
insignificant little paper, seems to have been somewhat vexed at
our explanation J t hat t he d(}te;^tabl(、 troubles might partly be
attributed to tlie rough and unfeeling treatment of the coolies
by the foreigners. On paper it tries to deny the truth of our
statement, but evidently it c-an not do the same in heart, for
the insolence of a large number of lion-skinned-ass-like (this is
a purely Yorodznesque adjective suggested to us by a fable of
Aesop) foreigners is ;x notorious fact, which even the prejudiced
editor of the Kobe Chronicle will possibly not be able to deny.
As we have said, our (jontempoi'iu'y wus undoubtedly vexed and
the result was that it hurled upon us the following masterpiece
01 irony.

" Seeing that about half the assault's reported to have been
made upon Eui'opean ladies, who are not generally in the habit
of swearing at the coolie.s, or of beating or kicking them, perhaps
the Yor dm youncr man will arise and in his best Carlylese
make a further explanation."

188

EARLY WRITINGS

As to refuting our statement, that the coolies are roughly
treated by foreigners and the consequence is the collision, dear
old Bob says nothing further tlian that ours lias very little founda-
tion and certainly does not explain the incidents. However, Ave
on our part can say, we have much foundation for this explana-
tion and Ix'lievr it amply explains most cases. By-thc-by, i.s not
the manoeuvre of the editor of the Kobe Chronicle truly admirable?
Avoiding the front side, in which our main .strength is concen-
trated, ho attacks us on the flank side. Such was the manoeuvre
of the great Xapoleon. Surely the Kobe Chronicle is to be con-
glatiilated for possessing as its editor such a journalistic Napoleon.

But to return. We sincerely grieve to hear that about half
the victims of the coolie insult and outrage were foreign ladies.
Certainly tlioy (ladie.s) are not gener<tlly in the habit of abusing
them, and we willingly admit that in such cases the cause of
the troubles can not be attributed to their discourtesy towards
them. The coolies are neither gentlemen nor saints, and it is
little 、vond ぼ that there ai'e a large number of cowards among
them, who do not hesitate to inake assaults upon helpless victims.
We join in the general cries loudly raised against the Government
demanding it to take some speedy and effectual steps to prevent
the coolie outrage and violence. But at the same time Ave advise
resident foreigners to treat the poor coolies in a more humane
way ― to use less har.sh words in addressing them, stop resorting
to brutal force and extend kindness and benevolence towards
them. Despite there are some, exceptional cases, Ave are convinced
that in most cases the coolies are not entirely in the wrong.
The Yorodzu Choho， June 17.

897

189

FROM ENGLAND.

Walthamstow, England.
To the Editor of the Yorodzu Choho, Japan.

Dear Brother and Editor : ― I have .soon the noble lines in
your paper and I send you greetings. I long to 8hako hands
with you, to clasp you, to give you the kiss of peace. How shall
I do all this ？ England is a long way from Japan, and I have
not wings, else I would come to you fiest. There are many
noble hearts in England all longing for the Brotherhood of the
WORLD, but there are also a great many bad men in England
who are putting every obstacle in the way they can. * * —
Dear Brother, I send you two of my little leaflets. If you
like, print it in your journal as an English brother's greeting to
you. May your journal prosper. May your country prosper. Some
day, if it is GocVs will, I may be able to come and see you.

No more now,

Your True Brother,
Th. L.

This from " loyal, generous, Chrij^tian England/' quite unlike
those we are treated to by some of English reprOh;entatives in
this land. Our correspondent is quite proniimont in his country
as an author and pamphleteer, and his letter to us is very much
more " emotiorml ，， tlian the excerpt we give here. Indeed, he
seems to be not ashamed of being "emotional." His Iieai't is
too full with love, not for the favor and annuity from the Jap-
anese Government or for the praise of the globe-trotters and
globe -loafers, but for what our prosaic , calculating, t'oo レ headed,

190

EARLY WRITINGS

cokl-heai'ted contemporaries can never believe in,- ~ witli love for hu-
manity. "There are many noble hearts in England, but there
are also a great many bad men in England." This is exactly
what we once sunnisedj and the point which has never been
conceded to by our English contemporaries in this land. Accord-
ing to them, their " Twenty-seven millions " are mostly wo-fools,
with no black-sheep among them. " Patriotism is nationally
that which egoism is individually/' is taught by one of their
great philosophers ； and wc believe M. Tocqueville was mainly
right in his assertion that " In tlio eyes of her (England's)
people, that which is most useful to England is always the cause
of justice, and the criterion of justice is to be found m the degree
of favor or opposition to English interests." But " there are
many noble hearts in England all longing for the Brotlierfood
of the world " say.s our correspondent ； and Ave know, such give
no countenanco whatever to the policies usually carried on by
her sons in all parts of the globe. We repeat again, we are in
hearty alliance with such, we wage our inoral irai'fare against
those who " squat on the territory of a savage/' and exterminale
him with their whiskies and rums and fou] diseases. — J, K, U.

It is said that Washington never made a speech. Jn the zenith
of his fame he once attempted ]t， failed, and gave it up, confused
and abashed. In framing the Constitution 'of the United States
the labor was almost wholly performed in Committee of the
Whole, of which George Washington was the chairman. He spoke
twice during the Convention ； but his words were so few that
they could not fitly be termed speeches. The Convention, how-
ever, acknowledge the nia'stei' spirit, and historians affirm that
had it not been for his personal popularity and the SINCERITY

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191

witli wliich he spoke, tho Constitution would have been rejected
by the people.

The Yorodzu Cholio, June 18.

FROM GREECE.

[We liavo the honour of being favored with the following
enthusiastic letter from M. Scvulond, Minister of Foreign Affairs
of Greece. The courtesy of His Grecian Majesty's Government
is admirable in thus paying due attention to the little utterance
we gave in behalf of the Hellenic nation in our little journal.
We have not yet relinquished our hope for Greece ； and just as
her Hungarian neighbor retrieved all that she had once lost to
the Turks, so she (Greece) too will rocover wliat now is passing
into the hand of the same foe of civilization. We give here only
the French original of the letter, referring our Japanese readers
to our translation of it in the vernacular column.]

Athenes, le 19 Avi'il, 1897.
A Messieurs Les Editeurs du Journal

" Yorocku Choho," To]do， Japon.
Messieurs :

C，est avec un plaisir bion vif quo j，ni recu votre lottro du 2
Mars, ainsi que plusieuvs nunieros de votre estimable journal,
dans lequel j'ai In avec 6】notion rarticle que voiis eonsacrez a
notre pays. '

Les paroles pleines d enthusiasme et de sympathie en notre
faveiir et le vceu que vous forme z pour I'heureuss issue de la
lutte que la Grece poursuit au nom de la justice et de la liberte,
remplissent ]e coeiir de tout Hellene cl'une vive gratitude. Aussi
e m'empresse de vous remorcier au nom de la Nation Hellene

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EARLY WRITINGS

et clu gouvernement de La Majeste de sentiments dont vous
avez fait pi'euve a. not re egard.

Yeuillez agreer， Messieurs, les assurances do 】na consideration
tres (listinguee.

(Signed)

Ministere des Affaires Etrangeres.
The Y<n'0(lzu CI t oho, June 19.

THANKFULNESS OF HEART.

Whatever bo a man，,s religious persuasions, be they Shintoist-
ic, Buddhistic, Christian or Agnostic (for ^ye judge Agnosticism
to be a sort of KHi お on), some such state of mind as thank-
fulness of lieart ，， is truly desirable. Tnu、， there ure many things
not to bo thanked for in this world. Snakes, foxes, badgers,
inosqiiitoeis Satsuii i a - Chosli u governments, Higo-educationSj etc.
are to be catal(\uued in this list of unthankfuls ； and looKing at
them only, wo may be led to infer that this world is too doleful
a place to live in. But these do not exhaust the inventory of
creation. There is the sun shining upon us day-by-day, and
could we but dwell incessantly upon the immeasurable good we
get from it, ours would be some of the cheerfiillost lives in the
world. The air too i.s b(、autifu】 and balmy, the rainboAV that
hangs upon it on a sinnmer-eve is magnificent, the dew-drop that
it distills upon a grass-blade is u cliamond-gem, and the stream
it feeds with perpetual spriuj^s is a source oi infinite dolif^lit to
us. Birds, flowers, friends, works — are they not enough to fill
our hearts to overflowing: ？ One of the great American novelists
is said to liave raised a loud j>hout, every morning as he arose
from his bed ； and when askc^d by hi^ 】m)ther wliy this insanoici

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193

jubilation, answered that he was too glad that he was tdive. Life
itself is the greatest of all blessings, and as long as we have it,
we have in us a treasure which the wealth of Indies cannot
measure.

What is called " the bright side of existence " iis not a mere
phantasm to be maintained by the sheer force of our will. That
there is more good hi tliis lifo than evil is a fact ； and it only
requires a little readjustment of our heart and intellect to see
and believe that such -is a fact. Healthy mind has always thought
it so ； and we instinctly associate moroseness of character with
some disease, of digestive organs, or of head or soul. If tliere
was a Louis XIV. or a Taiko Hideyoshi wailing over the wretch-
edness of his existence, there was also an Epictetus or a Nakae
Toju who had in his cell or thatched cottage more than could
till 】iis5 too-tliankful heart. " A host of golden daftbdils " Avas to
poet Wordsworth a jocuiid company ； "

" For oft， when on my couch I lie

In vacant ov m pensive mood,

They flash upon that imvni'cl oyo

Which is the bliss of solitude ；

And then my heart with pleasure tills,

And dances with tlio daffodils."
An unthankful man can never be a magnanimous man. Un-
less a man has more than enough, he cannot be in mood to
minister to the need of others. Generosity means fullness of heart
in the giver, and gentlemanly demeanor must always be the fruit
of a " f^oul that lacketh nothing." There can never be such a
blessing in this life as an ability to be satisfied with little. Such
a satisfaction never leads us to selfsatisfied indolence. On the
contrary, to what it has already, more shall bo added, making

194

EARLY WETTINGS

the blessing more blessed, and the receiver thereof evermore
thankful. J. K. U.

The Yorodzu Chnho, June 20.

THE QUEEN OF ENGLAND.

The Queen of England is not now what she used to be three
or four hundred years ago. She is a monarch only in a very
limited sense of the term. She cannot make a law out of her
own will, and she cannot administer it without the consent of
her people. She is a queen only in name. Politically she is
but a citizen of England, though the greatest citizen.

But that she is not a despot, and has not unlimited power
in her hand, does not make her a puppet and nominal figure.
Now that she yielded all her sovereign right to her people, she
still retains for herself a sphere of action where she can yet be
queenly, and can rule with might more powerful than army or
navy. England is now reaching that stage of social development
where force of character is being felt as a distinctive political
power. Its queen is expected to rule, more with the might of
pure unblamable character than with the majesty of Law ancT
Force ； and she is its ideal fjxieen who makes least of lier royal
dignity and prerogatives, and most of her own personal worth,
as shown in her manifold relations of life. She is, above all, to
be an ideal English woman, a most devoted of wives and moth-
ers, lover of peace and encourager of all good works. It is but
a beginning of that regime of things when the poorest and hum-
blest shall be crowned the king of all.

We believe we are not sajing too much when we say that in
Queen Victoria of the house of Hanover, England has something

897

le5

near its ideal queen. From little that we know of her history,
we cannot accord to her the sagacity and political acumen of
her illustrious predecessor Queen Elizabeth : or even if she had
these high qualities, opportunities were not offered her for show-
ing them. But what the Virgin-Queen lacked, the Mother -Queen
seems to be endowed with in happy measure. The latter with
her worthy Consort, Prince A]bei't， standing aloof from party-
strifey, lias ruled her wide kingdom in a way peculiarly befitting
her position and character. Mr. Robert Mackenzie in his widely
read History of the 19th Century, speaking of the remarkable im-
provement that took place in the English society in the early
part of this century, tlius opitomizes the part taken by the
English royal family ；

The influence exerted upon public morals by the pure domestic
life of Queen Victoria and Prince Albert fills no inconsiderable
place. The Queen and Prince lived conspicuously blameless lives in
the earnest and effective discharge of the familj' and public duties
which their position imposed. Their example confirmed and power-
fully reinforced the influences which at that time ushered in a
higher moral tone than had distinguished previous reigns.. The
service thus rendered to the nation was valuable beyond all
estimate.

It is a thing Avortliy to be taken careful notice of, that in this
country of essentially materialistic tendency, the ixugntiest nation
on the globe has for its two Iiighest figures a innn and a woman,
who exemplify in themselves the highest moral attainment of the
age. If in Mr. Gladstone, we see an English gentleman in his
most typical form, ― sternly religious and severely intellectual, ―
we find ill Queen Victoria the English ladyship manifested in
its most exalted form, ― dignity iipliekl by homely modesty, and
ruling her nation with the might of a mother which is, after

196

EARLY WRITINGS

all, mightiest of all powers.

The Yorodza Choho， June 22.

PRO AND CON.

Our distant friend " Doctor ，， again sends us the following : ―

Our " esteemed contemporary " the Nagasaki Rising Sun, char-
acterizes our lato article, as smacking (of) the Mission School.
We had belie vod, that, even though (in the bigoted mind of our
Anglo Saxon friend) we were considered barbfirians, credit would
be given iis for our good will ； as we tried to make evident to
liim lately, in our opinion, he needed advice ； and, as no other
journal apparently noticed his vaporings, we eonrlnded that a
little might benefit him.

He also noticed some typographical errors, which liad crept
into the article which has so roused 】iis ire ； though, we think
that, the " juice of the ink ，， is just as effective at times as the
" price ，， would be, he is the better judge of that, from the
quantity of tlie juico ho has been spattering about of late.

Pink we are, but why " prurient/' why descend, O Scribe, to
the devices of American backwoods journalism. Webster defines
it, as " being uneasy, with — desire." The only desire we have
been uneasy with, was a desire to annihilate an effervescent
pencil pusher who had taken advantage of a. temporary position
to spatter some " ink juice ，， on us. There is an old proverb
somewhere, eoncorning a beggar on horseback, and the sub-
t^eqiient death of the horse. We hope this has not been the
cause of the untimely death of the Rising Sun. Doctor.

This is what the anti-Christian, pro-Buddhistic editor of the

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197

Kobe Chronicle says : " For our own part, we hold that the 】nan
wlio has no other motive in life than the increase of hi.s busi-
ness or the acquisiiion of wealth is the man who eventually iinds
out, especially if he be successful, what an utterly misspent life
his has been." An utterance well worth to be ruminated upon
by our own Sago of Mita., who with his .samuraisin und " Jap-
anese morality ，， has for a long time been preafliing the getting
of money as " the whole duty of man."

"Religion is not unJikr whisky," runs the piou.s and beautiful
language of the same Kobe contemporary. " When the spirit
is really pure and unadulterated, it is truly a mighty fine thing,
but is often does get mixed with some terrible hell-fire kei'osine."
We confess this a flight of Carlylese (of the hellish kind) wholly
unapproachable by " the Yorodzu young man."

Our genial friend the Easlern World thiiik.s tliat all our argu-
ments on the coolie outrage are not worth the cost of the paper
they are printed on. But seeing tliat the brutal treatment of
the coolies by their foreign employers is a fact, whatever be
the circumstances in the special cases reported from Kobe, we
believe, our defence of this defenceless class was not wholly
untimely. Did they serve to warn off one .such brutal task-
master from giving one kick to a poor feUow in 】i お employment,
we consider our articles worth more than tlae tons of paper we
consume everyday.

The Kobe Chronicle did us a good service by quoting almost
in full, our article on " the Queen of England." This is the
hrst time that editor quoted anything fi'on】 us without adding

198

EARLY WRITINGS

some " smart ，， sayings about u.s.
The Yorodza Glioho, June 20.

LITERATURE OF THE VICTORIAN ERA.

The ocoasion of the Sixtieth Anniversary of the reign of Queen
Victoria 】ui;s called forth many a review upon the phase of her
glorious era, and enriched the columns of English newspapers
and magazines. A highly readable and instructive article on the
Victorian literature was furnished by Mr. Richard le Gallienne
to the English readers. For the sake of our student-readers
wo ； shall give here some extract from it.

" Victorian literature/ Mr. (jallienne observes, " chronologically
speaking should include only books published in or after 1837.
On this principle, Wordsworth, whOj born in 1770, did his really
Wor ds wor thi a n worK: during his (？ arly 】nanhood， was ob-
viously a Victorian, whereas Scott, who was born one year later,
Coleridge two， Byron 18， Shelley 22, and Keats no less than
25， by the arbitrary accident of death before 1837, were denied

to the diiideni of that queen Yet each of these poets is as

typical a fountain head of Victorian literature as Wordsworth."

Scott, Keats, Wordsworth and Shelley ― these, according to
the opinion of Mr. Gallienne, have been some of the most mas-
terful influences of \ ictorian literature. He goes on to say :
" The great tree of Scott ゆ i]】 flourishes in the prosperous seed-
lings of the historical novel. Keats begat Tennysoii; and without
Keats there would have been no William Morris, no Algernon
Charles Swinburne, no Dante Gabriel Eossetti. Wordsworth
begat Matthew Arnold, and the spiritual and social influence

1S97

199

oi Shelley baffles computation."

"Indeed," Mr. Gallienne remarks, "one is surprised to realize
how many good books we should have missed had we been
unfortunate enough to die before the year 1837." It is indeed
a curious fact that most of the great Engilsh books of the XIX
Century appeared after the accession of Queen Victoria. To
begin with, we should have died without having read " Pick-
wick.'' 1837 was too, the year of Carlyle's "French ； Revolu-
tion," Browning's " Strafford." Dickens, Carlyle and Browning ！
It was truly a good start.

1838 was the great year of " Sartor Resai'tus，" the most potent
.spiritiuil stimulant of modern times. It was also the year in
which " Oliver Twist " was first asked for more. In it too was
heard the impassioned voice of Mrs. Browning. 1839 brought
to British boys that classic bloocl-curdler， Harrison Ainsworth's
" Jack Sheppard ，， and that merriest-hearted of Irish novels,
Levers 's " Harry Lorrequer."

1840 was Thackeray's year, in which he published his spright-
ly " Paris Sketch-Book." Before 1842 it had been quite
impossible for any living man to recite " Horatius/' for 1842
was the year of those "Lays of Ancient Eome." In 3842 also
Tennyson published his poem'^; in two volumes. It was also
the year of " The Song of the Shirt ，， and of Riiskin's " Modern
Painters."

In 1844 the English school girl found a oonstant friend in
Miss Charlotte Mary Yonge, and in 1847 a book was published
of unique significance for English womanhood. It was the
celebrated " Jane Eyre " of Charlotte Bronte.

The years 1846 and 1848 inclusive saw quite an epidemic of
historians —— Freeman and Grote in 1846, Froude in 1847， and

200

EARLY WRITINGS

Macanlay in 1848. The last named year was not only the your
of Macaiilay's history, but it was also the year of " Vanity
Fiiir ; " the year, too, of Matthew Arnold's " Strayed Reveller "
and Arthur Hugh Cloufjli's Bethie of Tober-Na-Viiolich.''

II.

English literature was singularly fruitful during the years
following 1850. "what years they were then ！ " exclaims Mr.
Gullienne, " Great books clustered like blackberries in every
publisher's list." Indeed, even if we were to take account of
but a few of the most typical, we are struck by the richness
of master] )ieces. Think of year like 1850, which gave you
WordsAVorth's " Prelude," Tennyson's " In Memoriam," Brown-
ing's " Cliri.stmas Eve and Easter Day," Dk-kens's " David
CopperHeld," Leigh Hunt's "Autobiography," Carlyle's " Latter
Day Pamphlets," Francis Newman's " Phases of Faith,"
Frederick Deniison Maurice'^ " Moral and JNIetaphysica] Philoso-
phy," and Thomas Lovell Bed does " Death's Jest Book," all
at u birtli. "Really there is some thing almost ab:ui'(l about
such fecundity/' says Mr, Gallienne. One lyric of Beddoes
alone had been enough to decorate the year : ―

If there were dreams to .sell,

Happy and glad to tell,. *

And the crier rang the bell,
Who then would buy ？ '，
1852 was to bring "' Esmond ;，， 1853， " Ci'anford ; ，， 1855，
Browning-f< " Men and Women/' Tennyson's " Maud," King.sley's
Westward Ho! ，， and last, but not least, George Meredith's
"Shaving of Shagpat ； " 1856 gave us "Aurora Leign ，， and
dear old " John Halifax ； ，， 1857 was the immortal year of " Tom
Brown's School Days. ' In 1858 Ciime " George Eliot •， with

1897

201

" Scenes from Clerical Life/' and the •subtlest and most
exquisite school of English poetry, that of t】 化 pre-Rapliuelites,
found its first exprcsrsion in William A【on'is，s Defense of Guin-
evere ； " 1859 was another great year, " Adam Becle," " The
Idylls of the King," the " Origin of Species/' John Stuart Mill
on " Liberty/' and best of all, thouuh little 】ioti ('い <1 then, " The
Ordeal of Richard Feveral " ― the greatest love poem in Englij^li
since " Romeo mid Juliet," also the magical quatrains of Fitz-
gerald's " Omav Khayjiim ； " 1860 gave us our greatest historical
novel in "The Cloi.ster and tlie Hearth/' and in 1864 delighted
men and women were chanting for the first time, and with a
kind of madness, the intoxicating choruses ol Mr. Swinburne's
" Aiaianta in Calyclon." In the same year came XeAvman's
" Apologia/' and in 18G5 came from Mr. Swinburne the still
madder iiiuisic of '- Poems and Ballads ，， 一 the Venusberg music
of " Dolores/ tlie d(— 、:ith imisic of " Proserpine ，， 一 immortal bal-
lads of pagiui pasision and pagan peace.

Was it more coincidence that against this pagan .singing
Was heard for the first time in 1866, the sweet mystical voice
of Christian Rossetti ？ In 1867 Matthew Arnold published his

Study of Celtic Literature/' In the same year William Morris
published his " Life and Death of Jason " and in 1863 his
" Earthy Paradise ； " the year, too, of " The Ring and the Book."

The year 1870 was a memorable year, in which the marriage;
in one mind of Italy and England, as has often happened before
in English literary history, gave us the genius Dante Gabriel
Rossetti. Who can forget the first time he read : ~ -
The blessed damosel leaned out

From the gold bar of heaven, *
Her cyvs were deepc'i* than the depths

202

EARLY WRITINGS

Of water stilled at even ；
8he had three lilies in her hand,

And the stars in her hair were seven.
With this year Mr. Gallienne bids good-by to chronology,
and has something to say on the characteristics of Victorian
litfu-atuve. We .shall see it in the concluding chapter.

in.

Ox the characteristics of the Victorian literature Mr. Gallienne
okxiuently writes as follows : —

" No century beforo ours has written better, and no century
before has felt or thought as well. There is the reason why we
so love our Victorian literature. It has thrilled with our own
peculiar sorrows and joys, it has shared our awful doubts, it haj<
dreamed our fearful hopes and dreams.

" It weeps for us, and not 】uerely for Hecuba. It cries aloud
to our gods, it does battle with fates. "We love it because it is
more than books, it is our own very selves ； indeed, ' the form
and pressure of the time ' as not even the realistic drama of
Ben Jonson, or the detective realism of Defoe might claim. It
has been reality as reality had never been known before, reality
not merely of manner and the surface emotions, but reaiity of
the innermost heart and brains and nerves. More than any
literature that had preceded it, it embodied the realities of life,
but at the same time it wrought of those realities, often bitter
and terrible indeed, a new romance so vivid, so passionate, .so
intimate, a romance so real, that all romance that had gone
before it seemed pale or painted beside it.

" Sincerity and intensity ； those are two primary qualities of
A ictorian literature ，，

The most cliuracteristic significance of Victorian literiituro,

897

203

then J according to Mr. Gallienne, is its essentially religious seri-
ousness. Literature, which was a plaything before, has become
ii thing of flesh and blood, of fire and teai'vS ； it has ceased
from being a pliiything and become the most authentic oracle
of human soul. He goes on to say : ―

" Indeed the delight of literature has grown ever more seri-
ous― and yet more and more of a delight. More and more
has II Penseroso become the Muse of modern literature. Never
before has art been given so hard a task to fulfil 一 art, whose
mission it is to turn all things to beauty, all sorroAV to joy, all
sour to sweet. Bitter indeed were the waters which the 19t]i
century luis challenged her Muses to turn into wine, but who
can doubt that the miracle has been accomplished ？ From this
Aeschylean wringing of hearts who could have dared hope for
any issue of peace or laith ？ Yet over and over again has
modern literature thus dared all and won, and dared again.
We have heard it called a literature of doubt and despair. I
would venture to call it tlK、 niost daring literature of faith that
the world holds ； for such doubt is only faith in its birth throes,
and such despair is only the womb of a manlier hope.

" In conclusion, I would venture to say that, from whatever
point of view you may regard literature; moral or aesthetic ；
wliether you look to it to strengthen you or to delight, to
charm your senses or to heal your soul ； whether you seek in
it beauty or truth, the real or the ideal, you will still find in
Victorian literature the fullest and most fascinating answer to
your iieeds. We love Victorian literature best because it has
helped us to live， because it has been the richest in the books
that dehgnt and sustain."

The Yorodzu Choho, June 27， 29, 30,

204

EARLY WRITINGS

MK. TOKUTOMrS RETURN.

\Vk learn, that Mr. Iichiro Tokutomi, " an ideal Japanese
journalist/' is back from hi.s extensive travel round the world.
He saw Rus.sia, Rouiuania， Hungary, Austria with his own
eye.Sj and .spoke face to face with ToLstoi, Clemanseau, and
many other notable figures. So, naturally his countrymen are
expecting great things from him. and his Kokumin Shimbun will
be his nation's cynosure for some time to come. We like to
know whether lie found on the bank of the Danube, or in Nijni
Novgorod itself some panacea for the healing of this miserably
distracted nation ； wlietlier lie found any quarter of this ter-
raqueous globe where Avarice, Hypocrisy, and Foxiness and
Badgerishness of Satsuma-Clioshu type taking the place of
sincerity and riglit straiglit forward honesty, and yet the nation
prosperous and the people in contentment ？ As far as Ave know,
oven in Timbuctoo itself, honesty is rftill considered to be the
best \)o\\i'y, and " the wisdom of the wise/' the most dangerous
thing under heaven. We somehow hope that Mr. Tokutomi's
conclusion reached after his extensive tour round the world
is somewhat similar to our own ， that " the Kingdom of
Hciivon ，， is not " here and there/' but in right midst of us,
if we but have eyes to discern it and courage to realize it.

K. U.

The Yorodzii Choh り， July 1.

OUR ENGLISH.

No greater compliment Avas ever paid to our English than the

897

205

following which appeared 】n the Japan Ma '7 of Saturday last :

We call that very nice writing (referring to our article on "Uie
Queen of \ ngland/') and it would interest: us even more than it
does if we had any assu ranee that it emanated from a Japanese pen.
But the provenance of the English articles in the Yorodzu Choho is
always uncertain. Our contemporary resembles the average Japanese
merchant : it dees not appreciate the value of being uniformly
genuine, Etc.

NoAv, if ^ye can assure our Yokohama friend (for assure we
assuredly can) that we the yollow-skinnod, sti-aight-hairecl, black-
whiskered, almond-shaped-eyed, and pi ominont-cheek-bonod
Editor of the Yorodzu Choho did Avrito it, will 】i い (the Editor of
tlio Japan Mail) who l)oliavos uke a patriarch in Knglisli journal-
ism in til is corner of tlie wond, absolve us from the verdict it
so often passed upon " that English effusions by Japanese
journalists are, for the mo^t part, exasperating." We fear the
Piitriaroli shows many a sio-n of deorepitxide stoaling over his
head, ror-ontly.

Anotlu'r blunder. Yamnto TaroV letter wliieli, .nooordino-
to tlio Mail PntrianOi " was a pure sham so far ns the professed
nationality of it?s autliov was concerned," because it " foolishly
Uelauded " Gazette, and " foolishly abused ，， Muil , happens to be
a veritable product of a veritablo Japanese. Too naughty for
the saui Tarn to liavo raised his IuukI neainst tho venerable
Patriarcli, but that was a fact ！
The Yorodzu Choho, July 2.

206

EAREY WETTINGS

MARQUIS ITO，S VIEW OF JAPAN.

Marquis 1x0； on arriving at Victoria ^ is reported to have
answered somewhat as follows, in response to the questions
asked him by a representative of the Colonist :

Q, What is the basis of your Government ？

A. Our Y o'itical system is based upon the com on schools. Our
idea is that if the people have freedom and free education, they
can be trusted to develop on broad and safe lines.

[Truly noble I But what kind of freedom and what kind of
free education ？ Satsunia-Militarism in Politics, and Higo-
Hypocrisy in Education, ― to what will they lead vis ！ ― J

Q. How do Japan and Russia stand as regards Korea ？

A. Everything- is settled between them. Russia has agreed to
recognize the independence of Korea- and so has Japan^ and China
has been compelled to. 1 do not anticipate any disturbance as to
Korea.

[Settled; yes, settled — on paper. But on Korean Land, Russia
lias gained everything and Japan,- ~ nothing. So long as Japan
acquiesces in this state of things in a( cordance with the " no-
fight " policy of the Marquis, wo need anticipate no distui'bance
as to Korea, ― indeed, as to the whole world.]

Q. What about the general c り iidition of Japan ？

A. It is h ghly prosperous ； the country is steadily advancing ；
the people are contented ； life and property are secure and educa-
tion is universal.

[Enviable optimism, ― should we say, delusion ？ 300,000
people in the Ashiwo district groaning under the misrule of
several years ！ Lord High Pontiff of the Hongwan]i Sect; the
most profligate man in the country ！ The President of the

897

207

Board of Audit, a man recognized to stand " outside of the
pale of inorality ！ " Etc., etc., etc. Prosperous, yes highly
prosperous, ― the Marquis 】iimself， the Asliiwo copper king, a
host of patronized merchants, "Patriots," "Loyalists," All!]
The Yorodzu Choho. J my 3.

TWO AMERICAN PARTIES.

The Republican Party is to the American politics wlxat the
Conservative Party is to the English. It is the British jingoism
planted upon the American soil. With all its love of national
unity and glory, there is in it the preponderance of national
selfishness over the regard for world-Avide justice and humanity.
Its distinctive cry is " America for the Americans." Its self-
exclusiveness shows itself in its advocating excessive ]iig'】i tariffs
and stringent immigration laws. It is intent upon the diftusion
of Americanism, and thinks it patriotic if only they can make
America great.

We must look to the Democratic Party for tlie juster and
more humane phase of the American politics. Without the
" cheekiness ，， of the Yankee Republicanism, the Democrats have
always been inoro idealistic and more inclined to pure liborty,
and if often pedantic, are more conscientious. They think of
Right and Justice more than they do of Ainerica and the
Americans. They are undoubtedly more in accordance with the
fundamental idea of Democracy than their more practical and
self -centric brethren. ，

The United States of America, therefore, appears in her best
to the outside world when the Democratic party is in power ^
and to her own selfish self, when the Tlepublicau party holds

208 EARLY WRITIN'GS

the rein of the Government. The Republican party will ever
be a popular party in America as Salisbury-Conservatism is in
England ； but the Gladstonian love of Justice and Equality will
continue to be a conspicuovis characteristic of tlie Democratic
party.

The Yimdzit Choho, July 4.

NOTES.

The Xagasaki Rising Sun i.s setting.

Even at African Zanzibar, Freedom voigns. Its Sultan, Hamaud
Bin Mahomed Bin Said, issued a proclamation on April 7 last,
abolishing the legal status of slavery in tlie island of Zanzibar
and Pemba.

But tlio CliiM.stian Premier of tho British Cabinet is little
behind the Mohanunedan Sultan in liis idea of human freedom.
The said Chri.<tian lordship is reported to liavo said in a blue
book communication that the abolition conceded, wliilo not
complete, is not approved by 】iis best judgement. An American
exchange writes : "His lordship reasons like an old southern
cotton planter holding that the step will impair the material
and economic position of the British protectorate. In short,
he seems to think that slavery is a good thing in oriental
countries like Zanzibar. It is an extraordinary position for a
Britirfh premier to assume in the year 1897."

But this is the way in which the average Englishman always
speaks. Not max but commerce is the chief aim of his life.

897

209

When reminded of England's duty to defend the defenceless
Armenians, the said Christian Lordship's excuse was that Eng-
land has no cannons that could reach to Armenia. Need we
wonder then that the seduction and final destruction of the
poor, innocent, " heathen," Japanese girls by European ruffians
is a niatt い】' of so littl い concern to England 's I'ejn'esentatives in
this land ？

Wliy don't you leave tho Yorodzu youne* man alone ？ You
only give him importance by noticing him/' is said to be a
word of advice to our Kobe critic. But the very fact that such
"great," " gi'and ，， papers like the Kobe Chronicle, the Hiogo
News, and even the venerable Japan Mail caxxot let the said
young man nloiie, shows that ho often deals out shafts that
seem to liit at llieir sore spots. It is of no consequence to him
whether he 1 や noticed or not ； l>ut it is of great importance to
the society at large that tlie representatives of Christendom here
in Ja}>an slioiiM give up their public concubinage and other
い vil ]i:il)its, mid slioiild livo here as they are compelled to do
in their own liome-lands. Xo amount of funs and angry darts
they hurl at the said young man can make a whit less the
magnitude of tlio sifls that their countrymen commit.

Very brave and kindly are the following word of the Eastern
World, the only English paper in Japan not edited by an
Eiiglishiuaii : " Yorodm Ohoho is certainly impartial. It opens
its oolunnis to pretty strong ooiunninioations on Yakohama. but
Its editorials are equally severe on its own countrymen and
thoir leading" men, so that we mxi^t at least give it credit for
honesty of purpose. We side with our Tokyo contemporary in

210

EARLY WRITINGS

so far at least, that some way >;hould be found, in the interests
of public decency and morality, to stop the parades of foreign
prostitutes in Yokohama."

The Yorodzu Choho, July 8.

A SWEDISH VIEW OF THE JAPANESE.

According to the Hiogo News, it scorns that somn time ngo, a
Swedish g(?ntl。man named Mr. Zilliaons came to this country
<and 】】m (化 a long stay in Kobe. 】Ie lias recently published,
what the Black and White describes as "a delightful book "
entitled " Japaiieishi Studier och Skizzer " (Japanese Studies
and Sketches). Unlike most globe-trotters, he is evidently a
keen and penetrating observor. In an interview with a corre-
spondent of the afore-said journal, lie is reported to liavo r (、レ li(、d
to a question concerning the Japanese as follows. ―

" They (the Japanese) are a people with a future, I think ― if
their conceit docs not carry them too far. As, a people they are
inordinately ambitious, and though they join in the cry of
^ Asia for the Asiatics/ in their inmost hearts they feel * Asia
for the Japanese.' But they are morbidly anxious to appear
well in the eyes of European nations, so ifiuch so that during
the war with China the Japanese Government subsidized several
newspapers to describe the massacre at Port Ai'thiir, and other

mistakes, from the Japanese point of view So far is this

desire carried of the Japanese to appear other than they are,
that the Mikado's Government every year pays a large 8Xim
to a newspaper written in English, published in the country,
to represent matters as the Japanese wish the Britisn public to
see them."

897

211

We do not know whether our Government gave subsidies
to several papers to justify the alleged massacre at Port Arthur
or not， l.)nt it is (a fact that a laigo yearly sum is paid to an
English newspaper published in the country, to i で present matters
as tlio Japanese, no, a.s 'the Government of Satsuiiia-Choshu
mm Avisli t】i(、 British piililio to see them. We f^carcely need to
remind our voadev that the " i'ept]le ，， paper Mr. Zilliaciis refers
to iis tho Japan Mail, Indeed, the desire to appear well in
other's eyes, while in reality they are not so well, is a very
lament;! 1»le weakness of the present Japanese. The old Japanese
of stern morality and true samiiraisni wore not such a despicable
people. They valued inner virtues and despised outer ap-
pearances. What other people would say as regards his personal
appearances or conducts, a ti uo Japanese of old days did not
care at all, as long as he had a. poacoful conscience. The a vera go
present Japanese is just the opposite. He does not care, whether
he is at ease in conscieiico or not ； his whole concern is to
look ^vell to tlio world. ]\r に ZilliaciisV critisisiii is bitter, but
it can not be denied that it is true. How tlii.s was brought
about is a my.stery, unless we should go for the explanation to
the prevailing bad influences of Satsnma-covetoiisness, Choshu-
insincerity, Higo-hypocrisy, and Fukuzawa-Mammonifim. We
believe, the Japanese are a people with a future. But unless
the old Japanese morality, which loved honesty and fidelity
above anything else, should take place of the reining wicked
elements, tlio future of our nation is doomed, doomed never to
rise, doomed never to realize the fond dream of " Asia for the
Japanese," if they entertain any such ambition, but doomed to
decline and fall, and disappear as an independent nation er
long.

212

EARLY WRITINGS

On the industrial future and the gradual Europeanisation of
Japan, Mr. Zilliacus has this to say : "I am certain that from
an industrial point of view Japan will, in a few years, be a
serious rival of Europe ； and thoir rapid adoption of European
methods is not the least sign of their quick-wittedness. In
other directions it is diflicult to say what will bo the ultimate
result of the gradual Europeanisation of the country, for ns the
Marquis I to, the late Premier, said to me, ^ One generation ami,
perhaps, another must pass before we can tell what European
civilization has done for U8. There are too few people yet who
have learned enough to know how little they have learned.' ，，

We doubt, if the Marquis himself is not one of those who
little know what Western civilization is. True, European civili-
zation, as it is materially represented, in the shape of railways,
steam-boats, telegraph , buildings, clothes, &g., &.， lias extensively
been introduced into this country. But all thi?^ is the mere
surface of the Western civilization. The true spirit of it has
yet largely to bo introduced. INIanini.s Tto aiul liis fellow-
politicians and nobles are to be thanked for having made no
mean efforts to introduce the surface civilization of the West
into this country. But they failed to bring in at the same time
its spirit im】 beauty. Else, the sad degeneration of the people
would not have been so complete, as it is at present.

A point that Mr. Zilliacus noticed frequently was that tlie
innate good taste of the Japanese only guides his judgment in
the art of his own country. "In the Mikado's palace at 1 り Kyo，"
he says, " I have 8oen soiiio of the most marvellous productions
of Japanese art, magnificiont cabinets, beautiful pictures, and
wonderful carvintr, and tlien have passed into other rooms
furnished in the European style with tawdry gilt candelabra,

1897

213

violent red and green carpets, and all the most hideous pro-
ductions of Birmingham and Lyons."

This is the very wisely said. We need not comment upon
this; for volumes have already been written by sensible writers
about the foolishness of blindly following the Western art

It is Mr. Zilliacus's strong opinion that as soon as tlie
attention of Europe is fixed on important matters nearer home;
Japan will attempt to annex the Philippine Islands. On this
point we must say, our Swedish critic lias failed to rightly
undei'staml， Japan, us many others have done the same. Japan
has had <an(l is liaving enough of troubles in 】kt new posses*
sion 一 Formosa. She will in no wise be tempted to over-
burden herself by annexing a new land, at least for some years
to come.

Ml'. Zilliacurs al^o thinks that a tinancial cn'i^^is is booming
ahead for the country, as, owing to the success of the war and
the heavy indemnity paid by China, too large a sum of money
has been locked up in native industrial enterpriser, especially
in railroads and works of the same kind. The anxiety is shared
by many far-sighted economists and politicians in this country.
It is now high time to prepare for a terrible storm in the
financial sky, for already some ugly specks of cloud are seen
gathering there.

The Yorodzu Choho, July 10； 11.

"THE YORODZU'S INCONSISTENCY."

The Yorodzu' s inoon.sistency is spoken about. The Japan Mail
is very consistent, because it has one " infallible cause " to
defend. The Japan Gazette is consistent, because it has the

214

EARLY WRITINGS

British interest to defend in this Land of the Rising Sun. The
Kobe Chronicle is consistent for its invarial.)lc anti-Christianity
and pro-Hongwanjism. But the Yorodz", the least of all English
journals published in this land, —— " a funny liffle shimbim," — is
alone inconsistent because it deals hits at everybody and every
thing. He is an Lshniaelito wlio.se land is against everybody
and ov(^rybody'.s liand is uguinsit him. He is not only on wry
bellicose terms Avith the Kobe Chronicle, but is on siniUiu' tenus
with the Satsiimas and the Higos and the Cho.-^hus of liis own
rauo (of which racial relationship he is often very 】nii じ h :i:shaine(l.)
With lioontious foreigners oa one hand and tlie Upper Ten
Thout^ancl of the Jiipanesc society on the other, he has much
to light against on every side. No Avonder, therefore, that h(、
appears inconsistent to those of Ins inencls and adversaries who
have but one single race or policy or clique to defend.

But the Yorodzu himself believes that ho is not inconsistent.
He believes he is very consistent in his inconsistency. He too
】i;is an " iiit'iillible cause " to dotend, though not paid ，， for
it )>y ； 111 Imperial Government. He learnt somewhere, mostly
from hiis samurai fathers but also from hin English and American
teachers as well, that there is really but one infallible cause
to defend; ― the cause more tremendously important than the
Japanese or the English or the German or the American interest.
We call that cause, seigi, borrowing the term from our Chinese
neighbors, and it means in plain English, Justice. Now? we
understand; not every Englishman believes in the infallibility
of this cause. Indeed, there are Benthamian and Spencerian
and other views about it that reduce it to " the largest possible
amount of sausage that any nation or individual can turn out
for the market."

1897

215

Silt the YoTodzu accepts no such view of Justice. A " miserable
heathen ，， as he is, he cannot bend his pen ，， (as the Japanese
expression is) for a " certain consideration ，， from Japanese or
any government. He, in full accordance with the teaching of
Saigo Takamori, regards Justice as even more important than
his country itself. It is t^aid, " In the eyes of her (England's)
people, that whidi is most useful to England is always the
cause of justice, and the criterion of justice is to be found in
the degree of favor or opposition to English interest." The
Yorodza abhors this English view of Justice.

Is Queen Victoria a model of homely virtue ？ Wc extol her
as such. Is Mr. Gladstone a type of the true Briton ？ We
honor and admire him as such. Are there licentious English-
men in Japan ？ We are compelled to call them so, and once
in while, to uncover their filthiiiess. Lord High Pontiff of the
Hongwanji Sect is not a pious priest because he is a Japanese.
Marquis I to i« not ； i type of chastity for the same reason.
Japan itself is not a " Land of the Virtuous ，， for its being our
native land. Justice above all thing.s, all persons, all the world ！
The Yorcdzic Choko, July 13.

RELIGIOUS NOTES'

By K. U.

So high an authority on religious matters as the Japan Times
has recently expressed an opinio a that Japan shall never be
made to accept Christianity, at least in that form of it as is
usually believed in by the Westerners. We as newspaper men
are not particular whether Japan will ever accept Christianity
or any other religion ； but wo are particular that stealing,

216

EARLY WHITINGS

adultery, murder and other heinous sins, which are getting
rather rife these days, rslioukl speedily be eradicated from the
face of the land. If Hongwanjism can put a stop to public
concubinage ； if Confucianism be a sure cure for .stealing, which
we understand, is now often carried on in the name of Loyalty
and Patriotism ； if the New Shintoism can i で medy the rampant
hypocrisy of the time ； then， what need is there of introducing
an exotic religion to this fair land of ours ？

The story of ii Avlialc swallowing Joim】】 nmy not hv true; hut
tlic teaching " Thou .slialt not steal/' must be forevei- tru(，.
Much h nuulv now-a-day.s of the liarm done to Intellect by
believing in " Jowi??li niytlioloiry un<l tru* lit ions ； " but not so
much mad(3 of the troincudouis lianii doiie to Soul, ConscicMico,
and whole Humanity by l>elicving in «oiuo sucli doctrino us
" Thou niayst steal when thou art assiu'ed of being left un-
molested for thy ； stealing." No doubt, "で the Japanese of
to-day, are valiant defenders of intellectual freedom. Of nothing
arc we more afraid than of becoming religious zealots. En-
thusiasm wo riincerely liate (except when we hfcnd out our boys
to butcher Chinamen in tlic name of Patriotir^nij thiit 、、や the
survivors 】"uay 】*eap all the benefit of the bloodshed). AVc will
argue, but will not believe (except in the might of Almiglity
Gold). So Ave are waiting for some " scientitic religion," ― a
religion that without doing violence to our intellect and patriot-
ism, shall enable us to give up stealing altogether ； meanwhile
keeping up stealing, gambling (which is a kind of stealing) and
other similar habits till such " scientific religion ，， is offered us
for our acceptance. Whicli, may it come very soon ！

8 97

217

As we look at things, " Jewish mythology ，， is not the worst
aspect of the Western Christianity. Its most objectionable part
is a large remnant of Sacerdotalism and practical Manimonisni
in it. Speaking of the expensiveness of the Church of Englandj
a recent issue of the Chicago Times-Herald says ： ―

''As matters now .stiind it costs a pretty penny to luaintain
the pomp of that ohuroh of which ' the Queen is the yupreinc
governor on earth. ' The salary of the primate (Archbishop
of Canterbury) is the goodly sum of $ 75，000 per annum, punctu-
ally paid. The Archbishop of York lias $ 50,000 ； the Bisliop
of London, $ 50,000 ； tlie Biishop of Durham, $ 35,000 ； the
Bishop of Winchester, $ 32,500 ； the Bishop of Bangor, $21,000;
the Bishop of Bath and Wells, $ 25,000 ； the Bishop of Ely,
$ 27,500 ； of Gloucester, $ 2d, 000 ； of Chester, $ '21,000 ； of Exeter,
$ !^1，00(J ； of Hereford, Lichtiold, Liverpool^ Llandaff, Manchester;
Ripon, St. Asaph, $ 21,000 each ； of Carlisle; Lincoln, Norwich;
Peterborough; 8t. Dadids, $ 22,500 each ； Oxford, Salitsbury,
Worcester, $ 25；000 each ； Newcastle, $ 1(3，0UU ； Rochester,
$ 19,000 ； St. Albans, $ 16,000 ； Sodor and Man, $ 0,000 ； South-
well, $ 17, 500 ； Tniro, $ 15,0UU ； Wakefield, $ 15,000 ； and then
think of the army of deans, bishops, suftVagaiij canons^ etc., and
one may infer that the Church of England is an expensive
institution, representing a very high average of cost for each
soul brought to grace."

The Yorodzu Choho, July 15.

AN ENGLISH VIEW OF THE YORODZU
CHOHO.

In one of our early effusions, when the present editor wu

218

^aRly writings

yet fresh upon the joui'nalii^tic field, and worked upon sdnld
such foolish notion a.s that every English journalist in this land
was a Christian saint, avo addressed an apostrophe to England
in some such style as " Thy Greatness, O England " etc. The
patriarchal Editor of the Japan Mail, ever alert in discovering
the ridiculous in " English ettusions of Japanese journalists,
whiclij for the most part, are exasperating to him, had the
following to offer us as his encouragement for our audacious
enterprise in tho tield, which he believes belongs properly to
him; and to him nioiio ：

The new Editor of the English department of the Yorodzn Cholio
has lately been delivering a series of 】ay sermons principally directed
towards England and its people, and at times it is difficult to dis-
cover at what he is driving. In his latest effu.sion he forsakes the
style of writing immortalised by the gentle " Elia," and takes a
flight into those regions of emotional English in "which Emerson
shone so conspicuously. The article is headed, ** England^s Great-
ness," and so forth.

Wo the in^igniticant editor of our jin in.signiticant shhnbtin
was as a helpless pup before a great old bulldog, backed by an
Imperial Government and fed out of its oxhaustless treasury,
and again convinced that in this ' • Land of the Virtuous"
Might Wds still Eight, we succumbed to the ponderous verdict
of the great Advocate and have ever since tried to keep all
that which is "emotional" from the sight of others. But now,
unexpectedly, after the lapse of some three month. も comes a
response from the far-off England, ― the land from which, we
understand; our " Patriarch " first started in his pilgrimage
toward his Holy Land, as Abraham did from the land of
Chaldea. We have stated somewhere that the best of sons of
England seldom roam out of their country. It is natural.

1897

219

therefore, to expect that the native England speaks in a tone
quite different from tliat of her A.siatized or Japanized repre-
sentatives. Th(3 kind oditoi* of the Kokumin S/mnhun kindly
called our attention^ by a personal letter, to the following from
the Tarmmagh Times of May 13 :

The Japs have a quaint method^ according to our ideas, of
expressing themselves, but even more curious and original is their
method of viewing and interpreting the great verities of history
and life. They have latterly shown themselves to be a warlike and
valiant people. Probably no race has ever achieved a greater posi-
tion amongst the nation of the world more unexpectedly and
apparently more permanently. Behind the solid characteristics
which were displayed so conspicuously in the war with China are
unquestionably even more potent qualities, those of deep thoughtful-
ness, power of observation and marked sagacity. England's greatness
has been a theme discussed and described by countless pens at
home and abroad, but we cannot recall reading anything so apt,
so novel and so tersely true on the subject as the observations of
a Japanese journal, a tmnislatioii of which we are before use [sic).
The editor apostrophising Gi-eat Britain says : ~ -

"Thy greatness, り England, is not thy own making." Etc.

This is certainly very beautifully couched. The happiness of the
diction, however^ yields to or is absorbed in our appreciation of
the blending of knowledge and reflection which it exhibits. Then
follows the moral of the writer, who concludes in the following
noble and philosophic strain : ―

" This Avorld demands from thee a service which is thy due." Etc.

It would be difficult to jsiirpasri the article as an index of range
of reading and delicacy and depth of thought.

" Emotion " there is still in England. Indeed^ if we understand
rightly, Poetry is the art peculiar to the Englishmen. It was
poet Wordsworth who said that " ennobling thoughts depart

^20

EAIILY WRITINGS

when men change swords for ledger and desert the student^s
bower for gold." The wholly unemotional tone of our Yokohama
contemporary may be clue to some ！ such desertion as this.
The Yorodm Cuoho, July 36.

" THE EDUCATED CLASS,

OUK ^rcat authority on religious luatter.s, the Japan Ti)iieh', hi
its recent two lengthy articles on the Clii'istianization of Japan,
refers extensively to " tlio educated class/' and " tin? educated
Japane.se " as the unoonquerablo opponents of Christianity in
this land. In the last of the two articles, we had patience of
counting seven such phrases in one single column. " The, educated
class as a whole show.s little ta.stc for the jnip'i'iuitui'al religion
of the Hebrew people." " The intellectual feature of the educated
Japanese y " Introduction of modern science has added a new
factor inimical to the spread of Christianity in this country
among the educated class." " Tho .snper«titioii.s oontainod in the
Shinto or Buddhist faith are no more accepted by the educated
Japanese. "As to the educated class, they are opposed to the
acceptance of the Bible as the word of God." The educated class
averse to the tsuperaatui'al on .scientilic grounds." Etc.

Now it 16 very interesting to know what kind of people reprt
sent this " educated class ； " whether they are those who are best
qualified to judge things that pertain to Religion and Morality.
To illustrat3 our point) we boiTO、v here from our contemporary
the following telegram received from its o、vn special correspond-
ent in Taihoku, Formosa ;

July 12.

The third of the notorious criminal cases in Formosa came up

1897

on the 8th inst. Mr. Doi, chief of the Correspondence rcpartment,
Messrs, Iwata and Takiyama, experts, the present chief, also the
ex-Chief of the Taihoku Post Telegraph Office, and others ten in
all, were subjected to domiciliary visit>^, and five of them were
arrested.

Some very fino specimens of the odiicatod class," these. And
if our conteniporavy is not satisllod with wliat it heard from
its Foriiio.^fin cori'espondent, its own devoted friond the Kobe
Chronicle has recently furnished its readers with a list of names
well represented " the educated Japanese ，， of to-day.

Among (corrupt) officials we have already mentioned the removal
of Count Oki from the presideucy of the Frivy Council and the
resignation of Count Goto and ]\Ir, Saito from the Ministry of
Agriculture, 、、ith the charges connected therewith. Next 、ve refer
our contemporary (the Japan Mail, to the charges brought against
Governor Oki and Secretary Mitsuttaski in connection 、vith the
Yokohama Water Works and Harbour Works, and their removal
from office ； to the conviction of Judges YAMAGrcni and Hoashi for
bribery and fraud in connection witli the Soma case ； to the convic-
tion of Procunitor ■\IoKr f('i* bribery in connection 、vith the Tokyo
Water Pipe Scandal ； to the conviction of Judge Yamamoto for
bribery ； to the conviction of Judge Hoki and Clerk Fukut, of the
Aikawa District Court ^ on charges of forgery, fraud and bribery ；
to the convictiun of Mr. Ukai^ ex-M.P. for ^siigata prefecture, for
complicity in the same case ； to the removal of Governor Kozaki
of V.T1IU and other officials of that prefecture for accepting bribes
or " squeezes in connection witli the repair of works damaged by
eartliquake, many of the subordinate officials being convicted ； ta
the conviction of one Tsuchiya and two Kencho officials of Kana-
zawa for accepting bribes or squeezes " in connection with tlie
Tetori reparation Avorks ； ami, finally, to the disclosures during the
recept Hapian^atsu post oftce scandal.

222

EARLY WRITINGS

、も are not these all they of "the oducated class ？ No
wonder that " they are opposed to the acceptance of the Bible
as the word of God," that " the superstitions contained in the
Shinto or Buddhist faith are not accepted "by them." Christianity
or any othor Religion 】my have 】nany oppositions in Japan ；
hut that of its " odncatod class ，， must bo the loast serious,
seeing that, as the case iioav stniids, it is tho opposition of the
most shanielej^s class. J. K. V.

The Yorofhu Clwho, July 20.

ABOUT NOBLES.

XoBLES^ in comnion parlance, are persons of rank above
commoners. We call tlicm kmizokit (華族) or the Flower -tribe
in our language. " Tho very flower of the nation " is perhaps
the sense whicn should be understood out of this beautiful
name. Certainly they are flower-like in many respects . The
swoct nectar they ave steeped in, the flowery robes tlioy aro
arrayed with, constant basking in the sun, enviable freedom
from care, 一 all these are as characteristic of the vegetable
flower as of the Japanese kivazokn. But withal also are the
characteristics, common to both, in fragility, evanescence, and
in too many cases, effeminacy. Judged from the unbeautiful
side, therefore, the Flower-tribe lacks that manly siae of human-
ity that goes to sustain the stability of society. There is in
them no robustne お of the , trunk or the iiumovablonoss of the
root. More like the painted "vvan'ioi's of the Heike family, they
should otherwise be called the Butterfly-tribe, with their gaudy,
fragile existense. Or Ave might adopt the designation given by
the witty Count Katsu to liis own tribe, and call them kazoku

897

223

(中' 义族） or the Gnat-tribe, hecwa^e they suck- the life-blood of mm.
Or it 、ve compare the human society to the bee-liivo, the nobles
are the drones which vx\st upon the labor of the workers, and
themselves are engaged only in the propagation of the race.
As they now are, their rahon d'etre is often very doubtful,
('xeept it 1)0 to " turn 1— m リ飞 <1 into in:inurc," as the Cnrlyiean
expression is.

But onsinally it was not so. They wore first called " nol)lps，"
because they 、vei,o noble in mind and deed. Thoy were not fed
by tlio people, but tlic people were fed by them. They were
not merely the flowors of the society, but also the very trunk
and root of the same. Thoy represented the best and bravest
and noblest of the community. Drones they never were ； or if
they were "they were severely pun i sued for their laziness, for
they were all stung to death by the workers, ^yho refused to
support .such idle creatures.'' There was one good thing' alxnit
the primitive society, and tliat was that there wore no laws to
protect idliiess. Men and Nature worked together to exterminate
siu-li. Worth was able to maintain itself only hy its OAVn worth.

Little inquiries into the etymological meanings of different
terms applied to different classes of nobility will reveal to us
tlie ancient and original sense of the Flower-tribe. W'e have
five classes of nobles, ko (公)， ko (侯、， haku (伯）， shi (子)， and dan
(男) corresponding to the Engnsn duke, marqu", earl, viscomit
and I J or on. In EiiglaiuL they are collectively called lords, the
term which expresses what classes of people ."^hould bo designated
hy those dignified titles. " Lord ，， comes from Anglo-Saxon
hlnfii'm'rdige, which means bread-keeper." "Lady" is only the
feminine form of the same word. Lord.s and Ladies are therefore
men and women who ore entrusted witli the distribution of food

224

EARLY WRITINGS

(bread) among the poor. " Charitable people ，， is the original
sense of these two terms.

And Duko. Our Ko (公) is very expressive. It means a public
man, or one wlio forgets 】iiraself in the service of the public.
Xow this word Ko 公 is composed of two elements ； ム， self,
and 八， to cover, suppress. Ko is therefore the suppression or
aimiliilation ot solf. It is an <^]>ithet wliidi shoiild be api>li( (1
to snr-li men as Buddha, Socrates and Chi'i^tt ク

" He that has naiVd all flesh to the Cross,
Till Self died out in the love of his kind"

" The essence of true nobilitj%" said Mr. Froude, " is neglect
of self. Let the thought of self pass in, and the beauty of a
great action is gone, like the bloom from a soiled flower."
Therefore the possession of large landed estates, manors, yashifcis,
gOveriiment-boiMls. railroad stooks and otlun* things that man's
mean self yearns aft^r, is contrary to the very idea of Ko
(公） and nobility. ― English dxike. and German H^rzog mean one
and the same thing ； i. e. leader, commander, Duke of Wellington
is Commander Wellington, ― a vei'y appropriate name for him.
But in none of these different words applied to this special
cla^s of nobles, we lail to catch anything like the modern sense
of silk-hattedness and wiiie-bibberishness that seem to be the
main qualities that distinguish tkein from the rest of mankind.

Next, Marquis. — The word is derived from mark or boundary ；
and a marquis was originally one who was entrusted with the
defence of border. Necessarily a l>rnvo 】nan， of course, with
littlo of tliO^e foxy and had.t^orisli cuiiningnesses (called policies)
that we generally attac-li to the possessor of this title. 一 Our own
Ko 侯 is rather a difficult term to make out. f onie say, tho
origin al ideogi'aph was made up of two elenients ； 厂， a cpver^

897

225

and 矢， an arrow, and the sense is said to be one tested in
archery. In ancient times, a man's ability was tested in that
gentlemanly art, and one Avho failed to show his inborn hieli
quality in this art was rejected from among the company of
nobles. Not very bad way of selection, we suppose. Anyhow,
marquises, as all other nobles, must be tested ； and they that
cannot " pass examination " should be deprived of the dignity
inherent in this high title.

Count is comitiSj an associate, most probably of the king.
German Graaf is said to be from gmu or gray. Gray-haired or
senior seems to be its original sense, and corresponds exactly to
our haku (ザ 白)， white-man or umite-haired. The idea inseparable
from gray-hair is, of course, age and experience ； and umnf and
伯 must have been originally the gray-haired councillors an d
associates of the ruler. Viscount is of course lesser count.

Baron is from Latin Hr， from which comes that beautiful
word, virh(f\ A baron was therefore a manly man, a MAN par
excellence. Our dan (男) is an exact translation of it. What a
OTeat honor it niur^t have been then to be a baron ！

It i's not a shame to be a nol)le ； but it is a shame to be a
noble, and act ignobly. The great honor that is attached to
nobility is coupled with responsibility as great ； and he that
is not able to bear the latter is not worthy to be fraught
with the former. If nobility is ever to be coveted, it is to be
coveted not for its many privileges and immunities, but for
the great opportunities it offers to its member for doing
good to their fellowmen. There should be no occasion more
solemn than when a man enters the life of nobility. The new
title he is going to bear, and the pension he is entitled to, are
badges, not merely of his high social distinctions, but also of

226

EARLY WRITINGS

the new gravity of his situation. We do not wonder therefore
that a conscientious man feels a kind of shudder when he is
clothed upon with new lienor and dignity. That Uesugi Yozan
resorted himself to the temple of Kasuga, his patron-god, right
after the ceremony of investiture with his feudal authority ；
that Queen Victoria wept on her mother's knees after her
coronation, are perfectly natural. Only the coarse and vulgar
can find in nobility and throne the new mean of gratifying
their low ambitions.

There is something very touching in the confession made by
the late Willian I. of Germany in his thirteenth years to his
teacher and pastor ； on the occasion of his connexion with the
Royal Prussian Church. " I rejoice to be a Prince/' he said,
" because my rank in life Avill give me many opportunities to
help others. I am far from thinKing myself better than those
occupying other positions. I am, on the contrary, fully aware
that I am a man exposed to all the frailties of human
nature ； that the laws governing the action of all classes alike
apply to me too ； and that with the rest of the world, I shall
one day be held responsible for my deeds. To be an indefati-
gable learner and striver for the good of my country shall be
the one aim of my public life." And his long and eventful life
was the realization, in a very large measure, of the aims and
aspirations of his youthful years.

Indeed, we know nothing so beautiiul as nobility unconscious
of its nobleness. If divinity showed itself most in its condescen-
sion to live among men ， nobility can attests its true worth
only by its strenuous efforts to help the poor. Nobility coming
down to meet and lift up commonality; —— therein lies the hope
of national regeneration. But wherever nobles are jealous over

897

their social distinction and look upon commonality as something
below them, the fate of such a nation seems to be doomed, as
in the well-known case of Poland. " When earth is up and
heaven is down " says the Chinese Book of Clianges, " things fore-
bode well. Ill comes when the opposite is the case." Heaven
always remainig high, and earth always remaining low, and
there being no condescension in the former and no aspiration
and lifting-up in the latter, the whole cosmos will come to the
final halt, ― the death of one by Pride, and of the other by
Dejection.

The Yorodzu Choho, July 22, 25, 27.

" Every man ought to deserve his existence, and to show his
fellow-men that he has a right to exist, and that he does not
risk stealing away from more worthy ones the enjoyment of the
eai'th." — This is said to be the principle upon which the great
German piani ド t and conductor conducted himself through his
life. Should not every son and daughter of this " Land of the
Virtuous/' beginning with the Flowery Tribe, and ending with
the commonest of the commoners, lay some such principle to
his or lier heart ？ For, it is stealing this idling, gambling, and
champagne-cli'inking that we see so much around us now-a-days.
Let no one of us imagine, even for a moment, that because
we are " loyal and patriotic/'" therefore we can " steal away "
the enjoyment of the land. No stealing, not in the name of
Patriotism even ！

The Yorodzu Choho, July 28.

228

EAKLY WRITINGS

THOUGHTS AND REFLECTIONS.

K.jlnzo Uchimura.

Religion is a fiivm'ite subject of discu?^sion for thcso ^yho do
not seriously believe in any religion. To contemplate "the lower
masses " passing from the doinination of one superstition to
that of another must be extremely entertaining to such philo-
sophic observers. With Avhat contemptible pity they watch the
so-called spiritual struggles of these " believers/' themselves
raised above all religions to the serene height of scholarly
contemplation ！ The well-known passage from Lucretius may
express exactly the kind of delight they feel as they discuss
the religious questions of the day merely from a political or
journalistic standpoint of view. "Nothing is there more delightful
than to occupy the elevated temples of the wi?<e, well fortified
by tranquil lourning, whence you may be able to look down
upon others, und see them straying in every direction^ and
wandering in seareli of the path of life."

We under^^taiid the lute Rev. ISissatsu of the ^Mchiren Sect
to be by far the purest und noble.^t figure in the Buddhist circle
of this irreligious Meidji Era. It was he, who, when interrogated
118 to his views about Christianity and Christians in this land, is
said to have replied that he was in no posiiion to criticize his
brother-religionist. His view was that it was no easy matter
for a man to throaghly assimilate any one religion ； that one
who gave himself unreservedly to tho service of the religion of
his choice should be beyond all lightsome comments. The fact
is, only the frivolous and irreligiou-s discusses lightly about

807

229

Religion. Be he a Buddhist, a Shintoiist, or a Clu'istian, ho that
has fought " unto blood ，' for the bringing-iii of light to his soul,
will be reverent and tolerant to the true believers of all forms
of Belief.

There is such a thing as a famine of Trutli and Tnitlifulness.
Xow， no mere Science or Philosophy is Trutli. Truth is tliat
which lies at the bottom of all things, the very, essence of
things, the life and light of 】imn. It is what honest and upright
men see directly into, usually without the help of university or
book education. Its w utl i to the society, merely from the
utilitarian point of view, is immense. We know not how can a
society without due proportion of it can exist for any consider-
able length of time. When sacredness of Virtue is denied, when
the nation's very teacher believe Life to be a jo^t^ we fail to
conceive of any social organism that can withstand dissolution
under such circumstances. Surely from the Japanese society of
to-day, Sociology shall have niiich to learn. If a nation can
exist and prosper without a luodiciini of sincere belief in any
religion, especially among its higher and educated classes, Japan
can. If not, then Japan cannot ； and Nature's experiment in
Japan's case will admonish all future generations.

A short Chinese poem, which we translate as follows, was
appended to a copy of the venerable Mr. Fukuzawa's " One
Hundred Talks by the author and master himself :

" Partly true, partly false,

Man's whole affairs all uncertain ；

Lavigh not at my wordy discourse,

For in jest your master has spoken."

230

EARLY WRITINGS

The YoTodzu Clwh", Aug. 3.

FROM A VILLAGE IN KAZUSA.

Tnkegaoka. Miira, Kazusa,
Aug. r)， 1897.

My Dear Yorodzu :

Three hours out of Tokio, and there remains something like
true Japan yet. I am here in a quiet little village, just opposite
the Kwannonzaki Lighthouse, right where the old fortress of
Takegaoka was. I knew its village mayor, his dutiful son, and
good many of other villagers. I a】n proud to be known as a
sensei throughout my acquaintances hore ； so my stay here is
not uncomfortable.

Nothing worth mentioning about the village. It is a thrivine
little place, with quite profitable business in shipping out sand-
stone blocks to Tokio. Population about 3000 scattered over a
coast-line of over three miles ； a good school, seven Buddhist
temples, and one Christian Methodist church. The scenery is
one of the prettiest in the whole vicinity ； several sandstone
ridges whicn run parallel to the Nokogiri Yama (Saw Ridge)
jutting out into the bay in 80 many promontories. But the
best thing that can be said about this section of the Chiba
Prefecture is neither its scenery nor its tine-grained sandstone
blocks. This is by far the best orderly part of the Prefecture,
if not of the whole country: This I learn not only through my
own experience, but is said to be the report of the super-
intendent of the country police-station at Sanuki. Something
like an ideal resting place I have here therefore, ― simplicity of
country-life purely Japanese, with no Satsumas and Higos within

897

231

my feeling distance. I have nothing more to write to-day.

Yours K. U.

The Ybrodzit Choho, Aug. 10.

ECONOMIC VALUE OF FOOLS.

Takegaoka, Kazusa,
Aug. 7， 1897.

My Dear Yorodzu :

That there is an economic value in fools may sound very
strange to you ； but I find that to be a fact. Off the coast of
the village where I am now staying, there once came such a
luxurious growth of what is usually called bakakai (Fool's Clam,
more often abbreviated into haka, fools), that several of the
villagers in collecting them made good fortunes?, so that prosperity
came upon the village as a whole. But the rush for the " fools ，，
was so great that the clam-bed was soon exhausted ； and the
villagers soon repented of their relentless de.struction of this
valuable source of wealth. Since then, they have been eagerly
waiting for the I'eappeai'ance of the said " fools ，， 一 always with
disappointment. But a good talk now goes round that the
" fools ，， have appeared at last, promising" another boom fur the
village. That people can make 】iioney out of fools looks quite
ridiculous ； but I believe this is not tlie only community that
is benefited by the increase of fools.

Yours truly,

K. U.

The Yorodzu Choho, Aug. 11.

232

EARLY WRITINGS

THOUGHTS AND REFLECTIONS.

What is so safe as to keep silence ？ What is so pleasant
as to always prophesy sweet things ？ A man may defend
Shintoism and attack Christianity in this land, and his position
is perfectly safe. He may go with the populace, and lift on
high " the high patriotism of the people/' and he may be almost
sure to be counted a patriot himself. Give unstinted praise to
all the grandees of the hn\d, iind he neeci fear no serious evil
from any quarter. But arc tliore evils in thv land, and .shall
we not cry against them ？

Of the Russians wo aiv not afraid ； neither of the French
nor of the English, nor of the Gen-mans, noi' of their and the
world's coalition against us. But we are afraid of the hy-
pocrisy and heartlessne.ss aiul spirit of dissension that are right
in midst of lis. With all our patriotism, we cannot stem the
current of the Kuroshiwo ； neither can we control what may
be called the general progress of humanity. We know Japan
is a great nation ； but we also know that Nature is greater
til an Japan, and -Natural Laws than Japaner^e Patriotism. Dia
Ave not fight for the independence of Corea, and did we not
really give her up to a state of helpless dependency ？ Did we
not declare a righteous war, and behold our manifold sins in
Formosa ！ We may beat the Russians on land and sea ； but
we cannot beat plain laws of Morality. We will first settle our
account with our conscience ； and then shall we be able to
meet right successfully whatever enemies may come to over-
whelm us.

897

23?>

Four thousand Anglo-Saxon Hawaiinus against forty-million
Japanese ！ Are they not dauntless, this more handful of Pacific
islanders ？ Because they are backed by America, say you ？
they are backed by tho whole civilized world. Jj n]ust
though they are in this particular case against us, they in their
poiicicSj laws, religions and life-philo.sophies, belong to the com-
munity of human race, usually though erroneously called
Christendom. Japan, with all her newly-acquired strength, is
not of that body, und any action on her part that may tend
to show an insult to even an insignilicaiit part of that l>ody,
shall be considered as an insult to the whole. Then shall Lion
and Tiger make peace with each otlier to rescue a cub that
may have fallen into a hunter's hand. , Thus they united
against the Moors, the Saracens, the Turks ； and they shall
again unite against us whenever they find us too troublesome.

Shall we submit to them then ？ Not to them, avo say ； but
to the Civilization that made tliem stronir. The Hungarians
are of the same race with us ； but they aro " European.s ，， be-
cause of the civilization they liave adopted. The i^mns too
are the Mongolians ； but a little nation of 2,000,000 is tlie most
free in the Czar's wide empire. Xot in matter.s of materia]
strength alone, but in intellectual and spiritual matter.s too, let
U8 assimilate to ourselves the civilization that made Europe
and America strong, and we too shall become one of them and
be strong. Call you us unpatriotic because we speak this ？
Then let History be our judge, and we shall not be held re-
sponsible for the calamity that may come upon the land.

Kaxzo Uchimura.

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EARLY WRITINGS

The Yorodzu ChoJio, Aug. 15.

MISCELLANEOUS NOTES.

Here is a beautiful state of things for " Christian England,
noble and free ": ―

"In England, there are twenty-five who own 5,113,500 acres
― an average of 204,540 acres for each one ！ These large hold-
ingti, if divided into 80-acre farms would make 2,556 of them,
with a 60-acre farm left for the 2,557tli farmer. Oi'， it would
make 5,113^ farms of forty acres each ！ The yearly rent of
land is from $1.25 to $35 per acre, and the average value of
English agricultural lands is estimated at about $1.40 per acre
― although some is valued as high as $1,000 per acre. These
great estate place the power to rule over the fortunes of more
than five thousand families in the hands of one landowner. In
such cases an eviction too often means entire destruction to
the family evicted. Where is the penniless, houseless laborer
to go except to the work-hou^e ？ Human life becomes too
cheap under i<iich a system."

The following we quote from The Springfield Republican, U.
S. A.—

The latest figures for gin and rum imports into barbarian
Africa have a dizzy look. In 1894 Gambia received 22,368 gal-
lons, Sierra Leone 242,686, the Gold Coast 1,302,890 Lagos
1,863,631, the Niger Coast protectorate 2，609，】58. The coun-
tries that supply the stuff are, of course, the same countries
that send the missionaries. Great Britain, the United States,
Germany, France and Holland. With 6,000,000 gallons of gin

1897

235

and rum a year and the Maxim guns, civilization will very soon
have a tight grip on Africa.

But the king of Samoa is wise. According to an American
temperance journal, he has recently issued the following order
" No spirituous, vinous or fermented liquors or intoxicating
drinks whatever shall be sold, given or oftevod to be bought or
bartered by Samoa or Pacific islander resident in Samoa." He
is worthy of the throne of England itself, we judge.

Whatever might be the solacing effect of tobacco, the chemi-
cal a:nalysis of its smoke is not very solacing to the lovers of
this fragrant weed. The smoke of burning tobacco is said to
contain nicotia, nicotianine, salts of ammonia, hydrocyanic aeiu,
sulpliuretted hydrogen, three or four volatile acids, phenol, cre-
osote and several other substances. Strict science is always
dreadful when squarely looked at.

" Walking with a pipe in the 】nouth ，， {kuivaye kineni) was
prohibited under our old feudal regime. It was through the
European residents that this habit was established in this land.
We are told of many beneficial effects of the in-coming of for-
eigners to this country ； and doubtless this new way of smok-
ing is certainly one of such beneficial effects. What good thing
have they left undone among this people ？

One of us was recently in the country making addresses to
the people. On one of such occasions, a villager of good stand-
ing sat right in front of vis, with a cigarette in his mouth.
When requested to stop smoking during the speech, the man

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growled treniondouslvj saying " Foreigners all smoke." As if
to mean that whatever is done by foreigners is right, and can
be followed after on all occasions ！
The Yorodzu Choho, Aug. 18.

MISCELLANIES.

We like exceedingly well the following way of looking- at our
noble Fuji by one of the foreign residents in Japan : ―

"And then there's snow-capped Fujiyama. 丄ヽ o matter what
the angle of vision, it i.s always in tho background. To see it
in the early morning is to receive an inspiration for the whole
day. It seeni.s as if the Father had set this ideal before u.s to
woo us to higher and holier endeavor. I am tiiire I shall al-
ways be bettor because it has been my privilege to gaze long
and often upon beautiful Fujiyama, and I know, now, tliat 1
can never be .satisfied to attain merely mediocre spiritual
heights- There is certainly inucli にに o("l in a people who have
this mountain constantly before them, for we become like what
Ave look upon, and Fuji could suggest nothing but purity and
truth."

Ol'R friend the Eastern World is not " unfeeling " after all.
What can bo more sympathetica! than his recent remark upon
the craze for the North Polo hunting. He s?ays : ―

Science, of com'se， has its claims to consideration , but it
seems to us that as long as men and women and little children
are starving in the streets of our great cities, and husbands
and fathers, who are unable to get Avork or bread for their
clear ones, destroy themselves in despair, Ave might all of us

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237

r(\st sutij^tied with the knOAvledge that the iiortlipolc is there
and that it cannot get away if it tried to. For the money
spent to hunt it iij) and to take a photograph of it had much
better be spent in alleviating genuine distress and misery be-
tween the two poles that can be discovered without hunting for
it. The north pole might wait therefore.

Hundred years after the death of Robert Burns, his Scotland
is ^tWl in the hand of " fules ，， and " knaves," We loam that
two-thirds of it belongs to 380 persons, while but one-third is
left for over 4,000,000 people. Four diikrs and three earls own
sixteen estates comprising 1,765,000 acres, or an average of
252,145 acres each. In Inverne^sshire twenty men own 2,000,000
acres among them, and in Aberdeenshire twenty-throe " lords
and gentlemen ，， own more than half the country. The Duchess
of Sutherland owns 149,000 acres which is equivalent to 3,725
40-acre farms. Tlio Duke of Sutherland 】s a large landowner.
He possesses 1,17*), 348 acres, which is equivalent to 29,408
40-acre farms. " The greater purt of all this territory is devast-
od to the sports of the lu'istom 飞 cy， for whom Scotland is only
one great play ground."

In Ireland, the case is of course still worse. The country is
of about the size of our Hokkaicio. Two-thirds of the island
belongs to less than 2,000 |>ersons ― and one Irishman out of
four lives on public charity ！ In the province of INIunster elev-
en persons own one-eleventh of the land ！ In Ulster three
nobles own 1^14,300 acres. In Connaught two persons own
274,000 acres. The estates of t、vo lords, Lansdowne and Ken-
mare, together amount to 220^000 acres, which would make

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EARLY WRITINGS

5,650 40-acre farms. This means that over 5,000 families, ―
numbering probably more than 25,000 persons ― are dependent
upon the good-will of two persons, for the opportunity to earn
a scant living by hard labor. What a splendid state of Chris-
tendom all this ！

The Yorodm Choho, Aug. 19.

HARADA JIUKICHI.
Harada JiuKiCHi, made famous in the Japan-China War by
heroic unbarring of a castie-gate of Pinyang is now reported
to be a confirmed gambler. War itself is a sort of gambling
if not rightly conducted and concluded ； and we know, Harada
is not the only one who was spoiled by too much adulation
and loading with medals and pensions.

EMILIO AGUINALDO.
Emilio Aguinaldo is the leader of the Philippine rebels. He
has proved himself to be a most able and cautious general.
Fighting against overwhelming odds, he has struck terror in
the ranks of the Spaniards, whilst always noble in the treat-
ment of his enemies, for which abundant proofs are to hand in
the public statements made by the Spanish captives held by
him in the Cavite Province. The Hongkong China Mail gives
a part of a proclamation recently issued by him. The desires
of the rebels are set forth in the following paragraph : ~ Mind-
ful of the common weal, we aspire to the glory of obtaining
the liberty, independence, and honor of the country. We aspire
to one common law, made by every citizen which may serve as

1897

23'.)

a guarantee and be respected by all irrespective of persons.
We aspire to a Government representing all the live forces of
the country, where the most able, the most worthy in virtue
and talent, may participate in same without distinction of
birth, fortune, or race. We desire that no monk, or friar shall
sully the soil of any part of the Archipelago, neither shall
there exist any convent, nor other centre of corruption, nor
adherents of this theocracy which has made another inquisitori-
al Spain out of its soil. In our ranks order will always be
respected."

REV. KATO KAKU.
Rev. Kato Kaku, till but recently the manager of the Tokio
branch-store of the Tobacco Establishment of Murai and Broth-
ers is one of the notorious religious figures of the time. He
was once a prominent minister in the Presbyterian body o
Japanese Clai'istians. On the opening of the Unitarian Mission
in Tokio, he left his church on some doctrinal grounds, and
joined the new mission as an evangel of Free Religion. Lat-
terly, however, he renounced his Unitarian faith, and was again
received to his former position in his Mother-Church. In his
capacity as a Presbyterian minister, he made an extensive tour
in America, raising fund for his plan of Tokio City Mission.
There he was well received. He was not, however, very success-
ful in raising the money as he calculated, ― 20,000 dollars in
U. S. gold, we understand, — but he had something with which
he started what he himself called Tokio City Mission, but which
in reality was nothing more than a small preaching station.
We were surprised when we heard that his next transformation
was to the manager of a tobacco-store. His last pious not was

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EARLY WRITINGS

distribution of several copiers of New Testament as prizes that
accompanied packages of the " Vii'gin ，， tobacco, with inscrip-
tions in them which read "Even religious men do smoke ！，，
The YoTodzu Choho, Aug. 20.

THOUGHTS AND REFLECTIONS.

We believe there is nothing so foolish as to try to appear
before others, bettor than we really are. Oliver Cromwell
rebuking his painting him without a wart on his face is much
according to our ideal. But the Fashionable Patriotism of the
day is against this mea of representing Japan as she is. All
her short-comings must be held back, and all her virtues, —
even so comnione>t virtues as love of one's own country and
master, ― are to be painted in most conspicuous colors. And
these " patriotic " painters .seem to imagine that when the
aliens take us only in our very best, then they will deal advan-
tageously witli VIS. Dissimulation is a childish folly. True
progress is possible only after we receded to our true selves.
There is a veritable danger in our being taken by others above
our own real worth. Only a fool invites extra responsibility by
adding a cubit to his stature in his hat or shoes.

We hear much about the Progress of Civilization in Japan.
Because we have now 2700 miles of railroad, because several
stee レ dad cruisers and battleships are being built for us in the
Clyde and the Tyne, because we have joint-stock companies
without number, because we are turning out hundreds of doc-
tors and baccalaureates every year, and chiefly because we have
Tvhat we call Constitutions] Government, ― therefore we say,

897

241

often with much pride, that we have progressed much in Civi-
lization. Xow we all know, or ought to know, that Man's pro-
gress is wholly unlike Swine's or Ape's. In Swine's case improve-
ment in the constituency of his wash means his advance-
ment, the fat he puts on and the flesh he adds being indices
of his progress towards his goal and ideal. Ape, by adopting a
club as his fighting- weapon, may be said to advance a step
further towards his perfection. But the measure of Man's prog-
ress is not in the kind of liquor he drinks orin the number
of battleships he adds to his armament. What and how nmch
ha ヌ lie added to his oivn personal worth, — that is the question
of prime importance with him. Or to express in the common
language of the day, it is by the Progress of Liberty that we
measure Man's Progress. How much has the Japanese pro-
gressed in Liberty ？ ― that is the question we like to ask. What
is the worth of the life of each individual Japanese under the
new order of t hi lie's ？ Are not geishas and joros looked upon
even by the so-called " educated class of the Japanese," as things
(" flowers that understand human speech " is the euphemistic
appellation for this class of our country women)? When so
much is spoken of probable changes in the Cabinet, of impend-
ing collision with RiLssia, of Japan\s prospective expansion,
where is a Japane.se politician of any influence who sheds
a tear for an unfortunate maiden who may have drowned
herself in the waters of the Sumiaagawa that very morning ？
" Protection of Life and Property " is lustily discussed only
from the swinish point of view. Japan must know more of
the value of man of " tlie divine right/' not of kings only, but
of every nmn who breathes. Kaxzo Uchimura

The Yorodzu Choho, Au2. 22.

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EARLY WRITINGS

DESPERATION.

( What an Unfortunate Woman mid to Herself.)

Do not speak of Purity and Woman's Right to me. I am
not a woman and I have no right. The TTOrst thing I did Avas
that I came to this world. Soul I have not ； or if I had, I
was deprived of it. Men set market values upon me, and my
father sold me to them. I am a dog, a cow, a horse, — a thing
to be played with. They call me " a floAver that understands
human speech." Yes, a flower or angel in appearance, but
in fact, in my inmost self, a vixen, a yasha (demon) intent
upon any desperate act upon myself and others. " A sister of
the same bowels," some Hypocrites and Patriots call me, on
newspapers or on hustings. I tell you, they are not my broth-
ers. I am a " flower ，， to them, and they are stones and logs to
me. ― Elevation of women ？ Speak first of elevation of mm.
They who take delight in my degradation, they who Handle me
as a toy, — teach them first of their duty to the helpless, and I
and my comrades shall be all right. When politicians, states-
men, honorable members of the Parliament, of the Sublime
Cabinet itself, make playthings out of u ！^， what hope is there
of our being lifted up to self -respect ? 丄、 o hope for me in this
country, in this age, therefore. Alas, Fate called me to being,
and I niu.st live out this ill-fated life. Abuse me then ； I do
not feel the ignominy. (Oli the horrors that brought me to
this state of obduracy I ) Abu.se me then, I say ； and in abus-
ing me go ye also to the Hell, as I do. I harbor in me
germs of Death. Take them from me, and let me have at
least this one satisfaction that in abusing ュ： ae， you have abused

897

243

yourselves to death.

O Gods, O Buddha, I go ! I was made to commit sin. This
Avliolc society, with Politicians and Statesmen at the head of
them, has brought me to this degradation. Oh， deliver my
father and mother from debts ； my brother and sisters from
starvation ； and if, O Gode ！， ye are to bless me in the next,
as ye did not in this world, make nie to sit upon the same
Lotus-leaf with him who alone loved me more than he loved
himself. Yo have my thanks for this one freedom left for

nio ； this freedom of . Fi-om this unfeeling

shaba (world) I flee, to Avliero no Hyp<^cntes and Patriots

The Yorodm Owho, Auq\ 24.

VULGARIZATION OF JAPAN.

Japan has been advertized to the world as " the Land of the
Virtuous/' of "Serene Art and Profound Rest " (閑 牙讓邃 ）•
The whole land has been pointed out as a, habitation of Artists
and Saints. Sacredness was attached to every hill, and Poetry
to every stream. No impurity lived here, but all was decency,
chastity, and love. The Land of Gods (神 國) it has been called,
and its inhabitants were the .sons of gods. Such wonderful
land ！ and Vulgarity should be the last feature to be expected
from such a land as ours.

But recently, notwithstanding all the proud assertions of our
patriots, Sanctity and Art are rapidly dif^appearine- from the
land, and in their places, Vulgarity, powerful and invincible, is
rapidly taking possession of these beauteous isles. No spot
where a fashionable god bus his shi'ine, but Vulgarity in the

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EARLY WRITINGS

most glaring foi'in has strongly established itself there. The
holy precinct of Ise has very near it a most licentious town
of Yamada. The antique shrine of Atsuta is in one of the
most unholy places in the country. Kyoto with its 5000 tem-
ples is " sanctified ，， by the presence of as many messengers
from the infernal world. It has been said that prostitutes and
Hongwanji priests are the two most effectual pioneers of Japa-
nese civilizations ； that in Hokkaido and Riukiu (and possibly
now in Formosa also) where these two classes have established
themselves, there active colonies are sure to follow ！ Surely,
very consoling facts to think about, these ！

And not temple-districts only, but wherever Nature has shown
herself to be lovable and comfortable in this beauteous land,
there Vulgarity is rushing in with the giant's strides. We
verily believe Hakone to be one of the greatest gifts of Xatvu'e
to the land. We can think of no park so grand and i^o varied
in all its physical aspects as this exquisite piece of Nature's
workmanship. Yellowstone itself cannot come up to it if per-
fection instead of magnitude is to be considered. It is essen-
tially a Saint's Rest, by its geologic and other constitutions.
In some future day, when, instead of this unmoral Satsuma-
Choshu Governmeiit, there be established a veritable Kingdom
of Heaven on this land, Hakone shall be made one of the saia
kingdom's national parks, where the meanest of its citizens
shall have all the freedom and privilege of being healed and
comforted by its renowned Seven Springs. But no saint can
rest there now, especially in this season of the year. Vulgarity-
is rife there J ― Nature's free gift given up to the moneyed and
titled classes and their harlots.

Oiso was a quiet little town till one Cabinet-Minster built

8 9

245

his manor there. Vulgarity followed him at once, and within
a decade, every minister and every patronized merchant has
his villa there. Instead of tawny fishers, we now see there many
paleskinned creatures, good for nothing but for shows ； " flowers
that understand human speech " and " gnats that suck human
blood." There sins are steeped in the sea, and foulness is
wafted on the breeze. Health for the body there may be in
Oiso ； but for soul, ― absolutely none.

So Vulgarization goes on， till, every nook of this land thus
invaded v'ulgarity will reign from sea to sea, and the Land of
the Virtuous (君子 國） be the Land of the Vulgar (俗物 國 ）•
The Yorodztt Choho, Aug. 27.

TWO YOUNGMEN IN A TRAIN ，一
VERY PATRIOTIC-LOOKIXG —
SUNDAY MORNING.
No. 1. ― Your religion ？
No. 2. ― The Monto (Hongwanji Sect.)
No. 1. ― Ever clasped your hands before Amida ？
No. 2. ― No ！ by no ineans No ！
No. 1. ― Why then call yourself a Monto ？
No. 2. ― Because my father belongs to that sect.
No. 1. ― Really, did you ever e'o to the temple ？
No. 2. ― Yes, only to see some angels there, when I raise my

left-hand to Amida, and extend the other to .

No, 1. ― Oh you rascal ！ You say you never prayed. Then

how show yourself to be religious ？
No. 2. ― Why, in Pap's presence I do when I am in need of

those round things (by signs with fingers)
No. 1. ― Well I Avill go with you to the temple to-day, and

I 一

246

EARLY WRITINGS

on tlie way back, Ivt us .

Together. ― Yes, yes, ana-ha-lia I
The Yorodzu Owho, Awg. 28.

THOTGHTS AND REFLECTIONS.

Max's chief aim i.^ not to be a statesman, neither is it the
greatest glory to him to be the President of a Cabinet-Council.
A man may be a carpenter, and be a very great and honorable
man, as the wisest of men is saia to have been one when he
was in thi.s world. Indeed, it is man's chief glory that he can
be great and honorable in any position whatever, provided it
is honest and useiui. His position in society is to him a mere
adjunct of as really little importance as the color of his skin
or the raiment he wear.^. Humble and dutiful Avhen richly
clothed upon, and manly and dignified even in the beggar's
gabardine (though never a beggar himself), he himself ought to
be like a rocky hill that only changes its hues, and not its
forms, under the varying shades of the light cast upon it.

" To save the nation " is certainly a very honorable ambition.
But 80 far as we know, we know of none who saved a nation
who made salvation of a nation his profession. From Cinoin-
natus down to Cromwell, Washington and Garibaldi, true sav-
iors of nations were those who had more inclinations towards
ploughing and sheep-breeding than towards statecraft. He saves
a nation who is in no need of being its savior ； while he who
offers himself as a candidate for a Cabinet-Member usually
proves to be anything but its savior. "To reform a world," so
runs a very wise saying, " to reform a nation, no wif^e man

897

247

will undertake ； and all but foolish men know, that the only
solid, though ii fur slower reformation, is what each begins and
perfects on himsf^If."

" What are you going to be ？ ，， asked a San Francisco school-
teacher to a Jaganese boy in her class. " I am to be a states-
man, madam/' was the boy's grave reply. The teacher was
surprised, and her whole class, too. Such a wonderful nation,
where a school-boy even aspires to be a statesman ！ And not
school-boys only, but everybody, if he could, would be a states-
man. Might we not call that nation " A nation of 40,000,000
statesmen ， ，'？

And what \^ to be a 'statesman in the eyes of the.se aspir-
ants ？

It is to lead the nation, to impose his own will upon it, "to
handle it as he handles his own fingers/' to be looked up to
as a great man, to go out in carriages, and possibly to have a
harem also. To rule, and not to be ruled ； to be obeyed, and
not to obey ； to be free from all restraints, with wealth and
name and power at his command, -― statesman-ship is usually
identified with sucli a Satanic state of existence. And he will
do all these by dexterous use of policies. He will use the peo-
ple's Religion, use their Patriotism, use their Loyalty, and so
turn the whole account to his own glory, (To his country's
glory, says he). Surely that nation is to be deplored that
statesmanship as the people's highest ideal. What a distance
yet for such a nation, to that ideal state of society where " a
child shall lead them ,， ！

The Yorodzu Choho, Aug. 29.

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EARLY WRITINGS

VIRTUAL RULERS OF JAPAN.
Who rule Japan ？

Nominally, of course, the Cabinet-MinisterSj with the vener-
able Count Matsiikata at the head of them. Count Kabayama
rules inside, and Count Okuma rules outside. The latter also
rules our Commerce and Agriculture. A Viscount rules our
ships and railroads, and another Viscount rules Yezo and For-
mosa. Etc" etc. These ovir nominal rulers. But there may be
rulers of these rulers, ― " string-pullers who make dolls dance
from behind the screen." And a certain Asmodeus who claims
to have uncovered all our political secrets, tells us that there
are such string-pullers in our government, — the virtual rulers
of Japan.

The first and most influential of these rulers is said to be
Viscount Takashima. Himself the head of the Department of
Colonization, and therefore, the appointed ruler of Yezo and
Formosa, he is said to be the chief string-puller of the whole
machinery of the present administration. Of Satsuina-extraction ,
and of the purest type of that clan, he has all the shrewdness
of the Vulpine (狐） and Meline (狸） species, together with Pat-
riotism and whatever other virtues "peculiar" to the sons of
Yamato. He iikes Japan, Honor, and Women in equal propor-
tions. No man represents Sengo-no-Nippcm (Japan after the
War) more aptly than this man.

Next in influence as a string-puller conies, we are told, Mr.
Xakamura Motoo, Vire-Minister of the Department of Home
Affairs. A very silent man, he ； go silent that newspaper men
have usually very little business with liim. But his power

1897

249

seems to lie in his very silence. He only pulls when others
dance ； and pulls so wisely that the world knows nothing about
his pulling. He 】mist be an extraordinary man in this age of
trumpet-blowing.

Kawashima Jux, President of the Industrial Bank is ranked
at the third string-puller in our Doll-Theatre. A beloved
protege of Viscoinit Takashima, and of the same clan as he,
Mr. Kawashima's knowledge of the Japanese men of this sin-
gular age is said to be wonderful. He deals in M.P.'s most
successfully, and " buys and sells ，， them to his Protector's best
advantage, ― so we are told.

MiSAKi KamkxosukEj the Director of the Bureau of Prefec-
tural Administration has the honor of being ranked as the
fourth virtual ruler of this country. The province that gave
him birth ― Sanuki ― has produced many men of his type. K5b5
Daishi, the shrewdest Buddhist priest Japan has had was a
product of the very same province. Hiraga Gexnai, perhaps
the most brilliant and unscrupulous man the country has had
within the last four hundred years Avas also a Sanuki man.

ToKUTOMi IiCHiKO， till but very recently the famed editor of
the famed Kokumiyi Shimbim is counted as the fifth in influence
with the present Government. He is a Higo man, and is an
ardent pupil and worshipper of the late Dr. Neesima. His
natural Higoism (our readers know what that is,) is thus tem-
pered by whatever Christianity he received from his reverend
teacher and master. However, his recent appointment to a
high official position in the Government was not a surprise to
those who know him best.

Aftrr these, we are told, come such insignificant men as
Counts Kabayama, Matsukata, and Okuma, and others of minor

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EARLY WRITINGS

and less importance ！

The Yorodzii Choho, Aug. 31.

" THE LOST LEADER."

[Mr. ToKUTOMi IiCHiRO has gone over to the Satsiima-Choshu
Government. We will not say, we have lost our leader ， but
we can say, we have lost our friend, from whom we expected
much in the deliverance of this people from the curse of this
clannish government. The unreliableness of Higoism is prover-
bial ； and perhaps we should not have expected more from him.
"He went out of us, because he was not of us." Yet, we
lament his desertion of our cause, and shall console ourselves
with the words of the noble poet. May we ask our friend and
his colleagues to sine and recite the same with us ？ Our iriend
will understand tliat this .song of Browning was suggested by
Wordsworth '8 change of view from the revolutionary sympathies
of Ilis youth to the staid conservatism of his late life, as em-
phasized by his acceptance of the Laureate.^hip. 一 Ed. F. Ch.]

Jihst for a handful of silver lie left ii.s,

Just for a riband to stick in his coat ― ，
Found the one gift of which fortune bereft

Lost all the others she lets us devote ；
They, with the gold to give, doled him out silver,

So much was theirs who so little allowed :
How all our copper had gone for his service ！

Rags ― were they purple, his heart had been proud ！
We that had loved him »so, followed hiiU; honoured him.

1 S 0 7

251

Lived in liis mild and lunf^nirunent pyo,
Learned his great language, caught his clear accents,

Made 】iim our piittorn to live and die ！
Sliakespeare was of us， Milton was for us,

Burns, Shelley, were with us, 一 they watch from their
graves ！

He alone breaks from the van and the freemen,
― He alone sinks to the rear and the slaves ！
II.

We shall march prospering, ― not thro' his presence ；

Songs may inspirit us, 一— not from his lyre ；
Deeds will be done, ― while he boasts his quiescence,

Still bidding crouch whom the rest bade aspire :
Blot out nis name, then, record one lost soul more,

One task more declined, one more footpath untrod,
One more triumph for devils and sorrow for angels,

One wrong more to man, one more insult to God ！
Life's night begins : let him never come back to us ！

There would be doubt, hesitation and pain,
Forced praise on our part ― the glimmer of twilight,

Xever glad confident morning again ！
Best fight on well, for we taught him, ― .strike gallantly,

Aim at our heart ero we pierce through his own ；
Then let him receive the new knowledge and wait us,

Pardoned in Heaven, the first by the throne ！

Robert Brownixg.

The Y(yrodzu Choho, Sept. 1.

252

EARLY WRITINGS

NOTE AND COMMENT.

Mr. ToKUTOMi IiCHiRO, who for the last ten years has been
one of the most pronounced champions of the people's cause
in this country has at last gone over to the Government. It
seems to be the way with the Japanese of these days, ― this way
of taking up the people's cause till he gets to be formidable
enough to the Government to be bought up by the same at
the biggest possible price. Are those foreigners after all mis-
taken who maintain that there i.s really no faith (strictly speak-
ing) among the Japanese '？ If many prominent men among
lis behave as Mr. Tokutomi and his colleagues have recently
done, what testimonies can we produce before our foreign critics
to disprove their assertion ？ Sad, inxpressibly sad, the fall of
these men at this very time.

They have fallen, because, we believe, tlieir aim of life is no
higher than Work (事業）. And as the spring can never rise
as hign as its source, so these men can never attain even the
hight they have in their view. The world's greatest workers
were those whose eyes rested something higher than Work.
They were those who despised "Work, called it " dvmg " even,
and run after the mark, " the prize of high calling." Such
never idolized Work and Workers, and hence they were never
enticed with Power. We believe the miserable weakness of the
Japanese politicians is due much to this their weak philosophy
of life.

The sin is not serious when the change is from the Govern-

89 7

U53

nieiit to the People. He can be i)ardoned who deserted the
rich for the poor. But the desertion in the oppOisite direction,
― the desertion of the people's cause is the most despicable
under the sun. Say not O Man that thou canst serve the
people's cause by deserting them, as did the great Henry IV.
of France by goiner over to his former enemies. Most easily
can Ave trace the prime cause of the French Revolution horrors
to the desertion of the Huguenot cause by this too politic
prince. He indeed gave temporary peace to his people ； but
lie also gave them prolonged wars and the tire and blood of
the horrid Kevolution. Xo great good can ever be clone by
taking a mean and ignoble course. As sure as day will turn
to niirht, we can assure these deserters that their desertion of
the people's cause will end in their and the country's shame
and mibery.

But he is gone now,— i?one to an unredeemable extent.
Blot out 1ns name, then, record one lost soul more.
One task more declined one more footpath iintrod,
One more triumph for devils and sorrow for angels,
One wrong more to man, one more insult to uoa ！
Life's night begins : let him never come back to us ！
But the most lamentable result of his and his colleagues'
desertion of their old cause will be its immediate effect upon
our yoxnigmen. From this clay on, tens and hundreds of thou-
sands of tlio Japanese youth.s will walk by the steps of these
their leaders. We are confident that what little good these
deserters may accomplish as government-officials can never
atone for the degrading influence they have brought upon the
nation's coming generations.

254

EARLY WRITINGS

The Yorodzn Choho， Sept. 3

NOTE AND COMMENT.

" A Max of Broad Liberal Views."

" A man of broad liberal views " according to the present
Japanese sense of the phrase, is a man who can mrdlow in
Buddhism, Christianisnij Confucianism, Shintoisni, Agnosticism,
Atheism,. 一 indeed, any Religion or Philosophy that comes in
his way. He is " large ，， not in that he can digest all these,
― indeed lie has no moral earnestness to digest either one of
them, ― but in that he can just hold them to get some sordid
profit out of each. He is ostrich-like in that he omnivorous,
but is sea-urchin-like in that his moral stomach can suck in
whatever little worldly good there is in each, and then vomit
them all at his own convenient moment. A broad man, he ；
but broad in the sense the Siberian Steppes are broad, ― icy,
sterile, inhospitable.

Whereas we understand the true Liberalism to be one's suffer-
ance of others out of his respect for their honest convictions.
There can therefore be no really liberal 】mn who has not the
faith and conviction of his own. Such tolerates others, be-
cause he knows the worth of honest conviction in himself. His
tolerance, therefore, is not promiscuous, like that of our " broad,
liberal" men. He has genuine synipthy for all forms of honest
belief ； but as for dishonest beliefs, hypocrisies, insincerities,
" beliefs for policy's sake/' he simply eschews them. Where
there is no hatred of evil, there we find no love of good ； and
the fact that our " broad, liberal " men can tolerate both is a

1897

sure sigii that they are not broad in the true and high sense
of the term.

Naturally, therefore there are two classes of the " educated ，，
Japanese : those "who tolerate nobody, and those who tolerate
everybody. The former class includes " Patriots," " Loyalists/'
" Preservers of the National Essence," etc.; the latter, " Pro-
gressive men," " Christians/' " Worshippers of Dr. Neesima/'
etc. But the both agree in one essential point, i.e. in their
con victionlesmess ； and just ns a dog was reconciled to a monkey
in time of freshet, as is told in an old story, so men of these
two classes can coalesce and form a party under any convenient
name they choose. Their make is just the same, ― unprincipled,
amorphous mass, to be kneaded into any shape by outward
handlings.

The Yorodzu. Choho, Sept. 7.

Mr. FUKUZAWA'S SERMON TO RELIG-
IOUS MEN.

Assuredly, that was a useful sermon that Mr. Fukuzawa
preached upon a text of his choice " Keligion is like tea/' and
was " addressed particularly to Buddhists and Christians/' as
our Anglo-Japanose contemporary tells us whilst giving us a
very faithful translation of the sermon, feaid the venerable
Sage of Mita : " I lack a religious nature, and have never
believed in any religion. I am thus open to the charge that I
am advising others to be religious when I am not so. Yet my
conscience does not permit me to clothe myself with religion,
when I have it not at heart."

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EARLY WRITINGS

N(nv our readers will note that Mr. Fukuzawa, like many of
his " educated ，， co-nationals, is a very honest man. He and
they frankly confess that they have never believed in any
religion. And many of them, because they are not religious,
freely indulge in many sins that they severely criticize in so-called
" religious men." According to them, concubinage is a sin
when practiced by the Lord Abbot of Hongwanji ； but it is not
sin when practiced by themselves. They may gamble, " buy "
geishas, squander public money, because they are not religious
men ； while the same things done by Buddhists and Christians
are horrible crimes. That is to say, according to these men, if
a man straigntway confesses that he is a thief, he may steal.
He is not a hypocrite, as some religious men are, who jjrofos?;
to be religious, and yet do steal I

But ill our view of the case, if gambling is sin, it is sin
wheal practiced by any man, ― even by 'Mr. Fukuzawa's own
disciples. They may not be hypocrites in the particular sense
that they do not deny themselves to be gamblers ； but gamblers
they nevertheless are, and gambling is not a habit to be
proud of. So Avith concubinage, so with " geisha-buying," so with
speculation in stock-exchange, and so with several other vicious
habits our " educated class ，， is said to be addicted to. We
believe Mr. Fukuzawa does well to deal the very same blows
to the irrdigious part of his countrymen, that he is very fond
of dealing to Buddhists and Christians.

And Ave of the " lower, ignomnt mass," poor and superstitious,
― hoAV can we be religious, seeing that our great mnsei himself

1897

257

thinks so lightly of Religion ？ He representing the highest at-
tainment of the present-day Japanese, ― should we not all attempt
to bo liko him ？ And. if ：飞 s our reporters tell us, the Sage's
own adopted .son i.s a successful speculator in stock-exchange;
should wo not all adopt that honorable occupation as our own,
and be tlnis his faithful sons and disciples ？ No conscientious
teacher has ever taii.ulit disciples to be otherwise than he
hiiufself is. " Bo yo liko "if should be the central tenet of all
teachers, and Mr. Fnkuzawa lias no rieht to urge his country-
men to believe in anying that he nim.<elf does not believe to
bo truo. We believe, ho is wronging his own conscienco and
his countrymen by constantly urging them to bo religious whru
ho is boasting of liis o、vii la( k of religion.
The YorcdzK Choho, Sept. 11.

SOLILOQUY.

A Young Politician Recektlv Appoixte]) to a Hrcai Office.
一 IIecltkixg rx a Velvet-chair.

I am hen* at last, thank Heaven. Am here much earlier
than I calculated ！ When some ten years ago, I began to take
up the people's cause, I did not imagine that they Avould
ln'ing me so smoothly to this eminence. Poor fools, they took
me foi' my words, bought and read 】ny books with avidity,
responded to 】ny flatteries, and danced to my jjipings ！ Tliey
took me for a democrat, a patriot, a Christian, ； ju ド t as I pre-
sented myself to be before them. Oh, had I known their child-
ish innocence, I AVOuld have conducted myself more consider-
ately in my words and writings. May Heaven forgive me this
wrong ！

258

EARLY WRITINGS

But here am I nevertheless, aiul not all the anger of my coun-
tryjnen at my liypoerisies can disturb me in this my newly-
acquired position. They have helped me to win this chair ： but
I have not received it from them, but from my friend whom
I nOAV serve as my master. They only served as the pedestals
to lift me to this height ； and now that I am lifted, I have no
more use of them. Have I not in my power police-force to
suppress any outrage that may be clone to 】ny ])Ody for niy
deserting their (the people's) cause ？ They too are to l>e blamed
for their ignorance of the real protject that I have had in view
through all these years.

But O my young countrymen, do not imitate luo. I am an
ciyu (英雄)， and as such, am above all laws, raoi'a] laws includ-
ed. I can do many things Avhicli it is not lawful for you tlie
commonality to do. Be you conscientious, honest in your pro-
fessions. Do you not deceive your countrymen , but be true to
them. I beseech you to believe in Christianity, for it is a good
religion, though unfortunately I cannot ク at least just now. Let
me be the last who has followed the time-honored policy of
the Japanese " great 】nen," of taking up the people's cause till
they get to be formidable enough to the Authority to be bought
up at the biggest possible price by the same. I say it is not
right, and I am rather ashamed of having followed that course ；
but it is shikataganai as far as I am concerned. I shall atone
for the desertion of your cause by many good things I shall do
for you in this my exalted position.

But, alas, I already feel the insecurity of my position. It
was so easy to blow trumpets. Indeed, like the Israelites of old,
I entered the Jericho of this clannish government only by
trumpet-blowing. But now I Imve to deal with substantial men

S97

250

and things ！ 01 1 that some philo.sophor would by this time
invent some method of satisfying people's stomachs with wind.
I am a Avind-bag, and wind I have more than enougli. As for
things J licAVcver, Heaven has not gifted mo with much.

(Ringing the bell.) ― Boy, telephone to my house to be
ready witJi l.)oer-bottles, for I shall be back tliere soon.

The Boy ― I tliought your oxcellency never drinks, liko yom
I'overciKl toaclier.

His Excel Inicy — I loarnt tlio hnltit while I was m Gerniaiiy.
Thr Yorodsu Cllmho, Sopt. 12. ,

THE DOSHISHA.

The Dosiii.sha is an internationa) ]>rob]ein. Various explana-
tions have been given of the causes that led to its present de-
plorable condition. But nowhere have we seen a jiister and
more fearless remark passed upon the pi'ime cause of the speedy
decline of that institution than in the editorial of a recent
niimUer of the FuJadn-Shimpo (Evangolical News) edited by Rev.
Mr. じ emui'a. We give here our translation of his AA'ords,
adhering to the original as much as possible.

"The Doshisha, College of Kyoto occupies no lower than the*
second position among the private schools of our country. ltr>
influence on our educational circle is not inconsiderable. It has
brought up useful men not n f(w. Beginning with the late
Dr. rsusliiiun, tlir Do^liislia's coiitril)ution in the lino of the
nation's .-^piritunl in-oarotss is not small. Based upon the Christian
faith, it has had from its very beginning close relation with the
Xew England culture. Its ambition of taking upon itself the
responsibility of Christianizing thir< country, and of proclaiming-

260

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th ひ Gospel widely among its people is highly to be praised ；
and wliue thankful to Heaven for these, we cannot recall them
without much sad recollections.

" Though we are those who revere the name of Mr. Jsiishima,
we cannot believe him to have been so great a man as is im-
agined by some. Therefore, we cannot attribute the spiritual
decline of the Doshisha merely to the death of Mr. Niishima.
Not only that, but wo can go a stop further, and say, and do
not hoi^itate in saying, that the レ resent' sad fate of the Doshi-
sha is the oiitcoi no of the seed scrvvn by Mr. Xiisliima ant] 】iis
colleagues. Mi'. Jsiishiiim was a saiiiruine Japanese with certain
admixture of Christian elements in him. Thought of exploit
was strong in him, and he was very zealous in accomplishing
liis ambitious aim. Anxious to attain his purpose, 】i(' artfully
united witli tho foreie^ners (luisHionaries) on one hand and the
non-Christian Japanese on the other ， and by skilful manoeiiver-
ing of these contradictory elements, he tried to achieve his end.
As a result of this, seeds of misunderstanding between tho
foreigners and the natives were sown, out of which grew the
future adversities of tho institution and the linal introduction
thereto of those influences which were not in strict accordance
with tlio jnire Chi'i.stian principles. The Doshisha which was
once looked upon as the head-qviarter of the Christians (in Ju-
lian) came to appoint those as its overseers who had neither
trainings nor experiences as Christians, ― men who possessed no
standard in them for setting plans for the healthy .spiritual
development of the institution ； and in extreme cases, even those
who were not Christians at all. That the cause of all those
anomalies lay in the anomalous policy followed out by Mr.
Niishima appears to us quite certain.

897

261

* 水 木 氺氺氺 木

" We fear it is now too late to attempt to reinstate the pure
Christian influence iu that institution. * * * Ali， tlio twenty-
years' history of the Doshisha has tuught us a ,^reat lesson ！
It is well that the so-called promoters of the Christian cause
jshoiild look at the case of the Doslii.sha as in a mirror and so
guide their lives as never to stumble ！ "
The Yorodz-n Choho, Sept. 14.

AGAIN ON THE DOSHISHA.

The fearless editor of the Fakuiii Shimpo luis another strong
article on the Doshisha in the last issue of that evangelical
magazine. The following are the words with which he closes
his article : " The present position of the Doshisha is the acme
of immorality. It has trampled under foot its faith toward both
natives and foreigners. It has disgraced the name of the Ja-
panese Christians. It has disturbed the international amity. It
has walked contrary to the spirit of Christianity. We arc grieved
to know that those who place themselves in the Christian circle
have donv all these/'

DR. XIISHIMA'S BELOVED DISCIPLE.
It' Buddha had his beloved disciple in An and a, Socrates in
Phiiedo and Clirist in St. John, the late Dr. Niishima, Chris-
tianity's lirst and greatest iipostle to Japan, had his in now
" His Excellency, Honorable ，， Mr. Tokutomi lichiro. We under-
stand the old well-worn Bible of the late Christian doctor has
patssc'd to his beloved disciple as the meniento of the matster's

262

EARLY WRITINGS

deepest affection for the greatest and best of his .spiritual children.
But the thing we can never understand is that the disciple is
so unlike the master. The former is not much remarkable for
his Christian piety ； and except tliat he trumpeted about his
master's praise through his newspapers, wo scarcely hear of his
enthusiasm for the cause that we know absorbed the whole of
the doctor's attention. Either the master was blind and took
a bastard for a genuine child ； or the disciple is the true re-
flection of the master whom the blind world took for a saint
and apostle. If a tree is known by its fi'nits， the Doshislia and
Mr. Tokutomi lichiro cast no very favorable light upon the
character of the sainted doctor and master.

" NONE TO BE AFRAID OF."
A cortniii Viscount, the most influential sti'ing-inilkr in tlir
present adiuinistration, is reported to have exultingly expre.ssr<l
his opinion that there is none to bo afraid of among the whole
forty-niillioiis of his ronntrymen, because lie iinds none among
them who can stand the temptation of bribery. And seeing
that an honourable M. P. can be " bought " with so small a
sum as thirty pieces of silver, he feels very secure in his pre-
sent position, and has no mi^^giving as to the successful carry-
ing-on of his administrative schemes. And we cannot but
congratulate him for the fortune that has settled vmon him of
thus rilling so wieldy a nation as this. But if History will run
its own course as it lias run for the last six or seven thousand
yeaiv, the fortune of the said nation will not be so congrat-
ulatory as that of the viscount-rulcr hinm'lf. Feme of the
" good jokes ，' of our lead in tr men often ti'ikc our Avoaker
iscnscrf with awe ； iml con^^teniation.

897

263

ELECTION IN SAITAMA.
From five to six hundred soshis arc employed on each side
" to gc;t votes." Wliy not get rid of votes and voting, and
substitute tlio so?<lii-government for the constitutional ？
The Yorocku Clwho, Sept. 1(5.

EXULTATION.

This is wliat a Maicliioncss has said to me :

" Do not speak of the Detsperation of the Japanese woman.
Spouk ratlier of her Exultation. Say not she has no right. She
liiis all right ； uul is all-powerful. Look at me. I Avas bom <a
loAV, nameless woman. My fath け' was a nobody and so was niy
mother. I received no education to speak about. Only my form
was not ugly, and my manners were somewhat captivating. So
I was made a man-pleaser and mm ト seducer, and in that capacity
I reinamod, spreading my sails to catcli some wind of fortune
to waft nic whither it listeth.

" And you see what I now am. Practically a INIai で hicmcss,
witli ;i villa to appropriate for my own use in the fashion able
town of Oiso, where I stay (or rather, am kept,) with nothing
to do but to paint my face and show myself pleasant to 】ny
Lord Marquis. I always travel by the first class car, attended
by whiskered gentlemen, all ardent waiters on my master's
table.

" You know my Lord Husband is a groat admirer of the
Western Civjlization. Indeed, I have heard him say that during
his rocent tour in Europe and Anicrien, lie evou pa-^ii^ed for a

264

EARLY WRITINGS

baptized Christian ！ But he ha^ never given up tlio time-hon-
ored institution of concubinage, and that is the reason of niy
f<udden exaltation to this height. He that framed a constitution
for his country " extreiuely liberal in his relation to the weaker
sex.

" Now can yoii toll nie of any other country in tlii.s wide
world whore a "woman of low birth lias such an opportunity of
sudden rise in rank, wealth and honor as in this our glorious
land ？ I believe the woman's position in Japan is the mo^t
enviable, and I see no use of granting her .suffrage or any other
of much talked-of Woman '.s Rights."

At hor "words J the poor Yorodzu editor wa^? dumb-struck. He
was compelled to own that Japan was the 】nost advanced
country in tlie world ！

PAEADISE OF HYPOCRITES.

Tjiis is what a gov(Tnoi' of a Noav Atlantis, otherwise called
the Land of tlio \ irtuou.-?, lias .said to liimself :

" What 】natters it whether a man be a gambler, ； i hypocrite,
a thief J or a swindler. ]>rovide(l he is useful to me. ェ know I
myself am not very cloaii in the bottom of 】ny heart , and I
rather like the unclean than the clean as my clerks and as-
sociates." And so it is that hypocrites and gamblers are pretty
sure to prosper in the government of that Island, while the
honest and the conscientious are equally sure to be ultimately
spewed out of the same. Economic and political value of
Honesty seems to be entirely forgotten in that Island. There
Shrewdness is taken for Wisdom, and Hypocrisy for Piety and
Patriotism. We ^fliould call that laud in its present i^tate Tae
Paradise of Hypocriteis.

1897

265

The Yorodzu Choho, Sept. '

SOME USEFUL QUOTATIONS.

By K. U.
Tin;E REST.

For those to whom rest and vacations ai'c unknown
quantities," and who ュ mist work like g*alley-.slavo8 from the
beginning of the year to its end, in editorial offices uud else-
、v】i('r('， the following from Poet Goetlio must be extremely
comforting : ―

" Rest is not quitting
Tlic busy career :
Rest is the fitting

Of self to its spliero.
' Tis the brook's motion,
Clear without strife^
Fleeing to ocean
After its life.

" Deeper devotion

Nowhere hntli knelt,
Fuller emotion

Heart never felt.
， Tis loving and serving

The hignest and best ；
， Tis onward, unswerving,

And that is true rest."
To those Avlio can bear it， the old inonastir motto Laborarc
est Orare (To labor is to pray) is another .sucli balm.

26(3

EARLY WRITINGS

RADICAL REFORM. (根本的 改革）
Radical lieforni does not com ひ by the im'i'c eliangc of the

occupants of the official chairs. Poet Woidswoith is rxnctly to

the point in the following : 一

" The world i.s running 】n:ul witli the notion that all its evils

;u e to Ite relieved by political I'enietlic. つ wliereas tlie great evils

lie (leei> in the heart and nothing' but religion can remove

them."

But then, tlie present Japanese iioliticians bolieve neither in
Wordsworth nor in Religion, and the Japanese arc such " p(、-
(Uiliiiv ，， people that thoy liavo a remedy pecnliar to theniselvc s.
Thus fai-j hoAvever, no】K、 of tlicir innuiuerablo wi^se men luis
l)i<)ui;ht forth th(、 reiiu^dy that fits tlioir present Ciit>o.
The Yorodzxi Choho, Sept. 21.

PUNISHED BY DEVILS.

•• Where men cannot imnisli in daylight, devils puni.sli in
darkness'' (不善 を 幽暗の 中に なす もの は 鬼 得て 之 を 討す） is one of
the most comfortable savings handed down to us from our
forefathers. Where police ； newspaper editorials, and public
opinions can do nothing in bringing idlers, gamolers ami
schemers of evils andhyiDOcnsies to open laAV and justice, those
devils ― thank Heaven- for such creatures, — are busy in self- and
mutual destructions. Tn forms of mutual jealousies^ of soul
starvation, of cankering after pomps and shadows, and of foul
diseases even, these messengers from Hell are incessantly at
work, Dinding, cudgeling, strangling and poi.soning in his inner
clumibor tlie sdnm'i' who ぽ a〗 凡、 d tlie nieshos of thv Law. And

897

267

oftoiitinuvs a stupendous structure, to all outward appearances
soniid and invulnonible, conies to sudden crasli, l>eCiiU8o those
infernal gaolers havo done their work in secret, and luiderniined
tlio system that deceived the wondering world.

Then let all lovers of darkness go on with their plays and
scIk'iuos, far ； nvay from the ken of policoinen and laewspaper-
ociitors, for the king of Hades has Ids servants executing justice
among' the reprobate sons of men. K. U.

The Yorodzu Glioho, Sept, 23.

THE BEST TIME TO READ NEWSPAPERS.

Certainly not in the morning, when every one of us should
have most to do with his inmost holy of holies. For he is an
individual, a person, and as such he should havo u will, an
aim and a resolve of his own. He is not a mere atom in the
universal mass, a drop in the homogeneous current of the world,
to be dissolved into it the moment it comes in contact with it.
And we believe morning to be the time when lie should reas-
sert his own independence, re-steer his own career tlirough the
haze of this world, and enter anew into holy covenants with
High and Low. And, newspapers, bringing to us the world in
its distractions, arc sure to blur our mental visions, and carry
us along with its aimless flow. Recording, as they usually do,
the eddies and surface-currents of the world, a man who steers
his life-course by newspapers, is usually a man who misreads
the time. Shallowness of character is sure to follow the habit-
ual stocking of mind with " news ，， ； and with due recotrnition
of the value of newspapers in their own places, avc cannot re-
coinineiid them as tlic reading" niatk-r for the morning.

268

EARLY WRITINGS

Nor at midday, wc dure say. Then let everynian follow his
own calling, assidviously, and with undivided attention. With
all the foolish failures of foolish officials, of night-carousals of
" high-class gentlemen," let no honest man concern himself.
Life is too earnest to have its working hours to be engrossed
witli the stoi'ie-s of robbings of offices and deceiving^ of men.
What matters it for a Worker whether this shrewd idler was
titled iiiid nob led, and that faithless editor sold his conscience.
Yea niorC; even though Rus ふ i carried away whole China in her
pocket, we insignificant mechanics and laborers, at anvils or at
do.sk.Sj can do nothing to stay the current let loose by our pui'-
blind politicians. We cannot but adniire that University profes-
f<or 、vho is said to haw learnt the assassination of Viscount
Mori a year after tlio disastrous event, ― so engror^sed tlie pro-
fessor Avas in his experiments in laboratory ！

TiiK Ix'r^t time to vvnd lunv.^papors is certainly in the evening.
When the duy'.s work is done, and we have contributed each
his mite for the Avorld'-s progress;, and our hands and heads
are no more tit for any arduous task, tlion is the time we be-
lieve Avlieii Ave can しい most safely and レ I'ofitably in company of
editor.s and reporters. Then we sluiU regale oiiv weury brains
witli the cobwel)s that the poor editors ^pun out of their sto-
luaohs ； with reports of play-actings (liypocrisies) of marquises,
counts and viscount.^; witli iiccoiints of failures, oftentimes very
amusing, of them who sold their souls for lucre's sake. Then,
too, those social facts, 】no.stly found on tlie third pages of the
Japanese papers, ― tliey arc v;iliial>le us indices of the social
status of the country led l»y a host oi jlachiavellis and Main-

897

269

monworshii>pers. And, after taking in good-naturedly all that
are hurled at us and others, we go to our bed with malice to-
ward none ； and " sustained and soothed by an unfaltering
trust," ^ve close our eyelids and sleep till dawn. K. U.

The Yorodzu Choho, Sept. 25.

WHAT CAN BE DONE WITHOUT
RIGHTEOUSNESS.

A MAX or a nation or a> government without Riglitcoiisnoss can
make money, can extend commerce and navi.Li,-jitioii. ran l>uil<l
stroiie navy, am increase armaineiit, c(i" start liypotluH* and
other banks, can beat foreign onoinies, can ivld territorios, can
drink iniportod liquors, etc. etc. ― all to :i coi tain extent thou,u"]i.
We confess the things that (，an bo (Ion い without Righteousness
are almost innumerable. A nation or a. govoriinient may look
strone and invulnerable Avith its new navy and constituted じ n-
]"i.U-]ito()iisTio8s. Tliey wliose chief aim of life is good eating- and
oleeant tailoring can very well ひ t ulong in this ^vorkl Avitlioiit
much of that old-fashioned thing called Riglitoousness. K. V ,
The Yorodzu Choho, Sept. 28.

水 水

FOR POOR HORSES' SAKE.

Sir Artliiir Helps, i'ch で ive(l as a friend by the royal family
of England, a ュ rum in liearty sympathy with the whole creation
that " laboretli in vaJn，" had the folio win 2" protest to make
recently for poor horses' sake : 一

" "Whenever I see liorses suffering from a too tight clicckroin

270

EARLY WRITINGS

I know the owner to be unobservant, cruel or pompous. He
is unobservant or he AVOiild see that his horses are suffering.
He is ignorant or he would know that a horse loses much of
his power of pulling, and cannot recover himself if he stumbles ；
and he is cruel if, observing and knowing, he does not remedy
it. He is pompous and vulgar if he prefers that his horses
rear their heads on high and rattle their trappings to beine*
dealt with humanely and reasonably. When I look at the
ooat-of-arms on these carriages I know 、vho nvo the greatest
fools in London in the upper classes. The idiot and bnite of
a coachman likes to sit behind these poor, tortured, faithful
mart>Ts, with their tied-up heads, but his mai^ter ought to
know better."

" Unobsorvant, cniol or pompous." Not in England only,
but in Japan as well ； not in London only, but in this very
city of Tokio as well. " When I look at the coat-of-arms (紋
ill Japanese) on these carriages I know who are the greatest
fools in London in the upper classes." So do we in our own
city of Tokio. They who are so entirely occupied with thoir
own well-being, have no space left in their hearts for their op-
pressed fellowiiien, mucli less for oppressed horses.

POET LOWELL'S PATRIOTISM.
OvR readers may remember that our quotation of Lowell'.^
exquisite piece " Fatherland ，， called forth a very indignant re-
】nai'k from the very patriotic editor of the Taiyo Magazine,
accusing us， of course, of our disloyalty to our country and
its sovereign. We would like to know how the appended view
of Patriotism of the same poet will appeal to our Japanese
readers.

1 S 1) 7

271

" Lonvir.s legacy as a poet is o*i*oat. but not groater than his
legacy as a patriot. The true patriot does not love his country,
lal»r>r and suffer for it， simply because he happened to be born
in it, — that would be the infatuation of the egotist, but because,
l〉('ii\U' born in it, 】ii.s duty and pleasure are to help on all hu-
man progress by helping on first tho progress of the land to
、、'hidi he belongs. This is LowelF.s legacy as a patriot, —— not
tlio sentiment ' My country, right or wrong/ but (My country
— it shall novor l)o wrong if I can help it ！， Tlio t)iio ]>jitnot
is not the one who says it is 川？/ oountrv and i/s' institutions
that are sacivd ； Imt who says, witli Lowell, ' It is inan -who is
snored.' The citizen who holds to this sacredness of humanity
will be the most useful in securing institutions and a country
whose services to luinianity will inakc also sacred in his

own heartj and in the heart of all good men." — Century,
The YorodzH Choho, Oct. 5.

NOTE AND COMMENT.

Fifteen years ago a newsboy in the streets of Chicaeo and
now a college president at tho age of 29 ― such is .said to be
the ronord of Mr. Jerome H. Raymond, tlie m'wly chosen presi-
dent of tho university of West Virginia. This is what is possi-
ble in a free country and something we may well envy about.

That is a fine saying of Stevenson's which is to grace his
mormment in San Francisco. " To earn a little, to spend a
little less, to be honest, to be kind, to keep a few friends, and
these without capitulation." Could our novelists and story-
toUors stick to some such aphorism as this, ihoy too ^vould have

272

EARLY WI^ITINGS

moniiment.s erected for tlioin l»y the grateful country , and not
have rancorous criticisms hurled at them, as at present.

The following is Avoi thy of careful considerution by our literary
critics of tlie jn-esent day : ―

" It is said that critics are men who have failed in literature
ami art. Having utterly failed to in-oduco worthy original work
themselves, thoy think that tliey aro (lunlifiod to pass judgment
on the original "oik of others."

Literary dcsiKTadoos " those so-calUxl critics should call
thoin.selvos.

Tlio woiulcrfnl stability niul vitality of tlio Molmjiunodim
states has its sourcf* in one i>n>ininent tenol of that fnitli. A
recent observer ha.s said : ―

" The belief of the most co]ii]K'toiit observers is that the
cliarin of ^Mohummedanisni may 1)0 found in its dogma of the
oqiiality of ； ill followers of tlio i>r()])]i('t. an (^quality so nl>solnto
that tlio poorest Moslom is tlie peer at any time aiifl anywhoro
of tho 】'i('hest and highest i»laeofl. That is the central doctrine,
the V ひ ly ossenco of Molianimedanisin, the sum of Moliammecrs
teachinii*. And it lias so tiltered through ai^l dominated tho
Moslem uoi'ld tliat iiOAvhore in that world lia vo any distinctions
of birtli or Aveiiltli or rank any real influence. Moh(Mnet Ali
was a tobacconist, yet nearly reached th(、 caliphate ； and a
Hindu pariah, u'ho thinkr? liimself so low that he may not walk
in other men's shadow, when converted to Mohanamedanisni ,
becomes an independent and self-respecting man. It is not
equality as an abstract right, or as something to be gained in
the future, but equality a-ぺ a fact, hero, now and forever. Siicli

897

273

a, principle ha^^ always a charm for men, but promulgated in
regions ruled by caste and pedigree, its attraction was irresist-
ible."

The Yorodzu Chohn, Oct. 7.

SELF-EXAMINATION,
反 省

Whex My. Xaito Chiso, Professor in tlio Imperial Military
Academy, ； says that propei'ly t^pcakiiig there are no human
beings except JapancsOj and that all others, 一 Americans, Eng-
lishmen, Gornians, French, Italians, all, — are " creatures, '，" luilf-
beasts and half-meii," we are confident, scales liave not fallen
from 】]is eyes yet, and ho is completely ienorant of imny manly
and humane tilings that are being done in the 】am レ of these
" inan-beast ん'， For instance, witness the following.

DuRTXG tlio year ondiiig- Juno 26 last, gifts and heqii に st ヌ to
education in the United States of America amounted to $ 21,
034， 8GG. <;()， in anionnts varying from $ 3，000，000 to $200. Gifts
of books, apparatus, etc. are not included in this sum. Now,
which anions" tho countrymen of our patriotic professor honored
the name of Land of tho Virtuous by any such free gift to
the cause of free education ？

We have also the report of tho United States Commission of
Education, Dr. William T. Harris, for the year emled July 1,
189G. According to the report, a- total enrollment in that year
in tlio schools and colleges of that land of " iiian-beasts ，， was
15j997,107 ini])ils, which is .^oniewliat above 2o per cent of the

274

EARLY WRITINGS

wliole population ！ The iiunilicr in public institutions was
] 4,465,371, and in private institutions 1,581,820. In addition
tliore were 418,000 pupils in the various busine.ss colleges, 】misic
conservatories;, Indian and ュ 'efoi'm schools, 】mkmg the total
enrollment foi* tlio wliole eounti-y l(),41o,107. Now, wo say,
this does not look like report from tlio land of し :i】'l>nriai】s. nnd
our professor's views need some correction.

A BETTER thing still. Even veritable horoisiii is i"opoi*tod
about one of these " inan-beasts." Our Yokolianm rontcMvipora-
I'ies quote the following from The Clnm-h Miss^itmary Intdlujeucrr
of London : ―

" A pathetic story fittaches to a sospol now puMisliod in
Matabele by the Britisli ami Foreign Bible Society. Mr. Tho-
mas, who had once been connected with the London Missionary
Society, and was workinir in IMatabeloland, mado a translation
of the New Testaiiiont, which lie completed the day on which
he was attacked l>y an illness of which lie diod. Durinj^ his last
hours he was much troubled by fours lest his AVOrk should
be in vain. His wife, to comfort liini, undertook to Imve the
translation printed. She drew out of tho bank the sum of
£ 100， the savings of her lifetime, and with it had printed five
lumdred copies of the book. Of course, since there was no one
in the printer's office who knew the language, many mistakes
wei'e made. Mrs. Thomas gave away fifteen copies, and three
wore sold. The rest were stored at Shiloh, her husband's mis-
fsion-statioii. During the revolt the Matabeles stole these copies
and used them as headgear. A friend of the Bible Society in
Katal heard of all this, obtained Avliat is probably the only
remaining copy of the vei'sion, and sent it home. The Bible

897

275

Society ngrood to purclinse the copyright, and propose to issue
a tentative edition of oiio of the gospels, and will proceed with
tlie revision of the whole of the New Testament if compotciit
sdiolars pronounce it to be advisable.
The Yorodzii Choho, Oct. 10.

THE CHRISTIANAS REVERENCE FOR
THE BIBLE.

The Cln'istian's rovoronce for tlio Bible is peculiar. I say
peculiar, bocaiiso the said reverence is wholly unlike tlio
rovoronco 】nfMi usually pay to groat works of genius. He is
drawn to it not by its unsurpassed literary excellence , (a fact
to be called into question Avhen compared with 80me portions
of a Dante or a Shakespeare, more so in its form of the
wretched Japanese translation,) or by some whimsical theory
of its composition never lacking in this age of prolific creecl-
niaiiiifacturo, but by the unique principle of life thei'e, and
ncm'hcn で else, presented to him, not necessarily a verbally
inspired l>ook, nor is ho much offended when the Mosaic
authority of Pentateuch is denied to him, ― but the Book is
precious to him because of tlie entirely ne^y views of life and
tlio universe there for the first time made known unto him.
Tlie stories of Abraham, Isaac and Jacob have in them such
life-pictures of God-led men, as shall be his own, now that he
lias taken Him for his guide. Self-surrender with its con-
comitant virtues of perfect humility and other-mindedness is
】i(r\\'here brought forth more clearly and authoritatively than
in this Book of books. Not Honesty specially, nor Justice,
nor Valor, nor Industry, but the topstonc of all virtues ex-

27G

EARLY WRITINGS

pressed by that Christian toelmical term, Faith, is tlie one
great theme of that Book. The Bil>]e is tho classic of Faith
literature, and its lacks and defects in other respects are 】:nore
than overljalancod by its oldest exaltations of tliis Queen of
Virtu OS. Truo. Lovo is om-e oxtollcd as hor oventor pis tor, and
IIopo as hcT equal on tlio throne ； hut vicwi^d ns n principle
(»f ])raetical ズ， Faith is tlio corner-stone of tlio Ncav Ivin.c;-
dom， laid Avlicn Al^raliain left his Chaldean home, and
soloninly dodir-atod on the Galilean shoro wlion tlio fislioniian-
npf)st]<^ m:i<l い liis ひ at confession. Tt is Faitli tlmt ：飞レ yn'o-
priatos Love, and Patioiico it is (a form of Faitli) tlmt begets
Hopo. "For by grace are ye saved thi'oii ゆ faith; and that
not of yonrsolves ； it is tho ^iit of God." Need of suoli in-
iinito faith ； snvod tln'oii< に li faith ； and tliat faith tlirouoli
faitli : a salvation ； i jn'occss of Initli Tin to laitli ； ，， 一 "whore
olso was such a faitli ])roclai)no(l unto mankind ？ Atonement,
Sanctification, and evoii tlio Miraculous Birth itself aro nooos-
savv corollaries <»f this Clivistian view of s:ilv:ition.

Xaka Sliihuyn. Tokio.

Tlw Kirishftyn Shh/Kfff//. Oct. ]'_>.

MISCELLANEOUS NOTES.

A missionary ^xh() wrote tho following' to liis hoino-papor
must be a very 'good tVioiid of Japan. Not vevy many of our
own coiinti'vnion entertain such ivtMuient )os for our land.
" Japanese, 】ik"'o than missionaries, are on trial just at present.
Tho testing" procoss, though severe, is timely- and lOA'ors of
this fnscinatiii^i: cornor of the Far East may rest nssunnl tliat
-whatever becomes of individuals the 】iaticm will survive ； what-

1897

277

over liap[R'ns t<> ]tnrticiilar scliools or churches or proiiiinont
IKTsons, th(* g い nri'iil oaii.se of (^ducutionj of religion and
of i>(Miiiiiie modern culture will i>o forwiU'd to ;i large fu レ
lilmont."

R い V. J. H. BanxnVj of world-wide n^putation us the ProsicU^nt
of til し' World's ParJianic'iit of Keligions, concludes a letter
wliicJi lie recently wrote to tlie Chicago Record ， thus :

" However loatli^onio some of tlic external features of
CliiiK'.se litV, our U 'れ' days ( >f < >! )servation .strenuthenod the
convk'tion tliat h('i で Avas :i. リ (、り レ 1 い having the physical l.)a.sis of
a miglity natioiuility. They aw the great colonizers of the
Eiijst ； thvy :uv flockint;- into Polynesia ； they are able to
redcom tho great tropical islands of Borneo and Sumatra, but
in tlirir own anccstnil home they occupy ； i land perhaps the
most resourceful of any excepting our own on the face of the
earth. The dragon sleeps/ say the Chinese, when men speak
of Cliina's recent defeat l>y Japan. True, and the dragon is u
long- time in waking, but wlu-n China docs roujse herself,
according- to Xapoleon's .sagacioii.s prophecy, she will change
the face of the globe."

We Avho are the near neighbors of tlii^ peopk' slunild expect
the best from them, and should so direct our national policies
as to grow and progress with them. That indeed is a wretched
policy that seeks its own ad vanccmont at the degradation of its
noigbbons.

Japan i.s tlie ekle^^t brother in the noble brotlicrhuod of the
Far Ea^it. If any one of them is ever to lead them out of its
stagnating con.servati^ni of tin: pa^t thirty centuries or more,

278 EALRY WRITINGS

Japan must be the one who taki\s this respon^^ihle ta.sk upon
her.self. This we believe to Ik' an infinitely liigher task for her
to take up than to increase her arniiuiicnt so as to appear
great in the sight of tlie world. And should the eyes of our
statesmen be fixed upon some sucli far-reaching end as this,
the nation wouM not .^lifter from siK'li luiniiliations as \vc arc
being subjected to at present. , We are very confident, the old
statecraft that we learnt from Chinese philosophers serves us to
good purpose in our present situation. Some such sentiment
ns " entlinsiasm for humanity ^liould Hre lis at this moment ；
else Japan's course will be full of hliuuloi-s, and no great
things will come out of Jier. K. U.

The Yorodm Clioho, Oct. 16.

NOTE AND COMMENT.

Capt. Miilian's outlook into the 20th century, uccording to
his article in Harper's magazino, conteniplates a long, dreiiry
season of war, says The Springfield Republican, He has a
philosophic as well as a historical basis for his views which
cunnot bo gainsaid, because the Juinian kind has not yet
eiiiorgod from a i^Uxto of conflict, and it is (dear to the nio.st
casual ol>s(M-ver that 'に re:it (iuesti<ms of iintioiinlity :m(l nwc
roiniiin uiLsettUxi. :i ド scM't メ Avliat no ouv denies, tlinfc /he

great struggle of the ffffffre /.s th<tt between ivestern and oricnlal
civilizalion ； and f (、ス v will disputo that so long us this remains
in doubt the Avar power of the European family of nations,
including those on the American continents, must not be
permitted to become very seriously impaired. The woi-k of
England and Rus.'^ia in Asia, and that of England in Egypt,

1 89 7 279

has to be done sword in hand, and the sword must continue
to dominate the .situation, when tlie hundreds of millions of
orientals, constituting by far the larger part of mankind, have
appropriated the arts and .sciences of the West in war and
industry. Tln.s line of thought so fills Capt. Mahan with
alai 111 for the future of the world tliat he persuades himself to
believe in the great blessing of such immense and costly
armameiitt^ of war as are now maintained by the great
European powers. Those vast armies and great navies mean
to him tliat the barriers against the oriental tide are being
nianiKul, Woe, thon， to the West if the proud combative
spirit <>r our ； uK*-estor.s gives way " to the cry for the abandon-
ineiit of inilitury preparation and to the decay oi warlike
lial)its."

An nlliaiuM' Ix^twoon Kiissia jiiid Franco wus ])ublicly pro-
clainicd l>y tlio C'/aiv in tlio W(>r<ls of the toast recently spoken
by him on tlio Frojicli (.a-uisor at Cron.stadt : " Our two
nations, friends and allies, equally resolved to contribute all
their resources to maintain the peace of the world in the spirit
of right and equity." Tliat word " allies " has never before
boon spoken レ y his injijcsty in connection with France. A
close understanding lias for some years exi.stod, hut now it is
probable that a Avritton compact seal.s and defines their rela-
tions.

So is anti-orientalism agreed upon by both the philosophers
and emperors of the West. And Japan, standing between the
East and the West, should decide mw which front to take. Shall
she her.self be occideiitalizod and help the West to occidentalize

280

EARLY WRITINGS

the Ea^ft, or f^hall ； she perj!fi^t in her own orientalir^in, and be the
bulwark of Asia against the advance of Europe ？ Shall Iter
newly-equipped armies and newly-built cruisers and battleships
be employed to defend Hindoo caste-system. Tibetiui LRinai^m
and Chinese ancestor-worship against the in-coming of the
philosophy of Kant and Hegel, of the political iuj<titutions
thought out Ijy CroniAvell and Burke and Hamilton ； or shall
they servo an the Aveapons to crack the shells of Asiatic des-
potism, to dclivcT its millions to the light of freedom won l)y
the centuries of strifes in tlio lands of the West ？ This, avc
doubt not， iri a very momentous question with iit«:， a Avrong
solution of which shall end in our irretrioval)le f>luiiiic and
ruin. Kanzo Uchimuka.

The Yorodzu Ciioho, Oct . 丄/.

JUDGE TAKANO，S CASE

The Japan Mail believes Judge Takano to be wrong. Wrong
in what ？ In Constitutional Legalism, according to our very
" judicious ，， contemporary. Wo are glad to know that the
Mail is the only foreign journal published in tins land, that
cannot see clear into this case. Legality can always say some-
thing on either side in any case. Charles Stuart had his
lawyers to supper tliim in exacting the unlawful ship-money
from his subjects. Above and below all the legal questions
connected with Judge Takano's case, there lies a great moral
question which is cunningly slighted by the Mail Mr. Toku-
tomij the chokimin-editov of the Kokumin Shimbun, recently
wrote a very clever article on the " Eloquence of Silence."
But lii.s unci the government's .silence on this im])ortaiit ^subject

1 8 9 7

281

is very I'enmi'kabk'. We. can see no eloqiiei 化 e in tlieir silenc-e,
at least in this ca.se, but only their uni-eaf<onal»leness and
dogged adherence to th (ゝ ir (k'spical 山、 policies. Official cor-
ruption in Formosa i.s a fact and Judge Takuno'.^ lioue.sty i:s
also ii fact ； and tliese facts, tosethor with the government's
silence (witli the siiigk^ exception of a 1 K'lated, very weak
argument in tlie Kokiunin of P i*Kiay lust) are enough to con-
vince any .single-minded man tliat it is not Judge Takano wlio
is wrongj but the Satsmna-Govd-nincnt itself.

The whole Japa aose nation will tluink the J<vpan. GazMe for
its gallant defence of Judge Ta kan< し Wliat i »iore welcome
than the following, "wliioh av い trant>luted in our Siiturday
issue :—

" When the Home Mini.stcr culled the vQ^t of ihv Ciil)inet
together and, like Dogberry, thanked God they wore rid of a
knavGj he doubtless thought that Mr, Takano would modestly
resign and that an unpleasant episode would pass into oblivion.
But Mr. Takano is made of sterner stuff. A few men of his
metal would remove from the Japanese bench the stigma of
corruption which attached to it long before the clays of the
Soma scandal,, nud became almost indelible after the ToKyo
Waterworks revelations. Japan wants men who will be their
duty fearlessly, neither fearing official disfavour nor bowing the
knee to bribery. It strengthens one's laith in the future of
tli(' Japanese to lind that in in^ftance the people ； xre on
the side of public rectitude.''

"The duck that lagged l>ehin(l uo、v leads the tiock." When
the supposed defender of the Japanese interest is defending our
ahadow interest as represented iu our defunct otticialdom of

282

EARLY WEITINGS

to-day, the open defender of the Briti^^li intere^^t in Japan now
defends the cause of the Japanese people. Let lis iwipi'ocate
the good words of (mr contemporary by saying that it strength-
ens one ，s faith in the good-will of the foreign residents in
this land that in this instance, their staunch spokesmen arc
on the side of the Japane^^e people.

Yes, our common foe is Despotism and oiir common aim is
Freedom. In the words of a Hebrew of HobreAvs " there are
neither Jews nor Greeks " in this matter of common Liberty.
We hope Judge Takano's case to be the first of many that sliall
surely come， that !<liall serve to bring ns do お' to each other, for
our peaceful dwclling-toijotlier in this Land of the Rising Sun.
The YoroiUu Choho, Oct. 19.

NOTE AND COMMENT.

Tjik S;itsiiiiia-( iovernindit greatly to bo coiigratulntcil for
a very a Me defence oi its course in the Takano affair, niudo
by one Mr. Y. Inoue, a Judge in the Yokohama Chiho Sai-
bamho. A letter wliicli lie wrote on this subject to the editor
of tlie Emtern World as published in the latest i.s.siio of tliut
paper is of ino.'^t strikin.u: di;u'm't:("'. Tli(、 judaic must Ikivc liad
thorough trainini;- in the Scholastic Pliilosopliy of the Middle
Ages. He r(*i»^oii8 the constitutionality of the disnii^j^al oi"
Judge Takano as follows : ―

As you well know the law of the Constitution of the Courts of
Justice has no application to a Judge in Formosa, and there being
no such law in Formosa Mr. Takano cannot claim its benefits.
Now let me give an illustration for the sake of explanation, and

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c り mpare the (,'onstitution to a grandmother^ the law to a mother,
and the privilege to the birth of her son. Though the grand-
mother has given birth to the mother and the mother did the
same to her son, the son's birth 、、- as not give a him directly by the
grandmother. So although the Constitution is the grandmother of
the privilege or judges it does not directly confer it upon them.

A rope Avas tied round a pig's neck, and a boy drew tlic
rope. Now it Avas an impoi'taiit question for the Schoolmen
to settle which it was that drew the pig， the boy or the rope.
But this is exactly the way Judge Inoue rea^sonSj ― by far the
most remarkable piece of " oflicial ，， logic that has come to
our notice recently.

" Compare the Constitution to a grandmother ！ " Wo
thought the Japanese constitution is no old fogy. We thought
she is a vigorous young maiden ； who never cixve birth to such
unchaste daughters iind granddaughters as our Yokohama
judge lUiikes out of the.so Liws ，， and •• privileges/' And be-
cause lie with iiuiny of our young-old officials keeps the Con-
stitution as an inkyobaasan (retired Old woman), the country
is ruled 80 shaniefully and ュ： nisei'ably. It may be a Japanese
klvii (.)f Filial Fi( ty to thus .shut up v (； iK4*nl)lo documoiit.s in ti
co?stly l»()x and wor.sliip tliciu from ii goodly distanuo ； but
that i-s not the way tlu、 country gets most benefit from them.
The constitution is to be worked , in its spirit as Avcll a.s in its
letters, and i?^ not to bo nested by the " otticial ，， logic of the
paid advocates.

The slaves of the Siitsuni: い dynasty " is a vigorous new
phrase that we meet ior the tirst -time in its English form in

284

EARLY WRITINGS

the page;? of the Eastern World. It is a very expros.sive i>lu'ase，
fraught witli many deep 】ne:inings. Perhaps it carries in it at
least half the Avoes of the Japanese nation, and nearly all tlie
remnant of the old-day love of Savage De.spoti?<i) i • Th( -
gi'ound-principle of that dynasty is Animal Strength witli all
its outward appearance of Tolerance and " Dr. Xeo^^iiini'.s
Christianity." At best it i.s a Spartan licyvinoiiy, witli its
innate liatred of Culture unci Freedom. It may lead ils to
absorption of China, to savage glory of Attila or Gcnscric ； l)ut
love of soul and love of 】imn， and l<nc い I' all that is liitiii nnd
bijiiutifu] jsluill neviM- conic out oi it.
The Yorodza Clwho， Oct. 21.

THOUGHTS AND REFLECTIONS.

A MAx'ri life ^fliould not all be gastronomic a 1 and political.
It i.s good for 】dm once in a while to forget altogether the
names and actions of tsuch " worthies ，， as Count Mat.sukata,
Viscount Tukashima and others. Let them go on witli their
AvaySj ― liellward or heaveiwai'd as they will, ― but we by all
means not liellward if we possibly can. To others than they
Jet turn our ear??, at least, once in a week, if the rslough of
despond is nut our chosen destination. F.or instance to the
following : ―

A Book by the Brook.
Give mc :i nook unci a book,

And let the proud world spin round ；
Let it .scramble by hook or by crook

For wealth or a name with a .sound.
Yoii arc weJcome to amble your wayii,

1 S9 7

285

Aspires to place or to glory ；
May big bells jangle your praise.

And golden pens blazon youv story ；
For ino. let me dwell in my iiookj
Hero hy the curve of this brook,
That croons to the tunc of 】yiy book.

hose melody wafts me foreA'er
()7i tlio Avavos of an iiiiseen river.

— James Freeman Clarke.

Japanese are too matter-of-fact people to trouble themselves
about the future of their souls. With Chinamen well beaten
down , a heavy indemnity extorted from them, Formosa wrested
from their liaiids, and our arinie.s and navies daily incroasine*.
our su}fHfU()fi bovioH was reached ； and now we have Init to
eat and drink and bo merry, ami tliiis get the greatest possible
enjoyment out of tho victories Ave won " in the name of
Riglite(^>usness and Peace of the Far East." What matters it
to lis if tlio late Goner a 1 Yrnruiji';^ soul is now ongngod in
inoi'tal coml^at witli tlio souls of those whom lio destroyed in
Port Arthur ！

Bnt are tliey gone, both tho victor and tho vaiiqui^lied, to
nothingness and total obliteration ？ Is tho Go】（lon Kite the
liiglicst reward of a hero fallen in battle ？ Or is there a crown
that the humble and persecuted is entitled to, more elorioiis
in tlio sight of angels tlian the diamond nock ornaiiient of
Marquis Ito i-s in the sight of vaijigiorious Japanese. We will
firtst hear what qroat Charlos Darwin hnd to say upon tliis
subject.

Believing, as I do/' he said, "that man in tlio distant

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EARLY WRITINGS

fiitiiro will l)e far inore perfect than lie now is, it is an intol-
eral)lo thought that he and nil other sentient beings are
doomed to complete annihilation after such long-continxied,
.^low proo:ross. To those who fully admit the immortality of
the Inunan soul, tlio dostriiction of our world will not appear
so dreadful."

The word 8 nro quite comforting, coming from such an
authority ； and we might almo.<t say that it is a scientific
])Ossibility that Saigo and Okubo are still living, weeping for
tho (li<trncted state we are just now in. And wlion Thomas
Pjiine, tho " arch-heretic/' doc la rod that " the belief in a future
.state IS a rational belief, founded upon facts visible in tho
creation/' and Dr. Jonn Fiske, a great defender of Spencerinn
Agnosticism, says " I believe in the immortality of the soul,
not in the sense that I accept the demonstrable truths of
science, bxit as a supreme act of faith in the reasonableness
of God's work," wo are almost forced to lu—hnit that tliere are
iiioi'e things in heaven and earth than are dreamed of in the
philosophy of Dr. Kato or of Mr. Fukiizawa. Such musings,
Ave l>elievo, are not "wholly unprofitable in this season of the year,
wlien, wo aio allowed to breathe " the purity of autumn/' and
"All so still, so still the air
Duty drops the webs of care."
Tile Yorodzii Clwho, Oct. 24.

NOTE AND COMMENT.

It is a clieering piece of news to hear that, the inimigrntion
question rngintj between our country and Hawaii is ukely to
be shortly settled without arbitration. "We read in an Ameri-

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287

can paper that ク American ]\rinistor Mr. Sewall has communi-
cated to tlio State Department that, tlio Japanese Government
has demanded a sum of $100,000 in gold from Hawaii, by way
of the indemnity in connexion with the affair. This ineans that
Ity ])ayiii£r the said sum' to oui' Goveninient tlio Dole authorities
can rid themselves of tlic troublesome quest ion. Of course it
is <')ptional with Hawaii to pay this amount and settle the
question. But it is very probable that she will agree to do
tliat. At present she is very eager to bo annexed to the
Fluted States, and wove not this question hap])i]y settled, it
mi,i>lit ho a stumbling block in her way to realize her cherished
hoi) に Uncle Sam is a shrewd man and will not like to an-
nex lier, if she has any troiible.some foi'ei ゆ question, ospecially
at this time when lie has enough of complications Avitli S]>nin
arisino- from tlio Cul)an question.

In tlio event of Hawaii i>oacofiilly aCTOoing to ])ay the in-
(loinnity to our CTOvornmoiit and the Ignited States j^oine' to
annex Iict， wliat will bo the 1 き t policy for oiii' authoritios to
act upon ？ "Will it be well for Japan, that tliey shall step in
tlio way sayino- (lecidod no to tlio action of 1 1 lo Cnitod States,
anticipating n collision witli our big neiiilil)Our ]»oyon(l the
Pacific ?• Or will it "he bettor that they ^hall leave the s^reat
republic to art as it wishes ？ For our part we favour the
latter policy. Tlio T'nited States is a pcaco-lovin.s.' country, in
no way to bo objected to have her as a noiuliboiir. Our
Government does not and will never entertain the idea of
seizing Hawaii. What it inattei's Japan ； then, tliat Hawaii will
be annexed hy the United States ？ If, instead of tho United
States, some other aggressive powers, whirli are likely to

288

EARLY WRITINGS

menace the peace of the Far East as Avell as the independence
of our country, were to seize her, then , let us say 】k> by every
means within our power. But there is no fear that either will
l)e 】neiwed on aoooimt of the annexation of Hawaii In' the
Tnitod StaUv. Besides, ovon if Hawaii wore not aniioxed l^y
tlio Cnitod States, sooner or 】;it('r she "will vory likely fall an
easy proy to xnno groator pOAvor. Better, thon, that Hawaii will
bocomo a toi-ritory of tho poaco-loviiig ropu1>lio of Am ひ ricru

If, meroly f < )v tlio sak(* of vanity, wo wore to ol>jo('t to tho
act of the rnitod States and to have a collision Avith lior, our
losses will bo vory heavy, even though wo would ho 】uc'ky
t'liougli to win in the end. She is our of the e'reatest ciistODi-
ors of our 】n:u'k(、t :tn(l tlie idea of the incoinpnrablo 】o.ss in
tliis point alone will sufficiently ronvinco us of the foolislmoss
of such a step. Besides, ^xo owe her a groat deal. It was sho
that lirst introduced our cuuntiy to tho Avorld and ,i^roatly
liolpfMl ns ill our ;ittoin])t to proi^ross townrds civilizntion. To
liuve :i dispute 、vitli sncli ;i friendly i)(»\vor is anytlunii" l)Ut
commow\i\h\o.

The YoTodzu Choho, Oct. 27.

NOTE AND COMMENT.

The editor of t]io EuHlnn Wm-ld is certainly an acute reader
of tlio .Tai)anes('. Wlmt moro poiietratin,^' than the follcnviiii;' in
tlie oiirrent nuinl)ei' of tliat esteemed coiitenii)Orary : —

" The vernaciilnr |)ress teems witli reports of Count Okuma's
iiiteiidod irsiiiuatioii. aiul even 80nie of his own f( >] lowers are
ui'irin ビ liim to resign. Amongst tho .seceder^^ is ^Ir. Sliimada

897

289

Saburo, the editor of the Mainichi Shimbun, and we must con-
fess that we could never understand how he could ever have
allied himself with Count Okimm, the one a leader of modern
thought, and the other in his Iieart of hearts ^t\l\ in ante-resto-
ration feudal ideas and prejudices, and above all so full con-
vinced of his own superiority in every respect that no other
opinion Avas worth while considering. The country has enough
of Count Okunin, tlio country お right and Count Oku ma ought
to take the hint to make his last bow on the political stage."

Is it possible for any man who cannot very well read an
elementiii'y reader in En2*lish, French, or German, or indeed m
any European language, in Turkish or Laplandish oven, to suc-
cessfully fill the all-importunt position of the jVIinister of Foreign
AH airs of a progressive country ？ A Count with his exhaustive
erudition in Chinese philosophy, and a Viscount with nis won-
derful knoAvledge of Japanese men and things, but with no
acquaintance with any of the languages that gave " Hamlet,"
" Faust ，， oi* " Divina Commedia ，， to the world, can never be
expected to bring tlie nation into any amicable relation with the
civilized world. And which of the venerable members of the
present cabinet can stand an examination in any of the books
here mentioned ？ Their lingui.^tic qualitications alone should be
sufficient to render tliom ii 化: リ ml>l い of tho responsibility they are
called upon to bear.

Yes, we must call them savages, who in this age havo had
no traimng in European learning'. With tho wisest of jinsai at
their beck, and a liost of translators arouml them, they who
have not drunk directly from the very source of European

290

EARLY WEITIXGS

Freedom, cannot be expected to know what Freedom truly is.
Vestiges of it they may have found in Japanese and Chinese
histories ； l:)iit the effulgent glory with which it shone in the
days of Pericles, of the Dutch Republic and the Puritan Eng-
land, must ever remain beyond their comprehension. Liberty
intrusted in their hand is no Liberty. It is Despotism checked
by outward pressures, ― the meanest form of Liberty that we
know of. -

Because tlioy delivered Japan fi'om old feudalism, do they
think tlioy can also deliver lior from their OAvn clannisli abso-
lutism ？ Nature usually gives no more than one trreat work
for one sot of men to accomplish. Lesseps Avas able to cut
only one sliip-canal. His second attempt was a miserable fail-
m ひ， Avlucii it were good for 】iim and liis unhappy nation to
have never attempted at all. Deliverance by oneself from one's
own self is an utter impossibility. Somebody else must deliver
him. It is now their turn to be delivered, ― from clannish abso-
lutism and much else. But they in their pride and the nation
in its ignorance, are hoping deliverance from them. We might
just as well cry out to a drowning man to deliver himself.
But that is just what we are now doing.
The Yorodzu Choho, Oct. 28.

EDITORIAL NOTE.

Judge Kawahaka of the Yokohama Chiho Saibanjo gives us
a lengthy lecture on the legal aspect of the Takano Affair in
the Japan Gazette of Monday last, and pities " the nice man of
the Yorodzu Choho" for liis inability to see " this , delicate legal

1897

291

discrimination." Tlio last point is exactly whero the said " nice
】】ian " differs from him. Sad will be the fate of our country if
its every step is to be guided by " delicate legal aiscrimination."
There is what is called broad day-light truth, ― truth which
needs no " legal discrimination," much less of delicate kind. Vox
populi, national conscience, plain thought of plain 】mn， or
whatever you call it, 一 that is what is worth to be hearkened
unto at this time. Once step out of your legal wrestling arena,
and see whether you can with equal confidence lecture to us
upon this subject from ethical, political or sociological stand-
point of view. Should we not all be thankful that History march-
es on not w ithstanding lawyers' " delicate legal discrimination " ？

The recent tone of the Kokumin Sliimbiin is that of an official
organ pure and simple. Its editorial on " the Attitude of the
Progressive party ，， in its issue of the day-before-yesterday is such
an exquisite piece of red-tapi??m as has seldom appeared in
our journalistic literature. Who could ever imagine tliat the
same has conic from the pan of the editor who but two years
ago was the most pronounced exponent of heimin- hugi (demo-
cratic principle) bordering almost upon .saiisculottism. His case
almost forces us to ask an old question " Doth a fountain send
forth at the .same place sweet water and bitter ？ ，， We will not
ply into his motive (for fear of being " abused right to the face
by tho dearest iriend of his ，， ！ ) for such a, sudden change of
his attitude. Perhaps, he like Edmund Burke " simply changed
his front, without ('hanging his ground,' and still a thorough-
going democrat in the heart of his heart. But a change so
sudden nnd so thorough in tlio tone of his utterance is enough
to shake our faitli in his fidelity. The corruptibility of Japanese

292

EARLY WRITINGS

judges has become n byword "with foreign I'esidonts in this coun-
try ; and we fear the case of the able editor of the Kokamin
may lead to a similar opinion about Japanese journalists as
well.

What will become of the Japanese gOA'crniiient Avhen the
present cabinet goes to a crisis, is anxiously asked by the friends
of the administration. We answer, we will set up more liberal
government by the conjoint action of the imperial household
and people. We will not, if we can, resuscitate the defunct Ito
cabinet, and have it repeat its indeterminate, backboneless pol-
icy for us. Steps forward are always hazardous ； but he is a
coward who shuns progress because of the danger that accom-
panies it. Are they not tollinii- the knoll of their partin,i>- (lay
when they are making those noises in the confusion they are
just now in ？ Why not hearken to the voice of circumstances,
which, some say, is the voice of Heaven, and propose a bold
and thorough reform now ？ More freedom and larger liberty by
every opportunity Heaven vouchsafes to us ！
The Yorodzu Choho, Oct. 29. •

NOTE AND COMMENT.

The Hyogo News is jubilant. Mr. Tokutomi's speech at a meet-
ing of the Higo Club in Tokyo eulogising Englishmen of their
"perfect maintenance of order'' has elated the dear innocent
heart to such a height that it exclaims : " It is to just such
efforts as his that we must look for that really good understand-
ing which so 】nany are seeking to e.stablish between the two
nations," viz. England ami Japan. If eulogising can bring the

8 97

293

two nations into mutual good iimlcr ま mding, nothing is easier.
Let lis .say good things to each other at all times. But it is a
pity that once in a while there appears ； some niirrow-niindod
critic, Avho would not .see ;iny good in others and who, when
thoy frankly tell hmi of what tliey (um do, accuses them of
bojisting. A little luagnaniinity on tho part of sonic iinti- Japa-
nese foreign press, we believe, will greutly help in making the
two nations better friends than heretofore.

But 、ve do not doubt that Englishmen ure " tho people who
respect laAV and love order, and are animated by .self-respect to
uphold them." And wc envy England of her " social restraint."
" It is the force that drives oftcnclors into exile, tliat compels
the observance of gentlemanly behaviour, and iiupcLs to the
fullilment of duty." This great ュ iioi'al influence is wliat has
made England Avhat it is now —— the gi'catest nation in the woi'lcL
Here in Japun wc look in vain for such influence : What a
great number of nobles, gontlenien ； md hiali officials would be
driven in exile, if but a part of this influence were in force in
Japan ！

To tho l;u;k of thLs moral influenco may bo traced tho origin
of the predominancy of vice ； iiid sin in this country. What
modern Japan wants in a minister of state is only intellectual
capability. Were he best qualified in this point only, the na-
tion does not ask from him anything more ― he may be unprin-
cipled or licentious. The moral qualification, the most impor-
tant of a statesman's qualifications, is almost entirely disregard-
ed. The fundamental cause of our statesmen's failures in di-
plomacy and civil aduiini.stnition is very plain. It is OAving to

294 EARLY WRITINGS

their lack of sound niorul principle.

It makes us tnily sad tliat the following statement of the
Yokohama correspondent of the Daily News is irrefutably true: ―

" Politics in Japan are very difficult to follow. Parties are in
； I nebulous staf^e, and tliey unite, divide, or form new sections
with a. facility and u frequency utterly bewildering. In seven
years jsince the Diet was opened there must have been at least
seventy new factions. At times it hiis seemed as if the parties
would divide into two principal inassOi<, just as the Conserva-
tives and Liberals in England have done, but there are curious
distractions in Ja]mneso politics which divert the leaders from
the pursuit of party principles to the advancement of private
ends ； and it is openly asserted tlmt a judicious di.stril)Ution of
the coin of tlic r (、： ilm will imi'chasc the votes of any section in
Parliament."

The Yorodzu Choho, Oct. 30.

EDITORIAL NOTE.

So they hml recourse to force ； it Inst ！ They sent the police
;in<l (Iniii'god the rightful judge from his «eat ！ Force ！ force ！
What are they stripped of their force ？ Examine them before
a school of learning, nnd none of them can very well read a
line of Shakespeare. Examine them before a bar of morality,
and their own filthiness will astonisn them. Are they not re-
sponsible for much of the innocent blood shed in Formosa ？
But they have force, and force alone keeps them where they are.
Humanity cries against them. Thousands of children they have
orphaned raise their voice n<iain:<t them. A Force might ior than

897

295

their force will not hold them innocent, and will linve its venge-
ance visited upon them and their children and children's
children.

The ； price of rice is 5 sho <a yen. That is what may be called
a famine price, and the distress of the lower classes is indescrib-
able. Down ill Formosa, 3，000 ク 000 new subjects of the Empire
have no government to speak of, and what government they
have is in ferment on account of the unjutst ュ" aeasui'e of the
Admin'stration in removing the Chief Judge of the place from
his office. The central government itself is in iin unspeakable
state by the mutual squabbles of its members. The Hawaiian
aftuir has ended in no satisfactory result, and Corea has gone
clear over to our dreaded neighbor. And while things thus go
from bad to worse, the Official Gazette proclaims the creation of
twelve new nobles ！ No very remarkable man, any one of them,
but nobled because of the merits of their ancestors^ or of their
connection with other nobles. Such a proclaniHtion coming out
at this moment, is indeed tragical. He that has tears to shed,
let him shed them now.

Yet we are not to lose our heart. It is Avritten, Heaven
pities the poor ； and wlicn we insignmcant editors can do noth-
ing for them, it employs other i^owers, sometimes the whole
universe even, to crush the tyrants. And ^yho is he, who in
the name of " the prosperity and military t^trength of the
nation ，， is pleading the cause of the known tyrants ？ Let them
go on lilunderinff then, for their accumulated blunders may
bring the final salvntiou to the poor.

296

EARLY WAITINGS

Where is a Japanese statesman who does really lo ve the
people ； who in total forgetfulness of liis name or interest or life
even, gives himself wholly to their service ？ When ministerial
chairs are the bones of so much conteiit on as are witnessed
just no、v， and office-hunting a passion with all parties alike,
pontics must be said to have lost all jsaorodnes-s to the Japanese
politicians, and the country to be ruled practictally by rabbles
and robber ん What we need is a relentless reformer, 、vho with
a scourge of cords sweeps all these political " iiioney-changers ，，
from the holy temple of politics.

No love in them ； therefore no respect f<— u' them. His Excel-
lency, Mr. Oishi, the Vice-Minister of the Department of Agri-
culture ； md Commerce goes by the name of " Oishi the Adul-
terer." Another prominent statesman was once described as
" a liusbnnd of six wives and fatlior of more than thirty chil-
dren." There is Mr. Arai， the " Ked-bhinketed/' and Mr. Fii-
Tokutomi, " Rich-in-iVb- Virtues." Etc リ etc. The people 】ovc
them not, because they do not love them. The national instinct
fech it. Our relation of the governor und the governed 】;^ that
of mere force and law and cerenioncy.
The YoTodzu Choho, Oct. 31.

EDITORIAL NOTE.

The Fuji-fcan is in. A splendid battleship of over 12,000 tons;
the strongest, they say, that floats on those Eastern waters.
We congratulate the nation for the new addition to its navy.
Be it granted, however, that a r<hip is a .ship, and nothing else.
Placed in a righteous hand; it Avorks for good ； in an unright-

897

297

cons liandj ami it works for evil. The .same weapon can be
iin iinploinent of Freedom or of Despotism according to the kind
of the hand that wields it. Shall we be glad, or .shall we be
vsorry, then, knowing the kind of the hand that i.s to have the
immediate charge of the ship ？ Our countrymen must consider.

The Standing Council of the Shimpo-to did exceedingly well
in deciding upon the separation of the party from the present
administration. Xow let the party as a whole adopt this heroic
resolution, and let the nation's satisfaction in this respect be
complete. And let this S;itsiima-Higo cabinet have no mora
.support of the nation's friends. Let it die of starvation, not
indeed of food and drink, Imt of the sympathy of the loyal
people. Then' ^eenis to be a hope yet for this poor distracted
nation.

It is not particularly Count Matsukata and his cabinet that
we Jind the Avhole nation are tired of, but the whole coterie of
statesmen that go by the name of the Genkun (actors) of the
Restoration Era. We believe their time has already ran out,
tliat their mison d'etre on the political stage is now extinct, that
they are essentially 】nen of the iintediluvian :ige， who are not
fit to rule the Japan of the hi^t decade of the nineteenth cen-
tury. And the chokmiin-editov of the JCohtmin Shimbiin, in ap-
plauding the members of the present cabinet, is only extolling
some virtues of end spent-up men, who may be honest and
sincere in all their purposes, but are totally incapable of dealing
with the living questions of the clay. We think the kindest
tiling we can do for them is to point them to the right place
they belong, ;ind to -so help them in their declining years that

298 EAELY WEITIN'GS

their end may not be wholly dishonorable.

They that trust in these Genkuns shall be ashamed, as they
that trust in idols, for the Genkuns are idol's. The Jiyu-to in
allying itself with the Ito cabinet came to a hitch most disgrace-
ful, and the Shimpo~to with its " plenitude of worldly wisdom"
has fallen to the same snare which it ridiculed in its rival. And
so may all those that trust in marquises, and counts and vis-
counts bo ashamedj that the posterity may learn a great lesson
from them and be forever adiiionishod by their mistakes.
The Yorodzit Choho, Xov. 2.

LONG LIVE THE EMPEROR ！

Long live the Emperor ！ May his reign be still more glorious ！
Ke has (lelivci'ed ii.s from tlie old feudal rule ； he has given us
a constitution ； and ho will yet give ii.s larger and firmer liber-
ty. The incomparable glory of th ひ Japanese Imperial Family
lie?, Ave hxinil)ly believe, not so iiiiu-li in its iinln'oken line of
descent from the Great Founder of the Empire, as in the most
intimate rdation it has held all through with the people. Be-
cause it seeks no other sloi'y than the glorv of the people,
therefore they are proud of it. They in it， and it in them ；
and the glory of one so intimately connected with the glory of
the other I Long live the Emperor ！ Long live the Japanese
nation I

This is the birthday of H. I. M. the EMrEKOR. To-day all
Japanese subjects from the highest official down to the meanest
workman are one at heait in "wi.^liing His Majesty a long, long

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life of liappy prosiKn'ons yeai's. Our lioart r<Avell.s Avith unl_)Ound-
cd joy and pride when we think how thoroughly one at heart
、\'ith us, how watclifiil of our interests, and how attentive to our
distress is our gracious Empekor. Can we ever forget with
what iinpararelled generosity and parental tenderness His Maj-
esty yielded to our desire and granted ns a Constitution and
a Parliament ？ Ciin we ever forget with what tireless energy
and activity His Majesty toiled day and night and with what
self-sacriticing" endurance underwent many a personal discomfort
diirinj;- the late ^Viiv ？ And ] h >\v very often do Avo read of the
nol)le efforts of His Majesty to alleviate the sufferings of those
of his subjects who met with some terrible disasters ！ Tens of
thousands of yen go every year from our Emperor's Civil List
to ch;ii-ital»lc undertaking^^. And tlie money thus spent is the
surplus obtained from the Imperial Civil List of no great amount
by dint of rigorous economy on the part of His Majesty.
Where can we Hud such a true Father of his People ？ Well
】n;iy AVe Japane^?(' be and proud of our Empeeoi^. On this
liappy glorious day we feel an unspejikable sense of joy. How
bright the sun shines and how grand the x^eerless Mt. Fuji
stands ！ To-day it seems as if ； i newer and better era has come
to lis ； men 8eein l)nivc'r and women fiiirer than ever.

" O Prince upon th<^ Throne ！
Ten thousand years live on.

Till pebbles shall great rocks become,
AVith moss all overgrown ！ "
The Yorodzu Choho, Xov. 3.

300

EARLY WRITINGS

SATSUMA MISRULE IN FORMOSA.

Is not murder a crime and rape an extortion ？ But all these
sins seem to have been committed to a most frightful extent by
our own people in Foniio.sii, as we giitlicr from the truthful
accounts given by our fearless judge, Mr. Haniasaki. It is need-
less to try to conceal these crimes. It is no part of true pat-
riotism to suppress the cry of the innocent blood shed by our
own kith and kin. Ruthor be it spoken witli imboundod praise
that there are hearts amongst us whose love of righteousness is
greater than their love of their countrymen, who for the sake
of the persecuted strangers are not aii'aicl to speak out clean
naked truth. It is these elements in our society who .sluill
build up newer and better Japan out of the iJresent old and
effete form of it. All glory to our men of the type of Judges
Takano and Hamasaki, for to them the world looks for a new
era in the history of the East ！

Fkom the speech of ox-Judge Haniasaki, We shall extract hero
a few remarkable cases, which, we believe, would sufficiently
serve to illustrate the present state of ahjiirs in Formosa. Well
prepiired though he might be, one would be taken aback at the
monstrous pictures these lines present. It is not, indeed, saying
too much that Formosa is in reality almost in an anarchical
state. ,

" The Chinese people are notorious for their dishonesty," says
ex-Judge Hamasaki, " but in this point the Japanese in Formosa
are far uhead of them. Almost invariably the civil cases be-

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301

tween the Japanese and the Chinese, I had to decide in favour of
the latter. The Japanese have no credit whatever in business
transactions and are regarded as little better than defrauders.
In criminal cases, while such crimes as robbery or murder are
committed by natives, the offenders of larceny or fraud are as
a rnle the Japanese."

Thk ex-Judge, one day in the summer of last year, visited a
prison-cell in Shoka, Taichu-ken. It was a very hot clay, the
thermometer showing the temperature at 96^ incloor. The cell
was a room of 9 by 12 feet， surrounded on nil sides by a thick
wall, with no opening except a small entrance. The heat in
that immm' room was beyond imagination. Here twenty-five
prisoners were kept. When the ex-Judge appeared before them,
these unfortunate men fell on their knees and with tears in
their eyes cried out : " Honoured sir, have mercy and save
us ！ " On their bodies being examined it was found that the
flesh of their hands and feet, where they were pitilessly bound
with tight cords, was inflamed and suppurating. At one corner
of the room a man was lying quite dead and two men Avore in
dyinsr condition.

That prison at Shoka presented a wretched scene. All the
prisoners had no clothing on， not even a waist-cloth. They
were all literally naked and were moi'e or less ill. The ex-Judge
； Ml'. Hamasaki could not restrain liimself from shedding- some
tears of compassion for the unfortunate men, and immediately
set liimself to the work of relieving them. It was， however, no
easy task for him to do this, for neither medicine nor cloth was
in store at the prison. Nor a physician could be found. The

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EARLY WRITINGS

ex-Judge was almost in (Ic や paii'， when fortunately some high
officials arrived from tlio head office, and having been supplied
by them with medicine, he was enabled to give some medical
help to the sufferino^ wisoners. He also furnished them with
clothes, for which he and some others paid from their o^vn
purses. After much ado about sncli thing.s, l.e eventually suc-
ceeded in bringing before the court the prisoners in tolerably
decent attire, 】i ひ m'(l their cases and passed sentences on them.

As mieht be expected, that prison was under a vory loose
superintendence and the pi'isonei's often escaped in broad day-
light. And it was no wonder, for the chief-Avarder, a certain
Takasaki, was what one would least expect in a prison warder
—a Wind 】nan. He had large serene eyes, but they were affect-
ed by amaurosis, and the poor warder could see nothing. A
blind 】nan superintending a prison ― that was the most singular
case even in Formosa, which is so rich in oddities. This ward-
er is a Satsuma man and is a relative of a certain high home
official. These two privileges were sufficient for him to get the
position, despite his utter unfitness for such a duty. Many of
the Formosan officials are the men of the sort of this ])lin<I
Avarder. They possess no ability to perform the duties they are
entrusted with. Only they have each some powerful patron,
and so they have been appointed to some high positions, and
can draw big salaries which they do not deserve at all.

H. I. M. THE Emperor, ever attentive to the distress of his
subjects, took compassion upon the Formosan natives, who suf-
fered greatly during the late war and rebellion, and graciou.sly
contributed many thou^^and yen towards their relief. Stiniulat-

1897

303

ed by this Imperial example many Japanese in Formosa con-
tributed towards tho relief fund, which at last amounted to a
splendid sum. At that time the prefecture of Unriii was in
charge of a petty official named T. Kimmmoto, a Satsuma
man, who freely distributed the money to, let us hope, the suf-
fering people, Avhon Mr. K. Ouchi, secretary of tlio prefecture,
who had been to home on account of illness, came back to
Formosa. He was an honest; fearless gentleman. This charac-
ter of hisj it seems, came in the way of the administrative pol-
icy of those of tho Formosan official:s， who care more of their
own welfare than that of the people. They did not like to have
him resume liis duty and tried by every means to prevent him
from going to the place of his duty. The result was that this
upright official Avas i)lace(l for no fault of hi.s on the retired
list. Doubtless there are some grave significances in all the.se
strange proceedings.

The Yorodzu Choho, Nov. 4， 5.

EDITORIAL NOTE.

The Shimpo-lo by severing its connection witli the present
Administration lias saved itself ivon\ Corruption a】]'l Death.
And in thus saving itself, it has given a iieAv hope to tho na-
tion for its salvation as well. Universal sympathy shown for
tlie part 3^ for its decision of the day-before-yesterday testifies to
the people's patriotism that is over and above their party-t^trifes.

It is good for the nation that Despotism is steadily perfecting
itself. When it is clearly located, with its trumpets to sound
its praises abroad, then is the time for the nation to make a

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EARLY WETTINGS

general assault upon it, and exterminate it, — root, branches,
dictators, secretaries, commanders;, tnimpetors, all, at one and
the same time ！ In the seeming consolidation of Despotism, we
see a dawn of the new liberty for the nation that has for a
long time been deceived by the foxes and badgers of the south-
ern eliiiie.

Ex-Judge Hamasaki, in course of his interesting discourse on
Formosa lias to tell a pi'ophotic vision ho saw there. " Soon
after I wont tliero/' he says, " as 】iiy eyes began to sec and my
cars to hear, and I was enabled to see somewhat through dark-
ness, I found myself in the midst of a company of monsters.
Bearded monsters with tall hats on, clothed in the uniform of
military leader?, were there. Upon them attended 】】k'i て 山 ant-
monsters using Amoy dialect ； and these spreading large parcels,
raked in bundles of paper-money in exchange for what they cal レ
ecl miscellaneous goods. I also saw one of the military-mon-
sters seizing a camphor-forest of 25 miles square, and giving it
most liberally to one of these Amoy-monsters ！ * * * * These
monsters killed 】nen promiscuously. They killed right in front
of the boards on which the government edicts forbidding mur-
der wer<* plainly written ！ The masters of the houses that trad-
ed in geishas had shining medals hanging from their breasts.
Etc., etc. At last, the bearded, tall-hatted monsters found out
that there was n human being among them , and gave warning
to their coninidos to watch for themselves. * * And strange
to say, I now found myself bound in haiuls and feet. * * * "

Certainly a very remarkable vision, which bring.-^ before our
mind, without bringine" upon the seer the rage of the king (or
kings) of these monsters, the 】iavoc they are carrying on among

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305

the children of iiien. Yot these nionsters are so powerful that
they can put upon tho i (、tii'e<l list the very human beings who
arc courageous onoiigli to ascertain tho true nature of these
inonstKms creatTirc.^. And it scorns tlie united force of 40,000,000
human beings is n(— nv necessary to put a stop to tliis 】iu)n;<ti'(nis
state of tilings, in Formo.^a and elsoAvhere.

Judge Ixouye of Yokohama lias hi^ reply in the Eastern
World to ours of 21st ultimo. Without entering any furtlier
into logic chopping, let us bring the case right before the court
of thr i)ubli (； opinion, and see 、v】iat tho nation Avill liave to say
on this subject. There let us wait for its verdict ii|>oii us,
The Yorcdzn Chohn, Xov. G.

NOTE AND COMMENT.

The Japnnese political stae-o furnishes us with iiiany useful
themes for reflection. Who Avatches tho do;ii,<>s of its principal
iietovs, and does not apprecinto the foUoAviiig" how the pen of
Rinliarcl Watson Gildor ； 一

" He Fails who climbs to powoi* and plnco

rp the pntliway of disgrace.

He fails not who makes ti-utli liis cause,

Xor l)on<]s to win tlio crowd applause.

Ho fails not ― lie wlio stakes liis all

Upon tlio 】,i,uhi;， and dnios to full.

What thoiio'li tlio living bless or l)lamo,

For him tlie long' success of fame."

Mr. Haniasiiki Yoshiwo, the fearless exposer of the Satt^unia

30G

EARLY WRITINGS

misrule in Formosa, was publicly deprived of his rank and
judge-ship, as announced by the Official Gazette of the day-boforo-
yesterday. This is exactly what we expected from tlie present
Administration. In imitation of one of our Yokohama contem-
poraries, we quote from the Christian Bible the following in lieu
of our comment upon this procedure of the Satsuma cabinet: ―

" Herod Iiimself had sent forth and laid hold upon John
(the Baptist) and bound him in prison for Hei'odias' sake, his
brother Philip's wife ； for he had married her. For John had
said unto Herod, It is not lawful for thee to have tliy brother's
wife. Therefore Herodias had a quarrel against him, and would
have killed him ； but she could not. For Herod feared John,
knowing that he was a just man and a holy, and observed him.
* * * * And immediately the king sent an executioner, and
commanded his (John's) head to be brought; and he wont and
beheaded Win in the prison."

Thanks to the light of Liberty, however, that has so far shined
upon this land, our John has no need of fear of his head
being chopped off. On the contrary, ho has the sympathy of
the people on his side ； and the Avhole nation expects a still
more courageous life from him.

Whex trumpeting and hj-pocritical newspaper writings are so
much in vogue as at present, what the Philadelphia Sunday
School Times preaches on " Earning the Right to Spoak," is the
very best sermon we have seen recently. We quote the conclud-
ing remarks of the sermon.
Men are eager to hear you if you have lived what you are saying.
Their desire to get at what is substantial and honest and from the
heart will endure a good many inelegancies in verbal expression if

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307

tliey knoAv tliat behind it lies a life of correctness and devotion to
the tlmut^ht whicli is l)eing introduced. Follo、v as people will after
glibncss and fluency, it is inevitable that vital folks will gradually
leave a man who has iio'hing but that to offer. And, aftei* all, it
is, fortunately, a great deal easier to earn the ricrht to speak than
it is to avoid paying the price.

Solid, plain living and working and sacrificing, and the thousand
lights that they th row on a subject, —— with these are not to be
compared all the trickeries and char];itanries and ingenuities by
which men dress up a matter which they Iiave not lived themselves
into. The right way is always the easiest way. It takes a little
more time to start Avith, but far less in the end ； and in this busy
"world, with its increasing seriousness over its problems, and its de-
sire for those "'ho deal seriously with thein, do not delay any good
end by failing to make sure that all your approaches to it start
from doing rather than from saying.
The Yorodzu Choho, Nov. 7.

EDITORIAL COMMENT.

So dispassionate an observer of men and things as the editor
of the Main 化 hi Shimbim has this to say about Viscount Taka-
shima, the present virtual ruler of Japan : " The Viscount is a
man of no principle. He looks upon politics as a sort of spec-
ulation business. His selection of men is based neither upon
their intellect nor upon their character. He believes in the
possibility ot tilling up pai'liainentai'y seats with the in ore niun-
bei's of heads and coins." Etc. One shudders to think of a
nation ruled l)y a man of this description.

So they have survived the shock, or seevi to have survived.

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EARLY WRITINGS

With their i-anks filled with ]uon of their own choice and incli-
nation, they are dreaming long and prosperous life before them.
And the intelligent part of the nation rather rejoices at this
trick of our political sti'ing-piillers. It is the fattening of a cow
before she is handed over to the biitchei", or " filling up tlio
measiu'e of their .sins ，， before the visitation of the final judg-
jnent upon them. One more brirf iovm of Hypocritical Dospot-
isiii : and thou Liberty ！

Since it seems to be appointed tliat Darkness should still roitrn
ill this land, it behooves all our lovers of Froedoiii to retire
once more to peace and quietness. The Night by its own dark-
ness will soon come to end ； and then shall we bo called up
again to have our 】Hunl ふ' imrt in tlie 1 にに ht of tlio dny. Rule
Darkness, Darkness shall rule tlio ( Imos ！

"Worse than Iluddhists, worse than ； Uohainmcnlans, Avorso than
heatlioiis of any description is a class of l»olievers called " Hea-
then Christians/' One Dr. Gushing, a iiiissionary in Burma,
in a recent letter to the New York iwlepen'Jent has a very forci-
ble dosrription of this class. Thus : ―

" iicathen Christians are men whose spirit and actions in life are
healtien in their manifestation. Soon, if not at once, after arriving
in u heathen land they throw aside the inoral principles and re-
straints to which they had hitherto outwardly conformed^ and give
rein to the passions and desires of their lower nature. In many
cases they strive to cover their moral rottenness by the veneering
of an outward decorum. Even if they succeed in deceiving their
own counlryinen for a little time, they are never able to deceive
the native population about them, for wliat is known to one native
js, ？ s a nil ひ， known to all. By such ch'inking is carried to exce^^s;

1897

309

gambling is a common pMstinv.*; the practice of concubinage is
wide-spread, o ten bold and unconcealed in the country, though
generally with som.^ attempt at concealment in the cities. Sabbath-
breakiiigr jn Imntin に, boating, polo, tennis, and a thousand other
forms, is open and unhlushing. Efforts to oppose and do away with
moral and social eviis of the day are derided as the work of
^fanatics.' "

The Yorodzn Chuho, Jsov. 10.

EDITORIAL COMMENT.

The Doshi.sliii with tlie nppureiitly whole-souled devotion of the
editor of the Koknmin Shimban has come to an end well known to
the world. In the words of Rev. 7\Jr. Uemimi， by far the soundest
judge in this country on the subjects of tlii.s kind, " The Do-
.sliisha is the ； icnic of iniiiiorality. It lias trani|»l(Ml under foot
its fiiitli both toWiirds natives and foreigners. It has disgraced
the mime of the Japanese Christians. It has disturbed the
international amity. It has walked contrary to the spirit of
Christianity." Et に Y(、t the very same institution which has
come to so deplorable a state as this, liad in its halcyon days
the unstinted praise and loyalest devotion of the now ardent
iidvocato of the Satsunia (.;;il)met. We peak thi.s, not with any
personal ill-feeling for the >ai(l aljle editor, l>ut us a sad histori-
cal fact, to bo taken into careful consideration when reading
the lui»hest enconiiunis nOAV piled upon the Satsunia cabinet in
Us halcyon days.

Nothin'g is so easy as to place dolls in order , and label them,
one as the Minister of Ediu^atioii, anotlicr as that ol Foroig)i
Atliurt^, und still another us that of Agriculture and Commerce.

310 EAULY WRITINGS

That is children's work, and not necessarily cabinet-makers'.
To rule the nation, ― that is a real business, and till tliat is ac-
complished to .some extent, let the preacher of the " Eloquence
of Silence " keep liis silence.

Mr. Yaniada Xobuiuidii, the new Minister of the Department
of Acricultui'e and Commerce is a Higo man like 】mvny other
remarkable men of this glorious Meiji Era. We only know
of liim as " an intense hater of Christianity." This quality
of liis is of course no objection Avhatever to his own coun-
trymen ； but to the civilized world at largo, to Mr. Gladstone
unci Prince Bismarck, it h an objection quite serious. But then
another remarkable quality of the men oi Higo is their won-
derful elasticity. He therefore 】iiay go oven so far as to receive
Christian baptism if he find it advantageous for him to do so,
only to " rescind the baptisnuil certificate " at his own conven-
ient time ！ Sucli \vas reported of otlior 】nen from Higo, and
he may not bo an exception to the general rule.
The Yarodzu Choho, Nov. 12.

THE DOSHISHA AND THE KOKUMIN
SHIMBUN.

The Doshisha has pro 、で d to be u verituble evil. By its tem-
porary success followed by a most disgrnceful fall, it has made
notable progres.s of Chri.^tianity well-nigh impossible in thics land.
And not only that, but by cooling missionary enthusiasm in
American churches, it has helped to cripple missionary forces all
over the world. Many Hindoo widows and African orphans liad
the civilizing influence of Christian Eebgion withheld from them

897

311

as the direct or indirect effect of the improvidoiit and insincere
ways in which the Doshisha was managed unci 】nade to fall.
And not in religious matters only, but in the political and in-
ternational as well, its evil effects arc all too apparent. It has
cast an indelible stain upon tlie national honour of the Japa-
nese. Certainly it is an acme of immorality." They that had
any considerable part in the building-itp of (hat imtilution are
greatly to he blamed for the disgrace thus hrovgld upon the nation
and Jmmanify.

And how could it have ended otherwise ？ Tho thing was
originally founded upon sand blown up by trumpet-blasts of
" Truth and Sincerity." It was a Tower of Bubel to begin with,
unci its end coincided exactly with its beginning. The Avell-
meaning public took ； i paper castle for a substantial reality,
tuicl was sadly disappointed when " the sincerity crystallized ，，
was found to be a sort of windbag. And the trumpet itself
ceased blowing when it was found no more glorious to sound
the note of a fallen cause ！

And the same pen that had so much to do in building up
the pseudo-Christian university is now engaged with the self-
same devotion in building up and consolidating Satsvima power
in tlic Government. And Avhat t^urety is there that the pen
that was so productive of permanent evil in tho former case,
may prove otherwise in the latter ？ From aught we know of
the penman himself, we cuimofc pronounce him to he a bad
man ； luit' lii.s siipcrliciai ways of looking ut things and "love
of sailing always on the floodtide," make him, we judge, a very
dangerous advocate of any causo. Seeing the far-roacliing offoct
of tho imi't ho took in buiklins: up the Doshishn, we cannot
but fcliudder at the probable outcome of the part he is now

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ElA^LY WRITINGS

taking in building up tlio Satsuinu cubiiict. Ho has ； ilrcjtdy
ini??le(l a university ； is he going to 】iiisl('ml :i nation al.-o ？
The Yormlzu Choho、 Nov.

NOTE AND COMMENT.

BhouLd we only expand outside ami not inside ？ Should wc
possess Formosa and extend our nnvigation to the uttermost
purts of the world, and our freedom 1"' almost as restricted as
in the days of Feudalism ？ Has not the present cli.sturbance in
the Jai^anese politics its prime cause in tlie discordance of in-
side with outside ？ The post-bellum Japan with its old freedoin
is new wine in an old bottle. Hence the tiliaineful leakage
and inip い mling disruption.

TnK Satsuina and Higo F?tuto.siiion do on* in muking " peace
and prosperity " the chief uini of tluMr stiitecraft. Inat is the
aim of the Chinese .statecraft, -― giving of tranquility to the land.
The new regime of tilings has Liberty us its chief aim. " Bet-
ter a year of Europe than a cycle of Cathay." The pretension
of despots is ahviiyn " tlie glory of the nation "； while the watch-
word of true patriots is always " tlic liberty for the people," The
1 で （'om'ili: は i い n of Satsniiiaisni with Liberty is ini い os-^iblc.

CoMMEKTiXG on the arre.st of Ju'lg(' Takano in Foniiosn, the
Japan i^azdie says : —

Japan is fortunate in po-s.-^cssiiiL; :i 〗u:iu <»1* Judge T;ik;uio'.s
tcmijcnimcnt ulio will not い criiiit tlic iniVini^cnicnt of Avlint li い
— AVe lielieve riiihtlv 一 considers to \>v tlie inali('n:il>l(' privili'i;<'s
uf Jnpanosjo sulijcrts. witliout oH'criiig .sturdy pi uU-.-t. It i.< au

1897

313

axiom tliat tlic l)l<)()il of tlic nuirtyrs is the seed of th い uliurcli,
ami it is to those who iiumfully u レ hold tliu に ius(、 of justico
that true freedom is due. Jiulg(i Taknno .shoulil rii>*ure in tlio
annals of Jiipaii in iiiuoh the ?^aine way as Hampden ii.2;*uros
in English history."

" LooKEB-o^f ，， in the Japan Gazelle quotes the following item
from the Singapore Free Press iind calls oiiv attention to it : ―

" Before Mr. Wolferstaiij K. Kijinia. (wiio is doing duty iis
Japanese Consul) was fined ten doUurs for Uriinkonncss und
(li.sorderly behaviour in i— )ii し lie in ^falay Street, at 2.40 a. ni.
His defence was that lie was jim\^te(l by mif^tak に"

By the Avay, the otiender is not a Consul but only a clerk
in the i^'Onsulato. At any nit い， lunvever, 】 化 s coiulnct was any-
thing but gentlemanly. Ho ought to b(、 speedily called homo
and duly repriniundecl.

The Yorodzu Choho, Nov. ]4.

EDITORIAL COMMENT.

To the Evil-oyed, all thin,u,s look evil. To liim the sky itself
looks " l)hu 'ノ， propird with the ilcnizuii.s of the iiilVnial universe.
All n('、vsi):ii>('i'-<Mlitoi メ ar(、， to him, *' paid ml vocate.s," an<l all
government ollitjrrs, nim、 wage-earners. Nobleness lie sees
nowhere. He is here to discouriige all goodness, imd to en-
courage that which is not good. He iiiignt see a. god himself
bleeding on the cress, and oast words of derision at him. Mepli-
i.st()i)]iolos liinisolf would hnve (loscril)od tlie r(、('('nt incidoiit nt
tl"' Foniiosan Hi*;h Court in sonu^ .siicli words as tlicso : ―

")I に Takaxo's exit from the judicial scene in Formosa \\'i\t> at-

314

EARLY WRITINGS

tended by incidents which have furnished copy, more or less sensa-
tional, to several journals. Mr. Takaxo intended, of course, to
create a sensation, and when an official holding such a high posi-
tion assigns to himself that object and pursues it in defiance of
hiwful authority, he is ； pretty sure to succeed. We do not by any
means assume, or desire to suggest; that Mr. Takaxo's motives
were not high-n inded. Very likely he regarded himself as the
champion of an important constitutional principle, and having
rt ached the state (f mental exaltation frequently observed in men
that be ieve themselves to be entrusted by Providence with a heroic
mission, he snapped his fingers, metaphorically and literally, in the
face of the Authorities; and compelled them to enforce their inan-
date by means that must necessarily invest it 、vith a measure of
odium. * * * * * There appears to have been some hysteria on
the pa t of his fellow-thinkers. The clerks of the Court had a
momen ary impulse to embrace the fate of martyrs? ; a sword made
its appearance on the scene and, being snatched from its brocade
wrappings, shed a brief glitter over the drama ； the assistant judges
vaguely intimated their readiness to be sacnnced if a holocaust was
de rigueivr, and tears and sobs were not wanting as Mr. Takano
marched out before the police. We may fake it for granted that
the immediate purpose of all this demonstration will be attained."

We quote the above from the editorial of the Japan Mail of
Saturday last.

Ix connection therewith, the same editor says : '• That sort
of tiling is so oonmion ill the British House of Commons that
its true ^ignilioancc is fully uudorstood. A nieniber is directed
by the Speaker to withdraw. • He decJines to obey until the
Sorwant at Arms approaclios, or, it may be， lays hands on
him, whereupon he makes an exit designed to sliow that ho
boAVs to force though refusing to acknowledge the principle of

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315

its application."

This is certainly not a very flattering allusion to tlie British
parliament. That such a mechanism of trickeries should rule
tlie one-sixth part of the habitable globe sounds startling enough.
We do not wonder that the writer of the above practically ex-
patriated him.self, and is now engaged in defence of what Pym
and Hampden would have pronounced a veritable despotism.
He certainly is not a good Japanese ； neither does lie appear to
be a good Briton. Will some of our Yokohama contemporaries
tell lis to wliat nationality ho really does belong ？
T/ie Yorodzu Choho, Nov. 16.

EDITORIAL NOTE.

As Avc hinted sonicwliero else, the foreign residents in Japan
can do Uri much and good service at tliis juncture of our political
history by supporting the cau.so of Constitutional Liberty now
so warinly tak (？ n up by tlic peoplo ;it large. This i.s the battle,
wliKuij in their case, their forefathers have Iiei'oicallv foiieht for
them ； and we believe, we can rightly expect from theru sympathy
for our efforts for the pOfssesion of the like precious inheritance.
Synipathetic union m siicli hiiilirr sphere as this will do much
to remove all tlio minor ditieronces that have tlni.s far kept us
apart. When " our aims, our 】ioik's， our fears ，， become one,
thon .shall we become brothers ono to another, and our dewelling-
together shall bo peaceful indoed.

"As for mo, givo mo Liberty or に さ ve me Death/' Death
itself is preferable to all the gifts of tranquility and prosperity
that Despotism may be able to give us. For Liberty means

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unchecked development of our natiire, conquest of soul ovoi*
body, of spirit over matter ； while Despotism even in its most
beneficent fonii， is rsuppi'essivo of ouv liighor and nobler qualities.
Rigntly .spoiiking, man's progress is the progress of his liberty.
He is M deceiver who promises us progress under a despotic
government.

Who 18 so foolijrfh as to desert the noble old cause, the cause
for which Milton and Lowell wrote and labored, the cause of
tlic people and the poor ！ Our very pens cease to strike out fire
and liirht the moment wo quit thi.^ 】:no-st divine cause of man.
Yet .some are so foolish as to try to prop the old tottering
.structure, of Despotism and Centralized Authority, whon to build
II]) a new and enduring hoii.sc i.s in their ])Owei'. Ho builds for
eternity who builds on the people. Xo amount of decision, of
l)olitical wi.sdom, — no， not oven sincerity it^^elf — can oreet iin
enduring franio upon one or few. Thi.s, we believe, is u histori-
cal (lititum, winch it is ijiipossible for any lair-iuinded 】iKm to
doubt.

The Yorodzu C/who, Nov. 17.

NOTE AND COMMENT.

The Kobe Herald is out with a strong article on the Takano
affair. The following is well worthy of reproduction : — " The air
of the East has an enervatinL^ etieot and lengthened I'c^idcnce
in China and Japan too frequently robs the Anglo-Saxon of his
vigour and obstinacy. Only great and pressing wrongs move
l»im， prospootivo dangers exercise him not. Yet it is a^* true
to-day a.s it was a centiu'v ago, when the 、voi'ds were writt en:

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317

both liberty and property are 】)i'ecm'ioLis， unless the possessors
have son.se and spirit eiioiigli to defend them. X(m' the case of
ox-Judge Takano constitutes a, very real danger. It an in-
stance, definite and decisive, of the subjection of the judiciary ―
a judiciary to which the Governments of Europe and the United
States have complacently agreed to leave our lives and property
― to the ndiiiinistration. And the gravity of the erise lioiglit-
ciiod l)y the paltriness of the excuse offered by the Govern-
】ii(、nt，s apologists. The utmost they have been al>le to advance
in defence of one of the most arl>itrary acts of recont times is
til at tlio terms of the country's Constitution have not yet boon
enforced in the island of Formosa, that being newly conquered
territory. The argument is indefensible."

The danger is ono wliicli is common to both the foreigners
and tlie natives. Let the Anglo-Saxon bull be hitched to the
Japanese liorse in this affair, and let the tAVO together produce
one coniinoii act of Liberty here in the Far Ea.st, that they
togetliev 】imy onjoy it ns their connnon inhontanoe.

It is remarkable, this ^mi versed abhorrence of the Satsiinia-Higo
Administration. To-day, all the noAVspapers of Tokio, except the
Kokuntin (and the AsaJii) will hold n fratornal 】neeti:ng at tlie
Maple Retreat, Shiba, to confer alxnit the united action to be
taken against the present goveniment. Despotism can never be
popular in this country, as testilied by its history of tlio last
seven hundred years, h'o called Restoration of 1806 was more
a revolt of the people against the despotism of the time tlmn
the reassertion of the ancient ruling authority. There seems to
be something non-Asiatie in this our liatred of despotism.
rhf Yorodzv Choho, Kov. 10.

318

EARLY WRITINGS

DECLINE OF GERMAN LANGUAGE.

The German Imperialism whicli has had so much to do v/ith
our own politics recently, and which is largely responsible for
hypocrisy in our education ami sol fish nationalism in all our
departments of thinking, seems to fare ill in other parts of the
Avorld. It is a mere matter of " the survival of the fittest/' this
doolino of Avliatever savors of despotism, side by side with the
increase of Avhatover savors of personal liberty. With all our
admiration for tlie Gonuany of Luther and Hegel, we have no
admiration to offer to the Germany of the present HohenzoUern
oinperors. To the language of Milton and Shakespeare we 】nuist
turn ourselves if Expan-sion and Constitutional Liberty are our
real aims and purpo.<es. We are indebted to the Hiogo Neii\
for the following quotation from the Harper's Weekly,

" While the English language is spreading over the face of
the globe wherever liberty is possible, it is sad to mark the
apparent incapacity of the noble German tongue to conquer
new territory or even to maintain itself Avithin its own legal
limits. In Bohemia it is rapidly disappearing. In Hungary it
has been exterminated within the last fifty years. The eastern
provinces of Pru;^sia have been in German hands more than a
hundred years, yet the people there are as little Prussian to-day
as when Kosciuszko laid doAVn hi.s life for personal liberty. The
Danish provinces were conquered more tlian thirty years ago,
yet the new generation speaks Danish and hates the very name
of Prussia. In Alsace-Lorraine, men who were babies in 1870
have served their time in the German ariiiy, and are nominally
German subjects ； yet the German language finds there a resis-

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319

tanco insur]iiountal>le, even with the aid of a vast nrniy of spies,
g*endarines; officials, and G0，000 troops. Xor is tlio Gemian
Language faring better in tlio German colonics, for the simple
reason that Gorman omisraiits pn 、【ひ i' almost any colonial flag
to thoii" cm'ii."

Absolutism seems to be native to tlie German soil. It is still
spoken of in German Austria. The San Francisco Clinmide
gives the following from Budapest, duted Oct. 2S : 一

" In the lower house of tlie Hxnigarian Pavliamont yesterday
Baron Banffy, the president, roplyins; to Herr Francis Kossuth,
son of the celebrated Hungrian patriot, who urged the Govern-
ment to ^ take advantage of Austrian chaos and try for Hungary's
independence/ declared tliat tlio Ministry had no intention of
turning Austria's difficulties unreasonably to the mlvantapv^ of
the Hungarians.

《" The union of the two countries/ ho declared, ' must be
regarded as indissoluble. Should the Austrian Constitutional
system break down, which God forbid, the Hungarian Govern-
ment would be obliged to act independently regarding the joint
questions of the customs and commercial treaty between Austria,
and Hungary, and of the charter and privileges of the Austro-
Hungarian banks.' "This announcement caused a great sensa-
tion, and it is believed that Baron Banffy spoke with the con-
sent of the Emperor-King and that this statenioiit points to
the possibility of absolutist Government in Austria."

Poor Austria and poor Hapsbiirgs!
The Yorodza Choho, Nov. 23.

320

EARLY WIHTIXGS

GERMAN OCCUPATION OF
KIAO-CHOW.

It seems to be in strict acconlance willi tlio Hohenzollorn
(we say not German) form of Christianity to send a sriuadion
to punish a lieathon nation for killing a few of its Christian
mission arie?i. Such a splendid jn-otoxt for robbing othor men's
land was never dreamed of l)y tlu、 lioly apostles them^^elvos.
The Biblo and l)attleships soem to ngroo very well witli each
other. We do not wonder that Christianity is making sucli n
splendid pi'ojj^'ess in the Far East.

Chtxa or Japan has never askod to be con vorted to Christianity.
Missionaries come without our invitation, " constrained by love"
for heathens, they say. They aro constantly warned of their
danger ； but heedless they pusli into tli い interior where they
know thoy arc sure to 】n(、et strong oppos 比 ions from the natives.
And many a time, these messen.e:ors of tho gospel are not the
meekest men under heaven. Thoy not only pity the heathens,
but many a time they despise them. While they ought always
to " beseech thcni to bo reconoiled ，， to tlio Truth, they sonie-
tiines try to impose their religion upon them. Xo wonder then
that the " poor heathens " ns.<evt thoinsolvos, niul add insult to
these impudent 】r» お?! iormii ('ん Tho sanio Avns done to tho Italian
monks l)y the (Tcniiaiis tlioinsolvos wlieii Roman CatliDlicisiii
Avas iiiipcsed upon them. It is essentially the i^^ynnt' of tlie
(iornian Protet^tantism, this protesting- of " the heathen Chiiiee ，，
against the imposition of a foreign laitli upon them.

1897

321

How was Goniiany itself converted to Cliristianity ？ Not by
halbercLs and l)attlc-axos, we understand. Those pious missionary
monks who fell trees, cleared lands, and planted corn-seeds as
they went on planting the seed of Harmony and Eeconciliation,
were never followed by marshals and high-admirals to support
the cause of their religion. Like Bishop Hannington in Africa
in modern days, they rather counted it their glory to be offered
as sacrifices for the salvation of the poor heathen souls. Even
heathen Buddhism has this doctrine : Not by Hatred is Hatred
appeased. Hatred is appeased by Not-hatred. This is an eternal
law." To follow up the death of Christian missionaries with
gunboats appears to us, the poor heathens, to be the furthest
removed from the spirit of any religion, the Hohenzollern form
of Christianity excepted.

Six hundred thousand taels for two German missionaries
killed 111 Shang-tung! Price of Christian missionaries 300,000
taels per head ！ What an advance in the monetary value of
missionaries since the great apostle of the Gentiles was beheaded
on the bank of the Tiber ？ It does pay to be missionaries now.
Now go ye into all the world and preach, ye all the citizens of
Christeiidoni Avhetlior you believe in Christianity or not ； for by
no other ways can you provide your families so splendidly as
by being killed by heathens. But mark this : Paul and Peter
by their martyrdom, and receiving nothing, converted the whole
Roman Empire ； but these German missionaries by leaving
300,000 taels each to his family leave the Celestial Empire as
dark as ever before.

The Yorodzti Choho, Nov. -4.

322

EARLY WRITINGS

ANTI-CHRISTIAN CHRISTIANITY.

There are some forms of Christianity which are totally
antagonistic to the letter and spirit of true Christianity. " Do
to others as you would others do to you." Recompense to no
men evil for evil." " Avenge not yourselves, but rather give
place to wrath." Etc., Etc. This is the Christianity of its Founder.
" Send a squadron to punish the heathen Chinee." " An eye
for an eye, and a tooth for a tooth ； yea, six hundred thousand
taels for two missionaries killed." This is the German Chris-
tianity of to-day. If we were missionaries ourselves, we would
be too ashamed to continue as missionaries to Japan or China
with such an example of unchristian deed furnished by one of
the foremost nations of Christendom.
The YoTodzu Choho, Nov. 25.

NOTES AND COMMENTS.

The arrival of Commodore Perry's Squadron in the Bay of
Uraga and the consequent troubles with foreign countries hastened
the decline and downfall of the Tokugawa Shogunate. It has
been long sowing seeds of discontent throughout the land by
the constant repetition of niisadministration. The seeds have
fully expanded and, ready to burst forth, were only waiting
for some fit opportunity. It came from beyond the Pacific.
All of a sudden they burst forth with a tremendous force
and gi'owine^ up into gigantic forms ultimately overshadowed
the old despotic government. Will not the occupation of
Kiaochow by the German Squadron act in a similar way

897

323

upon our present day politics ？

If history repeats, it will repeat at the present clay in this our
country. Between the later days of the Tokiigawa Shogunate
and those of the Satsunia-Choshu Government there are many
similar points. They have both erred in their administration
and have called forth a general discontent against themselves.
They have both used up their finance and just as the Toku-
gawa Shogunate has striven by every means to meet the
linancial difficulty, 80 the Satsuma-Clioshu Government is doing-
its utmost to find some way or another of extorting some
money out of the pockets of tlie already over-laden people.
Corruption and vice were ripe, and bribery was given and taken
in broad day-lieht in the days preceding the downfall of the
Tokugawa Government. It is just the case with the present
day of the Satsunia-Choshu administration. The former has
failed again and again in diplomacy, the same the latter has
done in many an instance. The days of the Satsiima-Choshu
administration are numbered and just as the Tokugawa Shogun-
ate has fallen suddenly, it will fall when one little expects it.
We strongly doubt that, the German occupation of jviaochow
and the immense troubles that will surely arise from it will not
hasten the death of the present Government.

We hear that Viscount Takashinui has recently declared his
resolution that, he will resort to the military force if the Opposi-
tion will prove itself too strong for him and his Government.
The same was done by li Naosnke in the later days of the
Shogunate. What a great number of patriots he has sent to
jail, nay, to death, Iiistoi'y tells. Nevertheless his Government

324

EARLY WRITINGS

fell. Truth is stronger than force, and though force might
establish itself for ji time, truth is sure to win in the end.
Viscount Takashima may do whatever in his power to suppress
the cause of truth and liberty, but we never lose hope that our
cause will be ultimately croAvnecl Avith laurel.
Tlie Yorodzv Choho, Dec. ].

NOTES AND COMMENTS.

These wore reported to bo the words of tlie young Emperor
of Germany at the Luther demonstrations in Wittenberg some-
time ago : " Free conviction of the heart and the decisive
acknowledgement thereof is a l)losse(l fruit of the Reformation.
We Protestants iiiake feud witli nol)0(ly on account of belief,
but tve hold fast our faith in the gospel to death,'" That is, to the
gospel that teaches that " It were better for him that a millstone
were hanged about his neck, and he cast into the sea, than that
he should offend ono of those little ones."

Thus the Japan Gazette : 一 " On the morality of the German
action in China it is unnecessary to dwell. It is an accepted
axiom in International Polities that it is no theft to take territory
from rulers who can neither guard nor govern. The vast natural
resources of China are not to be locked up for ever because the
literati preach Confucius and practice pillage." Why not on
the very same principle then, some t^troiig nation, say England,
send a squadron and take possession of some part of the
Siberian coast where its ruler " can neither guard nor govern ，，
as was shown by the recent 】i ！腳 acre of the Japanese subjects
there ？ We wonirl greatly wisli that no such high-soundiiig

897

325

word as " ^Morality ，， wore never used by the able editor were
he to defend the cause of Genu any in its recent seizure of the
Kiiio-ChoAV Bay. Tlie whole procedure wus a sheer ([uestion of
Force ； and it cixn be discus.sed only oufmle the pale of
Morality.

And if " it is no theft to take territory ，， from China because
its " rulers can neither i>;iiard nor govern " (which fact we can-
not easily admit, having witnessed with our own eyes equal, if
not more J liiwles^ness in some part of Christendom itself), Avhy
not proceed openly on that principle ？ Why not send in
nianife.stoes to the Pekinese court, and in the nunie of Hunianity
and Righteousness, demand the open delivery of the whole
Empire to the European Powers, as they practically did in the
ca^>e of Africa ？ Yet they wait for " pretexts " u.s u hungry
panther waits for its prey, iiiid behiive exactly like it when such
are offered unto them. What relation has the death of mis-
sionaries Avith the laying of raili-oad iind the opening of a mine
in Shantung ？ We do not believe, of course, th;it we with a
single column of English can stay the hand of His Protestant
Majesty's government from this its " Iiignly Christian " act ； but
let us call the thing by its right name, and leave it there for
some Higner Powers to judge.

Our usual friend, the Eastern WorM ， reveals his true Gei'rmm
nativity by the buoyant spirit he is in by the sight of " the
German blue jackets singing their songs at their barrack's in
Shantung, and the German flag fluttering over tlieir heads in
the breeze." Judging from his " Aiischauung " (Life- views)
which he let us know ;ind then through his paper, we are not

326

EARLY WRITINGS

at all surprised at this state of his spirit under the present
circumstances. Only we must let him know, like Boswell before
Dr. Johnson on the marriage question, that we " humbly differ "
from him on this matter of the Gennan occupation of Kiao-
Cho、v.

The Yurodzu Choho, Dec. 2.

NOTES AND COMMENTS.

On the uiihiwfulnos?-; and imjustness of the Geniiun occupa-
tion of Kiaochow we scarcely need write any further comment.
We have so repeatedly expressed our views on the extraordinary
course taken by Germany, that it would only disgust our
readers^, were we to do so once more. Besides, now that the
act was done, it would serve little purpose to condemn it on
paper. Better let us set ourselves to the work of finding one
way or another that will prevent Germany or any other nations
from doing .siinilur acts of viok'iice.

It is now almost certain that, Germany in taking the energetic
measure of seizing Kiaochow has long been carefully planning it,
and that, she has had a secret understanding with Russia and
possibly with France too. A Renter's telegram from London
elated Nov. 29 says : " It is reported that Russia has acquiesced
in the occupation of Kiaochow by Germany, providing that she
is allowed a free hand in Korea." From this and other infor-
mations we may safely infer that these barbarously civilized
Christian powers have in view the ultimate partition between
themselves of China and Korea.

1897

32?

How shall We act at this critical moment and what attitude
shall we take at this grave situation ？ Shall we shut our eyes
to the affair and leave it as it will turn out ？ Or shall we take
an active part in the affair unci in case the partition of the
two empires actually takes place demand a share of the plunder ？
Or shall we bestir ourselves to the noble work of right and
justice and step in the way of Germany and Russia, saying a
decided veto to their actions ？ We do not know what others
think on the question, but as for iis， we hope, nay, demand
that our Government will take the third step. And we believe,
every Japanese in whose veins the blood of the okI samurai
rims will side with us in our demand.

Poor helpless China and Korea are, so to speak, being sur-
rounded by a gang of robbers. Their fate is at their mercy.
Can we look over without doing anything to help them the
outrageous acts committed upon our neighbours before our very
eyes ？ No, let us hasten at once to their rescue. Thereby we
may incur some serious danger ； possibly we shall have a costly
and bitter war with the two or three strongest powers of Europe.
But then the war will be a righteous war, and we shall be
fighting for the sacred cause of right and justice. Nothing can
be manlier, nobler and more glorious.

To help our neighbours is at the same time to defend our-
selves. Leave them to their fate ； in turn before long we our-
selves shall come to grief. For what did we engage in the late
War with China ？ Nothing less than for the peace of the East.
It is now being menaced ； why should we hesitate to nuiintain
it ？ We keep at an enonnous expense an army of two liun-

328 EARLY WRITINGS

dred thousand men and a navy of ton hundred thousand tons.
Let us use them at such a time and for such a cause.
The Yorodzu Choho, Dec. 3.

MISCELLANIES.

The young German Emperor, like the Engliish kings of three
hundred years ago, is extremely jealovis over his royal preroga-
tives. A foreign paper tells us of the editor of the Frankfort
Zeitung, a prominent German paper, being prosecuted for having
criticized the emperor's course and policy, with the probability
of being kept in prison for a year or two. Only a little while
ago a young girl for criticising, not the imperial couple, but only
a printed picture of them, received a sentence of six months in
jail! We can scarcely believe the truth of such a statement
coming from Europe near the close of this progressive century ；
but it seems to be a fact.

Lamautine's definition of Poetry as " morning dreams of
great minds ，， found its illustration in the case of Johii Greenleaf
Whittier. His biogi'apher, Mr. Samuol N. Prickard, contributed
to a recent number of the Independent some interesting notes
concerning the Quaker poet's literary methods. It seems that
he really had no " methods/' properly speaking. Mr. Prickard
says : " At no time in his life, from youth to age, could he
devote a half-hour to composition ― even the writing of letters
to friends ― without bringing on a 'severe headache. All his
poems were written subject to this hard codition : they were
composed verse by verse in such intervals of rest u.s might come
to liim. It was the habit of most of hi.s life to relieve the

897

329

tedious hours of sleepless nights by reciting aloud the verses of
his favorite poets ； and it was upon his pillow that his busy
brain conceived some of his own best poems. He said his lines
aloud as they came to him that he might get tlie sound of
them. His voice in reading poetry was quite different from that
in conversation, or in reading prose. It was so full and deep as
to surprise his friends who heard his poetical recitations for the
first time, lie scanned his lines with a majestic movement,
and the effect was hignteiied by a peculiar hoarseness to which
he Avas subject, at least in the last part of his life."

With " Satsiiuia Savagery ，， at the head of our government,
it is a long distance yet before we can contest on minor social
questions. That nation is greatly to be envied that has no such
enormities as Despotism and Hypocrisy of Satsiuixa-Higo kind
to fight against ； but having slain tliein long ago， turns all its
political engines against so slignt (from the Japanese standpoint
of view) an evil as Intemperance. There is a kind of sublimity
in the circular of a New England prohibition party sent to its
members, a clause of which reads as follows ； ― "If you believe
the saloon to be the great evil of the day and the leading cause
of poverty, insanity and criniC; vote "with the only party pledged
to destroy it. You can swell our numbers until we shall become
a force to be feared. You can register your protest against
this present iniquitous license laws ； and you can help us lay
the foundations deep and strong for the winninsr party of the
future."

Bv the way, Mias Clara Parrisli, a zealous temperance worker
in Japan, is enthusiastic over what she believes to be a gmit

330

EARLY WRITINGS

victory or lier cause in tlii.s land. She addresses the editor
thus: "Nippon Fiijin Christian Kyofu K、vai biinzai ！ The W.
C. T. U. 01 Jiipiin won the world'.-? banner at the recent inter-
national convention held in Toronto, Canada, for the largest
number of increase (between three and four hundred) in
membership."

The Yorodzii Choho， Dec. 4.

THE "RODO SEKAI."
(The Labor World.)

When, in this land, Despotism has its sworn defender in the
Kokiimin Shimbun (which indeed, was once " the People's Friend/'
but is now nof,) and Mammonism its organ in the J;ji, should
not the poor and down-trodden have their mouth-piece also ？
Thus far, the Yorodm, surnamcd " Gorotsuki Shimbun " (the
RascaTs paper) by one of the Kokumin^s most admiring readers,
has been trying to partly fill this groat lack in Japanese journal-
ism ； but we have been long looking for a " more gentlemanly ，，
paper which shall with more dispassionate earnestness take up
the cause of the much neglected class of laborers in Japan.
The Rfxh Seic ひ i , a new semi-monthly niagiizine, edited by Mr.
Sen Katayania M. A. now comes forward as a champion of this
class. Its full-page Engnsn department is a special attraction to
us. The following from its English editorials will show its aim
and purpose : — •

"The Labor World is the sole organ of the laborers in Japan.
Its ideal will be that penned by Victor Hugo for the journalists.
'The people are "Hence. J, the Labor World, will be the advocate
of thi^i silence; I will speak for the dumb ； I will speak for all the

1897

331

despairing silent ones. I will interpret this stammering. I will in-
terpret the grumblings, the murmurings, the tumults of crowds, the
complaints; ill-pronounced and all these cries of beasts that through

ignorance and other suffering, man is forced to utter It will be

the word of the Feojile- Laborers, It will be the bleeding mouth
whence the gag is snatched out. I will say everything.' We do not
advocate revolution but the evolution of society for the better. We
want the laborers educated and elevated to their proper position in
the industrial world and their natural rights recognized by the
public. We intend to devote our space to the advancement and
progress of the laborers and shall endeavour to promote the forma-
tion of trades-unions among them. We shall not fight the capital-
ists but try to pursuacle them to look after the real interest of their
employees. We shall try to make clear to Capitalists that the well-
being of labor redounds to the interest of Capital, in other Avords
Labor and Capital are not antagonistic competitors but are really
partners, the prosperity of either is the prosperity of both, and the
greatest advancement of national prosperity will be in the harmony
of Labor and Capital.''

Our new contemporary has our heartiest sympathy.

Of Hero-Worship, Satsuinu (Potato) ― Worship, Worship of
Might and Money, and other Hypocrisies and Idolatries, we
have had more than enough. Now is the time (ulrcady too
late) to introduce to this land the Worship of the Poor aiid
Down-Trodden, the highest form of Religion, Goethe tells us in
his Wilhebyi Meister, We do all err and degrade ourselves by
worshipping the Upper and Powerful. Only by worshipping tlie
Lower and PowerZess do we " above ourselves raise ourselves "
and be mex. Any effort to help and lift the Lower is a
veritable contribution to human progress, while that to help and
defend the Higher, 一 be it Satsunia-Militarisni or any other

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EARLY WRITINGS

Elevated Hypocrisy ― is a degradation, first to the defender him-
self, and lastly and finally to the nation unci humanity.
The Yorodzu Clwho, Dec. 8.

EDITORIAL COMMENT.

In a recent gathering of the chief stockholders of this city,
including such magnates as Oye Taku, Watanabc Koki, Aine-
noniiya Keijiro, etc., the first named gentleman is reported to
have enunienitod fu'enhj-tico different causes that led to the
present lamentable 'state of finance in Japan. In our humble
view, however, the said t wen' y -two causes can be reduced to but
one and very simple cause. Inordinate Covetousness, —— that
covers all, we judge. What Carlyh oalled " Bankruptcy of Im-
posture " has come upon us ； and as such it is not much to be
lamented, for Imposture need bankrupt, that Truth and Sincerity
may prevail in the land.

An able editor has dolorously said : " The nation is clamorous
over international problems ； but none comes forward with a
definite foreign policy." This is a very sad thing to be spoken
about so grout a nation as Japan. But Avhat if some of us were
fortunate enough to have such revealed to us ？ There are certain
inviolable home policies that must never be touched by the
patriotic Japanese. The government has been trying all these
years to suppress all free speculations upon this subject ； ana
how that the whole nation is well-nigh reduced to an automatic
machine that grinds out Loyalty and Patriotism at a moment's
call, it is of no use to expect any bold scheme as to Japan
" definite foreign policy." Let snail-slioll Patriotism 1)0 our

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foreig-n poliey then ； and let us (lip tliero a hei'mit crab,
suffocated under the pressure of Satsunia-Militavisni and Higo-
Hypocrisy.

The Yor.Klzu Clwho, Dec. 9.

THE NATIONAL EXPANSION.

ExPAXSiox is really desirable ； but it to bo effective must come
by itself. Tliat is to say, the expansion which we would like
to see should come as tlio natural outcome of years of patient
toil and honest labour on the part of our nation. Nothing will
give us greater pleasure tlian to see our country ruling the
commerce of the world, provided that Japan should have become
so qualified as to be Ht to possess the glory. But glory attained
by other means and which is then merely a transient one, that
is Avhfit Ave do not want in the least.

Since the late war with China, all the social works in this
country have been apparently progressing by leaps and bounds
Army and Navy have been expanded ； the finance of the state
has been trebled ； joint stock companies have sprung up in a
tremendous number ； industries of all sorts have been commenced
and worked on a gigantic scale. Navigation too has been en-
couraged and, tho Navigation Encouragement Act having been
passed, it has been surprisingly extended. At present our ships
go to Korea, China, Siberia, India, America, Australia, and
Europe. All these expansions are seemingly beautiiul.

But let us stop a while in this headlong blind rush to the
ideal goal of the national greatness and ponder calmly over the
cost we have already sacrilicod for the Herculean efforts to
realize the national ambition. M>amvhile， the big indemnity

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EARLY WRITINGS

we have taken from China has almost been consumed, loans
have been raised more than once, and the people have been
taxed to the last limit. Such a state of things can not continue
without serious consequences ensuing. Already there are signs
of great financial panic threatening to come in no distant future.
People are clamouring for the alleviation of their burden and
loud are the voices against the scheme of the Government to
increase the tax. The nation is being hurried on to the abyss
of bankruptcy ami ruin.

The cause of this deplorable state of things is very plain.
The Japanese have undertaken a task which is beyond their
strength. Highly elated by the brilliant success in the late war,
they have attempted imprudently and carelessly, in the height of
vain pride and the blind wish to attain glory, to expand every
thing and everywhere. The result was that they have spent
all their strength before they could attain the coveted prize
and, quite exhausted, they are now tottering feebly and helplessly.

There is only one way of relieving the situation. Rest and
moderation ― these are what the Japanese now want. Moderate
the expansion of army and navy ； diminish the expenditure of
the state ； lighten the burden of the people ； abolish such ex-
pensive acts as the Navigation Encouragement Act. When these
measures would be carried out, when the natural resources of
the country would be developed, and when the people should
have become great, materially and spiritually, then, and only
then would Japan become a great nation, and glory, real and
eternal, would come to her.

The Yorodzu Choho, Dec. 11.

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335

A RETROSPECT.

Three and half years ago, when the Japanese nation as a body
went into war with China,, we entered upon the hazardous
enterprise with the noblest motive. It was to save a, weakly
nation from the grasp of its imperious neighbour. Our
strength was then not yet tested, and China's weakness was
not yet exposed. Her navy excelled ours, her treasury was
thought to be inexhaustible, and lier fortifications, wel レ： nigh
impenetrable. But the war was entered upon as a. righteous
war, and as such we thought it wortli lighting, even at the cost of
our national existence. It was a war, we thought, akin to that
of the Greeks against the Akhaemenian kings of Persia, ― a war
for Civilization's sake. We confess we conferred not with flesh
and blood, much less with self <and concupiscence, when we
were first called upon to go to this war.

At Asan, at Pmyang, and on the waters of the Yellow Sea,
this was our battle cry, ― Salvation of a weakly neighbor. Carnage
was justifiable only on the ground of this motive. Yea, we
counted the lo^s of our own lives as nothing, knowing that we
were being sacrificed on no less an altar than " where a man
dies for man." The Japan-China War till the fall of Regent's
Sword will ever be memorable in the Nation's Annals as the
highest tide-mark of its moral attainment.

But there the apostasy began. First the leaders, then the
army, and the whole nation at last, forsook their first vow.
They now entered a wholly new career, ― the ignoble, unrighteous

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EARLY WRITINGS

career of eoncjuost. "To !>oar upon our shonldors China's four
hui^dred provinces," " To suck in enough gold to iiniily es-
tablish our financ'iul system/' " 丄 ヽ ot to let go the wounded
rabbit till we firmly take hold of it/' and such and similar
voices were began to be heard from our newspaper trumpeters.
Down to tlio ； ninny Pe^^cafloros a new expedition was sent, and
Nature's admonition discai'dodj conquest was carried on right
in the face of a fearful epiaemic. Wei-Hai-Wei was captured
with but slight attacks on both land and sen, and the annihi-
lation of Ting's Xorth Soa S(iuadron was Imihnl l>y us as a
matter of no consequence to our own welfare. And when the
army entered the other side of the Liao Tung Peninsula, it
was more to " hunt pig-tails " than to " chastise our erring
brothers " that the w'ai' was carried on. It was no very serious
business to take New-Chwang. Towards Peking and Monkdon
we sped on with " horse-shoo silver of two centuries' accumula-
tion ，， in view. Righteousness was our aim when we captured
Pinyang ； the same was but our pretext when we crossed the
ice-bound Liao Ho on toward the Shan Iia】 Gate. 】t was a
defection saddest to witness, this defection of the Xation'.s course
from its original, high-minded one.

When peace was to be concluded with our enemy, we ought
to have had Corea's welfare and independence as our chiefest
concern. All other clauses of the Peace Treaty ought to have
been made subservient to that one and original aim. Failing
in thi8, we failed in the whole war ？ And what was the fact ？

The Shimonoseki Treaty was not a treaty of peace. Properly
understood, it was a treaty of 】miny successive wars that were

1 S97

337

to devastate the Far East for many years to come. Already it
dispatched the Corean queen in a most mysterious wny. Already
it called forth a most unlawful occupation of a Chinese harbor
by a Western power. And prophets' eyes are not needed to
foresee many disastrous events that are yet to come as the
natural consequences of that shameful treaty. Why ？ Because
Japan acted hypocritically in that treaty ； because the righteous
Avar was concluded unrighteously. What relation has the wresting
of Formosa with the independence of Coi'ea, the original aim
of the war ？ That was only little less unreasonable than tlie
German demand for the exclusive right of mining in the
Shantung district as a part of indemnity for the lives of its
two Catholic missionaries killed by the hand of Chinese ruffians.
In the Shimonoseki Treaty Japan asked for no special guarantee
for the independence of Corea, the oris^inal aim of the war.
Two liundred million taels, the Liao Tung Peninsula, the open-
ing-up of new treaty ports in the Yangtze-Kmng Valley, and the
annexation of Formos«a and the Pescadores have only very
remote relation with tlie independence of Coi'ea, the original
aim of the war. We confess, we were extremely ashamed of
having written " tho Justification of the Corean War.*' [See p.
26 ff.) Tlie Shimonoseki Treaty n-justified that war. It begin
ns ji righteous war, and it ended as an avaricious war.

As was perfectly natural, shamos and disasters have been our
portions since tlie conchisioii of tliat ipiominious treaty. Within
less than tlireo years, Corea- reverted completely to her ante-
bellum position of dependence ； only it changed the master
whom she is to obey. Japan by her war with China confirmed
Corea's depmdence. Poov Chosen I By the chivalrous deed of her

S38

EARLY WRITINGS

officious neighbor, her dependence (on Russia) is now assured ；
ftnd none but opium-smokers dreams of her independence
within any immediate future, 一 if ever. — Of Satsuma misrule in
Formosa, it is all too painful for us to tell. The Land of the
Virtuous in extending its " virtuous rule " over its newly ac-
quired territory, has converted it to a den of robl>ers and ex-
tortioners, Formosa that was got as a guarantee of the peace of
the East now proves to be " a thorn in the flesh " of the nation
that got it, and a fear of disintegration of the empire from
wliieh it Avas gotten . The i^iao Tung was shamofully restored,
and Ave reap no profit from the ports which we forced China
to open to the world. And wor^e than all,, the two hundred
million taels has proved a groat snare to iis. The money we
exacted as the price of the 1 )loo(l we shod for "the salvation
of our weakly neignbor ，， was not spent, 一 no, not a single cent
of it, ― for the elevation and consolidation of the said helpless
neighbor, but wholly for the increa.so of our own armament,
involving undue investment of powor in our military class, and
ever-increasing taxation on our people. Was evor a war l)e^an
more gloriouslvj and ended more shamefully ？

***

Who Are Respoxsiblk ？
Who aro responsible for all these shames ？ To the world,
Japan as a nation. But to the nation, the Satsunia-Cho8hii
Administration , usually called Hanba(m-Se[fa or the Clannish
Governiiient. In the judgement seat of History, those Choshu
marquises and Satsuma counts and viscouts who willfully and
knowingly allowed these things to come will be severely called
to account. They who know of morality only as expediency,
in whose sight Patriotism is " a means to be made a profitable

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339

use of/' wlio in tho nanio of Loyalty and Equality put an ond
to the TokiigaWii Shogunate and then created new nobility and
had themselves and their children made nobles, ― it was they,
godless, taitlilesS; truthless men, who misled the Japanese nation
to this si ( moll of (1os】）oik1, and tho whole East to this * very
し rink of dissolution. It is wonderful whnt luiveracious men
can do. A handful of レ o】iti("il sclioniors witli tlic aid of their
trumiK'tors nnd otliov adjuncts have l>roiioht a し out all these ！
Singly and in liis proj^or position, nono of them is a man to
be inadf? imich aeoount of ； Imt clotliod witli i»owcr and authority
they have endangered the peace of the whole East. O Fuji, it
was not the true spirit of Japan that advised thus. The spirit
of Yamato spoke otherwise. It was the bastard sons of the
South who deceived tho nation, and throiig"h the nation, the
whole AVOrld . 0】i， lot not tlio innocent l)lood shed in Liao
Tui\^', Shantung aiKl Formosa, come upon us, but upon the
rightful oftenders in all these shameful affairs. Niphonia in
her delicate sense or justice and mercy disowns these barbaric
sons of hers, and is forever ashamed of tlie acts of hypocrisy
fojiiniitc'd l)y them m lioi- name.

***

Say not, O ye hypocrites, that because rapacity and plunder
：飞 1 で tho ways of Christendom, therefore we too are justified in
doing the same. In tliat ye speak as some of its representatives
in this land, who justify their unlawful occupation of Kiao
Chow by what thoy belirvo to bo JapaiTs unlawful occupation
of Formosa. Becaii.se others steal, should we steal also ？ Let
Christendom kill and steal, in such downright contrast to the
teaching's of the Religion by which they name themselves ； but
let us 7i(>t kill and t^teal. That they are children of Darkness

340

EARLY WRITINGS

should be no reason that we should not attempt to be children
of Light.

" My native Land of Groves ！ a newer page
In the great rf^cord of tho AVorld be thine ！ "

What is To Be Done ！
To repent of what lias been amiss, and to begin where Ave
ceased to be noblo. To give up the ignoble aim of territorial
conquest, and to be first great in ourselves before we can be
great in our possessions. To give peace to the East by our
increase in annaiiiont is only a dream of a savage. Let here
be a nation, strong and virtuous, a nation that shall put Chrislen-
dom to shame, and it will give peace to the East such as no
amount of armaiuont can. In quietness and eonlidence shall be
our strength as that of ancient Judea was. And if tho meek
are to inherit the earth, Japan in her incekness shall rule the
East as she in her pride failed to do.
The Yorodza Clwhn, Dec. 14, 15， IfJ.

A GREAT NATION.

A GREAT nation is not nectessarily a lai.'ge nation. The Mongol
kingdom of Gengis Khan extended from the Pacific Ocean on
the East to the Transylvanian Alps on the West ； but nothing
is now left of the traces of its ephemeral existence except perhaps
the past glory of Karakonun ucm Iniried in tho sand of tlie
Desert of Gobi. The first Persian Empire, divided into twenty-
two satrapies and comprising all the nations that lay between
the Indus and the Mediterranean, cannot be said to be so great
a nation as Judea of the size of modern Holland. Attica was

1897

341

a .small strip of landj of the 'size of the smalk'st of our provinces ；
but its glory and greatness excelled tlio.so of any nation that
ever has had its existence upon this earth. And we believe
Carlyle was right when he said that the greatness of Engliind
consists more in her Shakespeare thun in her Indian Empire.
Switzerliind witli the best guarantee for freedom us embodied
in hei' incomparable constitution i's in many respects a far
greater nation than Russia witli ]tti biberia, and .steppes of the
Caspian. AVe call Belgium a great nation with its thriving
industry and t^plendid social organization. A\ 】th the works of
Thorwaldseii and Copenhagen Museum, Denmark cannot be
a small nation. Who can call Norway small with its recent
production of ； such master minds as of Ibsen and Bjornstjerne
Bjonison ？ Sweden that gave Linnaeus to the Avorld can still
boast of Xordonskioeld and Xansen. And who can estimate
the greatness of little Scotland, of the size of oiir own Hokkaido,
which gave Hume unci Adam hniitli ;ind Diigukl Stewart and
Livingstone and Eobert.son mid Burns and Carlyle and other
mental and spiritual grandees almost without number ？ It is
a glory of a nation as of a man that it can be great in its
smallness.

It is a savage's idea, this idea of connecting a nation's great-
ness with its territorial extension. Many a fool is a man of big
dimensions, —- a liycli-ocephalous booby with a big stomach, a
human machine perfectly fitted for digestion unci consumption
of the ytr Oil acts of other men's labour, a case vory coinnion
among our nobility unci titled class. So weakly unci .stunted a
fellow as John Locke wrote the justly famous Esmy on Human
Understanding which is said to have served as a primal cause
of more than one great revolution. With things and animals

342

EARLY WRITINGS

below man, bigness does count for greatness. A l»ig hoi>e is
a stronger horse than a .<mall horso, and a big pig commands
a bigger price than a small pig. But with man and things
connected with man, bigness is not, and should not 】x、， the
standard of greatness.

One hundred and sixty thousand of square miles and forty
millions of inhabitants are enough to nuike Japan a great
nation. With more of such rulers as Emperor Tenji and Hojo
Yasutoki, of such artists as Hoknsai and Unkei， of .such men
of sturdy honesty as Saigo Tiikaiiu»ri and Xinomiya Kin】ii'o，
Japan can be a great nation without absorbing " ChiiiiVs four
hundred provinces." Savages and hypocrites seek greatness in
size, in " military expansion ； ，， but saints and philosophers, like
all men of common sense, know where true greatness lies, ana
direct their search thereto.

The Yorodzu Choho, Dec. 21.

OF CHRISTIAN MISSIONARIES,
CHRISTENDOM, ETC.

Certain Miss Trevette reading an elaborate essay on the high-
sounding subject " Christian Missions Viewed from a Political,
Commercial and Religious Standpoint " in an American church
of very high .standing, had the following remarkable remark to
make about Japan :

Every one admits tluit the secret aj Japan^s suceess in the late war
with China was her progresdi'ene ふ and her jjwgresdvenei^s ivats the
remit of missionaries^,

Isow, this is ； I view of things whicli 、ve Japanese, whether
Christian or Heatheii; can never admit to be true. Missionaries,

18 & 7

化 hatevei' th^ir Denevolent and humane services in this land
may have been, have never been fsuch important national figures
as are depicted by this lady-essayist. Honour to whom honour
is clue ； but no honour to whom it is not duc\ 一 to Christian
missionaries as to everybody elsf*.

氺 氺

A ^Japanese fH<、n(l of ours, a Christian man of recognized
standing in laith unci knowledge, has the following to write to
118 : " The savage deeds of the Whites as witnessed in Germany's
recent attitude towards China show to what little extent the
spirit of Christ is really operative in the so-called Christendom.
Also I am surprised at the complete silence of the missionaries
in China and Japan on tnis subject."

So We are, too. The missionaries may " convince the World
(heathen) of 8in ，， (when protected by the gun-boats of thiel*
respective government) ； but of the sin of their own governments,
they seem to keep complete silence. Their own Bible teaches
this : If ye ha ve veHpect to permns ye commit si れ， and are convinced
by the law as transgressort^.

But here conies Mr. Richard Lo Gallienne, an author and
laymaji, with a very trenchant saying on Christianity and
Christendom. In his queer little book entitled " ； Religion of a
Literary Man," lie says : " We have been told that the world
has tried the Gospel of Christ and found it wanting. To that
the answer is }siin])lo : The world has never tried the Gospel
of Christ, and in this iiiiieteenth century of the so-called
Christian Era, it has yet to begin," The name Chriytencloni is
really a very misleading term. Mr. Pierre LafRtte, a Positivist,
in hif5 singularly sympathetic work, " A General View of Chinese

344

EARLY WRITINGS

Civilization/' suggests Westemdom as its ubstitute. The AVetstcrn
half of savage humanity which is yvt to he Chri?<tianizcd, ― that
is what the so-called Christendom really is.

Anothor Frenchmen, M. do (iourmoiit irs more emphatic upon
this point. Here is his definition of the " citizen ，， as he finds
it in hif* own " Christian Europe : " —―

" The citizon is a variety of man ； a variety eithrr (lojimcratc
or primitive, ho is to inan that Avliicli tlio gutter cat is to the
wild cat. Moreover J he is an anininl esteemed and woll-known ；
wise men have chosen him as the subject for patient investiga-
tion, which they describe as socioloj^ical. Like all beautiful and
nobly useless creations sociology is the invention of a man of
genius, ； Mr. Herbert Spencer ノ，
The Y(/i'odzu Choho, Dec. 22.

"THE GOSPEL OF YOUR SACRED
MAJESTY."

A Renter tclcj^ram of recent date \va^ the following : ―
The Emperor William, at a banquet given previous to the sailing
of the German quadron for China, in toasting Prince Henry, saia
that his mission was intended to be effective for the protection of
his countrymen, but if anyone attempted to affront or prejudice
Germany, strike with your mailed hand. Prince Henry, in an
extraordinary speech, said — My only desire is to preach abroad the
gospel of your sacred majesty.

The words of the me ふ sage are too few for us to deterniiiio
the full meaning of the imperial speeches, but we are curious
to know what the German prince meant by the " gospe] iie
referred to. It cilmiot be that gospeJ of which the great Apostle

1897

345

to the Gentiles said that he was not ashamed of, " for it is tlic
l)OWer unto salvation to every one that bclieveth, the gospel
】uade so much of by Luthor and Melanchthon, the gospel that
has been the pride of Protestant Germany since the Swedish
Adolphus saved it from the head of Catholics. For Ave understand
that gospel teaches nothing of " strikii^u; Avitli your iiiailcd hand
if any one iittenipted to iitiront or projudico Germany." " The
gospel of your .sacred iiiaje ド ty，， I Will it bo the gospel of liH
old Teuton gods, of Thor and Odin and other horrible figures,
the gospel of battlo-axP8 and thunder-bolts ？ Certainly we see
liere a sign of rlegradation of Protestant Germany .since the
good old (lays of the Lutheran Keforniation. Twenty- one uni-
versities in that Empire teaching Christian Theology of the
most abstruse kind, and his sacred inaji^sty ju'eacliing it abroad
by battalions and battle-ships, ― certainly the Christian mil レ、 nniuni
seems to Ik* not very far oft* ！ " The gospel of your sacrod
luaje.sty " ！ The ijospel of Avhich Christians should be supremely
a.shanuHl of, for it i.s th(、 poAVer unto prrditiori to every one that
believes it*

The YorodzH Choho, Dec. 23.

"THE DANGER OF THE EAST ノ，

" The Danger of the East ！ The Danger of the East ！ " i8
upon the lips of every Japanese just now. Alas, yes, the danger
lias come. It has come already. Yes, it did come three years
ago when the Shinionoseki Treuty wa-s signed ； yes, even earlier,
when Port Arthur was captured, and the victoriou.^ army
marched on toward Mantchuria and the heart of Chih-Li. It is
too bad that the danger has come.

34e

Early writings

How to it void it? Well, we cannot avoid it. The Rubicon
ha ド already Ix'en crossed, and tlie die has already been cast.
Corea's dependence hu.s already been confirmed, and China's
dismemberment, assured. Germany's occupation of Kiao-Chow
is the act no. 1 of the drama ； Russia's occupation of Port
Arthur is the act no. 2. England may リ lay tlio ac-t no. 8 in
tho Chusiiii Archipelago, nnd France in .some other Archipelago
(we hope, not in the Pescadores), and so on till the finis is
reached.

It is foolish for us to fight again'st the inevitable. ^Fif^led by
Satsunia-Cho:r:hu-Higo '化 henier ド， Japan has already lost the last
opportunity of preserving the integrity and independence of the
Far East. The 〗ost opportunity is irretrievable ~ just now.

All 18 not lost, however. We can still save ourselves. 、\n/n
our government Wrested from the hand of Corruption and In-
competency and our ambition and armament adjusted to the
true capacity of the nation, we can yet solidify ourselves, and
be a power, ― of the East at least. And who knows whether
such a returning to ourselves on our part may not be the
beginning of the final deliverance of the whole East. \v hat Ja-
pan failed to accomplish with hor might, she may yet accom-
plish with her example. The world has not yet seen a strong
Aisiutic power established upon the firm basis of the New
Civilization ； and to be such a power is a work enough an for
nmbitious nation to undertake. An Attila or a uengis Khan
(J ail never siive the East. A^va needs her Greece or Florence
to tran-sform her with the leavens of Freedom. Japuii can be
such leavens, and she believe she " appointed to be such.

* *

Peace on earth an<l good will among men I This is our

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347

Christmas cry, now, as it Was nineteen centuries ago. Peace is
coming, as an imdercKrrent, Avhen on the surface " the heathen
(European) rage and the people imagine ； i vain thing." " The
Kings of the earth set themselves and the rulers take counsel
together " for the partition of China and otlior foul deeds ； but
that arc they but evil gods (lostroyiiig one another ？ Still, as of
old, it is the Meek who shall finally inherit the earth. Let
Cliri?^tinas bells therefore chime " Peace ！ " \vhvu kings and
emperors blow " War ！ "

The Yorodzu Choho, Dec. 25.

A DELUGE.

" After 】ne a deluge " said a Bourbon king of France on his
death-bed after a life of shameless debauchery. The same is
predicted for Japan after the fall of the Satsuma Administration ；
and the fact is employed as one of the arguments for the pres-
erviitioii of the ^<iud adininistrutioii as the lesf>er of two evils.

On our part, however, wo ruthor like a deluge, and wish that
it would come. Xo great or lovable thing has ever come
in Nature or History without deluges of some kind. Those
Ichthyosauri, Plesiosauri and other horrid creatures did not
depart from the face of this globe without some terrific deluges
that convulsed the crust of the earth. It was after ages of
deluges that our atmosphere got clarified, and the earth fitted
for higher iind bt'ttcr forms of lifr, and

" Thousand fold tribes of dwellers, impelled

by thoiLsand fold instincts,
Filled a droaiii the wide water's."

As in 丄ヽ iitui で, iio in History. There is not a single case in

348

EARLY WRITINGS

tlu' long rtcord of Iiunian progress where Righteou.sness and
Peace increased on the face of the globe without deluges of
more or less severity. What could have been modem France
without that deluge of the 】nost terrilic kind, " the gospel pro-
cliiiiiied Avitli 1"—'] レ fire ，，？ Tlie mediaeval Age ended really with
the French lie volution, and not Avith the Fall of Constant inoi)le
or ； uiy other minor evoiit. It was the Puritan Revolution that
(\stablisbe(l Fri^edom iirnily upon tlio English soil. It is said of
the salutary ]-osult of this Revolution that " for th(、 lirst time
in P]n.uland the 】 で publican sense of the social duty to the State
began to ivplaco the old sj)irit of personal loyalty to ;i Sovereign.''
Ami if tho physical deluf^e is productive of higher forms of
animals and plants, the social deluge is highly productive of
grvixt men and j^vniu^ics. ^Miraboau and Napoleon were not the
products of tlie time of peace ； neither were Milton and Cromwell
ihv ort'j^pring's of ease and luxury. Fvvn for the mere purpcso
of developing uiunliood, deluges ； ii で j^reatly to )>o desired.

Japanese historians usually speak in tlie most contemptible
terms about the state of anarchy that reigned near the close
of the A.shikiiga Dynasty. So-called Anarchy of Genki-Tensho
Era " is usually considered to be the darkest in our history.
But Avithal also it was the greatest, Masaniune in Sendai,
Kenshin in Echigo, Nobuuaga and Hideyoshi in Mino and
Owari, and Mori Motonuri in the "West, ― who, any one of these
and many iiiori* wuiil'l 】mv い hkkIc the tirst-rate niler of the
whole Empiio. The unan-liy dcvoloped these men. They broke
through the .snail-^hell patrioti.-?!!! inherent in the people, jind
.sought far and wide new tielcls for their ambition and awakened
intelligence.

We welcome a deluge, therefore. Our social atmosphere, is

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349

just now too close, and miasma and pe^^tilonco aro rifo in the
air. A delngo is needed to sweep away all tlioso, tlio spirit of
the highest moving upon the face of the deep. Darknei^.s irmy
come with the evening, but joy comes in the morning.
The Yorodzu Choho， Dec. 28.

"THE SAVAGE DEED OF THE SAVAGE
CABINET."

The Matsukata Cabinet, othorwise called the Savage Cabinet,
has Scavagely dissolved the Japanese House of Representatives.
It was certainly a most foolish course to take at this juncture
of our Iiistory. Xo sane man would have done it, as its dis-
astvous outcome, to the nation first and al80 to the Cabinet
itself, IS apparent to all.

Here in this cbuntry, however, the Government is still nil-
powerful, and the people yet miserably powerless. The vox
populi is not yet considered to be the vox dei, Avhile tlio brays of
nsses often pass for words of wisdom and authority wlien they
are proclaimed from the seat of government. This is a nation
yet of political schemers, who like bats and niolos, wo: k mostly
in secrecy and darkness, who " from behind tlie curtain hold the
In'idle of the nation." Poor people, and poor government ！

They have dissolved the Japanese House of Representatives,
a puppet iind toy as they think about it. And because they
are not to have tlieir own ways alu'ays, and because they
themselves need bridling (indoed, more than the people and
their representatives) thero have been provided for them some
powers which they with nil their " Deoi.sion and Bravery "
cannot dissolve. The Russian Squn 山 on in _Port A】'thui'， 一

350

EARLY WRITINGS

they cannot dissolve that. Also the German Squadron in Kiao-
chow Bay, small though it is, they have no courage to dis-
solve even thai • And the English Squadron that is being aug-
mented,― see whether they can dissolve that as readily as they
did the Japanese House of Representatives . The 3,000,000
new 8ii1»j('<'ts in Formosa, ― how thoy avo going to rule them?
These Fatsuinas and Higos are brave/' extremely brave, toward
their own cmmtryinen ； but how extremely cautious and cowardly
towni'd nil otliers, oven toward the Coreans and Hawaiians ！

The voice of thoir own conntryjiKMi thoy liuve suppressed (in
the name of Loyalty and Patriotism, as hypocrites and scoundrels
always do, says Dr. Snmiiel Johnson), but the voice of the
world they rnn novor suppress. And because they oppress
the poor powerless 山'， Nature oiiiploys, now, as of old,
Xebuohadne/zars and Scnnaclicribs to bring these 】niiioi' despots
to jiistico. Bocauso Freedom miffers violence in Japan, there
float roinid tliat Island Einpiro alien fleets to guard it froin
tlu' liaiul of the op])r088Ors. What the Japanese people may
fail to do, bocauso of their powerlessness, these foreign fleets
may accomplish by their pressure upon the tyrants. The
Shogunate fell by such a pressure thirty years ago ； why not
the Shogunate xo\v ？ Imperfect as this world appears to be,
all its forces are lnoiight together to Avoik for good to them
that seek Freedom, and for evil to them that desecrate it. The
Universe fights against the Satsumas and Higos, in conjunction
with the Avhole Japanese iiati()!\. They iiiay (lisso】\ や the Japanese
H ouse of Representatives, hundred, yea, ten thousand times ；
but the very stones in the street cry out against them, and the
Satsumas and Higos will be put away at 1 ま，
The Y(.rodzn Choho, Dec. 29.

ISO 7 351

NOTES AND COMMENTS.
The Matsukata Cabinet has fallen ！

Tho Cabinet that placed righteous auditors upon the retired
list, tlie Cabinet that deprived just judg'es of their offices, tlie
Cabinet tlint 】i】isi'ii】ed Formosa and wliole Japanese nation, the
Cabinet that was not ashamed to have recourse to all shameful
measures when their own interest was at stale (？， tho Cabinet
indeed which did 】noi'e evil and fewer good than any cabinet
we have had, 一 the impudent, boastful, wicked Cabinet has
fallen ！ It was in vain that it had much wisdom, for it was
not the wisdom that increases, the wisdom of Freedom and
People's Rignt. At best it wa8 the Chinese wisdom that had
in view " the nation's stn?ngt】i " imd " tlie tranquility of the
East " and notliing* more. Tho Matsukata. Cainet has fallen,
because it liad not tlie people as its cliief object of sevvioe.

Tho Matsuknta-Cabinet is judged ！

The Cabinet tliat boasted of Decision and Bravery, of Unity
and Solidity, is now breathing its last. Surely it "was not neces-
sary for the Universe to fight against it. It fell by its Own
instability. No cabinet that we know of boasted 】)ioi'(3 of its
strength ； and none came more miserably to its end. It is not
a shame for it to have fallen ； but to have fallen so miserably,
that is very shameful. It fell because it was ji house built upon
the .sand. The rain descended, the floods came, and the winds
of the public opinion blew against it ； and it fell; and ereat is
the fall thereof

EAKLY WRITINGS

The following friendly letter is our closing article for the
closing year. Islimaelites as we are, with our hands raised
against everybody, and everybody's hands raised against us,
such an expression of genuine friendship is of exceeding comfort
to us. We have not labored in vain through this year of
struggle then, seeing that we Imve gained one sucli frieiul at
least. The letter reads : ―

The Yorodzu is a "welcome morning vi.sitor, although it is my
misfortune not to be able to go furthei' in that really valuable
sheet than tho English Department ；'， which, however, alone
ill itself, most always comes laden with some wholesome truth,
well and pei'tinently stated ； very often indeed the only sound
sense that I hear within the twenty four hours. The Yorodzit
is 】iio】，e : it is to me a personality. I easily fancy the Yorodzu
quietly ensconced in a chair at niy sicie in the morning hour.
The almost visible Presence on a certain morning says in effect:
" I aiu surprised at the complete silence of the missionaries on
the subject of German spoliation in Chin: し T cannot nnder-
stand it."

What is a, matter of surpi'ise to the Yorodzu is not so to me,
by reason of a (で rtain difference in experiences ； and the remark
that I 、vouW， ill turn, make to the presence in tho chair, is
scribbled out, and in clue time reaches the veritable Yorodzu,

In a friendly and really disinterested conversation, I thiiiK
there is no infrnt discoverable in any partirtular thing said, except
the intent to clearly convey an idea, or to state a proposition,
to be let go for what it is wortli ； and any other intent I am,
myself, as unable as the Yorodzu to nsoertain in the brief oom-
】minication.

As to the two ruling (and very often confusing) principles in

189 8

353

the luinian heart, " love of (lomimoii ，， and " raro prejudice/' I
nssuine that the well informed and thoughtful Y (請 hu knows
more indeed than I do, whereof nothing more need be said.
The Yorodzu Choho, Dec. 3J.

1898

1 898.

One hundred years since the First French Revolution ； three
hundred years since the Edict of Nantos and the birtli of Olivei"
Cromwell ； four hundred years since Columbus' discovery of the
South American continent ； a little over six hundred years since
Kviblai Khan at the height of his power attempted an attack
upon the Land of Gods, and wns disastrously repulsed by Hop
Tokimune one of Japair.s few great coiunioners (1281) ； one
thousand years since the days of Alfred the Great of England ；
and but two (six) years to the twentieth century mark since
the 】i】e】noi'able night in Bethleliem. Some three tliousaiul years
since tlie fall of Assyria, and ten thousand years since the
earliest dawn of Civilization, when Nippur on the Tigro-Eiiphrates
had already scienre and literature ！ How slow is human progr
ress ！ At this distance from the beginning of History, and after
so many 】imi'tyrs have died for our freedom and enlightenment,
what a mass of ignorance, and slavery yet to be redeemed ！
The world still loves Darkness more than Light ； and the way
to the pei'foct deliverance seems yet to be very far off. It is
not that the mill of God grinds slowly ； but the Flood of Years

354

EARLY WRITINGS

that turns it is such a slow current that to all outward ap-
pearance, it looks like a sluggish pool of destruction. And here
we are, still sunk in all abominable Idolatries, Worships of Self
and Phantasms of Self. Hope forsakes us, when we look at
ourselves ； at what we are, and at what had boon clone for xis.

Yet we believe Years do flow ； flow on tOAvard the goal and
final redemption. Like the gmvt A】ni\zcm that rolls two- and -
half million cubic feet of water down into tho sea in a second
of Time, so the Flood of Years, slowly Init surely moves on,
on toward the betterment of human race, on toward the perfect
Light and Freedom, and on toward the final Goal and Eternity.
We shall be better this year than we were last year, and we
will do better and act more nobly this yoav tlian 、ve did last
year. A year ？ An infinitesimal part of Eternity, it is true, a
drop in " the never-ending Flood of Years." But a flrop it
nevertheless is ； and out of such drops the Flood is made up :
jind Eternity is no othor tlian tlio continuation of siieh a frac-
tion of Time. So it is precious. It is precious because Life is
precious. We can do something this year ； can Avipo a tear
from a widow's cheek, if we can do nothing eke.

So, as we enter the new year, Ave shall attempt to make it
the greatest Ave have had in our life-time ； the greatest our
nation has had thus far. We shall first of all carry on 】uoi'e
vigorous warfare against our Self. Pride, individual as well as
national, we shall spurn at a.s a thing to ho ashamed of. We
shall first seek greatness within us, in our mind which to us
" a kingdom is," in our Fuji and " the Festoon Island of the
Pacific." Contentment and brotherly love first ； aggression and
absorption of the world, last, if ever ； the latter always natural
outcome of the former, the things to be added unto us, and

1898

355

not to be sought after.

" Sasliiiioboru asa Hinomoto no liikari yori,
Koiua, Morokoshi mo Haru wo sliirusan," ——

Hiraga Gennai,

(The (lay tliat breaks on the Land of Morning
Is the dny that brings tlie Spring to the East.)

KaNZO UCHIMURA.

The Yorodm Choho, Jan. 1.

CABINET MAKING.

We understand Marquis Ito is laboring in travail in making
of a Cabinet. Ho with his fanied octahedral beauty is to conciliate
the Progressives on one hiiiul and the Liberals on the other.
Yet these two parties are as antagonistic to ench other as " the
clog-tribe to the monkey-tribe." And hevein lies the poor Marquis'
cihief difficulty, —— to chcinically cojiibine oil Avith wator ！ We are
daily waiting to soo wliat a dt'fonnily lie will bring forth at last.

The truth is, a man cannot make a Cabinet in a way a joiner
makes n cabinet -work. The latter by pasting pieces of box-wood
with tlio.se of mahogany, and overlaying' them with slices of
paulownia-AVOod, can produce : い nice chest-box^ good and perfect
for containing some constitutional parchments. But a Cabinet
that is to rule a nation raniiot be made in that way, though,
sad to say, that is the way of Marquis Ito in the formation of
his Cabinet. No consistency can he expected from his work,
therefore. At best, it will be a patch- work, good enough to
carry the constitutional parclmient of his own making for a
year or so， and no longer.

356

EARLY WRITINGS

***

In such a rountry like England Avhere constitution-machinery
is well-nigh perfect, ballot-boxes may be left to themselves to
grind out a Mr. Gladstone or a Lord Salisbury in due course
of time. But not so here in Japan. Here no perfect wisdom
is supposed to dwell among the people ； and when such is in
urgent need, it is sought invariably among the nobility-class,
even though it i?^ universally known that some of its members
are veritable idiots. The makine^ of an effective Cabinet under
such circunistaDCos is a difficult task indeed.

We can suggest one way, however. By bringing together a
few honest men of the same conviction, let them bo constituted
to a Cabinet, regardlei^s of thr pros and cons of political parties.
Let them frame if they can such policies as arc specially con-
ductive to the extension of the people's right and interest ； and
then in all simplicity and honesty of purpose, let tliem ask the
nation's Collective Wisdom of its opinion of the same. A Cabinet
that is bold enough to undertake the extinction of the nobility
class, the extension of the right of suffrage, the self-government
of the provinces, decisive measures in civil service reform,
etc. ought to get the wholesouled support of the Japanese nation.
One thing is certain that a Cabinet that is concerned more
about nobles and commercial magnates than about the mass of
the people is doomed at the end of this progressive century.
A Cabinet to be successful must be a Cabinet for the people,
and for no others.

The YoTodm Choho^ Jan. 5.

1898

357

MARQUIS ITO.

Marquis Ito again ？ Alas ！ We know who be is and what
he is; an European in his skin, but a thorough Asiatic in his
heart of heart ； a, man who could play witli a geisha when his
countrymen Avei e bleeding in the plain of JNIantchuria ； a pedant
of the scliool of Despotic Imperialism with only pretence of love
of Constitutional Freedom ； " a fox of the same den with Count
Matsukata/' as the brave Nippon calls him ；— a shallow, vain-
glorious niiin of whom the nation has long been tired.

The bards of the Land of Cherries may yet fold their wings
and stay voiceless, seeing that this prosaic, unheroic statesman
is to come out again. No greatness will conio out of this people
while he， " an old fox/' is to try his slyness again. Upon the
slimy snaky path the nation Avill glide on, upon its belly, eating
dust all the days of its guidance by the sly old marquis. Alas I
Alas ！

Sincerity without intellectuality ； —— that is Count Matsvikata.

Intellectuality without sincerity,- "~ that is ]Marquis Ito.

One has heart mid no head ； the other has head and no heart :
a cripple in either casej 一 a very lamentable case. Poor Japan,
she has but to choose between a blockhead and a stony-hearted
for her Minister-President.

The Yorodzit Clwho, Jan. 7.

NOTE AND COMMENT.

Thus the, Hioqo News after a lengthy quotation from our col-

358

EAELY WRITINGS

unms : ― " Nothing, in our opinion, bus shamed the defunct
Ministry as the manner of its outgoing. It dissolved Parliament
in a spirit of detianc<% and innnediately deserted the duties that
the very act of di.s.solution had ca;>t wholly upon themselvef>.
What a handle these parliamentary fiascos many times repeated
give to those who steadily maintain that the whole experiment-
ing in constitutional Government in Japan is ;i mistake. There
is perhaps some truth in describing the ruling clan as rather
tyrannical than brave ； they override their own people but quail
before determination in others. The hour is at hand but the
man of destiny seems wanting ； if a great .struggle is to come
and Japan cannot fail to bo involved once fighting commences,
and if Great Britain and Japan have reached a common un-
derstanding as seems more and more likely, then a stable Gov-
ernment in Tokyo is an absolute necessity."

ホ
氺 氺

This much is certain, however, that neither Marqui.s J to nor
Count Matsukata can, by reconstructing his Cabinet any num-
ber of times, .stablish " a stable Government in Tokio ，， or in any
part of Japan. They are tempos as we call them; " Japanese of
the antediluvian age," who with all their external polish ； md
embellishment, are statesmen of the Chinese type, ― they " who
when drunk -、 k'ep on the bosom of uncleanliness, and hold the
bridle of the nation in soberer moments." Stability, we believe,
means Morality; and Morality^ soundness in heart and convic-
tion. A stable Government built upon these statesmen is as

unimaginable as a stable house built upon rotten old logs.

氺
氺 氺

Mr. Fukuzawa, writing about the need oi importing foreign
capital; characterizes the foreigner as " one who grasps the

18 98

おひ

t^lVord on One hand, and the soroban (calculating machine) on
the other." Continuing, he suys ； " To draw out the sympathy
of the foreigner in Avhoni there i's nothing but self-interest^ there
is no other Avny Imt to draw in his capital, and make him feel
directly the Aveal ami woe of our country." ― Now, this we
judge to be a very (li.^torted view of the foreigner ； and so long
as our foremoist imn takes .sucli a view of hini， no very close
alliance with a foreign nation is posr<ible. A man with Mr.
Fukuzawii's intelligence ought to know that it is the English-
man's word more tlian liis money that iimkes him such a power
in the commercial world. Are we mistaken when ^ye say that
Mr. Fukuzawa too is a in;in of " tlio same den " with other
" Chinese .statesnieii " Ave liave, ― them who judge the foreigner
only by the color ot* liis skin, nnd not by what there is in his
heart ？

The reform we need is not j<o niiicli political a.s it is social ；
m not 60 nuicli social it is monil, A cliniige must come over
the very turn of our mind. We inii.st be made to .see into
something more than expediency ； into that fundamental es-
sence of beings, in whicn alone any close understiinding between
a niiin and a, man and a, nation and a nation is possible. Such
an essence is not wanting among us ； it only needs reaffirma-
tion and reinvigoi'ation to make it a power in the world.
I'/ie Yorodzn Clioho, Jan. 8.

EDITORIAL NOTES.

AxGLo-Japanese alliance is truly desirable ； but who or what
shall represent Japan to enter into such an alliance ？ Practi-

360

EARLY WRITINGS

cally there is no Japanese Government to speak of at present.
What there is is not a Japanese Government, but ； i Government
by and for Satsumas and Choshus. The late war with China has
shown us that any great enterprise under this government is
extremely dangerous to the people's ngnt und interest. The
war has enriched Sat^mmas und Chosnus, but impoverished tho
whole nation. We will not be deceived by any more empty
voice of Loyalty and Patriotism to make Marquis Ito ii Prince
and add one more beauty to his harem.

***

Cincinnatus is in the field, ploughing. He is not in Oiso,
playing with a geisha, or in the Imperial Hotel drinking brandy.
Because Ave seek the fittest ruler in upper places, in kings'
houses among them that wear soft raiment, therefore we fail
to find liini. It is a sociological fact as well as a physical that
it is the scum that settles upward. The rule by nobles is the
rule by the scum, the precursor of all bad things that overtake
unhappy nations.

Are there not forty million people in Japan, and if> it so im-
possible to find out ten wise men for to form a strong cabinet?
That isouiuls like the lot of Sodom and Gomorrali that were
destroyed because there were not tive wise men among their
inhabitants. In the United States of America, with a popula-
tion almo.st twice as much as our^, they fetched a young man
of thirty-six from Nebraska und nominated him for the Presi-
dency of that great Republic. That shows the wonderful effi-
ciency of their system of government. Call it an empire or call
it a republic, that form of government which can without much
difficulty bring to the topmost position in the country the hum-

898

361

blest and a し le^^it from among the masses an<I 】nilli い luu'st Ije
called the best ； while that which cannot do this， nnd lius to
confine its .search of wise nieii only amonir its class of nobles
must be called a. very bad one. With all our vaunted su-
periority over other nations in Loyalty and Patriotism, let iis
frankly confetss thi.s mm'h that ours is yet a very inefficient
foi'ni of government .

The Yorodzit C;who, Jan. i 1 .

GERMANY.

OxE of the many fooli.sh and deplorable mistakes which the
Satsuma-Choshu Government have committed is their having
selected Gorniany as the example to be followed in their
administrative policy. Because its luilitavy organization is well-
nigh perfect, and its imperialism a gift oi' its army, therefore
they thought that it ought to bo tnken :i-s the pattern of our
own Empire. As if to imagine that Japan had a France and a
Russia as its immediate neighbors, and despotism ； i principle
native to its soil But Japan is m)t a Germany. It is the far-
thest removed iVoiu the great military centre of the world, and
the European despotism is a, thing almost unknown in this fair
Empire of the East. The idea of creating ； i new Germany in
the Pacitic is the fooli.shest we can imagine.

Genuuny certainly is a great nation, but it is not the greatest,
neither is it the most advanced. It is often said that Art, Sci-
ence, und Philcsopliy have their lioiues in Gorniany, that
Thought lias its primal spring there. But it i.s not in Germany
that Thought is realized to the fullest extent. Thought may

362 EAtlLY WRITINGS

originate in Germany, but it is actualized somewhere else. The
Lutheran Reformation bore its best fruit in England and Amer-
ica. Handel and Beethoven had to come to London before
they could bo appreciiited by the world. It is in the American
home of the Anglo-Saxons that some of the socialistic dreams
of Lassalle and Karl Marx ； ire being realized.
The Yorodzu Choho, Jan. 12.

A RUSSO-JAPANESE ALLIANCE.

Theke ijs a talk in Tvus.si;i of a Rus.so-Japanese alliance. Ac-
cording to the statement of the coiTospondeiit of a London
daily, among St. Petersburg Governmental circles views as to
Russian policy in the Far East have undergone very great
changes. Th<' mca of giving .strong support to China is no
longer ])opular, for the Chinese have by no means realised the
expectations that liad been formed of them ； unci just now one
hears much more talk of ； i rapprochement with Japan, a power
which 1 で presents a goniiine force in the diplomacy of the East.
Many Rusjsians think that an amicable arrangement with the
Government of the Mikado, added to an alliance with France,
would enable Russia to acquire, without any fear of Great Brit-
ain, one or more ice- free ports on the Pacific coast', without
which neither the Chinese Eastern railway, which is to be joined
to the Siberian lines, the Russo-Chinese Bank, nor any of the
other Muscovite enterprises in' the Celestial Empire, can be ex-
pected to give the fullest msult-s.

氺 *

Ax alliance of our country with tho greatest empire in Europe,
we are firmly convinced, is the foolishest policy imaginable for

189S

3、6S

Japan. It reminds us of the .Esop's foolish cT;tne which put
himself in ； i petition of clanger after doing' ;i kindness to the
rapiU'ious wolf by extructing a bone which had stuck to his
throat. Japan by aiding the "'olHi^li Russia would onal:»le h(T
to acquire one or more ice-free ports. Instead of ])vmg returned
any good， then, she would only 1) い thanked in a way very
disagreeable to her. Let ii.s not be the fooli^li crane.

An alliance with Russia means an alliance with barbaroiisness
and despotism; means a degradation and a retrocos^^ioii. Where
the emperor is all and people nothing ； AVhero do.spoti.sm reign's
supreme and individual liberty is trodden down ; where the
education of the mass is slighted and superstition holds the
people ； where corruption is ripe ； where new thought is crushed
unci free thinkers are exiled to dreary Siberia ； such a coun-
try is RiLssia . To shake hand with such a country is to
oppose the advent of liberty, civilization and truth. ； Rather let
us ally with any other nation, but never with Russia.

***

What country it was that forced us to abandon the Liaotnng
peninsula, which we have lawfully gained at the cost of hun-
dreds of lives of our brave soldiers ？ What country it was that
put our country to shame and made it a laughing stock of the
world ？ Who can forget the chiigriu which every Japanese felt
at that disgraceful time ？ To Ru.ssiu we are much indebted ；
Ave must pay the debt some day or other. No, wo do not in
the least wisn to uoine into a rapprochement with Russia.
The Yorodzu Choho, Jan. 13.

364

EARLY WRITINGS

THE NEW CABINET.

Thk new Cabinet has ut last been formed. It is a neiv Cabi-
net only in that the personnel has changed. Otherwise it is not
new m the least. All the Ministers of State n(/\vly gazetted are
men old in a?: (リ old in claiinisli ])ivjiulire and < )M in conviction.
Japan will be governed as before in the old hateful Asiatic way,
and we shall have to say much tl"、 same thing against the new
Cabinet what we have had to say ajrainst the now defunct one.
Tiie Yorodzu Choho, Jan. 14.

AN ANGLO- JAPANESE ALLIANCE.

If the statement of the China Gazette uoncerning an Anglo-
Japanese alliance is ti'iie， nothing is more to be congratulated.
The paper says : " Wo have authoritative information of the
existence of what is to all intents and purposes a practical alli-
ance between the tAVO countrieSj arrived at in London and To-
kyo, upon the present position, and with the sole and avowed
object of preventing any di-stiirbance of the peace of the Far
East or of the obtaining by nny one European power or any
coiiibinution of these pcnvei' も of u paraiuount intlueiice in either
China or Coi'ea." But seeing that the Geruians and Russians
are as active as before in their carrying out and pushing onward
the daring policy of partitioning China uiul Coi'ea, we can not
help thinking that the said alliance of the two countries exists
only in the imagination of the editor of the China GazeMe.

***

The RiLssians have occupied Port Arthur and the Germans
have obtained the lease of Kiaocliow and several other conces-

89 S

3G5

sions from China. Wo can not think theso nets nro coexisting
with the peace of the Far East. TV ひ think, tho (Jornians and
Russians have already gone far enough to men ace tho peace of
the Far East and the interests of Great Britain and Japan. If
the two countries . haxe nlready entered into a rajipn.chernmt
with the object of (l(、f ひ n(lh]'i;' their ]()int and sovcrnl interests to
the bitterest end, as is reported to have, thoy ought to have
put a stop to the Gorman and Russian advance in China or
Corea. Nothing of tho kind, liowevev, 】ias as yet been done by
the two countries niid tho Giernians and Russians aro evidently
having' an upper liniul in the present situation.

An early allianre between Great Britain and Japan r'oiild liave
easily prevented tlio Gornians' and Rns.sians' obtaininj? ascend-
ency in the Far East, which has, be it said to our sorrow, ali-eady
become a reality. In our vornnoular column of the issue of the
24tli ultimo, wo st]'()n,^"]y "i ヌひ (1 tho necessity of such an allinnc*'.
"In case the two country slioiild coiiio into an alliance/' "'e
wrote, " Prince Henry of Germany would only liurt 】iis mailed
hand, if in order to preacli al^road the gospel of his sacred
German 】na]>:sty， ho would try to strike the two enemies who
would come in t]i(、 、v;iy of his country. Tho command of the
sea east of the Suez Canal is in the hand of Great Britain ami
so the allied fleets of Gorniaiiy, Russia and France would not
be able to eonie to tli(' Enst, liaving neither great docks nor
reliable coaling stations at their disposal. As for their pacific
squadrons our navy alone would be sufficient to successfully cope
with them. Besides, inodc'rn warfare is attended with enormous
expenses, and the ihrvo powers lyin'u' at a di.stance tlion.<:ind8 of
miles away J must need in oondiu-ting a campaign in the Eastern

3GG

EARLY WRITINGS

Sea an expense many times larger than that we need. They
aro fully aware of all those difficulties and so will not easily
take up arms. They are only threatening us, and if we were
to show them that ^ve are ready to fight, they Avill speedily
witlxlraw t】 化 insolve.-; froni the in'osent complications. A ilnn
and clei'Uiod nctioii is what is lu や (led just at ihv )»resfnt iiio-
ment ノ，

T"e Yorodzu Choho, Jnn. IG.

EDITORIAL NOTES.

Phociox's charaetor is iiioro than the constitution " 一 now in
Japan as it was in Greece in the time of Philip and Alexander.
To frame a constitution is not a very difficult task, now that
it too is a science as Mii^lirooDi Culture or Pig Breeding is.
But to bo a itwn, ― a pure, chaste, upright 】nan ，一 that is far
grander than to be a constitution-fraiiuT. Jai>rm Ims tho latter,
but not a Pliocioii. That indeed in a very Iniiientable lark of
hers.

氺
* *

Freedom is something mow tlian is stated in the articles of
a Constitution. A nation 】uay liavo a nio.st ])erfoct constitution,
and yet at the same time have no freedom to speak of. Mexico
or Guatemala with its constant recurrence of bloody revolutions
lias a constitution which like one that Mar(iiiis Ito made for
Japan " may be compared even, for brilliancy, to the heavenly
luminaries." It was Buddha or Christ that gave us plenitude
of Freedom, and not any statesman, not even Marquis Ito. The
sooner we open our eyes to thi.s fact, the better.

1898

367

" The Protestant 化' fo】'】mtion and Free Government " are
usually treated by historians as the two phases of one and the
same 】novement. It Avas Puritan Theology that led to the
Puritan Revolution of England. Calvin's view of life believed
in, and tlio Dutch K('】m し lie was logical outcome. "\V(、 know
of no ondurina* froo "overnincnt whicli is not an oiitrorne of
long strug'glo for freodoju in nuittors of mind and spirit. Free-
dom cannot bo ii" リ m't い （1， :is 、vn iini»ort an engine or a spinning
machiuory. Yot. avo fear, some such tiling is boliovod in some-
where.

" Japan bouglit a constitution without sliodding a single drop
of blood." Truly liraiid wo say. Any body with ordinary in-
telligence can copy Dante or Shakespeare without imu'h mental
and moral effort on his リ art. But copying is an entirely differ-
ent thing from hciiuj. To have produced the Mosaic Law, —— that
is the real grandeur about tlio Hebrew nation. Tli(' kii\i;-s of
Dahomey can ('<>i>y the Bavarian or any other constitution, if
they will. Yea, tliey can ovon 】 前 dify it somewhat to adapt it to
their country's condition, and call it a constitution which " may
be compared even, for brilliancy, to the heavenly luiiiinaries/'
But a constitution tliat Avas copieti, and bought without shedd-
ing a single drop of blood" is a constitution on paper only.
To make it a Avorking, cftVetive, liberty-guarding constitution,
blood '訓 M he sliod U n- it. We call that a very unlinpi)y nation
that has " bouii.ht a ronstitution without shedding a single drop
of blood."

So， we will undiTstand that it is gTeater to] make one 】nan
free tliaii to write :i coiistitutioii for a nation. Nay, a 】）ian

368

EARLY WRITINGS

may write such a const itiition " may be compared even , for
hi-illiniK-y, to the lioavoiily luminaries/' and he decorated and
D^aniuised for it, and, yet may himself be as dark as night
without the faintest star to shed its light upon him. True, not
every one of us can write n constitution ； but every one of us
can be a Phoeion, — a tnie. upri. に lit. free man, and be tlius more
than :i constitution, Avithout beint^' decorated aiul inarqiiised for
it.

The Yoroihu Hmh", Jan. 1.、'.

, A DAI.JIN.

Dr. Hamao was a Daijm (Cabinet-^rinistor) for 68 days and
Bm'on Yamadii for 64 day^^. Eacli of thoni 】ms thus attained
his " chief end of man," and so much will be engraved upon
his tomb-stone. To be a Daijin, ― that is the aspiration of every
Japanese, from a jinrikishamau up to a c/iofcww//? -councillor.
" Oh make me a Daijui l)Ut for n day " ho says, " and my life's
aim is fnlhile<1."

氺 **

And tho Yorodzu young man is severely reproved for his
Mission-school isni when he repeats that it is greater to be a
carpenter and lead honest, unspotted life， than to be a Daijm.
It is often said "Even Marquis So-and-so can be a Daijin."
But Ave say, In this age of Constitutional Mechan'sni and
Clothes-Worship, any biped withoiit feathers can be a Daijin.
Oii】y give him a little pile of silver, stick some riband to his
coat, and call him a Marquis or a Count or a Baron, and he
is ready for the official market, to be sold ns a Daijin at aiij"
convenient time. This Land of the A irtiious is still a Land of

189 8

369

Trinkets, where men labour yet to be decorated and honored
ns Daijins.

And what can a Daijin really do ？ You say. He can drink
champagne freely, can buy at considerable discounts, lands and
villas and other comforts of life {hJs) ； can be looked up to, bowed
up to, be honored as qozensama, etc., otc. And Avliat e レ e ？ Can he
stop the .sun in its course and get two days' profit and pleasure
from one ？ On the contrary, we usually understand him to be
among the most slavish men in the land. Xot an agricultural
minister that we know of who know:< nnicli about how crops
grow and lishes hatch. He is usually the most incapable man
in the whole dei)artment. Ho knows how to stamp 】iis signa-
ture, and tliat is usually all wliat he docs and can do. All
things aro done i'(>r him. Ho is :is 、v ひ say a istniuping g'ontlo-
"iniv" vory s('rvi('(':il ふ in \m\ リ ost-offk, に

But he says lie cnn control men. Y(s， but lie is as iniicli
controlled by mvn, as he controls them. Poor man, an as-
sembly of tliroe hundred men can vote him doAvn if they so
iihoose. A financial magnate by refusing to * に lant liiin 】i]'s
wishes, can innKo him helpless. Then he is to bo popular to
his subordinates by being gentle to everybodv ami severe to
none. A lark or a gooso usually has more freedom than one
of these decorated gentlemen.

氺 *

' " A Datjin is a man toAvarcLs whom the carriage-horses turn
their tail-ends." And not only CiiiTiage-hoises, but PJatos and
Socrates and other wise and independence-loving men treat him
with equal esteem. The place wliieh a man with an immortal

370

EARLY WRITINGS

soul should aim at, should be one where he is most free, where
he can do most work, and from which no assemblage of mor-
tal men can vote him down. It is a place which cannot enter
into the hearts of these men, a place where it is considered to
be the utmost shame to be decorated and bowed up to. Time
is coming when men will be ashamed to be Daijins.
The YoTOilzu ChohOj Jan. 21.

A SYCOPHANT'S VIEW OF MARQUIS ITO.

A SYCOPHANT signing himself " An Impartial Japanoj^e ，， thus
characterizes the great marquis in the Japan Mail : " The very
statesman in whom the Sovereign puts unlimited confidence ―
the diplomat who knows the conditions of Europe well and can
turn them to good account, if ho likes ( ！ ) — the most liberal
type of the Japanese official, who is respected all the world
over." ― But we like to ask the writer why the Marquis does
not turn the conditions of Europe, which he is imagined to know
so "svellj to good account. The fact that thus far he has turned
them to had account, that he was the chief signer of the Shi-
monoseki Treaty, that he was chiefly responsible for the retro-
cession of the Liao-Tung Peninsula, and other notorious facts,
show m， at least J t hat he does not know Europe at all. As for
his being respected " all the world over," it is because he is so
little known by the world. Had the Avorld known him, as we
his native countrymen know him ， it "would have no respect
whatever to show him. It is Japan that made Mr. Ito famous ；
and not Mr. Ito that did any great service to the country. We
believe this fact is too well known by the intelligent part of our
countrymen.

1898

The YoTodzu Choho, Jan. 22.

371

WHAT IT IS TO KNOW EUROPE.

To know Europe is not to know how to drink brandy, or
how to dance, or how to behave one's self decently in an ele-
gant society. It is not even to have met Prince Bismarck or
to have dined with the late Von Stein of Austria. We can go
further and say that one does not know Europe even by swal-
lowing all its constitutions. To know Europe is to know its
spirit, the very fundumental that gave Dante and Shakespe<are
to the world. It is to go into sympathy with Pericles, and Paul,
and Luther, and Cromwell, and Washington, and Victor Hugo,
and to live in " noble company " with them. There can be no
true knowing of Europe without knowing the heart of Europe.

***

It is not enough for a man that he knows Macchiavelli, and
Count Cagliostro, and John Law, and Jay Gould, that he might
say he know Europe well. As well might a foi'eignei' say ho
knows Japan well because he knows Japanese servant-girls,
jinrikishanien and low-grade bantos and merchants. We fear
the Japanese statesmen in general do not know that the Euro-
pean politics sliows to but a, slight extent the force that works
at the bottom of the European society. The greatest living
statesmaii of Europe is one of the greatest Homeric scholars,
and a profound student in Bible and Theology. Show us n
Japanese statesman who can read appreciatively Bible and
" Commedia " and " Hamlet ，， and " Faust," and we will belive
that he knows Europe well.

372

EAKLY WRITINGS

It was the late Professor Freeman, we believe, who said that
the two chief characteristics of the European civilization are
Monogamy and Christian Bdifjion . And ho that indulges in open
concubinage and is not ashamed of it, cannot be said to know
Europe well, ― at least according to the great historian's view of
the same. Turks in Europe are not Europeans with all their
knowledge of the Europcrm Avays of eating and dnnKing' and
fighting. One inust have one wife, and cnr only, before he can
be proud of his knowledge of Europe.

* *

We knew a Japanese consul in ょヽ e、v York, Avho wlien told of
Emersoii and his influence in America, nsked in great surprise,
" Who is Emerson ？ What is he doing ？ " He knew something
about importation and exix>rtation of tea and silk and kei osene
oil ； but of Ealph Waldo J^iiicrsoii and inflnenre, ho know
absolutely nothing. But lio is still considered to ho a s])ocialist

in American diplomacy ！

• • ネ

* *

And we know some otlier Japanc so diplomnts (wo speak with
inexpressible shame) "whose knowledge of Europe and America
is wonderfully doop and extensive in things that geiitlenien in
general are I'eally ashamed to kr.ow. ス Ve often woiuler what
use there is for our diplomats to know of the back-street scenes
of Boston and Xcav York and London and Paris and Berlin.
And when they oome back, they often toll us that Europe is
nil corrupt, very neiiily in the way, ^ye suppose, globe-ti ottors
speak of Japan to their home people, after their licentious travels
through our land. Nothing indeed disturbs the international
amity 】nore， we believe, than those diplomatic globe-tiotteis who
report faWly and t^uperfieially of the countries they have visited.

1898

373

The Yorodzu Choho， Jan. 25.

TO THE "JAPAN MAIL."

The Japan Mail^ tlic known protege of the Sat.suma-Choshu
Government, has these gracious things to say about the Yorodzu
Choho :

" What remedy is there for such a newspaper as the Yorodzu
Choho except to exterminate it as one would crush a centipede
or a Avasp ？ There is the resource of a criminal prcsecution,
but that is just what the Yorodzu C:who desires. It understands
tliut the notoriety of figuring in a court of justice and having
its editor sent to jail, would serve to increase its circulation
among the low people to whose taste for sen.satioii it panders.
Truly one is obliged to confess that the old Press Law had its
advantiif^es, for the suppression of the Yorodzu Choho by ii police
numdate would be the best way of extinguishing such a pest
without raising ii needlessly offensive odour."

Now, was it not Poet Burns who said that the truest man
ho ever met he found among ;i gang of villaiiij? ？ " A cen-
tipede and wasp ，， may not be m hateful after all as " the
paid advocate of un infallible cause." (We borrow tlic phrase
from the Japan Gazette,) Nothing i« easiei* than to speak
smooth things, especially about the men in power. Yes, we
too can be paid for 80-doing, if Ave choose. It is not a centi-
pede that is to be crushed ； but ； i snake disguised in an
angeFs robe. We believe this fact is well known to the foreign
part of our contemporary's readers.

374

EAilLY WRITINGS

The same " paid advocute ，， of the Clannish Government
had this deliverate lie to manufacture about us : Even now
a certain reverend gentleman is taking an active part in it

(i.e. in editing and writing for our English columns.) If

necessary, the foreign productions can be singled out for com-
parison with the Japanese." Etc. Yes, do. Let him point
out who that reverend gentleman is, where he lives, and what
his name, and he i^hall have all that belongs to our paper.
"The lizard's way is the snake's way/' When ； i .snuke judges
others, he judges with a snake's lieart. With the kind of
judgment that :i man passes upon others, we can judge that
man. What will be the effect of that Revised Treaty which
had such an advocate to carry it through ？ We almost
tremble to know the trutli.

***

•As wc have said often, soothsayers are the worst enemies of
Japan, as of any country. They are wasps and centipedes,
though in angels' garbs. Welcome criticisms, however severe,
if they arc true and just. But Iion'ibler than Death itself are
prop] lets wlio i)roi>]u\^y jswcet tilings. Thoy are Sirens that
.sing 118 to Dentil, nieainvliile sipping life-blood from lis. Who
know.s wlu'tlicr it is not after all " a centipede and ii wasp "
til at 8h:ill ('all this vory pi'mul nation to life ？ The editor of
the Japan Mail may and will never be sent to a jail. Nay,
we understand, he is comfortably situated in the most fashion-
able cjuarter of Tokio， enjojing the special patronage of the
grandees of the land. But none expects salvation of our
country from hini. None ever saved a nation, " stretching
himself upon a bed of ivory." One has to go to a jail and
die there sometimes, that his nation may live and prosper.

1898

375

" Now therefore hear thou this word : Thou sayest^ Proph-
esy not against Israel, and drop not thy word against the
house of Isaac. Therefore thus saith the Highest ； Etc. Etc."
The Yorodzu Qioho, Jan. 26.

AN ANGLO-CHINESE LOAN.

China stands at present in a very unenviable position. She
is very hard up and wants money badly. England is willing
to iidvaiice her a vast sum of money at a low rate of interest.
But the Muscpvite Government would not allow China to
accept the loan. England's acting as an usurer to the Chinese
means her getting supremacy in the Celestial Empire. Eng-
land's supremacy leads to the wane of the existing influence
of Russia. A step gained by the former is a step lost by the
latter. Hence Russia seeks by all means to obstruct the reali-
zation of the loan. Poor China ！ A tempting morsel lies
before her eyes, but she dares not take it up， for the fierce
Muscovite dog is angrily snarling at her all the time.

It would be a great blessing to China, if she could soinohoW
manage to satisfy Rus.sia and raise the English loan. In this,
she would bring upon herself at least two benefits, positive
and negative. Negatively she would gain in that she would
be freed to a considerable extent from the existing firm grasp
of the Muscovite influence. The effect of the decline of it
would be a great check of tlio slow but steady invasion of the
northern conquerors, and China would be saved from the
possible partition, in which RiLssia would moat likely take a
lion's share.

376

EARLY WRITINGS

***

Positively China would gain, l)y raising the English loan, in
that she would be gfcatly helped by the greatest peace-loving
nation in the woi'kl， in preparing herself for the reception of
all the ble.ssings of modern civilization. Among the first-rate
European powers, England is least anil>iti り us in territorial
iiggnindizcinent. At present she possesses more tlian enough
territories over the world. She is not likely to wish to bring
upon licrself any more troubles by adding new territories to her
possessions. She only aims at maintaining the statues quo of the
world. In the present instant, - in return for the favour Eng-
land intends to bestow upon China, she does not seek any
acoession of territory. What .<he wants ure from first to last
commercial advantages, whioh ^she would willingly .shave with
other nations. On England's getting supremacy in China,
railways and all other modern inventions will be inti'oduc'ed
into China by the English hand, ； iiid all her rich naturul
resources opened, China would eventually stand in her feet.
Moreover, England acting iis an usurer to China would closely
Watch the hUtei ふ intemst. She Would try by every means in her
power to protect and guarantee the independence of し hina.

氺

Of (:oiu'.<(、 we do not think that the Engli:sh loan alone
would bi'inir out all t】H's(' beautiful ottect:^. But ^ye believe,
it is one of the mo.st oH'ective meiiHures tliat Avould save China.
We tirmly believe, this measure helped by an Anglo- Japanese
alliance, which is in our opinion most essential in maintaining
the peace of the Fur East, would do a great deal in making
China a civilized happy nation.
The Yorodzu Choho^ Jan. 27.

898

377

A PLAIN CITIZEN.
That we arc plain citizens is a far greater honour than to
be marquises, or counts, o:' barons. The true value of life can
never be known till we become he i mirk (common citizens).
With " heart within us and God o'er our head," a man ouglit
to have ■ his all and more thiin all. His worst possession is a
patronage by a liigher hitman power ； and he knows nob what
he really possesses till he is l)ereft of ； ill ranks, decorations ^
titles, and other conventionalities.
The Yorodzu Ch,)ho, Feb. 1.

XOTE AND COMMENT.

It is nearly a mouth since the Xew Cabinet Wns formed.
Thus far, ]Marr|uis Ito's c;il)inet i.s remarkable for nothing but
for its profound silence. Is it Silence that is golden compared
with Speech whien i-s merely silvern ？ Or it the silence that
comes before Death, ― dead silence, us we call it ? " The
chamber is shrouded in nine layers of cloud, nnd it is not in
tlie power of an outsider to know what is going on inside."
We confess, we are completely ignorant of the inn(、i' wealth
and ； ibundance of Marcjuis Ito\s illustrious cjiibinet. Wo only
wait " crane-neckedly ，， for some visible sign of its life and
activity.

Mr. Nakae Tokusuke characterizes the present cabinet as a
chrysalis. "You may think it dead " he says, "but.it is not
dead. Or think it alive, but it neither walks nor flies." "We
know it exists because it draws its salaries from the National

378

EARLY WRITINGS

Treasury ； but by no other ； signs can we ascertain its life and
activity.

* *

But the world i.s not dead, neither is it hibernating like a
pupa. While Marquis Ito is keeping his golden silence,
Genuany has snatched away a bit of golden land from our
next neighbor, and Russia is comfortably situated in the cozy
harbour of Port Arthur. The state of aft\iirs in Formosa is
no better, and a grave fear is entertained somewhere that it
too may slip away to some other hand, if things continue to
go on there, as they do at prer?ent. We believe the niglit is
far spent, and the day is at hand ； and it is not time to sleep
but to wake and work.

Brr iff activity Marquis Ito's special aptitude ？ Is not his
wonderful success in life clue to his infinite faith in the virtue
of inactivity ？ To let things go as they will, ― is not that his
gospel which shall in は ruct all future generations ？ A great
advocate of Peace when the community seeks peace ； and not
unwilling promoter of War when the same seeks W;ir. To call
liini a leader is a mistake. He is a follower, not indeed of
this and that nnm, but of the popuhir current of Time. No

man can be unsuccessful in life who believes in this gcspel.

*
* 氺

A B-AKK lift to the current of the Kui'o Siwo need not
struggle much with wind and waves. It will proceed by itself,
― to Marquisdom and Aleutian Shoals. It has its time of wa
and peace, ebb and flow of Fortune's tide ； but to the wealth
of Cathay unci Indieri it will never lead. When it strikes a
Behring Sea sunken rock, then he and his nation will know

898

379

that the captain Was not very wise in " letting things go as
they will." There is some distance yet to the rock ； and so

we sail on， eating and drinking merrily.

み
* 氺

Yet we love the old Marquis ； yea, we pity him. It is not
his fault alone that keeps the nation floating on almost aim-
lessly. He has an awkward ship to guide, ― a huge wooden
junk fitted with a modern constitutional engine. On it must
move, but the ship is not very seaworthy yet ； and the un-
fortunate man who is called upon to command it has indeed
a very hard time. He that has Iieai't to pray, let him pray
for Marquis Ito.

The YoTodzu Choho, Feb. 4.

MISCELLANEOUS NOTES-

On South Amekican Patriots akd Poets.

San Martin, the liberator of the three South American Re-
publics, Argentina, Chili and Peru, can be placed side by side
with Washington, Lincoln and Garfield as fathers and upbuild-
ei's of American Liberty. He with Bolivar, his compatriot, is
especially remarkable for his utter forgetfulness of self-interest.
When Argentina oftered him the post of Presidency, he bluntly
replied : " I did not fight for place." To Chili he said after
the battle of MaypU; " I did not draw the sword for gain."
Ami when he finally achieved the independence of Peru, he
addressed the grateful Peruvians thus : " The presence of a
fortunate general in the country when he has won victory is
detrimental to the state ； I have achieved the independence of
Peru ； I have ceased to be a public man." He bade them

380

EARLY WRITINGS

eternal farewell, went to Europe and died there in poverty.
Washington himself was not 】iioi'e self-denying. Martin's life-
motto is worth remembering. It is this : " Thou must be
that whicn thou oughtest to be, else thou shalt be nothing."

Wk Japanese usually look upon Spanish American states as
good-for-nothing. Our ideal state is Germany, with its military
iniperialisni, irresponsible cabinet and " gospel of his sacred
majesty." Yet it is in those limitless silvas and pampases and
high Cordilleras that pierce the nky tliat inoi'e true Friends of
Man are to be found than in the iron-bound realm of " his
sacred majesty." What more anti-European, anti-Slavonic,
and anti-despotic than the following lines of Don Ju^x Gody,
u young Argentine poet :

" What were the Alps, the Caucasus,

The Pyrenees, the Atlas and the Apennines,

If they were neighbors to tliy front,

O Chimborazo ！

We have our battleships, cruisers, torpedoes, and " foot-soldiers
three hundred thousand strong ； ，， but Avliere is our aspiration
to be conxpured with the above ？ It well for lis sometimes
to learn of Americas, a« 、vc ;ire too prone to pay slavi.sh
homage to Thors and Wodens on the bunks of the Spree.

Only fools and ignoramuses associate AiiaiThy and Di.s-
loyalty with Liberty. Salaverry, another South Ani^rioan
poet, sings in what is considered to be " the greatest peace
poem ever written/' of Liberty's guarantee of Peace.
" Ye warriors of freedom, ye champions of right,
Sheathe your swords to sweet harmony's strains.

898

381

Xo bayonet should gleam and no soldier should fight,

Where Liberty glorious reigns."
No sentiment is stronger in these Spanish Republicans than
that of filial piety. The lines of Maxuel Acaxa, the most
popular of Latin-American poets, written on the death of his
father, is the most pathetic we ever have read on this subject.

" In the religion of renieiiibrances,

Thou art the God I love."
This we take to be the in tensest form of ancestral worship,
and also the Iiighest and best. The lines of Albuquerque, a
Brazilian poet, on the death of 】"'s mother., breathe the same
strain. Filial Piety, like all other virtues, is perfected only
" where Liberty glorious reigns." K. U.

Thf> Yoroihu Choho, Feb. 5.

NOTES AND COMMENTS.

So after all, tho stories of an Anglo-Japanoso ngTOoniont
were mere fictions ！ An agreement which Ims been discussed
as eagerly and Avhich has been advocated by iio less a great
personnge than Lord Borcsfovd has pioved to be quite base-
！ An ngreenieiit whicli Ims bron ifgarded witli awe ：飞 ml
respect by German, Froncli and Russian press alike lias existed

only in imagination ！ Too l>a<l ！ Too bad ！

氺
氺 *

While there was tho talk of nn Anglo-Japanese ag'ix oment
there Avas as yet hope, horious as the situation was, yet we
entertained bright hopos for the future of tlio Far East,
especially of China. We lioped, by the influence of a firm
(^Oaiition between the t、、'o peace-loving nations tlie peace of

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the Far East would be maintained, the partition of China
would be prevented and helped by them she "would at last be
enabled to stand upon her feet. All these hopes are gone now
and in place of them we see in the future of the Far East
and of China nothing but dark gloomy ominous prospects.

***

" Xo agreement exists between Great Britain and Japan."
we are told, " beyond what arises from a common desire to
secure free commerce in China." Bad news, this ！ But there
are more such. " England has definitely withdrawn the con-
dition that Talienwan shall be made a free port." Why has
England taken this humiliating step ？ Doubtless owing to the
objection of Russia. England then can not deny the charge
that she is afraid of Russia and that her prestige is a thing of
past. This may be ako inferred from the news that a M. P.
in his speech has advocated an understanding with Russia, for
whicn public opinion was ripe in England. The idea that
England should shake hands with Eussia ！ Nothing seems
more contradictory, but this means that England has found
herself unable to withstand the rising influence of Russia and
now is thinking to solicit favour from the great northern
Empire. Xow that Russia has thus humbled England and
has become aware that no Anglo- Japanese agreement exists,
she will act as she pleases. Soon she will realize her long-
cherished plan of getting possession of ice-free ports along the
Pacific coast. Japan would then find herself in a very dis-
agi'eeable position.

Here is another signilioant news. " A Russian force of the
strength of 5.700 with 28 machine guns and 22 field guns has.

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883

arrived at jsji'in." This came from Shanghai and probably
may not be true. But some day in near future event will
surely take place. If true, Russia's pretext for sending out
this great force to Manchuria would be that it is intended for
the protection of the Manchuriun railway. For this object
alone, however, the force seems to us to be too great and
we can not free ourselves from the suspicion that there is
some hidden motive in tliis move of Russia.

We can not see reason why England and Japan has not
entered into an alliance. It is the two nations, who feel most
keenly the advance of the Muscovite influence in the Far
East. It is the two nations alone, who can by coming their
influence preserve the peace of the Far East, prevent the
partition of China and check the Russian advance. United,
they can thus do much for the general welfare of inankind.
It is never too late to mend, and we hope they will come into
a rapprochement as speedily as possible.
The YorodzH Choho, Feb. 8.

NOTES AND COMMENTS.

We are curious to learn wliat co】nment' the English press
has given to the bold statement of the Novae Vremya as
regards the course open for Great Britain to pursue under the
present state in the Far East. The Russian paper is reported
to have stated that, " if England desires to remain no longer
isolated, she must ally hei'self in the future with Japan, or by
word and deed support the idea of the disnienibernient of
China.'' Which policy would England choose, we would likp.

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to know ？ Tender the present circumstances^ as we have more
than once expressed, the best policy for England to take
would be a coalition Avith our country.

氺 *

It was our sincere hope and expectancy that an Anglo-
Japanese had been existing ever since the troubles in the Far
East had l)eiian. Recent events , however, tend to convince us
that this hope of ours is not to be realized. The reports that
no agreement exists between England and Japan, that public
opinion was ripe in England for an understanding with Russia,
and that England has definitely withdrawn the condition
to Talienwan show that England has, at least for the time
being, no mind to come into a rappwchrmmt with us. These
nre all hi\<\ iiew.^, and now to crown all conies to us a news
that has almost frustrated our fond l>eli('f in tho prestige of
England. The news in question is a recent Renter's telejiram.
tlint Lord Salisbury is desirous not to bo niado tho cats-paw of
China against Russia, and has assumed a more conciliatory
teiulenry towards Russia.

氺
氺 氺

Certaixlv England J l>y assuming a 】noi'e roneiliatory tend-
oney towards Riis.sia, "would not be made the catspaw of
China <n gainst Russia, l)ut slio would come to a 】noi'e serious
gTief. She would be made the catspaw of Russia not only
against China, but also against herself. Lord Salisbury imist'
be fully aware how much Germany has lost in our good-will
towards her by coming to the front at the time of the
Liaotung retrocession. At the present eri^^is, Germany Avas
again made the catspaw of Russia. It is Russia who has
reaped almost all benefits, whue Germany at the i*i ice of u

8 08

385

few concessions has forever lost the confidence and good-will
of China, which she had gained three years ago and since
then had been enjoying. Still she has secured more or less
gain. With England, however, the case would be quite
different. Should she be made the tool of Russia, and, as the
natural consequence of it, should the latter assume the as-
cendency in the East, her interest, political and commercial,
in this part of the world would be vitally damaged. Any
person of ordinary intelligence will clearly see this, for the
<augmentation of one's interest means the corresponding decline
of that of the other.

The Yorothu Choho, ¥eh, 12.

NOTES, LITERARY AND OTHERWISE.

A GREAT utterance is that of Walt Whitman on " The
Greatest City." We are afraid, neither his countrymen nor
our own can appreciate to the full the height and depth of
this his grand oracle. The rhyiiieless poem is wortli 】ii( つ; noi'iz-
ing and constant ruminating upon day and night.

What do you think endures ？

Do you think the gi'eat city endures ？

Or a teeming, iiianiifacturing state ？

Or n prepared constitution ； or the best built steamships ？

Away ！ These are not to bo cherished for themselves ；
They fill their hour, the dancers dance, the musicians play
for them ；

The show passes, all does woU enough of course.
All does very well; till one flash of defiance.

3SG

EAELY WRITINGS

The great ciiy is that which has the greatest man or woman :
If it be but a few ragged huts, it is still the greatest city
in the world .

Ix similar strain and style is Earnest Neal Lyon's very
blunt piece entitled " Tradition " given in a recent number of
the Munsey's Magazine, To us it is extremely effective.

In the world dwelt <a giant,

His name was Tradition, (

All men boAved before him.

Lo， one day came a 】m】】，
And defied the giant.

Who crushed him with quick luij^e liands.
Till rod し loo(l s])att('red the £?reeii grass ；
While all the slaves shrieked " Fool ！ "

Years passed, and 】wn
Looking on his white life, said
" There lived a hero ！ "

But the man was dead.

Prof. Lafcadio IIearn， in his many excellent works on Japan
and Japanese often enters into the spirit of the people to an
extent rarely reached by the iiatives themselves. What more
keenly sympathetic than the following from his " Gleanings in
Buddha Field ，， :

" You cannot 】iio('k the conviction of 40,000,000 of people
while that conviction thi'ilk all about you like the air — wliile

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387

conscious that is pressing upon your psycTiical being as the
atinospliere presses upon your physical being. As for myself,
whenever I am alone in the presence of a Shinto 8hrino, I
have the sensation of being haunted ； and I cannot help
thinking about the possible apperceptions of the haunter."

Would that Shinto shrines have the very same hallowing in-
fluence upon ovcry son and daughter of Yamato ！

Excavation is one of the crazes of the century. But no-
where in the world ， not even in the historic sites of Nineveh
and Xippur has come out a, more valuable fiml， we believe,
thun in the bank of the Missouri as reported below ；

" Xearly oO years ago/' says an American exchange, " the
steamboat Arabia sank in the Missouri river with a valuable
cargo of whisky. The course of the river changed, and to-day
the wreck is buried over .a mile from water. There was
natural sorrow in Missouri at letting so much good liquor go to
waste, and ;in ontei'prismg man has just set to work to sink
a, shaft. This is probably the first time in the history of the
state tl)at wliisky had a chance to age so long. The Arabia
brand will fotcli higli prices, no doubt."
The Yorod^u Choho,, Feb. 13.

RUSSIAN AND GERMAN ASSURANCE.

After a series of unpleasant news about the complications
of tho Far East, we have been a, little reassured by the news
that Russia, and Germany have assured Great Britain that any
ports they obtained in China should be made free ports. If
this fvssurance should be strictly kept by Russia and Germany,

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and England would jealously watch any more on the part of
the two nations that is contradictory to this assurance, there
is yet hope that the peace of the Far East would be main-
tained. What we had anticipated with misgiving had been
that Russia and Germany would obtain some bases of opera-
tions for future warfares in the Eastern seas. If any ports
they should obtain should be open to the world's commerce,
we may conclude that in case they should try to make them
bases of operations, other nations, headed by Great Britain,
would strongly protest against them, and so we may some-
what ease our mind on this point, though, to tell the truth,
we would like to forever keep the wolves nt a respectable
distance, as we do at present.
The Yorodzu Choho, Feb. 15.

"A MISSIONARY JOURNAL."

" That indefatigable 】nissionai'y journal ，， is a new title
applied to the Yorodzu by one of our Yokohama contempora-
ries. If by that title, we are meant to be fearless exposers of
evils, be they existent either among natives or foreigners, we
gladly acquiesce in the same ； for we know of no other
qualification of ours which should earn for us that singular
title. As for that statement of the Japan Mail that " a certain
reverend gentleman ，， takes a prominent part in the editorship
of this column, that has turned out to be a deliberate lie, as
many other statements of that elegant " Eurasian ，， contem-
porary.

But is not thig true among the European settlers on this

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389

side of the Suez Canal , that the term missionary is synony-
mous with whatever treats of morality and social pui'ity ？ So
far different are their lives from those of their kith and kin
whom they 】eft behind in their homelands, that the religion
of their fore fathers has become, to them, the most obnoxious
thorn in their flesh ； and just as devils delight in calling evil
good and good evil, so these European angels seem to attach
to the term missionary every quality that is opposed to the
pious life they lead in this part of the world. The Yorodzu is
a " missionary journal " because it does not pass over their
manifold vices. ,

***

As we look at theii】， however, these Christian missionaries
are, most of them, very poor guardians of the morality of
their countrymen who represent Christendom in this part of
the world. They (these missionaries) are wonderfully bold in
denouncing the sins of tlie poor heathen Chinee or Japanee ；
but concerning the sins of their own countrymen ； they are as
wonderfully silent. We call ii man a coward who has courage
to rebuke only the weak and lielpless. That is one reason why
we too do not specially admire the missionaries, and the Yorodzu
does not feel itself honored by being called a " missionary
journal/' for it is neither it, nor does it resemble a missionary
in his abject silence on the sins of his fellowcountrynien. For
cowards we do attempt not to be ； and our readers are our
witnesses that we have had as hard words to say about our
licentious marquises as about licentious foreigners. Either for
our weal or woe, we have not been able to learn the lesson of
" prudential silence " of the missionary teachers who live in
midst of us.

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EARLY WRITINGS

Yet, we confess, in one purticulur sen^e we too are mis-
sionaries. We too have a gospel to i)roclaini, though not
strictly the orthodox gospel of " his sucred majesty ，， and his
European and American co-religionists. It has been well .said
that " the Pliarisoe was one who cared more for religion than
for liuinunity ； " unci we should be ashunied indeed if the
gospel we prciich come short of the gospel that lookf> lairly and
squarely at ull c onditions and da'sj^^es and beliefs of 】m'n alike.
" The religion of all sensible men ，， as Rogers the poet put it,
wc aim to make as ours also. What that ii^, no sen.sible man
ever tells, and all our sensibly readers do know without our
telling tlu'iii.

The Yorodzu Choho, Feb. 19.

NOTES AND COMMENTS,

MARQUIS ITO OX EDUCATIOX, ETC.

The Japan Gazette calh our attention to the English transla-
tion of Marquis Ito's view of education, which we understand
appeared in its ongmul form in the columns of the Kyoikn
J iron. The Marquis appears in his best whenever he speaks of
Progress and Enlightenment. When he says, " as for nie, one
of the topics that moist frequently occupy my mind is the
destiny of niy dear fatherland; its people, and its civilization/*
We feel for him the feeling that the Nature poet of \v inder-
niere felt for poet Spencer, and call him " Brother, Japanese,
Friend." For We too are haunted by the very same topic day
and night, and not it moment passes without our strenuous
efforts directed to that to us all important question of our

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391

existence. We are sometimes afraid that it is the special
weakness of our natui で， which we cuniaot help sharing with
our countryuien at large, that love of country is a sort of
religion with us and is a source of endless superstitions to us.
A calin, pliilosopliio view of What our country will be in future
will satisfy luuny a raging Want of our nature.

氺 *

The ^liiiHiuis likes Pro^'rcss. but he " inu;>t guard against
any unnatural and iibnipu deviation from the past history of
the country." That is to ay, he likes to march; while looking
backward. Xo doubt, that is the wisest policy to follow, were
it possible. No true statesman ever liked revolutions. Crom-
well, Washington, Mirabeaii, Kos.^uth, were by nature all con-
servative men. But the constitution of human .society is such
that no great progress is known in history without some
radical deviation from the past. Practically, progress is possible
only by looking' forward. Yea, even looking at one's own feet
is a decided obstacle to his progress. " Heart within us and
God o'er our head ，， is the only attitude in Which We can crogs
many a wide stream and leap over many u dangerous ohaelii.
Perhaps the best explanation of Japan slow progmss, of her
retrogression even as ut pre.sent, in the Marquis' too nuich
consciousness of himself. Desire for progress is one, and art
to make progress is ； mother ； and from all what we know of
Marquis Ito， he undoubtetlly has enoiigli of the i'ornior, but he
sadly lacks the latter.

The Marquis further says : " Of all the spheres of our
national life, it i's in tliiit of education that we should take
particular care not to stray from the right path, for any faulty

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step in this field is fraught with far-reaching consequences."
Alas, dear Marquis, the faulty step has already been taken,
much of it under your own administration : and it is bearing
fruits, sweet or bitter, as you well know. It was one of the
said faulty step's far-reaching consequences that Japan was
victorious over China ； another that she has lost Corea and
delivered it over to her formidable enemy ； still another that
she cannot rule Formosa decently ； and another still that she
finds himself 8adly lacking in the world-views so much needed
iust at present, now that she must walk hand in hand with
the world ； and so on ad infinitum. Here, more than any-
where else, a bold abrupt deviation from the past is strictly
necessary.

The Y(yrodzii Choho, Feb. 20.

HUNGARY AND TURKEY.

MARQUIS ITO ON EDUCATION, ETC.

{Concluded.)

Speakixg of the alliance of the Yellow Races, the Marquis
observes : " I should like to ask the advocates of the yellow
alliance, if they can name ； i single nation of that race, beside
ourselves, that is treading in the same path with us." Now,
without refuting any of his views, we like to call his Excel-
lency's attention to the notable case of Hungary. There the
Magyars of the same yellow race as ourselves, with an
agglutinative language like our own, and mental and moral
characteristics much resembling oiu's， have built up a nation
Avhicli is second to none in Europe in liberty and enlighten-
ment. We have always thought it strange that the Marquis'

898

Administration has not turned its attention to this typical
Mongolian state. To us, the history of Hungary is of absorb-
ing interest. Arpad, Ladislau^, Hunyadi, Matthias Szechenyi,
Kossuth, —— what (a succession of the Mongolian type of lovers
of Freedom and Humanity ！ That civilization of the highest
form is possible by the Yellow Race was proved beyond all
possible doubt by the Magyars on the banks of the Theiss and
Danube. For Japan to be admitted to the comity of the
civilized nations, she must follow the path trod by Hungary
before us.

***

The history of Hungary must be studied side by side with
that of Turkey. Of the same Mongolian race, of the Altaic
oi'igin， as most probably wc ourselves are， the Hungarians
and the Turks established themselves on the European soil in
immediate neighborhood to each other. But the two took
courses diametrically opposite each to the other. The Hun-
garians adopted the laws and religions of Europe, (though not
without severe efforts, for the opposition of Loyalists and Patriots
to this " abrupt deviation from the past history " were strong
there, as somewhere else,) and were completely Europeanized
within less than one hundred years from their tirst incursion
to the valley of the Danube. " King Stephen led the Hun-
garian nation from disorders of barbariism into the safer path
of western civilization." Great and good king Ladi.slaus com-
pleted the work began by the king, also called, St. Ladislaus.
Then rose John Hunyadi of worldwide fame, whose service to
civilization was as great as that of victor of Marathon or of
Poitiers. Hungary, though an Asiatic nation, by taking the
side of Liberty and Enlightenment; and lighting as a great

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EARLY WRITINGS

champion of civilization is noAV ;i power feared and admired
by the civilized world. Side with Light, and ye ishiill be en-
lightened,― now jifs then.

*
氺 *

Exi'iRKLY otherwise with the Turks. Their stay in the
fairest portion of Europe for now over four hundred years, has
not made of tlieui a civilized nation. With the finest military
qualities and virtues find capabilities not a few, they by their
adherence to their Altaic instinct and ]\ionammeclan institutions,
have become what we see thoni no、v， 一 the Sick Man of the
East. It was not their special perfidy, we believe, that
brought them to this lamentable state ； as perfidy was and is
not lacking in Christian Europe as well. But it wiis their
social fabric which was not fitted for synunetrioal growth and
development ； and in the long run of nations' struggles for
existence, the Turks fell behind as surely as a Hindoo raiah
with all his noble qualities is ro equal witli a mechanic oi
Sheffield or ^Manchester when tlms placed in the field of coni-
potitive existence. It is not enough that the Turks are still
famous for their I oyalty and Patrioti^ini, for something else
is needed to make ii nation strong unci powerful. K. U.

The Yorod:i: Choho, Feb. 22.

SIGNS OF THE TIMES.

The Last Days of thk Satsuma-Choshu Govekxmext.

It is all very well for Marquis Ito to ゆ eak of Progress and
Enlightenment ； but it is not very well for him to invite geishas
to his state-dinnerSj a« lie did recently when he entertained the
chief inembei'si of the Liberal Party. When the civilized world

18 98

speaks of the suporficiality of Japan's progress in civilization,
it spoiiks not merely of the reported massacre at Port Arthur,
but also of the self-contradictory lives of our chief statesmen.
Will his Excellency be more careful in this respect, ― for the
country's sake ？

氺
* 氺

Some two hundreds of the students of the Imperial Univer-
sity and the First High Cirade ocnool (Dai Ichi Koto Gakko)
arc known to be profligiites and gamblers. Thet<e ； ire they of
course who reverently bowed before the Imperial Rescript on
Education and vowed " to inoreuso in knowledge and to im-
prove iu morals." Surely very " loyal and patriotic " ま Klents,
they, perfect in all things except in pmctical inorality ！ Our
Educational Department, in it.s too much eagerness to train up
patriotic " young, men has no eyes to look after their "minor
morality ，， ！ This we consider to be one of the most distinct

signs of the times we are living in ！

氺
ネ ネ

While our chief statesmen unci university students are thus
openly " buying ，， geisha.^, a learned professor of the same
university is giving to the world his aesthetic analysis of the
voice of this d 纏 of the Japanese sirens. In his newly pub^
lished Gleanings hi Buddha Fields Prof. Lafcadio Hcarn of the
Imperial University has the following : ―

" You し, an always tell by the voices of women conversing
anywhere —— in ii liote], for oxamplo, —— if there happen to be any
geisha among them, because the peculiar timbre given by pro-
fessional training is immediately recognizable. The wonderful
character of that training, however, is fairly manifested only
when the really profession は1 tones of the voice are used,— t

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EARLY WRITINGS

falsetto tones, never touching, but often curiously sweet. Now
the street singers, the poor blind women Avho sing ballads with
the natural voice only, use tones that draw tears. The voice
is generally a powerful contralto ； and the deep tones arc the
tones that touch. The falsetto tones of the geisha rise into a
treble above the natural ninge of the adult voice, and as
penetrating as a bird's. In a banquet hall full of guests you
can distinctly hear， above all the sound of drums and samisem
and chatter and laughter, the thin sweet cry of the geiaha
playing ken."

Our chronicler of the thirteenth century wrote : " When the
ruler loves a slender-loinecl (細腰)， then the people begin to
starve.'* The same is the fact just now. Carousing and star-
vation are the two main features of the day. Prof. Hearii has
described " the thin sweet cry of the geisha playing ken ； ，， but
no professor has yet described the thin bitter cry of the Japanese
poor pullinj,^ jinrikishas or spinning cotton in Osaka factories.
Will it be a contralto or a falsetto ； or will it be a certain
wnhuman voice, more like horses' cries wlicn they die under
their master's whips ？ Certainly none of our university professors
cares about such doleful voices ； they only care about " the
sweet cry of the geisha playing km."
The Yorodzii Clwho, March 1.

DISEASED PATRIOTISM.

" Patriotism has always been a favorite virtue of the human
race," says a famed French writer. " It is certainly that of
our epoch : it has even become its religion, and as religion it

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397

has naturally its 《 tartuffes ， (hypocrites). They are of the
kind Moliore would paint, if ]Moliere were of our time. The
day is not far off when this kind of hypocrisy will not be less
odious to the masses than was the religious hypocrisy of the
epoch of Louis XIV."

***

In Japan as in France. Never was Patriotism more loudly
shrieked about by our countrymen as at present, and never
we believe more harms done in its name. In the name of
Patriotism, a 】mmlerous blow was aimed at a national guest
and in the same imme， we are being brought to the very
brink of bankruptcy by clamours for the sudden increase of
our armament. Our educational system is corrupt because of
its excessive cry for Patriotism. Without producing a single
real patriot, the noise of Patriotism has well-nigh drowned the
land. Of Patriotism of this kind, our cry should be for less,
and not for more.

Patriotism to be genuine and true must be silent and un-
conscious. There can be no true 】nan who has not fervent
love for 】iis country. Patiotisin is to him a " natural affec-
tion " which is as impossible for him to put away as the color
of the skin he bears. It i.s a part of his very being, and a
natural outcome of his true unalloyed self. Show us a true
man, and we will guarantee his patriotism ； but we cannot
guarantee a man's sincerity by his patriotism, for it too often
is " the scoundrers last report."

***

A FAR^rER silently plowing his field or a scholar studiously
poring over his books is a far more patriotic 】rmn than a limn

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EARLY WRITINGS

who makes it his profession to pvoacli Patriot isni. And that
there nro iinllions, of such silent farmers and hundreds of
thousands of sucli studious students in this country speaks
more for the Patriotism of the Japanese nation than that
there are a few handfuLs of these professional preachers of
Patriotism. Certainly the Japanese Patriotism is far too deep
to bo noised abroad by these vociferous patriots. It is silent
and unoonscions ； while the voiced Patriotisni of these " tar-
tnffos " oannot but bo the cry of sick men claniourine: for
】if';ilt】i and stron^trth.

And Avhat is Patriotism but fulHlling of plain duties that avo
owe to our country I To 1 化 kind to our neignbors, to bo
sympathetic with the poor and ikhmIv, to be industrious and
not to be lazy, to be humblo and obliging etc. are, in our
vioAv, as 】nuch patriotic, and in 】imny causes, more patriotic
than, to scheme n national aggrandizement or to vaunt of our
national excellencos. Of the Patriot ism of the theatrical kind,
we have indeed inoi'e than enough. It is deep, silent, uncon-
scious Patriotism thnt Japan is in gicnt need of ； and not
the A'Ociferous Patriotism of the day.
The 1; 請 ku Choho, ^Inrch 11.

THE DOSHISHA AGAIN.

That international bugbear, the Doshisha is going from bad
to worsen With us, it is not a question of Christianity or
Patriotism ； but it is a question, of plain justice, and a grave
international problem involved in it. The school was started
for a distinct Christinn purpose, (whether for good or for bad,)

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399

and money was given to it by its American friends for that
specific end ； and no true man, whether lie be a Christian or
a Buddhist or a Confucian has right to turn it to any other
purpose. That the school has turned out its misr^ionary-teachers
was already immoral enough : and now we hear that the
Trustees of the school have taken (in a " Tobacco Parlia-
ment ，，) another step towards dubiety and non- or anti-Chris-
tianity. We borrow the strong words of Mr. ISTiwa, himself
one of the prominent graduates of the school, as given in a
recent issue of the Kiristokyo Shimhnn. Writes he in Eng-
lish :—

" Time has come for us to be no longer silent, but to speak
against the trustees of the Doshisha. Yes, it is time now for
us not only to pray for them, but also to fight against them.
Our Doshisha has undergone irrepairable dishonour by the
last decision of its Trustees' meeting held in Tokyo.

" They took off the section of tlie first article of the con-
stitution in reference to the unchangeablenef^s of the previous
five sections, and thus opening the way of making changes in
those five sections, they proceeded to erase the latter part of
the second, which says that every school under the auspices
of the Doshisha shall be governed by its constitution. This
action on the part of the trustees virtually 】neans， first, that
they proceeded unlawfully to act on what they have no
authority to do at all, making tlius any part of the constitu-
tion changeable by a injijoi'ity vote of the trustees. Then we
might say that even the Christian principle of the Doshisha is
now at stake, because not protected or guaranteed by any
special law, it is now at the mercy of the trustees. .

" Secondlj', the action of the trustees means that the evq-n-

400

EARLY WRITINGS

gelical principle will bo applied only to the theological depart-
】nent， and that other departments will be oonducted as were
ordinary educational institutions. Is it not the same as to say
that priests of Buddhism should worship Buddha ？ Can a
Christian theological school be governed by anything else but
Chi'istian principle ？ On this point the decision of the trustees'
meeting has no meaning. And we rather think that they
have departed far from the original purpose of the Doshisha
as to make us wonder how they could have arrived at such
unlawful ami unjust conclusion. In wliat way do they think
they can justify themselves to the contributors of the trust
fund ？ ，，

We believe ^Nlr. Xiwa expresses the sentiment of a large
majority of the friends :ind alumni of the scliool ； and we are
gratified to hear that a vigorous action is being taken, headed
by such prominent men as Mr. Sen Tsuda and Prof. Mot or a
of the Imperial University, for the repealing of the said dis-
graceful decision, and oven for the immediate dissolution of
the present Board of the Trustees. The following gentlemen
now constitute the Board : Rev. Mr. Tokiwo Yokoi， Rev. Mr.
Paul Tsurin Kananiori, Rev. Dr. Seiko Ichihara, Rev. Mr.
Tsiinoteru Miyaeawa, Rev. )fr. Tasukvi Haradn, Mr. lichiro
Tokutoini (the above six gentlemen all of the nativity of the
province of Higo), Rev. Mr. Danj5 Ebina, Rev. Mr. Kakichi
Tsunajima, Dr. Eijii'o Ono， His Excellency Mr. Taizo Miyoshi,
and Messrs. H. Handa, E. Ueno, Z. Ozawa, and E. Xakamura.
Our readers will notice, of course, a propondorating Higo in-
fluence in the above constituency ！
The Yorodzu ChoJw, March 12.

898

401

HIGO MEN AND JAPANESE CHRISTIANITY.

It was very fortunate, and also very unfortunate for Chris-.
tianity that it has had for its first chief apostles in Japan men
from the remarkable province of Higo. For that inovineo is
remarkable chiefly in one thing', and that is, in that it produces
the best trumpeters in the whole country. And who does not
know the use of trumpeters ？ No kind of warfare is possible
without trumpeters blowing hope and victory for us ； and conver-
sion of heathens is no exception to this rule. And it shcm's the
wonderful military tact of the founders of Christianity in this land
that they extensively employed the blowing service of Higo men.
And these sounded Christianity, Oh how loudly ！ While the
Roman Catholic missionaries were, and still are, as silent as
" cool Siloam's shady rill/' these Protestant missionaries with
their Higo trumpeters, sounded their infallible Protestantism
from one end of the country to the other ； so that now after
only twenty five years since their first landing in this Empire,
not a nook is left of this wide realm that has not heard some-
thing about Christianty, especially about the Protestant Congre-
gational form of it. All glory to tho triu;iipeters ！ They alone
have made Christianity " popular" in this country witliin so
short a period.

But alas I trumpeters are trumpeters, and not horses and char-
iots. One case only is known in the whole history of iiiankiiKl
where a city was taken by trumpeting alone ； namely the case
of Jericho on the Jordan. In all other cases, victories were won
only by hot contest with blood and iron. And we are sorry to
say that Japan is no Jericho, that tnnnpeting alone, even of

402

EARLY WRITINGS

Higo trumpeters, cannot bring it forever to Christianity and
Congregationalism. The land "won l>y trumpeting form of evan-
gelization was soon lost to Heathenism, and much pious reflec-
tions are entertained in some quarters as to the mysterious ways
of Providence 5n this sudden collapse of their holy work. The
Fhameful case of the Doshisha is much commented upon
as if furnishing a case of perfidy indigenous to the soil ； and
pome remarkable cases of ？で -conversion of the reverend triimpet-
niasters to the ways of their former heathenism are deeply
】iunent(、d in all dovoiit (luartcrs. But weep not, Mai'y， for winds
are Avinds, and they have now shown themselves to he winds.
That which was built upon sand came to a crash. The world
has learned one more lesson in Japan that trumpeting cannot
build a Christian Church.

If tlio advice of the laity is of any worth to the clerical body,
we " the rascal's journal ，， like to tell them that it is not late
yet for them to begin again. With less of Higo trumpeters,
and 】iKn，e of veritabel fighters found in other provinces, Chris-
tianity or any honest faith can be established here. Behold the
wonderful success of Buddhism, and the immense good they
have done here ！ And now that reverend trumpet-masters are
going to other business than pi'each】ng， to banking, and specula"
tion market we hear, we believe it is good time for our mis-
sionary friends to begin again.

The Yorodm Choho, March 13.

MORE ABOUT THE DOSHISHA.

Rev. Dr. J. T. Davis， for twenty-one years a professor in the
Doshisha, writing a long letter to the Japan Mail on the receiit

8 98

disgraceful action of the Trustees of the school, says • ―

" By this act, the Trustees of the Doshisha have stmok one of
the hea viest Mows at the la ir roputatioii oi j apan a among the
nations of the world which could possibly have been given. If a
board of trustees, all of whom are or have been professing Chris-
tians, many of whom are men in hi^h positions to-day ami who
have inherited a sacred trust, can deliberately strike out, sweej)
away, that which has from the beginning been the foundation
6l the school, and which was declnrod in the constitution to be
forever unalterable, where is the hcmov, and what foundation
is there for trust among the Jai)anese people ？ This will be
the inevitable and swift verdict which will be passed by all the
enlightened nations of the earth as soon as this action is kiicJwn ノ，
in reply to this affective argument of the good Doctor, let
us sav that these trustees of the school have never represent-
ed the best and highest type of our countrymen. Yea, we
confess with inexpressible sorrow, that some of them are
men who have already lost the confidence of our own
people, as witnessed in the Doctor's own words that some
of them " have been " Christians, and are not now. R^v.
Mr. Paul Kanamori ("\ve believe, he still; keeps the honourable
title,) has long' ago given up liis Chvistianity and reverendship,
and is now a prominent sperulator in rice :ind stocks. He v.
Dr. IcHiHARA, another trustee, has aho given up his Christian
preaching and Doshisna professorship some five years ago, and is
now iin officer of the Nippon Ginko, 】iis lieart still retaining
Christianity, l)ut liis skin stooped deeply in the Avorld. ' Mr.
IiCHiRO ToKL'TOMi lius iiever been known as a avowed Christian,
^nd it is yet a profound mystery to us how that the sainted
I>r. Neejima covld have adopted hini as his most confidential

404

EARLY WRITINGS

disciple, when the ambiguous roligio-politieal faith of the latter
was known to every body. Then the present president of the
school himself, Rev. Mr. Tokiwo Yokoi, with all 】iis inborn
goodness of character, is not a man who is in much sympathy
with the orthodox faith of the founders of the school. We need
not mention other gentlemen of the board, but the above are
among the most influential, and their religious inclinations are
such as indicated above. That the trustees constituted of such
men have acted against the tenets of Orthodox Christianity is
not much to be wondered at. Duck have given birth to duck-
lings, and they are mistaken who expected real chickens from
them. They have already betrayed the cause of their religion,
and they have now betrayed the cause of their school. Can
anything be more natural tlian the course tliey have taken ？

Japan responsible for the disgraceful action of the Doshisha ？
Are they wholly irresponsible in this matter who had brought
up and trusted in these laniaithful sons of Japan, and have
adopted them as their most confidential disciples ？ The world
mny blame Japan for the Doshisha ； but Japan as a nation has
hml but very little to do with this essentially American institu-
tion, and she will blame those who have brought up these
trustees (for witli a few exceptions, they are the legitimate sons
of the school) and have trusted in them even while the Japanese
public has lost its trust in them.
The Yorodzu Choho, March 15.

EDITORIAL NOTES.

In the late Eev. Guido F. Verbeck, D. D. Japan has lost one
of tlie very best foreign friends it has had. As far as we kncm'，

898

405

his was the only case where a Christian missionary was honored
with an Imperial Japanese decoration ； and whose death was a
cause of well-nigli national mourning. The Chngai Shogyo Shimpy
(Comnierciiil Gazette) in its obituary editorial upon the sub-
ject, says :

" The doctor's life was a strange one. He lived u vagabond
under the sun, a homeless in this world. He lost his citizen-
ship of Holland ， was not able to be naturalized in America ；
and died without going through the process of being naturalized
in Japan. But God has always protected the citizenship of his
soul (in heaven) ； and we the Japanese people shall safely
guard the body lie has left with us. There is a section in the
Aoy<ama Cemetry where a few tens of tombstones of foreigners
are seen. Now it has received the body of Dr. Verbeck, who
was born as a foreigner and died as a Japanese ； and the spot
shall forever remind our countrymen of him who was a leader
of New Civilisation in our hind."

May the Doctor's body rest there in peace ！

England has sounded another note of glory through the mouth
of her First Lord of the Admiralty. " The nation may look
forward with increasing confidence to the certainty that if it
is to be ponce, it will be peace with honor ； if war, whicli God
forbid, war crowned with victory." These are the AVords of Mr.
Goschen in the Parliament ii8 cabled by the Renter. To these
we respond from the Far East and say: " Let there be no war
by all means. Let China's integrity be preserved ； if possible.
Let its old civilization be fostered, and new civilization be
grafted upon it iis a good olive branch upon a wild olive tree.
It is great to take and conquer : but it is greater to help and

406

EARLY WRITINGS

develop.

The Kobe Chronicle, commenting on our articles on Tht' Intro-
duction of Foreign Capital,* says :

It is satisfactory to note that the Japanese, especially those be-
longing to trade and commercial circles, are l^eginning to realise
that foreign capital will not come into the country unless the bar-
riers erected against it by Japanese law are broken し Icmn. An in-
teresting series of articles on this subject is no、v appearing in the
English section of the Yovodm Clioho ； and it is curious to note in
this as in other question the contradictory views expressed by the
English and Japanese editors of that journal. It is only a few weeks
since the Jiji was vehemently attacked in the Japanese columns of
the Yorodzu for its liberal views on the land question, and yet Ave
now find the same views expressed even more decidedly in the IV
rodzu'^ own English columns. We hope it signifies conversion, but
fear that it only proves the difference of opinion existing between
the two sections of the paper.

We wish to tell oui- contemporary that there is neither con-
version to the Jyi on our part, nor discord and difference of
opinion among ourselves. We attacked the Jiji, and still attack
it, for its 】iiei'cenai'y ways of looking at things, ― for its regard-
ing iiien and nations as mere money-getting machines. With
all our dislike of the " licentious ，， part of the fpreigiiers, we
have profound respect for all that are of sterling worth in them ；
and apart fioui the questions of profit and Loss that we may
derive from our dealings with them, we wisli to treat them as
our equal friends and brothers. Fairness is a duty that we
owe them a.s our fell ひれ' -mm ； and if we said the same thing as
the Jiji did, we said it from this our standpoint of view. There
are many practical quet^tions in this world, on wliieli Gods and

189 8 407

Mainnion.s well agree ； but that does not mean, as our Kobe
contemporary well knows, that the former have been converted
by the latter ！

* Not from the pen of our author, and not given in these page- . ― (JompU&r.

The Yorodzu Choho^ March 17.

EDITORIAL NOTES.

With fires, canes, daggers and i)istols, and other demonstra-
tions more or less barbaric, the election of the new members
for our Parlicanient are now over. What the exact result is,
^ve are not yet in position to state definitely. Whether the
Progressionists be in in a j or it y, or the Liberals, the practical
result will be pretty nearly the same. Xo great national policies
will be forthcoming from the victory of any one of these par-
ties. What we are sure about to hear in the coming session
of the Parliament will be the same foul talks of bribery, sub-
mission, and the rule of hypocrisy. As long as the fundamental
beliefs of the nation remain the same, no fundamental reform
of our government and society will accrue from any number of
the general elections. This is an explanation of our comparative
indifference in this matter.

The Yorodza Choho, March 18.

THOUGHTS AND REFLECTIONS.

The recent death of the Rev. Dr. Yerbeck recalls to oui*
mind a pleasing anecdote told about this modest, silent worker.
One day he was strolling upon the Atago Hill in Shiba, when
a young Japanese addressed him thus : " When did you come

408

EA.RLY WRITINGS

to our country ？ " The doctor smiled, and in hi.s chariicteristu*-
low deep tone, replied ； (- 1 came to your honourable country
long before you came to it." The fact was the doctor's Japa-
nese life was more than Japan's new era by several years, and
he counted among his pupils many a man who is now quite
well advanced in years. The young man's question was quite
impertinent.

Brown, Hepburn, Vcrbeck, ― these are the three names which
shall ever be remembered in connection with Japan's New
Civilization. They were young men of twenty-five or thereabout,
when they together rode into the harbour of Nagasaki early in
1858. The first said he would teach, the second that he would
heal; luid the third that ho woul'l preacli. Dr. Brown opened
a school in Yokohama, and with no ostentation of a Doshisha,
he quietly plied to his work and died. Such eminent men as
Mr. Shimada Saburd, Eevs. Uemura, Oshikawa and Honda, are
the fruits of hi;^ labour. Dr. Hepburn 】;iealed ； famous Mr. Ki-
ehida Ginkd made his name and fortune through him ； while
the doctor's dictionary will ever remain as a monument of pa-
tient philological work, not to be surpassed for many years to
come. The two of the devoted triumvirate have joined the
" ohoir invisible ，， now for sevfn-al years. The third has now
passed away, full of honours and good labours. All three by
their silent labours have left Japan better than they had found
it. May every one of us go and do likewise ！

Forty years of continued, unstinted service for the people
not of one's own race and nation ！ Let our readers think of
it. Is there any one of our countrymen wlio is thus spending

1 8 r S

409

unci being spent for our immediate neighbours, the Coreans ？
Forty years of continued, unostentatious work, not to get money,
or praise, but with an aim known only to himself and his
Maker ！ Apart from the doctrines he came here to preach,
there was a sustained energy in the man such that we might
well envy and seek to possess. Perhaps he had in him the
Dutch doggedness of his native land. But tlie io\'， the content-
cdnesSj the sweet submission in his work seem to imply some
other source of strength not wholly explicable by physics and
physiology. 一 Benkel

The Yorodzu Choho, March 20.

ON REFORMS AND REFORMERS.

ReforMj reform j reform ！ So much need of reform in every
department of national, social, domestic and individual exist-
ences ！ Desires and cries for reform are many and abundant, ―
indeed superabundant. But alas ！ no "working reformers are
yet forthcoming. On the contrary, things are going from bad
to worse, in face of these loud cries and strong desires for reform.
The state of things we are in seems to be like that of a drown-
ing man Avho goes the deeper into destruction the 】iiore he
attempts to be saved. Truly there seems to be no salvation
whatever in mere crying and Avishing and criticizing.

Government to be reformed, society to be reformed, piu'lia-
ment and political parties to be reformed, schools and theatres
and literature to be reformed, all and everything to be reformed
erxept the reformer, or the crier of reform himself I He alone is
to be exempted from the roll of reform. He is to be allowed the

410

EARLY WRITINGS

privilege of lazincsS; drinking, cai'(l-p】aying， goi;<ha-buying, polyg-
amy, concubinagej and all luxuries and amusements that money
can buy. That is to say, the reformer likes to live in ;i
reformed country, himself unieformed. And that is the kind
of reformers the world has by hundreds, and thousands, and
tens of thousands, at present. Such a nation of reformers, with
not a single rt'al reform yet forthcoming ！

***

We believe the devil himself does not object to his being
placed in Hca 、で n， his neighbors all true and kiiul to him, and
he alone cheating and defrauding them. But he, i.e. the devil,
does not knoAV that heaven ceases to be heaven as soon as he
is admitted to it ； that the one chief cause of the devilishness
of his country, i.e. Hell, is his own unroformed devilishness.
Heaven is heaven because there every member of the community
seeks first to be reformed himself, and none is called by the
name of reformer who has not first thoroughly reformed himself.
Hell is his appointed place to live in so long as he refuses to

have a search-light cast upon his unroformed self.

*
* *

Reform ！ reform ！ reform ！ But our reformers know what
it is to reform and be reformed ！ 丄ヽ ot a very pleasant business
or process, we can assure them ； not much money-making in
it ； and it is very seldom that reformers (true) are decorated
Avith royal or imperial decorations in their life-times. It is a
painful business ； poverty and starvation, almost ahvaysj perse-
cvition by hypocrites, " iinwortliy treatment by the unworthy,"
and even crucifixion. Rejurni is pleasant only in ilts ofler-effeets,
"When the ral>blcs cry for reforDi, they cry only for its delectable
effects, and not for its painful process. And the fashionable

89 8

411

rofornieis of tlio day
without the thorn and
The Yorodzii CI who

arc tlicy who expect
sting of the bu^h.
March 22.

nec'tor from a rose
—— Benkei.

JOTTINGS.

The Spring has co]m>， and let us all play and be merry. If
by being serious and sincere , we can bring our People ami Gov-
ernment to a serious consideration of the serious state we and
the whole Far East iiro just now in, Ave will 1» ひ serious and
sincere and true. I>ut with our Marquis-Leader as easy-going
as ever before, unci the Metropolis itself only half-awakening
from the dnankenness oi its Thirtieth Anniversary, we with all
our efforts cannot be very serious. Are not cherries in blossom
and linnets in song, though China is divided, ami Japan power-
lesB under a ppwerk ss leadership ？

The epring' has qome ; let us all play and be merry.

Are the causes of national events controllable as those of
individual events ？ When it is said that the nation is an
organism, does it mean that it is a sentient, conscious organism
as one of u.s is ； ov is it n nonsentient, unconscious orgnnism as
a s ひん'" ra-ti'ee， (tliough composed of conscious luinian beings,)
-Which flowers, fructifies, and decays in its appointed times, beyond
the control of its ' patriots ， and politicians ？ Prince Bismarck
is said to liavo romarked soinetnmg to this .same effect in a
conversation with one of his most intimate friends. He said ；
' When 1 was younger I u.socl to think myself clever enough, but
now I am convinced nobody has any control over events, no one
is really i^oworful or i»*roat, ami it makes nie laugh when I hear

412

EAKLY WRITINGS

myself complimented as wise, foreseeing, or exercising great
influence over the world. In my time I had to decide promptly
whether it would rain or be fine， and act accordingly. Thanks
to good luck I guessed rightly sometimes.'

Some knowing the imcontroUableness of human events, come
to very ignoble view of life, and go eating, drinking and merry-
making, saying that to-morrow they shall die, if die they must.
Other better-advised resort to ' Waiting, watching, and praying ,
under the same circumstances, that they be better prepared
for action when Winter is past and Spring is at hand. But
even the drunken patriot is better, in our estimate, than he
who constantly frets and fights against the inevitable. It is
certainly a sign of diseased mentality and spirituality that one
is not able to appreciate the songs of linnets and the hue of the
sakura-blossoms, because Europe is greedy over the Chinese ports,
and the Japanese politicians are utterly incapable to deal with
the pressing need of the day.

America for humanity's sake and Spain for honor's sake are
being armed to the teeth. The Renter to the Japan Times
dated 16th inst. says : ' The Spanish Gov n-nment has opened
a national subscription to increase the Fleet. The Queen-Regent
heads the list with one million pesetas. The Spanish Cabi-
net lias authorized the immediate recall of the representative
at Washington. President McKinley has sanctioned the resolu-
tions of the Congress.' Humanity versus Honor ！ The Spanish-
American War if began will perhaps of the most unselfish Avar
the "world has had for the last three hundred years.
The Yorodzu Choho, April 19.

898

413

JOTTINGS.

The Doshisha is dying ； or it is dead already, spiritually at
least ； 01, we may say, it was already clend in its very beginning ；
or we may go still further and say, that the missionary system
that called it to being was a dead system already. Anyhow,
this hope and corner-stone of Christianity in Japan is now
rapidly crumbling away ； for if the nearest and immediate pupils
of its sainted founder cannot uphold it， no man in the world
can. Suppose John and Peter and James and other of the
Twelve were not able to uphold Christianity ； no efforts of the
after generations could have been able to revive it. Systems
that endure are usually most vigorous in the hands of the im-
mediate disciples of their founder. The case of the Doshisha ]s
indeed very serious.

' Fear of God is the beginning of all wisdom' is a Solomonic
saying. Godless wisdom is a foolishness, oftentimes the most
laiiiontable form of foolishness. With eyes that see, they see
not ； and with ears that hear, they understand not. Because
by some good haps success attended them somewhat, they come
to the belief that they have got at the central truth of all
things, and judge men and things accordingly. And 80 they
scheme ； scheme for the renovation of the society ； scheme for
the salvation of their country, not neglecting money-making
scheme, of the prime importance to them. Then comes their
confusion ； Nature comes to refuse to obey their behest ； their
stand-hills are levelled to the ground ； and they are made to
confess that they xvere and are fool?. How extremely instruc-

414

EARLY WRITINGS

tive to observe this form of wisdom, rising and vanishing like
babbles in the sea.

Ocu worthy Anglo- Japanese contemporary, The Labor- World,
has this extract from the sn\nngs of the late Miss Franoes E. Wi レ
lard : 一 " We used to say intemperance was the cau??e of poverty.
Now we have completed the circle of truth by saying poverty
causes intemperance, nnd the xmder-paidj under-sheltered wage-
earnirjg teetotaller desorvos a thousand times more credit than
the teetotaller who is "u-oll-paid, well fed, and well sheltered. Tn
the slt&ns they drink to forget. We should make them like something
they would gladly remfmber: so irould you. Our objects are the
same. Let us clasp hands in the unity of spirit and the band
of peace." She, we believe, with her womanly instinct has here
touched at the central truth of the temperance problem. ^li^^s
AVillard was not a mere temperance-zealot .

The best way to avoid sin is to l)e constantly chec'i'M. Xoth-
ing IS so conclusive to sin, and to crimes even, as depression
in spirit and hopelesf^ne^s and objectlessness in life. Give a
man hope, and he Avill begin to rise above himself, and his
evil passions begin to obey his moral swuy. What old Scotli
Dr. Chalmers called " the expulsive power of new affections ，，
is extremely true. It is in this way that poet み preachers, art-
ists, and philoeopher.s help us to be purer and holier. And
lX)liticians, too, by imking our national existence niore cheerful
and hopeful: help the nation to be morally better as well. He
only is to be counted as a true reformer of the society, who in
some way has pointed oiit a bright siae of Life and Universe.
TJie Yorodzu Choho, April 20.

1898

4l8

THE MUDDY WORLD.

The Liberals have " broken hands " with the Ito Cabinet at
last. It is the course that Selfishness always takes. They tlmt
had come by self-interest have parted by self-interest also. Only
four months ni;'0 the very same thing happened between the
Progressive and M.atsukata Cabinet ； and now they that laughed
at those are themselves being* laughed at. With all the wisdom
of the worldly wise men, their courses are about as calculable
as the oheinical affinities of inert atoms. " Dogs and inonkeys "
do unite and part according to the never ending changes of
weather. It requires no professional prophets to prophecy what
their future courses "will be.

It transpired that some of the Kairakuyen agitators- waited
upon Count Matsukata, and asked him to be their loader, to
"vvhicn request, we are told, "the count gave no (kvisive reply."
Here is <a distinct sign of turning of iicie in the ever fluctuat-
ing Japanese political sea. He that was deserted oilly four
months ago is now again waited upon. So things will go, ad
infinitum. But the lengtli of human lives are three scores and
ton, and Marquises and Counts are no exceptions to this rule.
When they are gone, then who shall be "svaited upon ？ " The
decorated apes/' answer some.

" For the country's sake," one scoundrel cries whenever driv-
en to his wit's end ； and another scoundrel in the very same
circumstance J responds him at once. The liberality and tolerance
of the Japanese politicians are something wonderful. Tliey Itury

416

EAELY WRITINGS

their past as quickly as children forget their woes. Shallow in
loving, they are as shallow in hating. All their emotions are
as evanescent as the hue of the sakura-hlos^.om, 一 all "for the
country's sake ！ ' Quick in changing their views and parties as
some of them are changing their wives, they are as faithless to
one cabinet as to the other. And .so they tumble on, changing
their lovers all the days of their existence.

Bexket.

The Yorodzu Choho, April 23.

NOTES.

For what purpose this sudden increase of armament ？ Is it
to fight with China ？ Behold she in now in dust and ashes.
With England ？ Asturedly， 200,000 tons is not enough for that
purpose. With Russia ？ Then we must be prepared to fight with
France and Germany also. For wlmt purpose thi.< increase of
armament ？ We like to ask again and again.

***

As we said once and again, Japan stands alone and single-
handed as long as she refuses to bo Europeanized from the
very botton of her social constitution. Oriental and Asiatic in
her views of men and things, she is not yet of the civilized
world. She may be used as a profitable ally by this and that
power, as Turkey has been all these conturies, but she will
never be recognized as an independent civilized power in her
Asiatic ways of thinking and being. We believe it lies in the
ways of true patriotism that this Europeanization of our land
be accomplished as speedily as possible.

898

417

EuKOPEAxizATiox does not mean denationalization , ― of course.
When Peter the Great Europeanized his beloved Russia, he
did not thereby cause it to be absorbed by France or Holland.
On the contrary, he thus made Russia a power , and laid
such a foundation for her future greatness as we now witness
with our own eyes. Also, when Stephen and Laclislaus Euro-
peanized Hungary, they did not thereby unmagyarized (if we
may so call it) their countrymen. On the contrary, the Magyars
began to be a recognized power since their desertion of Asiatic
institutions, and adoption oi European ways of thinking and
being. To be Europeanized is to adopt the highest form of civili-
zaiion that this planet has at present : and we can see nothing
disloyal and unpatriotic in our ambition to be thus civilized.

Again, the Europeanizatiou that wo are in favor of is not
being smeared over with Europe. We never can sympathize with
a view once expressed by Mr. Fukuzawa that our Government
should cause every soul in Japan to receive Christian baptism
whether he believed in Christianity or not, that we might appear
as a Christian nation to the world. That is a " protective
mimicry ，' allowable and profitable in animal world, but certainly
not in conscience-bearing human wond. And. what in the
world is more despicable than Earopeanimtion in skin onlyf
Acquired tastes for European cigars and whiskies, for European
ways of gambling, for " little ，， European sciences which really
are very dangerous, 一 these are often taken for genuine fruits of
Eiiropeanization. Hellenization, Romanization, Luther ization,
Hegelization ， Puritanization and other intellectual and moral
phases of Europeanization have been thus far entirely neglected
in this country. When we cry for the Europeanization of our

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EAELY WRITINGS

country, we cry for the Europeanization of the very core of
our hearts. 、 Bexkei.

The Yorodzu CJioho, April 24.

THE SPANISH-AMERICAN WAR.

War was declared between Spain and the United States of
America at last. The outcome of the contest is apparent to
everybody. A spent-up nation of 17，000，000 inhabitants is no
enemy against a young vigorous nation of 75，000,000. The
Spanish-American war is like Japan-China or Greco-Turkish War
in that it is a strife between nations of two very different sizes ；
but is wholly unlike the latter two wars in that in this case
the smaller and weaker takes up the cause of Despotism, and
the larger and stronger, that of Freedom and Independence.
Freedom itself is a might, and for its sake a weaker power has
successfully coped with a stronger. But, when as in the present
case, the stronger has taken up the cause of Freedom, of course
nothing can withstand their united strength. Spain's defeat is
self-evident.

* *

We as a nation have strong sympathy for the Spaniards.
They are like us even to the extent of the colors of their hair
and skin. Their Asturian power of endurance, Castilian dash and
courage, and Andalusian culture and enlightenment come nearest
to our own Japanese ideals. Individually, the Spanish race has
produced and is stiD producing some of the greatest statesmen
and warriors and poets that the world has ever produced. The
author of Don Quixole is himself sufficient to make the name
of Spain great in the eyes of the world. In Spanish America,

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419

statesmen of the type of Bolivar, Saii ^Martin and Balniaceda
have given the proof of tlio unexliaustedncss of this strong, old
race. The Spaniards^ not Spain, have our unbounded i^ympatliy
and admiration.

Not Spain, we say. The fact is， Spain tho most unfortunate
nation in Europe. Geographically, it has all the characteristics
and disadvantages of the African continent. Cut off from Eu-
rope by the impassable Pyrenees, it juts out Africa-ward in a
mass essentially African in its shape and profile. It is a border-
land between Europe <and Africa. The two continents have met
there from the time of Carthagean Hamilcar and Hannibal
down tliioiigli the passage of the Vandals over the Gibraltar
to the final downfall of Granada. Twenty centuries of fierce
contests have left indelible marks upon the land and the people.
Bigotry and intolerance have become their chief characteristics,
engendered by the racial and religious natures of the ways
they waged. Liberty in the sense of English or Dutch Liberty
has never dawned upon the land. So they now stand, called
an European nation, but nearly three-fourths of whose entire
population can neither read nor write ； — a nation of intense
feeling, but lacking in balance of jiuitji'nent.

% 木

America has her weaknesses ami wickednesses too ； but we
believe, in this case she has taken the better sicie. Spain has
lost right to rule in Cuba, because she has lost power to rule
there ； and History allows no legal figment to take the place
of the practical power of administration. Then Monarchism is
doomed in the New Continent. Even good, gracious Dom Pedro
was not able to keep his Brazilian throne ； and the Ainazon

420

EARLY WRITINGS

noAV, like the Mississippi " flows unimpeded to the sea." Shall
Cuba, the Pearl of the Caribean, alone be imfree ？ America
says, it shall be free, and she is going to make it free.

K, U.

The Yorodzn Choho, April 26.

MARQUIS ITO.

We thought ^Marquis Ito was a good with 】iis omniscient
knowledge of tlio Japanese and European politicks ； and that
with the help of such auxiliary gods as Mai'quis Saionji, Count
Inouye and Bavon Ito, and of other minor gods without num-
ber, tlioro reinain(Hl nothing in tliis Land of tlio Virtuous which
he and his omniscient colleagues cannot carry to successful
issue. We thought Peace and Prosperity would descend upon
the blessed land at once as soon as he left his villa at Oiso,
and resumed the rein of the governmont. What an aniazeinent
to us therefore that this god revealed his imperfection and we
are made to see that there are some things in this universe
which are beyond the control of this Marquis. He seems to be
a man after all, with frailties and short-sightednesses like the
rest of mankind. And he with decorations that dazzle the eyes
of poor mortals ！

The Yorodzti Choho, April 80.

CARLYLISM AND CHRISTIANITY.

We are often told by Christian divines that Carlylism is not
Christianity. We know that it is not ； but also know that
what Carlyle taught, and what is far better, what he practised,

189 8

421

lire far superior to what is conimonly taugiit aiul practised by
the current Christianity of the day. Here is wliat Carlyle ob-
served of the ways of modern missions :

" We have Religious machines of all imaginable varieties ； the
Eible-society, professing a far higher and heavenly structure,
is found, on inquiry, to be altogether an eartlily contrivance :
supported by collection of moneys, by fomenting of vanities, by
puffing, intrigue and chicane ； a macliine for convertine^ the
Heiithen."

How extremely true ！ The fate of the Doshisha and its
sister-institutions, several of wliich dead long ae'O, testify to the
truth of this Carlylean declaration.

FiKST to be honest ク sincere, and transparent ； tlien methods,
and policies, and ways and means. Carlylisiii should be the
starting point of not only Christianity, but of every honest
faith and endeavor of man. The best of doctrines and most
perfect of institutions are worthless if not founded upon " verac-
ity, true simplicity of heart." That much of Jesuitism and sort
of Oriental diplomacy is resorted to in Christian missions is
deeply to l)e lamented. It is always the fertility in " Avays and
means " that brings everlasting slianie upon all works of man.

K. U.

The Yorodzu Choho, ^Fny 7,

IBSEN'S 70TH BIRTHDAY.
Henrik Ibsen, the great Norwegian dramatist was seventy-
years of age at March 20 last. He was born at Skien, a small
town on the south coast of Jsorway in 1828. The day was
celebrated at Christiauia with great festivities. Numerous dep-

422

EAELY WRITINGS

utatioiis, including one from tho Storthing, the Norwegian
Parliament, congratulatod the eminent poet and dramatist, and
King Oscar telegraphed from Stockholm : " I and the queen
send you our cordial congratulations on your 70th birthday.
Your day of honor is likewise a day of honor for the Xor-
wegiuii people."

Yet this man, so much honored by 11 le king and tlio qnoen,
and by the whole people of Norway and Sweden is one of the
most radical social reformers Europe has ever produced. He
once expressed the aim of his literary endeavors to be to lay
dynamite at the root of the present social structure, to blow it
up to make place for a new ！ Carlyle himself is weak compared
with the " rocky " originality of the Norwegian. If born in
Corea or in one of Us neighboring countries, he would be tho
first to be removed out of the society as " too dangerous for
the peace of the community.'* All honor to the king, and the
queen J and the people who can honor this man.

Ibson is a bachelor, solitary iu his habits and a dreamer in
his views on social questions. He has WTitton a new play at
about the rate of one every two years, since the time when he
first took lip the pen of the dramatic writer.
The Yorodzu Choho, May 7.

EDITORIAL NOTES.

Mr. ChambeelaiXj in his Birmingham address, gave voice to
what has been long accumulating in the hearts of true Anglo-
Saxons all over the world. Tho rupture of the United States
from the " mothei-Engiand ，， was only accidental, to be restored
to its original unity when such is demanded by the progress of

898

423

the world. And we believe mankind lias reached that stage
when such Pan-Anglo-Saxon alliance is urgently needed. With
all their defects and imperfections, most assuredly they are the
most free and justice-loving nations of the world ； and the
world's freedom suffers greatly were they to stand separated,
and some other European races come to dominate it. We
welcome Anglo-American alliance for our o*wn freedom's sake and
for the sake of advancing humanity.

承 *

And when the much-expected alliance is accomplished, and
the world is divided into two camps, with the Slavic Czardom
leading the unfree part, on which side shall Japan array herself?
On Freedom's side ― of course. Not with the Muscovite Power
with its unalterable ukases so debasing to the free personality
of man, or with the Teutonic German Imperialism backed by
" his majesty's sacred gospel/' or even with the Gallic Form
of Freedom led by a hand that adores unscrupulous Eichelieu
for its type of statesmanship ― not with any one of these, of
course. Japan is an England not in its geographical conforma-
tion only, but in its love of freedom also. Side with Freedom,
and we too shall be free ； with Despotism and Hypocrisy, and
we too shall sink and be unfree.

ネ'
氺 *

The world progresses by opposition and contrarieties. Not
only was Judea needed to develop a pure form of monotheism,
but Sennecheribs and Xebuchadnezzars also to menace and
oppress her "to call her prophetic fires to being ；，， not only
was Greece needed to bring forth Phidias and Socrates and
Pericles, but Persia also with its Xerxeses and Dariuses that
Freedom might test its strength over Tyranny ； and not only

424

EARLY WRITINGS

was Cromwell needed to stamp Puritanism upon his England,
and through England upon the "whole world, but the Anti-
Christian kings of Spain also that England through vigil might
rise to be the foremost ruler of the sea. That Russia exists
side by side with England in this epoch of history shows the
need of the very same contrarieties that have helped the prog-
ress of mankind all through history. The impending conflict
is inevitable ； and happy is that nation that makes the right
choice of its allies when that conflict comes. K. U.

THE CUBAN IDEAL.
DoKA Gertkudis Gomez de Avellaxeda is a Cuban poetess
born in the city of Puerto Principe in 1816. Her productions
command the ear and favor of the Latin- Americans all through
West Indies and the Spanish Main. That monarchism is no
more possible in the New Continent, even in the Spanish part
of it, is shown by some of her exquisite pieces, of which one
entitled " To Washington ，， is most notable. We give one of
its stanzas.

"The past could give no model of tliy virtue,

Nor history any copy ； centuries

In their flight cannot wither

Thy immortal laurel.

* ネ氺 ネ氺氺

America, rejoice, and lift thy front.
For admires the world; a ひ d envies Rome,
The Cincinnati^ も whom thy clime gave birth."
The Yorodzu Choho, May 20.

898

425

POLITICS, MORALITY AND RELIGIOX.

The utmost that Politics can accomplish is the 】nost efficient
use of the social materials already at hand. Mr. Gladstone
with all liis political tact can do no more in Dahomey or
A shunt i than to give the people a nuld liumane form of des-
potism. He no more can make a free, self-governing people
out of them than an architect can build an enduring structure
out of shingles and sun-burnt bricks. To expect fi'om politi-
cians social stability and enduring institutions is as unreasona-
ble as to expect from sculptors the purity and fineness of the
marbles they manipulate. Yet alas， there are nations, ~ Spain,
one of theni; and we are afraid, Japan another, ― which are con-
stantly Iioping from their poMtici«ans Avliat they should never
liope from them.

ネ * ネ

Morality is the vital, social force in men. It is the cement-
ing power that binds individuals with self-centric interests into
one body politic, whose " every part is a means and an end
at the same time." The stronger this cementing, organizing
power, therefore, the more vigorous the functions performed
by the various members of the organism. When Napoleon said,
" Moral forces count for nine-tenths on the field of battle/' he
knew the practical worth of what he in his private life
disregarded with all impunity. And all the social reformers,
from Sir Thomas More downward, liave had to confess to their
sad disappointmentj that there are no schemes that can give
ideal forms of society to a people not advanced in morality.
With all the recent advancement in Political Science not a iota

426 EARLY WAITINGS

is still to be removed from a great utterance made some three
thousand years ago by a Hebrew king, that, Righteousness exalt-
eth a nation : but sin is a reproach to any nation.

But if Politics rests upon Morality, Morality also is not self-
sustaining. Morality pure and simple is like a stream in a
desert ； it dries up because of the lack of an ever-living foun-
tain. It is sometimes said that conscience is the source of mo-
rality ； that so long as there is conscience in a man his morality
is sure and enduring. But, as is well said, the very idea of
conscience carries with it an idea of responsibility to Some One
else ； and the so-called Godless conscience has too often ended
in being no conscience at all. History knows of no great
moral power such as moved whole nations and races of men,
without Religion at tlie back of that power. No mere morality
made the Bedouin Arabs a great conquering race of three con-
tinents, neither was it the power that made the name of the
； Muni of Sakya glorious through the whole of the Far East. At
the root of the greatest moral reformation Europe has ever
undergone, was a religious power, as mysterious in its action
as profound in its source. Mr. Green rigntly says that : The
whole history of English progress since the Restoration ， on its
moral and spiritual sides, has been the history of Puritanism.
Historically, there never was great national morality without
great religion as the feeder and encom'agei' thereof.

Is Japan an exception to these rules ？ Can she alone live
on and prosper with Politics alone ？ Has she no need of JRe-
ligion, as was many a time expressed by her ' patriots '？ Her
Politics is going down and her Morality also. Because Hon-

1 8 9 8 427

gAVanjism and Christian Missionarism have failed to make her
whole, shall we yet say she has no need of any religion ？

K. U.

The Yorodzu Choho ， May 21.

" OUR PvAISON D'ETRE."

Our I'aison d'etre is implied in the fact that we are. Fortu-
nately or unfortunately, we were brought forth to this world,
to this particular space, at this particular time, why and where-
fore not knowing. We, indeed, often lamented our having' been
thus brought forth, cursed our birth like the man of Uz， and
wished that we were not, seeing that our existence was not
wished by the world , that our " patriots ，， had no need of us.
" Why not hang yourself, you reprobate and renegade, disloyal
to your sovereign and unpatriotic to your country," we heard
our countrymen say to us ； and we thought the best possible
thing we could do for our beloved country was to follow this
very kind advice, and be not, leaving this fair country to the
countless " patriots " that swarmed the land. But we had
neither courage to go， nor unreason to take our life away ； and
so we still continue to breathe, much to our own bewilderment,
sometimes. And living', we cannot cease acting ； and in this
land of moneyed gentlemanship and decorated nobility, we poor
earners of rice and daikon have no sphere of independent
living left for us, except in that old unprofitable one where
vagabomlago uhvays linds some crumbs of life-stuff, we mean,
penny or nickel literature. So this little magazine came to
existence, as sure as we were punped by our mothers arid
left by Providence to live unto this day. " The lion hath

428

EARLY WRITINGS

roared, who shall not fear ？ The Lord God hath spoken who
can but prophecy ？ ，， Poor editor exists ； why should he not
have his own magazine ？

The Tokyo Dokuritsu Zasshi (The Tokyo Independent), June 10.

" OUR PRINCIPLE."

And our principle ？ Shall it be Xationalism or shall it be
Universalism ？ Or shall it be Buddhism or Mohammedanism
or Braluiianism or Chi'istianism of some very orthodox kind ？
In this country, " principle ，， of some sort is needed to make a
paper success, much as sign-bo. ird is needed by a sales-man
for his success. Neither a Government nor a Mission Board
will subsidize any journalistic enterprise unless it is advertized
、vith a fixed " principle " as a guarantee of its genuine loyalty
or orthodoxy.

We must confess, however, that principle of this sort we
dare not or have not to confess. Of course, each of us has
his own particular " religion ，， whicn if he were a man of
common sense, would charily keep to himself, and would not
divulge noisily to the world. Religion is a man's private rela-
tion to the Object of his worship, as private as his relation to
his wife, which loses all its charm and depth the instant it is
made a thing of show and advertisement. So we do not believe
in making our religion the principle of the magazine we pub-
lish. The world has certain recognized principles, obligatory
upon every one of its citizens, whatever be the particular relig-
ion he professes. And a magazine we believe to be a sort of
world-man (Welt-mann) which should walk by these recognized
world-principles, and not by its editor's hobby principle.

898

429

Our principle ？ It is this : Plain honesty , common ways of
man J veracity, true siwplicify of heart. Outside of this we prom-
ise nothing ； ami if any of our readers want some pai ticular
isms of his own liking ；， he must go to some other magazines
where the commodities ho is after are for sale.
The Tokyo Dokuritsu Zasshi (The Tokyo Independent), June 10.

REV. DR. M. C. HARRIS IN JAPAN.

Confucius says, "There is (a men(l， he comes from afar : is
that not joyful ？，， The joy indeed is more than earthly. An
old-time Poet, a Rishi, not knowing modern means of convey-
ance, m]gnt have taken it (ts heavenly. A veteran Methodist
missionary with none whatever of that shrieking Methodism that
Carlyle characterizes as " looking too much at one's own navel,"
he with his help-mate are the loyalest mends of Jnpan that we
know of. They somcliow have imbibed mudi of our own
Yamato - Damashii, and thus made themselves doubly dear to us.
His stay with us is slioi't this time ； and long as he stays, may
Fuji he bright with her unchanging form, and his mends be
grateful with their unchanging hearts. Kakzo Jchimura.

The Tokyo Doknritsa Zasshi (The Tokyo Independent), June 25.

WEALTH AND WAYS OF GETTING IT.

A man possesses all things when he forgoes all things from
him. His wealth consists not in what he has, but in what he
has no desire of having. One of the wealthiest men that we
know of was a wandering Jew, wlio with his し cioak that he
left at Troas with Carpus and the books, especially the parch-

430

EARLY WRITINGS

ments，" considered himself as one " possessing all things." From
him came that most jubilant of all literatures, usually called
the Epistle to the Philippians. " Rejoice in the Lord always "
he says, " and again I say Rejoice." Yet this jubilant cry is
usually regarded to have come from him when he was in a
dungeon in Rome.

The fact is, the Nineteenth Century in its too eager quest
after wealth has left behind it the only source of wealth and
wealth-giver there is under the sun. In the words of an old
prophet, " They have forsaken the fountain of living waters,
and hewed them out cisterns, that can hold no water." They
have discarded the simplest truth that wealth is possession and
not being possessed by. The passive soul possessing the whole
world possesses nothing ； while the active soul possessing only a
sen and a lepta does possess that sen and lepta. Possession
begins in self-possession. Soul that is not the master of itself
cannot be the master of any thing.

It is generally and vulgarly thought that a man does most
for his country who adds most wealth (meaning mostly gold
and silver) to it. And as Pizano and Cortes were praised for
their patriotism in their time by their Spanish countrymen, so
are merchants, speculators, " men of industry ，， etc. who in any
way made foreign goid flow into their country are generally
and vulgarly regarded as the most patriotic in our time by
our own. Japanese countrymen. Japan, among all the nations
of the world, appreciates least the value of Religion. What is
called " spiritual worth ，， is to her patriots of no worth what-
ever. Even a small gun-boat or a 60-ton torpedo destroyer is
in the estimation of her patriots or infinitely more worth than

1S98

431

a Paul or a Savonarola. That which is not counted in solid
cash is to them really nothing. " Increase oui' wealth/' they
cry ； " only make us keep all the gold we have in our land and
get more from abroad." Wealth without gold, — the idea itself
is to them preposterous.

水

In our opinion, Japan is doubly poor for her lack of spiritu-
al teachers. The Helvellyn is a mere hillock compared with
our noble Fuji ； but with William VToi'dsworth and his im-
mortal songs for the former, England is the richer of the
two countries in her mountains as well. The Ayr is a little
stream oozing its way into the Firth of Clyde ； but that Robert
Burns was born near its mouth made it a nobler and grander
stream than the Congo or the Zambezi that drains half a conti-
nent. In other sense than figurative, poets and priests are real
wealth-makers. They not only attach new values to what we
already have, but develop new values out of them, and make
them intrinsically more valuaoie. As has been well said, there
are two ways of making us rich : either by increasing our
numerators, or by decreasing our denominators. It is one
special service of Philosophy and Religion that they help us to
diminish our denominators. The nation that is bent only on
increasing its numerator is sure to remain always poor, for its
denominator-part 一 called Desire in common parlance ― is sure
to increase by leaps and bounds if not checked and diminished
by some spiritualizing means.

After all, true possession is not taking possession of, but being
added unto. Another antiquated saying is true : " Ye lust and
have not : ye kill and desire to have, and cannot obtain : ye

432

EARLY WRITINGS

tight and war, yet ye have not because ye af<k amiss, that

ye may consume it upon your lusts." That the so-called com-
petition, and scrambling for land now so briskly going on both
in Christendom and Pagandom are not the true ways of getting,
can be proved by abundant historical evidences. Robbery can
never be justified without restitution of some sort on the part
of the robber. Even the English, in whatever robbery they
may have committed in India and other parts of the world ,
have had to pay dearly for their injustice before they are
established as the rightful owners of their new possessions.
To him that has (plenitude in himself), more shall be added ；
and from him that has not (this plenitude, but always hankers
for more); even that Avhich he has shall bo taken away. This
we believe is the true way of getting ； and all other ways
are robberies and thieveries.
The Tokyo Dokimtm Zcmki (The Tokyo Independent), July 10.

HONOR OF BEING A MAN, .ETC.

The chiefest honor of being a man consists in that he can
deliberately and consciously give himself for others. Therein
we believe lies his chief distinction from the rest of the creation.
The beast can eat, digest ； can also think and feel ； but that it can
find its highest perfection in dying to sell is to us unthinkable.
A man therefore forfeits his chiefest honor by living for himself
alone. Selfishness in his case is not only sin but foolishness.
His greatest wealth lies not in a crown studded with diamonds,
or in a vestment fringed with pearls, but in a soul that can
willingly lose itself for others. His heaven is these ； not in
riiiMLcljse where angels sing and where he is free from all cares.

898

433

The Kingdom of God is in each of us the instant he begins to
lose himself. Not a new truth this, we grant ； but always new
because always hidden from most of us.

" Reformation of society ，- 】s now the lips of every Japanese.
Properly speaking, however, there can be no " reformation of
society." There can be its " rejuvenation," or rather " regener-
ation for society is a community of heaven-born men and
not of earth-made dolls. The very definition of Life is that it
is a power that works from within ； and if not spontaneous in
generation, it is so in growth and activity. No amount of legisla-
tion can therefore add new life to society. Mr. Spencer said
truly when he wrote : " By no political alchemy can we get
golden conduct out of leaden instincts." Somehow we must
give life to society ； else its reformation is impossible.

But where is Life ？

That it lies not in skilful statesmanship is evident. Neither
it lies in Buddhist Sutras nor in the Christian Bible itself. Life
is where THE LIFE is ； and man as Its image and reflection
can derive it directly from It : The BiDle-Society-Machine can-
not generate it， as some spiritual missionary machinists seem
to think it can. We can only appropriate It to ourselves by
becoming like it. Then Life enters into us, and through iis， into
the world ； and the world thus gets itself regenerated.
The Tokyo Dokuritsu Zasshi (The Tokyo Independent), Aug. 10.

SEA-SIDE MUSINGS.

Evils there are many in the world, but good also not a few.

434

EARLY WRITINGS

The poorest of men has a sun shining over his head and a
heart that can love in his breast. Life also is his, that most
buoyant of all things, ever hopeful, even against hope. The
commonest of things is really the most precious. He that can
ta8te the balm of the fresh uir knows what is the sweetest in
the universe.

* *

Mr. Fukuzawa's story of the decline and fall of the Satsunia-
Choshu-Dynasty as given in the recent issues of his Jiji Shimpo
is an exceedingly interesting reading. It shows of Avliat hollow
stuff the dynasty was made up. No other dynasty ruled Japan
with more selfish aim than this one. AVith but very few ex-
ceptions, its so-called genkims (workers) were dunces and paper-
dolls, which figured up before the nation's eyes as " heroes "
under the cover of loyalty to the Imperial Household. That
such ruled Japan for the last thirty-one years is almost shock-
ing to conceive.

氺

* *

The Stuart Despotism, the Long Parliament, Oliver Cromwell ；
Louis XIV. and his idiotic successors, the French Revolution
and Napoleon Bonaparte ； ― these are the courses that events
usually take. The Satsuma-Chosu belly-serving despotism, the
Okuma-Itagaki puffing ministry based upon the Kenseito sans-
culottism ； then something Napoleonic or Cromwellian， if order
is to return to the land. One negation neutralizing another
negation ； then that which is positive. And it is now univer-
sally acknowledged that this Kenseito sansculottism is a nega-
tion. The utmost it can do is to neutralize all the evils com-
mitted by the Satsuma-Choshu-Higo Hypocrisy that went be-
fore it ； and we do hope that it will do tins thoroughly.

898

435

***

Despotism is Selfishness exerted upon others ； and wherever
there is Selfishness, there also is Despotism. There is the des-
potism of parents ； of government officers, of city-magistrates
and villago-master.s, of school-teachoi's and university-professors,
of tlio people, children, and students. No nicety of political
regulations can get rid of this hydra-head of all social evils.
Ori】y a new affection can expel this affection of se]f， which is
Selfishness. Therfore, when a god appeared among men, the
throne of the Despot quaked to its very foundation.

Anything remarkable is detested m all the Eastern countries.
The existence of such is thought to be deleterious to the
nation's peace. In Covea, therefore, its patriots think it their
solemn duty to their country to get rid of any remarkable
man they can find among themselves. Precocious boys in
schools arc watched with closest attention for fear that thoy
may develop to disturbers of national peace. The most useful
man in these countries is a veritable jelly-fish "without a
slightest trace of vertebrate back-bone in him that he may
accommodate himself to all sorts of conditions. " Be thou a
block of tofu, Sfjuarc and gelatinous/' is a wisdom taught and
practised by many a wise man of the East.

木 *

Before all other things man's 8mnt must be made free. No
great thing is pos.<ible with spirit in bondage. Art, Science
and New Government are all gifts of Freedom. Originality
there is not without Freedom, for it (the former) is of Spirit,
and whatever Spirit does is original. Man's spirit set free, there
is not any thing that he cannot do, for the potentiality of

436

EAULY WRITINGS

energy stored up in him is well-nigh infinite. From of old, he
is called the Lord of the Universe ； but a lord he is not when
his soul is shackled, and his mind and body left instruments
of bondage. Phidias's chisel, Raphael's brush, Columbus's
voyage and Newton's discovery were all gifts of Free Spirit.
Why .should wo remain unfree, and as hermit-ei*a]>s, limit our
actions by the capacity of the shells we carry ？

Thus I asked Mr. Crab devouring a piece of sea-weed in
sweet contentment on a bare little rock : " Why this dozy
inaction when the world needs the active service of all." He
answered : " I once was very active as Charles Darwin must
have told you. I once had a powerful tail with which I pro-
pelled myself actively tlirou^h my watery-element, and did
whatever I could to better the state of the sea and my
tribe. But my activity was not savory to the taste of my
comrades. They .said I was too prickly on my carapace that
my movable eyes which can see in all directions were offensive,
that my presence among them was not needed because I was
neither a slug nor a jelly-fish, etc. I learnt by the oppositions
thus met that active locomotion is a curse to me, that a crev-
ice in rock is the place appointed for me in this life. 80 I
curled up niy powerful tail (you Japanese folks call it Kani-no-
fund 0 お 'hi), adopted trans veise ways of motion, and quitting the
element I used to live in， I now live on this solitary rock in
sweet contentment of my lot. Fray do not disturb me Sir,
and Diogenes-like, let me have the sun and sea-weed ノ， 一 I
granted him his request, withdrew myself from his presence,
and pondered in my heart on the words he spoke with much
admiring sympathy.

898

437

ネ〜

And thou too Mr. PlatycephaluSj Kochi thy Japanese imnae，
一 thou too art a philosopher. Thy noble head flatted down
by the pressure above thee, thou hast now deliberately changed
thyself to a bottom-feeder. What cai'est thou that foolish
mackerels and sardines swim above thee ？ From sharks and
whales thou art entirely safe, when surface-sAvimmers with their
giacly scales are devoured by thousands by these monsters.
Thy eyes placed on the back of thy head, so that thou canst
see stars only, 一 what a happy lot is thine. They that sent
thee to the bottom, they the Sea-Nobles, the Sea-Hj^ocrites,
the Sea-PatriotSj and the Sea-Professors, know not the serenity
thou now enjoyest. Let me be thy disciple O Flat-headed, and
from thy endurance in thy bottom-life, let me learn a lesson
such that I also learn from the oppressed o£ all ages.

Eno-ura, Suruga.

K. U.

The Tokyo Dokurilsu Zasshi (The Tokyo Independent), Aug. 25.

" VOICES OF THE NIGHT."

" Look then into thine heart and write ！
Yes into Life's deep stream ！
All forms of sorrow and delight^
All solemn Voices of the Niglit,
That can soothe thee, or atfriglit. ―
Be these henceforth thy theme."

ネ ^

A Voice says : Oh deliver us ； deliver us from the oppres-
sion that is above us ； deliver us from the weight imposed upon

438

EAELY WRITINGS

us by the men of Satsuma, Choshu and Higo. Are we not
also men with souls ― souls that have power of infinite expan-
sion ； ― and shall we be deterred from expansion by the iron-
rules and customs of very ancient date ？ Oh， deliver iis, ye
heroes, whoever ye be ； not with your words only, but also and
chiefly with your acts. We care not for your gospels which
can save iis only in the future life. We want to be saved now,
not from imatrinary fear of death, but from actual woes and
death. Ye that weave doctrinal cob-^vebs in summer-retreats,
and think that ye can serve God and men in that way, ye too
are hypocrites and cowards seeing that ye do not come down
to us to know our woes. We rage because our burdens are
heavy, and because our prophets and prophetesses lazy and
ea«e-loving.

***

And ye our brothers nnd sisters in bond of common oppres-
sion : we too must wake. This country is om's， and we must
not let it rule by hypocrites for ever. Somebody must suffer
to make it a beauteous home for the good and free ； ― and why
should not ire suffer rather than others ？ Silence indeed is
pleasant, now as always ； but silence becomes us not at such
a moment as the present. Speak one heroic word for Liberty,
if you can do nothing else. Are there no more heroes and
heroines in Japan as there used to be， and are its forty millions
all fools and jelly-fishes ？ Then we will give up the battle as
forever lost and seek some other clime as field of our activity,
be it ill jungles of India or deserts of Mongolia. Then let Ja-
pan l>e changed to one huge harem, the Fu]i in her snowy
mantle looking down upon the unspeakable shame. Shall this
be. or slmll this not be ？

1898 439
***

For properly speaking Liberty we have not, and those are
entirely mistaken who think we have Liberty because we have
a Constitution. Unreason still walks abroad, and in her name,
free thinking and acting are tabooed and proscribed. Man's
true dignity is not believed in, and we are forced to believe in
many things for mere political reasons. Love, pure and simple,
is not at the root of our Loyalty and Patriotism ； but military
terror based upon the alleged necessity of tribal organizations.
Heart unci intellect die under such a weight, and woe is that
nation where Inquisition and Torqueniada still have sway.
Only by making the people love their king and country as
men should love can a nation be secure in peace and progress.
Here is a work then for a Hercules, ― nay for an army of
Herculeses, ― and our patriots not so-called should now be up
and doing.

Voice again says : Be not afraid, for these tigers are cliaincd.
Or rather, they are not tigers at all ； but toy-tigers made of
paper and paste like those found in Japanese toy-shops, only
looking hideous, and swinging their heads and tails that childien
may take fancy for them, and urge the'r guardians to pay big
prices for them. Behold their end, how shameful it is ！ Some
wealth hoarded for their howling Loyalty and themselves and
their children made peers and pensioners, their lilVs chief aim
Avas done ； and so ignominiously they withdraw themselves
from the stage, to be forever laughed at in Histoi y. Stars
tie^ht against them as they did against Sisera , them the un-
natural sons of Nature, and, therefore, Nature's inborn foes.
Even left to themselves they therefore decay and die. In li2"lit-

440

EARLY WRITINGS

ing against them, we are therefore coworkers with Xature, and
our victory is sure as Rock is sure against winds and torrents.

Japan's distinguishing trait lies in her progressiveness, in
her receptability of goodness from all sources, and in her a-
daptability to all sorts of conditions. That is the chiefest rea-
son why Japan has come to be Japan ^ and not Corea or China.
The latter, because of their very lack in these traits, have coma
to be asanebos (late-sleepers) when tlie sun of civilization was
high upon their social horizon. Therefore, if there is such a
principle as Nippon-shiigi (Japan ism), it must be this principle
of receptability (adoptability) and adaptability. And when
some among us say that Japanism consists in proud isolation
from other nations and rigid preservation of our old ways of
living and being, tve say, that is not Japani-m， but Chinism
and Coreanism which are so totally different from Japanism.
The Tokyo Dokuritsu Zasshi (The Tokyo Independent), Sept. 10.

THOUGHTS AND REFLECTIONS.

" God ir^ marching on ! " A beautiful thought ； at least ！ It
is not nierdy or chiefly by men's feeble efforts that the world
gets better day by clay, but also and mostly by Xature's inherent
law. The earth was made to grow, and with it, all the creatures
that dwell upon it， mankind included, it, like everything else,
will cease to exist, the instant it cease to grow and progress.
We, therefore, by siding with Progress , side with the entire
course of the universe. The stars in their courses do fight for
lis under sueli circumstanceSj and our cause cannot but win.
Likewise also, all unnatural things and institutions, ― unnatural

898

441

because they like to look backward and not forward, ― must
budge from the face of this ever-progressing earth, sometime.
Herein lies our confidence and hope.

A man's life is coinim'atively safe and happy so long as he
keeps himself from Politics. Devils and tormentators seldom
resort to Science or High Literature ； while Politics is their
favorite rendezvous, and a field which they claim particularly
as their own. It is in Politics that masking is most effectually
done, and even an idiot can have opportunities to offer some
opinions. Science is too severe for them and their watery
heads ； and as they cannot get degrees there, they go to politics
and get titles and pensions there. Eobed with Loyalty and
Patriotism, they move there as " makers of the nation's for-
tune," their laiocy shinintr from tlie 】iiedaJs they wear and the
eyes that look from their empty heads. Be the field of Politics
theirs then, as the African jungles are Apes' and Chimpanzees',
all seriously-minded men keeping themselves strenuously from
it as from the Indian Temi given up wholly to tigers and
crocodiles.

* *

Mr. Fukuzawa is greatly to be thanked for his bold and out-
spoken delineations of the sins and crimes committed by the
men of the Satsuma-Choshu dynasty. His articles on this absorb-
ingly interesting subject have been appearing in form of series
in his Jiji Shimpo now for over a month. Recently speaking
about the motive that led these men of intrigue to the adoption
of the new regime of education now in force, the sage finds it
ill the necessity they were driven into to defend themselves
against the popular discontent then assuming an ominous aspect.

442

EARLY WRITINGS

They proclaimed that the study of the political writings of Eng-
land, America and France would lead our young men to a dangerous
liere^y ; and so by changing the Minister for Education they caused
the 】yiora]ity of Mencius and Confucius to be taught side by side
with modern sciences in all public schools, thus trying to make
Chinamen of the era of Cho ami Confucius out of our young men
in our common schools and universities. And so it came to pass
that Chinese scholars 】(mg since buried in oblivion sprouted again
and taught in government schools or opened private schools of their
own to suck in the young men of the country. But failing in this
project, the Government turned its attention to private schools with
a determined effort to exterminate them. A law was passed confer-
ring special privileges upon the graduates of the government schools,
so that the way was practically closed for young men from the
other schools to public offices and employments. Not satisfied with
this, new strictures were put upon private schools by what is called
the Special Permission Act, by which schools not thus recognized
by the authority 、vere looked upon as breeders of rebels and insur-
gents. But strange to note, these very men like Ito and Inouye
who tried to make Chinamen out of our rising generation were
themselves intense worshippers of the Western Civilization!

Looked with the eyes of a keen observer j the vaunted Loyalty
and Patriotisiu of our iKiW regime of education can be traced
to a mean motive of this ト oi't. Yet to imagine tliat there were,
and still are, foxes and badgers in this enlightened age who or
which can bewitch forty millions of people all to serve their
private purposes ！

水 氺

Western and Occidental in railroad and steamship travelling,
in modes of fighting, in whisky-punclies in beefsteaks, in dresses
and furnitures, and in nil tliut (concern palato and stomacTiR ；
but Eastern :in<l Oriental in morality, in s< H*ial customs, in

898

443

public concubinage, in political views, in any thing that relates
to soul and spirit ； — this we always consider to be the easiest
way of getting up things just at this moment in this country.
America without its Lloyd Garrison , Abraham Lincoln and
Frances Willard ； Europe without its Gladstone, Henrick Ibsen
and Count Tolstoi ； i. e. Chi i.stendom without its severer part
.seems to fit us exactly. And if Liberty can be had merely for
a toasting, what use is there of our bleeding for it ？ But they
say that is one peculiar feature of our history, that we make
others bleed, and we in peace reap the benefit of their bleeding ！
But we wonder whether this state of things can continue for
any very great length of time.

The Tokyo Dokuritsn Zasshi (The Tokyo Independent), Sept. 25.

JAPANESE NOTES.

Tokyo, Oct. 9, lS9Sr
The autumn has come, ― a soft, dewy, productive autumn,
with mOTv thnu its iisvial serenity and sadness. The rice-crop
promises to be unusually good, ami there is a decided fall in
the price of that life-stuff. The clear western sky over against
which the Fuji hangs already witli a tint of its wintery mantle,

betokens the peace toward which ^yv are all tending. '

氺

ネ 氺

But not so the political sky. The whole China is overcast
with ominous clouds, betokening storms of most direful nature.
It the same old story of Oriental revolutions, — insurrections,
assassinations^ court-intrigues^ decapitations, exiles. The outcome
of all these will be the nearer approach of Europe to Cathay,
and tlie I'nial absorption of tlie latter l)y the former. The scene

444

EARLY WRITINGS

is very painful to witness from this its immediate neighborhood ；
but we believe, it is for the good of the world.

It must be with supreme satisfaction that Marquis I to, now
that he is at Peking in the center of turmoil, watches with his
own eyes the dis member men t of the Empire, in which ])ainful
work he himself has taken no small part. He with his Satsuma
and Choshu colleagues has already plunged his own empire into
a moral disorder from wliich it is well-nigh impossible for
statesmen of any mental calibre to deliver 】 ず r， founded as the
said disorder is \\\i(m the nation's deepest religiom sentiment ；
and to crown all his success, lie was instrumental in bringing
about the decline and final fall of the largest empire in the
world ！ Blessed man, he.

氺 本

" With whom are we going to fight ？ " asked the soldiers of
Akefchi ^litsiihide as they were being led to the attack of their
own nia.stov. In the same strain, we are forced to ask the same
question as "W'e are being compelled to pay for the increase of
the armament of tliis land. With whom are Ave going to fight
with our new battleships and new battalions ？ Is it with the
English Whale on the sea, or with the Kussian Bear on the
land, that we are preparing to come to collision ？ Only knight-
errantry of the most Quixotic kind will dare undertake such a
fooli??hness. Then with whom are we going to figlit with our
neAV battalions and new battleships ？ Tlais far, no wise man
has enlightened us on this point.

氺 氺

Count Oku ma and lii.< ministerial staff' are drae^ing sluggishly
on. Petty home-questions absorb their whole attention. A

898

445

quccitioii wlio shall have a seat in ； i oortain <;"ul)oriiatorial chair
is of more importano(^ to them than that whicli nation shall
possess the whole Chinoso Eiii])iro. Poor goutlenien! they are
bound hand and foot hy ropes and bands of their own making.
Thpy can neither move forward nor backward ； so they stand
still and eat their own bowels. And we iindorstand mnny
" political dogs ，， {inu) are standing oiitsido the doors of the
cal)inets eagerly wainng for the speedy consummation of this
rueful feasting.

氺
氺 *

Japan has found a Great Commoner at last. Mi'. Fiikuzawa
now lying seriously ill commands the sympathy of the whole
nation. He is great not by decorations he wears or ranks he
holds, ― he is entitled to none of these, ― but by himself and
good works he has done. Never in tlie 】:iii4oi'y of the Meiji
Era has a private citizen bulked so large before the nation's
eyes. A man in all his simplicity is greater than a Marqiiis in
all his decorations. ( )li thnt we had more men like Mr. Fukii-
zawa, and less Marquises, Counts, Viscounts. Barons and other
" man-made ，， nobles.

* 木

With all the odium attached to Americanism in this country
on account of its evident republican tendency, there can be no
doubt whatever that those of our countrymen who imbibed
the American spirit, did, in general, more public good than
those who took in the German or Austrian modes of thinking
and acting. We need but mention the three great names of
Messrs. Neesima, Mori and Fukuzawa, in contrast with other
names whicn need not be mentioned, as illustrations of this our
proposition. It has been well said of the late Prince Bismarck

446

EARLY WRITINGS

that while he made Germany great lie made the German little ；
and wo can repeat the very same thing about Japan and her
numberless imitators of Bismarck. If we had learnt more of
Washington and Lincoln and Gar fields and less of Voix Moltke,
and Von Bismarck and Emperor William I.， we would mn'(、i'
liave been the nation of soldiers iind nobles as we arc to-day.
By discouraging, yea suppressing, Americanism within her
borders, Japan has placed herself in the position of France that
deprived herself of her industrious Huguenot population. This
adopted Germanism will toll upon the nation for many many
years to come, sapping its life-blood for the support of what
promises to be an ever-hungry wolf; ― "上、 ational Honor."

The Tokyo Dokuritm Zasshi (The Tokyo Independent), Oct. 15.

THE JAPANESE NOTES.

Oct. 19， 1898.

"Theology No Use! " is a cry of the intellectuals, here as
almost everywhere else at present. This is essentially the age
of Mechanics and Technology. Civil Engineering for laying
railroads, Mechanical Engineering for driving engines and spin-
ning cotton, Metallurgy for molting ore.<, and Jurisprudence
even for " extracting gold out of the people ，>s pockets ，， ； but no
room whatever for Philosophy that can bake no bread, and
for Theology that cannot get even the bread to bake. That
science is no-science that does , not treat of this tangible earth.
We are not to hitch our wheels to the star, but the star to our
wheel-barrows. Theology for winged angeLs, they say; but Physics
and Economics for rice-eating and sa/re-di-inking humankind.

***

898

447

And if we are to seek one spot on the face of the globe
where this angelic sort of knowledge is totally disregarded, that
spot is found in this magnificent city of Tokyo. Here wo have
an imperial university, the largest on this side of the Suez
Canal, equipped with the best appliances for the acquirement
of the universal knowledge, ― Truth excepted. Its professors are
said to be among the most learned in the world, all of them
very practical raen, with no inclinations whatever towards an-
gelic dreams and ecstasies. Very cool-headed and cool-hearted men
most of them are, its philosophy-professors even. They not
only can bake bread, but we understand, are experts in the
science of Gastronomy. They skillfully manage their philosophy
so as to make it accord exactly with their environment. The
universe, according to them, is established upon two mundane
principles, Loyalty and Patriotism, the very same principles
made use of by sansculottes and kmlwgures for theAr gastrononi-
ical purposes in this land. Everything that mankind knows
is taught in this wonderful university, except God and His
Truth. It is a secular institution through and through, an ideal
nineteenth century university fitted wholly for tui'nin ビ out the
best intellectual animals that Nature can produce.

And the experiment is complete. With God and His Truth
looked upon with contempt, inspiration has ceased to come
upon the land. Its literature has come to stand-still, and there
seems to be no new power to wake up the dead a.shos to life.
The university has sent out some 3500 " philosophers ，， and
scientists to the world, and this Japanese world is now near
starvation-point as far as its thought is concerned. Its engines
are running, and its cotton-mills are spinning " for the Chinese

448

EABLY A\TIITIXGS

markets," but its thinking men have stopped thinking, and all
have gone to secretaryship and othor " productive ，， businesses.
And worse still. Fear is entertained in some quarters that even
the mills may stop spinning as a very sure result of this lack
of inspiring knowledge. Prof. Edward S. Morse of the Brachioporl
fame, and onco of the Tokyo University, was after all mistaken
in his gospel of the Simian origin of man. The result of
twenty-years' training in this anti-spiritual university has proved
that the Japanese also are not the sons and daughters of the
Ape.

***

Another woiidorful news! But a few days ago， the High
Educational Council, composed, as it is said, of the toughest
and clearest heads that can be found in this land, passed a
remarkable decision that foreigners should not hold school-
property in the empire ！ This is tantamount to saying that the
Japanese people should receive no further instruction from
foreigners. All nglit and good if our own teachers and univer-
sity-professors can make us wise and good and broad so as to
fit us for the citizens of the world not to be ashamed of. But
seeing that they do not, tltat some of them are time-servers,
and not patriotic even (in the true, noble sense of Patriotism,
and not in the false, cowardly sense, very common in our day),
we see no reason why they debarred us from getting from
foreigners what we cannot get from our countrymen. Theirs is
a way of a certain merciless, jealous husband, who did not feed
his wife and children, and forbade them to be fed by others.
Surely, as the Jiji says this is procedure of distinct anti-foreign
sentiment, which shall bring much disgrace upon the land. To
a decision so foolish as this, we the people of a progressive,

1 8 9 8

449

expfinsivc country, need turn no attention.

The Tokyo Dokuritm Zasshi (The Tokyo Independent^ Oct. 25.

THE JAPANESE NOTES.

Tokyo, Oct. 29, 1898.
Tims runs a commantbnent : Don't speak. Don't speak
even though you know the best thing for this your beloved
country. Only keep your mouth shut for your and the nation's
safty's sake. Call a poison a medicine even though you are
positively sure that it is a poison. The nation may crumble to
pieces by one careless word you may spccak. Say that it shall
endure forever in its present unspe'akable state.

***

Silence is demanded both by men and Nature. By men, as
said above ； by Nature by the calm atmosphere around us.
Persimmons hang lusciously from their branches, and camellias
are ready with their winter liuds. We might almost say that
the quietness we feel is " like that above." Once more we repeat
the noble lines of Joaquin Miller : ~~ -

" Above you gleaming clouds of gold

One lone Imperial peak is seen ；

While gathered at his feet in green,

Ten thousand foresters are told.

And all so still, so still the air

That duty drops the webs of care."
氺 *

Placed in this beauteous land, in the sight of the noblest of
mountains, they are fools who wrangle for the ministerial
chairs, as they are just now doing in our political circle. They

450

EARLY WRITINGS

succeeded at last in pulling down an al>lo minister for 】iis 】mving
mentioned a republican form of govei'ninent in ； i way of
illustration in a public speech he delivered some two months
ago. And the chair thus vacated has become a bone of con-
tention for political " dogs ； " and now that an occupant was
found for it, the ministry is on the eve of utter dissolution.
Behold, how great a forest a little fire kindleth! One word
" Republicanism," and that spoken merely in a way of illustru-
tion, shakes the Japanese political world to its very foundation,
It is no very good sign of political health, tliis. This oxtreme
sensitiveness must be a symptom of some organic disease that

is eating away the very life of the nation.

ネ
* *

Bettor far than our gloomy forecasts is a very optimistic view
of Japan's " Constitutional Outlook " entertained hy President
Yokoi of the Doshisha, a gentleman and " new theologian."
Writing to a recent issue of so worthy an oragan as T/ie
Cmtemporary Be view, tho following is said to be a part of wliat
he expressed upon this inomentous subject :

We must remember that the Japanese Diet is but eight years old,
and no political party is more than twenty years old. Yet in Japan
things move with astonishing rapidity. And the change from a
transcendental Cabinet to one in Avhich the Ministers are avowedly
or tacitly responsible to the majority in the Diet will take place
sooner than many think. At any rate, it does not seem to be wide
of the mark to suppose that before another generation passes away
Japan will fee】 as easy and natural under constitutional govern-
ment as France or Germany does to-day.

Very beautifully expressed, but not very truly, we judge. If
Renter's telegrams are at all to be trusted, France herself does
not feel " easy and natural ，， under her contitutional govern-

898

451

nient ； and we know Gfn'many too is not very iinely off in this
respect with her yearly and daily increasing socialism. We are
still old-fogyish enough to believe that no nation by lierself was
ever fitted for constitutional regime. It needs a certain specific
training, moral and spiritual, to be thus fitted. Thore must be
some potent reasons that the Aryan settlers in India failed to
develop this form of government after their thirty-centuries'
training in Brahmanic Pantheism. Constitutional Government
is more than a form of government. It is a reality assumed as a
sure result of veritable beliel in certain specific doctrines about
man's dignity and possibilities. Take off these beliefs, and
constitutional government is not. True, we can put on consti-
tutionalism, as apes can put on men's apparels, hut apes are
apes after all, till meri，,s souls are breathed into thew. Japan, like
any Other nation , cannot be constitutional " till " constitution-
al " spirit is infused into her. Therein we differ from our
worthy friend, who with his characteristic Higo optimism, sees
nothing but endless progress in unregenerated mankind as it is.
Let tlie political facts now before us be judges between us.

In our last issue we touched upon Prof. E. S. Morse of the
Brachiopod fame who taught the Simian origin of man in our
Lnpei'ial Univesity whne he was a professor there some fifteen
years ago. The following is wliat an American paper writes
about the professor and new honor conferred upon him by our
government :

' Prof E. S. Morse of Salem, whose " Morse collection ，， of
Japanese pottery in the Boston museum of fine arts is well
known J has been decorated by the Japanese government. In
recognition of the professor's work for science and Ja^an, he

452

EARLY WRITINGS

has received the " order of the third class of the Rising Sun." It
is " a beautiful affair in gold and enamel and， inclosed in a lac-
quer box, itself a work of art." The document sets forth that the
decoration is conferred " in recognition of your signal services
while you were in the Imperial university in Tokyo, and also in
opening in our cou ntr y the way for zoological, theological and
anthropological sciences, and in establishing the institutions for
the same." ，

By "theological" is meant here not the theology of Luther
and Neander, but one of totally different kind, that taught the
nn-(livine origin of man. Logically pursued, his teaching will
reach a very serious conclusion, but he was decorated for his
signal services to the empire ！ Sometimes we are at loss to
judge who are, and who are not, the best servants of this
empire.

The Tokyo Dokuritm Zasshi (The Tokyo [ndopendent), Nov. 5.

THE JAPANESE NOTES.

THE NEW MINISTRY AND CONSEEVATISIit
IX JAPAN.

Ts'ov. 9, 1898.

The New Ministry was formed yesterday, ― the fourth we have
had within the last twelve months. It is an ultra-conservative
ministry consisting of men of decidedly imperialistic views, with
no ears to lend to the voice of the people. The President is a
man, neither of Theology as Gladstone was, nor of Philosophy
as Crispi is said to be, but a soldier and fighter of blood-and-
ii-on type, Marshal Yamagata, his name! The change from the
popular ministry that preceded it is sudden and remarkable.

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453

The political 】ife here is like the physical on the hills of Pales-
tine. Grass withereth and flower thereof, ~ in a night. In the
words of President Yokoi of the Doshisha, as quoted in our last
number, " in Japan things move with astonishing rapidity."

Even since the days of Plato, Asia has been a synonym of
conservation. Perpetual progress has been a thing of Greece
and Europe. Asia likes to " stay at home/' and her beauty as
well as her ugliness lies in this her " home-sick " quality. She
win not let go hei' old self and garment. We hear that Russia's
despotism is due to her proximity to Asia. Mr. Zen aide A.
Ragozin fitly characterizes the Turanian (Asiatic) Eace thus ；
" All the different ュ nembei's of this great family have had very
striking features in common, ― the most extraordinary being an
incapability of reaching the highest culture, progressing indefinite-
ly, improving continually. A strange law of their being seems to
have condemned them to stop short, when they had attained a certain,
not very advanced, stage*" (The Story of Chaldea. p. 137. The
italics aro ours.) So did Chaldea come to end ； so did Tamer-
lane's magnincent empire fall to pieces ； so did all the dynasties
of China passed^ and are passing, out of existence. So seems
Corea destined to be ； and so is Siani on the verge of dissolu-
tion. Geographically^ our own beloved Japan is not a part of
Asia, i. e. of its continental mass ； but the sea that joins us to
China and Corea is less than one hundred fathoms deep ； and
woe are we if we too are to play a part in this sad drama of
History. Let not progress stop here in our Japan as it did in
all the continental countries, whose religion and literature have
been thus far our chief food and sustenance, mental and spiritual.
He that has a heart to pray for Japan , let him pray now.

454

EARLY WRITINGS

***

But the world moves on and on. Retrogression is temporary ；
Progression is for ever and ever. The morning light is breaking ；
darkness disappears. The world as a whole is in the hand of
lovers of progress, and they who look back and encompass
tyranny in this stage of History must be prepared to fight
against "the stars in their courses." What ！ Two hundred
thousand tons of the modern cruisers and battleships and five
hundred thousands of well- tbi lied troops to face the world ！
Why, they that trusted in such things have been swallowed up,
sometimes in the Bay of Salamis, sometimes on the field of
Waterloo. What if the whole empire were one huge battleship,
and its 40,000,000 all soldiers ！ It is the free soul that is the
stay of a nation. Wiser than Bismarck, wiser than Von Moltke,
wiser than all the military and political fools that flashed for a
moment and were not, was one who said, " RigMeousne お cx-
alteth a nation, but sin is a reproach to any nation ノ，

Italy, that vain kingdom, that has built up her ephemeral
greatness by ships and bayonets, is a warning to the world.
Its freedom is perishing, its people getting belittled, its Dante
and Savonarola worshipped only by lips, ― the very best speci-
men of what the German idea of Nationality and Imperialism
has done for a noble race. The United Italy is now found to be
a " mushroom " nation. It was a forced growth, or rather a tempo-
rary make-up, with nothing of the grain and vitality of a sturdy
oak. It was a nation " born in a day ，， in imitation of the
dream of the Iro.i Chancellor of Germany. " We are governed
from Berlin," the poor Italians say. To the very same destiny all
the nations that are governed from the same quarter are tending.

1898 455

But we are not to lose the heart. This return of the cold
spell is but a necessary step to the final disappearance of the
Old Winter from the stage of the Japanese History. It is a
scene sang by poet Goethe on a beautiful Easter morning :

" Vom Eise befreit sind Strom unci Bache

Durch des Friihlings holden, belebenden Bliek ；

Im Thale griinet Hoftnungsgliick ；

Dei' alte Winter in seiner Schwache

Zog sich in rauhe Berge zuriick.

Von dorther sendet ei'， fliehend, luir

Ohnmachtige Schauer korn-gen Eises

in Streifen liber die grunende Flur.

Abei' die Sonne duldet kein Weisses ；

Ueberall I'egt sich Bildung and Streben,

A lies will sie mit Farben beleben."
The Tokyo Dokuritsu Zasshi (Tlie Tokyo Independent V Nov. 9.

CHRISTIANITY AND RIGHTEOUSNESS.

As we understand it， the foundation of Christianity is neither
its miracles, nor its bible, nor its doctrines, nor its churches,
but Rignteousness pure, simple and strong. No Righteousness,
no Christianity ； and Christianity based upon anything but
Righteousness we look upon as a sort of No-thing, a Hypocrisy.
Xavier's Roman Catholicism whicn he spread in this country
over 300 years ago was, we believe, this form of Christianity.
With its many cathedrals, crucifixes, beads， tonsures, and images,
it had nothing to leave behind it but fearful stories of blood
and fire. Unless established upon Righteousness, Christianity

456

EARLY WEITINGS

is not yet established, and all the trumpetings made in praise
of its triumph make it not a whit more real than what it really
is.

氺 ネ

So with Protestant Missions as with Catholic and IMohammedan
and other missions. A most prosperous mission-station, a host
of converts, a theological-seminary, a hospital, a training school
for bible-women, and much else are no sure signs of the vig-
orous, true, enduring sort of Christianity. These are papei'-
castles with all the high-sounding sign-boards hang from their
walls. They may shim forth Christianity, but Christianity is
not in then] when Righteousness is not at the foundation of
them all. And their hollow unsubstantial character is proved
the instant the missions that supported them draw their finan-
cial support from them. Then are left nothing but little papers
in the forms of unreadable literature and a host of " players ，，
seeking entrance to the world they once have left.

氺 *

And their converts ！ Xot necessarily just, honest, brave, God-
fearing, idol-breaking men, but mild, "judicious" politic men,
veritable " lovers of peace," who know where to speak of
Religion, and where not， who loathe " fightings with beasts "
and think that truce with devils is a sort of Christian gi'ac'e，
skilful church-builders and church-member-makers . Indignation
of any kind they consider as sin. They are not angry at any
thing, but are mild and harmless as doves, silence their chief
characteristic and docility their most notable virtue. They in-
variably take side with Authority in Power, be it the most
despotic under the sun. Some one has said that " they will not
interpose for their own Saviour in his act of being crucified by

8 98

457

his enemies," so peace-loving are they, and such haters of strife
and opposition. They have become sheep with wool that know
the voice of their shepherd and obey it implicitly.

氺 * 氺

And their shepherd ！ With him a sheep is not a sheep till
it is washed clean in a baptismal font, and is received to his o 鶴
fold. It is not enough that a goat has thrown off his goatskin
and began to lead a noble, heroic^ sheeplike life, that he might
enjoy the endearing care of the shepherd : but he must be
sheared and catechized in the shepherd's own way and never
move away from his fold when not led by his rod and staff.
His sheep with their Riligion are very much more to him than
goats with all their Righteousness ； and he rejoices not specially
when some goats are very rignteous, and laments not when
they are persecuted for Righteousnesses sake. His chief concern
is about his sheop, and the methodical, mechanical Righteous-
ness they adhere to. No wonder, therefore, that some among
us, some true and good shepherds too, admire goats more than
they do sheep.

Diogenes.

The Yowdm Choho, Nov. 2fi.

THE SAKUSHI.

Our foreign readers may not know who and what the Sakvshi
IS. We will try to tell them something about him.

His nearest English equivalent is a schemer, or perhaps a
speculator. But there is an important difference between the
two. A schemer is usually u inoney-makei' with some practica-
ble aims in view and his satisfaction lies in the money he makes

458

EARLY WRITINGS

and comforts he derives therefrom. But the Japanese Sakvshi
is essentially a dreamer. He delights in scheming impossibilities,
and those chiefly in political lines. We may call him (not in-
appropriately, we believe,) a political alchemist, because he is
constantly engaged in extracting golden wisdom out of leaden
foolishness ； or he may be called, (though rather blasphemously,)
a poiicjcal creator, for he really aims at bringing something out
of nothing. For instance, here is one of the problems over
which lie is constantly cracking his brain ：

Given INfarquis "Windbag, Count Hollow H ead, Viscount All
Stomach, Baron Xo Heart, Honourable Sir Dunce, and Messrs.
Sweet-Voiced, Know-Xothing and All Policy, how produce out
of their combination, a strong effective government that can
coniiiiaiicl the love and respect of the civilized world.

The sakushi believes that there is some way of so combining
these elements as to produco Trust and United Strength out of
them ； and he proceeds somewhat as follows :

Baron Xo Heart will make the very best minister of the
Foreign Affairs, for Diplomacy is Hypocrisy, and he that is most
skilful in the art of dissimulation will make the best Gwaimu
Daijin. Viscount All Stomach will be the very man for the
Army Department, as its chief function at present is the diges-
tion of enormous sum of the people's money placed at its
desposal. Count Hollow Head should be the nation's Head
Treasurer, for too brainy a man in that post may see too well
into the future, and fear of national bankruptcy overtaking him,
he may not be bold enough to appropriate more money for the
Army and Navy. Honourable Sir Dunce is the fittest man for
the Minister of the Educational Department, for there more
than anywhere else, wisdom is the thing least wanted. Provid-

89 8

459

ed a man is " loyal and patriotic/' his profounclest ignorance
is no hindrance to his effective service in this department. And
who more apj^ropriate to superintend all these but Marquis
Windbag, to receive into his capacious bosom men and opinions
of all colors ？ And so the mechanism is complete ； and the
saktishi expects a glorious administration from it.

Now it is of no use to tell him that th's is all foolishness
and humbug. He has been taught from his earliest boyhood
that government is an ai，t， not very much unlike that of a
juggler ； and he cannot be induced to believe that it is a practi-
cal application of ethical laws to the ruling of men. He is now
shrewd enough to believe that no amount of mixing, pounding
and heating can produce gold out of lead, zinc and bismuth ；
but somehow (due mostly to his Chinese education, we believe)
he cannot agree with Kaut and Fichte in his exalted views of
Politics. So his political alchemy still goes on. He is an ex-
tensive, powerful tribe in this land, and much of so-called
ministeriai cnsis are the results of his (to us) impossible schem-
ings. Happy the nation ； if by his continued manipulations, it
be not broken to pieces and die.

Diogenes.

The Ycnvdzu Choho, Nov. 28.

SOME UGLY PEOPLES.

Our Philosophers.
If you ask our philosophers whicli is more important, Truth
or Country, they will invariably answer in favor of the latter.
" Counti 了， of course," they will say, "for what is Truth but an
implement to benefit our country with. We search Truth in

460

EARLY WRITINGS

the same spirit in which mechanics search new inventions.
Truth is not the same all over the world and we should search
that truth whicn is of the greatest profit to our country. For
instance, Polygamy is a truth well adapted to this country , and
we seek to find philosophical bases for it. Indeed, we can find
any truth we are asked to. We can build a universe upon any
convenient system, ― be it upon Polytheism, Monotheism, Athe-
ism, Pantheism, Pottheism or any ism we are bidden to. We
Philosophers are traders as men of any other profession. "We
keep in store truths of all descriptions, and we sell them accord-
ing to the demand of the time. New Japan is a polygamous
country ； therefore we accept Polygamy as a truth, and adopt
the whole universe to this Japanese truth."

Our Politic! axs.
How convenient a thing Patriotism is! Dr. Johnson said, it
was the last resort of scoundrels in his time. We Japanese
have a saying. When you are at wit's end, bring out your
fathers. As there is nothing wrong when done in our fathers'
name, so there se3ms to be nothing wrong when contrived and
accomplished " for the country's sake." Harlotry is not a sin
in either case. Our politicians break the oatli they once and
twice have made to the people and desert the cause they have
upheld, and because they did all these for " the country's sake,"
they unpuni.shed either in their conscience or reputation, bo
they go whoring after any party they choose, and repeat the
act any number of times, and be yet Liberals or Progressives
of good standing as ever before. Like philo.sophers, like politi-
cians.

Our Business-Men.
Mr. Tokusuke Nakaij foi-inorly a prominent member of the

898

461

Liberal Party, and once of considerable renown as a man of
letters, and now engaged in business (jitsugyo) in various
capacities; is reported to have said the following when inter-
viewed upon the Gumma Scandal, in which he is suspected to
have taken a pai't :

" People criticize me for having entered into agreement with
the promoters of the Prostitution business. But mind you, there
is no difference as to the kind of business one is to engage in.
He that skins the dog is on the same level with him that skins
the cat. Apart from fraud and robbery, I engage in any kind

of money-getting business Yes, at present I have nothing

to do with Politics and Literature. My sole purpose is to get
money. What is there under the sun which is not for money ！
Are not the Cabinet and the Parliament also for money ？ ，， 一
This the philosophy of life and " morality ，， of business of one
who was born a samm'ai, and once a leader of advanced thought
in this country. And we understand the same views of life and

business are held by many inoi'e gentlemen tlian him.

氺
ネ *

The sum of all these things is that the Japanese civilization
of the Meiji Era， as sot and built up by the statesmen of
Marquis Ito's type is unpliilosophioal and immoral. It is
practically prostitution of the nation's intellect and conscience.
The good part of it is, however, that the nation as a whole does
not feel very easy about it. There are sonic, thank Heaven,
who say : All these are utterly wko^g.

Diogenes.

The Yorodzu Choho, Dec. 3.

462

EARLY WRITINGS

SOME FERVID THOUGHTS.

Dec. 19, 1898.

We believe the following is distinctly poetical, though not in
the form of poetry :

I asked for help,
But none gave it to mo.
I was disappointed, yea was angry,
Because I asked not for me.
But thereat my soul got fire,
And that fire begat a thought in 】"（、，
And that thought begat words out of me，
And those thoughts I spoke and made many ri (； h,
And I myself was made rich and satisfied.
***

Arc thoro many among our readers who can get a sense out
of the following which 、、'(， fouiul in a recent issue of our New
York name-sake ？ It was ontitled "Journeying" and composed
by one Mary Goodale Slocum of Colorado Springs.

" Why do I creep along the heavenly way

By inches in this garish day ？

Last night when darkest clouds did round me lower,
I strode whole leagues in one short hom'.，，
To lis it seems to be one of those deep spiritual experiences
now entirely out of vogue in this age of novel-reading, political
inanoeiivering and " mission-politics." Mystics, the unenlightened
(hirakenai), dreamers, etc. are names applied to the composer of
such a lay and her sympathizers by this wise generation. Thank
Heaven, however. Mediae valism is not yet wholly dead in this world.

898

463

氺

One of Emerson's most sensible sayings is this : " Men are
helpful through the intellect and the affections. Other help I
find a false appearance. If you affect to give me bread and
fire, I perceive that I pay for it in full price ； and at last it
leaves me as it found m(3， neither bettor nor worse. But all
mental and in oral force is a positive good." That is to say,
help that is material is at bottom no help at all. We shall be
compelled to pay for it, sometime, somehow. Only heart that
comes with it is a positive help. It lifts iis up, makes us better,
nobler, and richer, and wo mnnot pay it hack except to some-
body else tlian to the giver. Of course^ things must go with
the heart, for the latter without the former is untrue ； but it is
the heart that remains and not the gift, as it is the fruit that
feeds the body, and not the basket in whicli it i.s sent.

Some sentimental people say, " O dear Christinas, hast thou
really come again." And Christmas answers them on this Avise :
" Yes， I am here. How are you ？ What have you done since
I saw you last ？ You earned money, I know ； you also ate
and drank, I also know, and you are one year nearer the end
of your journey. But what else have you done ？ Have you
helped to make this world any bit better and more beautiful ？
Have other souls been benefited by your words and things and
actions ？ Or have you been one of the worlcVs innumerable
mere consumers, passive aigesters, one more burden upon the
other men's industry ？ Oh tell me all about that, and you shall
be merry or sad according to your cheds. Don't be sentimental^
you my Brothers and Sisters, for I come not simply to bring
you gifts." And I saw many sentimental peoples. Christian^

464

EARLY WRITINGS

heathen and otherwise feel not very happy at these woitls of
" Merry Christmas."

*
* *

And what will you get for your Christmas presents ？ My little
daughter is thinking of having a doll, a gutta-percha ball and
qeAta. Some millionaires' daughters may be thinking of having
diamond-rings, gold-bracelets, silk-robes, and some ^other beauti-
ful things, and I believe beggar's daughters are thinking of
having nothing at all. But I know neither iny (laughter nor
millionaires' daughters are satisfied with the things they respec-
tively receive for their Christmas. As long as a man is a man,
no thing can satisfy him or her. Indeed, I once thought I
would be satisfied had I been presented witli an empire or a
continent ； but I gave that idea up long ago, and I now know
that even the whole world cannot satisfy me. Then what
shall I ask for my Christmas present.

A Baby was born in Bethlehem of Jndali nineteen centuries
ago. He lived a simple, humble, divine life, and he died a heroic,
divine death. I will ask life of him and more of it, and then I
know I shall be satisfied. Say not I am a dreamer ； for I am
simply stating my veriest wishes out of my many experiences.
The Tokyo JJokuritsa Zasshi (The Tokyo Independent), Dec. 25.

SOME LITERARY EXPERIENCES.

I believe the booksellers of the world made more money out
of Dante's Gommedia or Milton's Paradise Lost than from any
other single book ； but we know that the exiled Florentine got
not a single florin out of his work, and the blind poet only
twenty-five pounds, and that in installments, for his. Dante saiv

8 9 8

465

tho Hell, and he got nothing for his having seen it ； the book-
sellers were, and are, in the Hell, and they make much out of
his descriptions of it.

ネ
* ネ

Money ！ Why it is the life of the worldly men ！ They can-
not live without it. We should rather say it is their soul, now
become a tangible, calculable thing, while originally it was in-
tangible, " made in God's image/' as some old dreamers said.
You are cruel therefore in trying to get money out of them, as
no merciful man ever attempts to get soul from a man. You
just kill him by taking life from liim, Avh ether tluit life be money
or soul. But rather give it to him iiberally if you can, and you
get in exchange your life, some intangible .super-metallic thing
that comes from the direction of Orion or Pleiades, or some
other distant sphere, some sweet influence that binds stars to-
gether. O Poets, Writers, magnanimous and true, so write that
your book-sellers may make money out of your " ^generations
after generations."

氺
* 氺

Now that chemists have succeeded in liquefying and solidiiying
the ligntest gases, as Prof. Dewar did with hydrogen and helium,
it IS not impossible to solidify thoughts into gold, if ive would.
Some poets, in cooperation with book-sellers, gather thoughts
out of the uttermost ends of the Universe, and note them down
on their M. S. papers, print them, advertize them in newspapers,
and sell them, and get them exchanged for gold ！ It is a freez-
ing process which is beyond the poAver of Prof. Dewar even.
Yet that was done, and we understand, is being done, and we
know that the process お not impracticable. It is a sort of gold-
niining in Moon and Venus. To gather thoughts from heaven

466

EARLY WRITINGS

as Gideon gathered dews, and sell them " in cooperation with
book-sellers," ― O modern Poets, you indeed work miracles ！

" It does sell," or " It does not sell/' or " So many thousand
copies already sol(l，" etc., etc. O Book-sellers , ye are freezers ！
Rather you are brakes that stop the motion of the author's
intellectual wheels as they sweep along in search of something
imperishable. Leave your money there if you have something
to give me, but don't bother me with your business whicn is
money-getting. You don't understand wij business at all, as I
confess, I don't yours : and let oach of us be in his own post,
you in the nether-world digging for goid， and I in some other
world digging for things other than gold. Your meddling me
with your book-accounts is like a farmer's meddling with a cow
while she is browsing corn he gave her. The cow cannot give
him sweet, nutritious milk if so disturbed ； neither can I give
you the things you need (for your customers) if you bother me
so. Is cow a trader ？ Neither is the author one ； and to be
fruitful he must not be allowed even a glance at your account-
book. ― But alas ！ most book-sellers are not poets, and they know
not how to " keep ，， poets.

Diogenes.

The Yorodzu Choho, Dec. 26.

1899

励 GENES, NEW YEAR.

I am gladj extremely glad, not specially because the New

89 9

467

Year has come, but because I live and am at peace with the
world. Stars smile at me, hills clap their hands at me, and the
bare wintry forest is all aflame with hope. I know I am the
liappiest man in the world, " a child of the King."

" He must be drunken/^ the average reader of the Yorodzu
will say of me at this my exultation. He thinks, I am under
tho influence of the toso sake. But I am not ckunken. In fact,
I do not drink sake from my hatred of the Dyiiastic Govern-
】nent ； — I wish to impoverish it by so much, as tho sake-tax is
ono of its chief incomes. I am glad soberly and philosophically.

Oh joy, joy, joy of serving others ！ Not all the gold of Ophir
and all the silver of Potosi can buy that jov for me. Wealth
is it， and it only. I don't believe Baron Twasaki is necessarily
a joyful man without that joy. I believe, sometimes sight of
coins, and kimatm, and government-bonds bring sense of nausea
to him. He will sometimes cry, " Oh those heaps of dust and
rubbishj ― take them away from me and gi\ e me something to
rejoice my heart." ェ believe lie is sometimes an unhappy man,
the "king" though he is of "Japan's Financial World." He
tvithoitt an orphan asylum, or a university, or a hospital of his
own founding, and wifh heaps of gold and kivsaisuy "- congelation
of the people's life-blood/' must feel this unhappiness sometimes.
I know he imist, because he like me is a man.

* *

I am glad because my " unbounded stomach ，， is full. I can
now call this boundless universe mine. I too have my deposit
in my bank. 1 say my bank, because that is neither Mitsubishi,
nor Mitsui J nor the Hongkong-Shangliai, or any other earth-

468

EARLY WRITINGS

chartered corporation. My bank is the cosmos I live in, and
its president and chief-manager its creator, I deposited my whole
self in it， and I was granted the privilege of drawing from it
all things that I need. Not of course any superfluity ； I am
not allowed to draw that. But I do not want anj-thing above
or beyond that which I need. And because I am assured of all
that I need , I feel myself an extremely rich man.

The gospel according to " faint ，， Xakae Toku.suke reads thus :
He that skins the cat is on the same level with him that skins
the dog. Are not the Cabinet and the Parliament also for
money ？ " (That is, for ready-money, called gen-nama in the
vernacular, meaning " raw meat.") Hence it was said that

" Crazy folks are always mad,

Want of money makes nie sad."
Money alone makes the " Saint ，， and his disciples (e. g. Honor-
able Mr. Koyama, M. P.) rich. That there is something other
than tho " raw-meat ，， to make a man rich is unbelievable ac-
cording to their gospel. But I for one do not believe in their
gospel. I believe in some other gospel. No, I do not. do not,
forever will not. I believe it extremely shameful that many of
my countrymen ami other countrymen believe in his gospel.
The " nvu' meat " is not meat at all, but dust, and they that
eat are serpents that are " curbed above all cattle and above
every beast of the field."

， Diogenes.
Ushigonie, Tokio, Jan. 1， 1899,
The Yorodzu Choho, Jan. 2,

899

469

189 9.

Jan. 2, 1899.

The New Year lias com に What it will レ ring, no one knows.
We only know that tho world will be as it has been, only it
will be better this year than it was last year. As for its
importance, we know that no one year was, and shall be， more
important than any other year. The year that gave birth to
Nebuchadnezzar was as important as that which gave birth to
Jesus Christ. Every year is important ； it being God's own
year, a pai't of Time for executing 】iis own definite plan.

So we know this year shall he a good year, as every otlier
year has been and sliall be. The world shall be better this year
than it has ever been before ； both Cosmos and Mankind shall
be more developed, the former more perfect, and the latter
less brutish and inluiman. May be, some corners of the world
may become worse ； but it as a whole shall " grow more and
more," and even those unfortunate corners shall become better
by-and-by. We rejoice, therefore, not on the New Year's day
only, hut on every other day in the year.

Even for unfortunate China and Corea, we have but hopes to
entertain. The slow, stolid Mantchu may come to his sense,
and all the better for him and his China if he come to it.
But if not, kind Nature will take care of China, and its 400
millions, and they will see Light as every other child of Heaven.
Nature will hand it over to some one who is more humane
and less avaricious ； and if Bull or Bear prove himself to be

470

EARLY WRITINGS

more (jualiticd in tliis respect tlmn Pig, then in tlic words of
China's own i^liilof^ophcrs, he Avill possess it. The earth is Tsin's
(Heaven's) ； and Tsin allows not any part of it to be forever
desecrated by savages and idolaters. Pig may remain or go
according as he behaves himself ； but China itself shall " gi'OW
more and more."

ネ〜

And our own, dear, beautitul Japan, she also shall be well
and not ill. She too shall spew out ugliness that is in her,
her ugly politicians, and money-changers, usually called jitmgyoka
(business-men). She shall trust more in simple Justice, and
less in complicated Policies. She shall look more to plain
Righteousness for defence and strength, and less to her ponderous
Army and Xavy. In a word, she shall be the Land of the
Virtuous {Kunshikoku) tvA hypocritically, and shall lead her
continental neighbors in purity of her purpose. She shall first
be great internally, and if great she must become externally as
well, she shall be great as a Man, and not as a Bull or a Bear.

For that end 】ier true patriots shall exert themselves.

氺
氺 ネ

And with the world, China and Japan, this little magazine
of twenty pages enters upon a new career with the advent of
the ！ Xew Year. It has now separated itself from its former
proprietor, and is independent in a truer sense than before.
It noAV stands (and may it never fall I) absolutely upon its own
feet. Much solicitude is felt among our friends that we with
our inexperience with the ways of the world, may not be the
men who can carry this our venture through. But Avhat if we
fail ？ Such a failure will only be financial, and as we ourselves
alone are to bear the loss, none else shall be made poorer for

1 8!

47]

it. About sixty yearis ago, on ihv ii rst day of January^ in th(、
city of Boston, Mass., "William Lloyd Garrii^on with his co-partner,
Isaac Knapp, first published his " Liberator." In the very lii'st
issue of this world-famous magazine, we read the following :

" The Publishers of the Liberator have formed their co-partner-
ship with a determination to print the paper as long as they
can subsist upon bread and water, or their hands obtain
employment. The friends of the cause may, therefore, take
courage ； its enemies may surrender at discretion."

We earnestly pray for Heaven's blessings upon lis that we too
mny not be less heroic.

***

And because we continually employ such antiquated terms as
God, Truth, Heaven, Righteousness, etc.; some were heard as
saying that this is a missionary magazine. But nothing can be
more untrue. Were we of missionaries, we neetl n t he independent.
But as we have our own Religion lo proclaim, (and what that
is, our readers may judge from our writings,) we have been
driven to this " too much independence ，， of ours, to a certain
hatred even of what passes for Christianity in this age of
" mission policies." True, we have friends among missionaries,
not many, of course, but few " who are Christians and not
missionaries/' but as warm mends we have among Buddhists
iincl Unitarians, (the latter usually excluded from the Christian
fellowship — poor things ！ ) Yea, we love some Atheists even,
them who deny God from tlieir too much love of Man. As a
magazine writer, we cling to the AVOrds of the great Editor of
the Liberator : " In defending the great cause of human rights,
I wish to derive the assistance of all religions and all parties."

The Tokyo Dohiritsu Zasshi (The Tokyo Independent), Jan. 5.

472

EARLY WRITINGS

SOME LITERARY EXPERIENCES.

What a small part of that which is in us can we ever express

in words ！ " Oh that I had words to speak my heart," says

tlio lover to his or her lover ； and the author, a sort of intense

lover 8, repeats the ^^ame words sometimes to himself, sometimes

to the Voia Universe, and at other times to the Maker of the

same. Is thore any language among men that can express all

that is in him ？ Japanese, Chinese, Sanskrit, Pali, Arabic,

Coptic, Greek, Italian, Spanisn, French, German, Icelandic, or

all these combined, are totally inadequate to express in full what

is in him. What ho can speak or write is only his " overflow."

By far tlie largest part remains behind, uneipressed forever, and

tlio world judges him by that which " runneth over," and not

by the actual content of the cup. The holy commandment,

" Judge not," is based upon a deep psychological fact.

Yet there are literary judges (so-called " Critics ，，) without
number, especially in this land of the Rising Sun. And nowhere
have I seen a more appropriate characterization of this class of
the Japanese literati than in the words of Dr. Schiller of the
German Evangelistic Mission to Tokyo. Recently writing to the
Christiiehe Well of Leipsic, he had these words to say :

"There can be seen thousands of young men in Tokio, who are
endowed with excellent gifts, but who go from school to school, and
from calling to calling, and nowhere succeed thoroughly^ until they
finally settle down as newspaper writers, 、vhose one purpose
consists in petty criticism and fault-finding of the existing social
and moral order of things,"

899

473

Wo ュ nay also call them litrrnry s'tshis^ or high-class Japanese
coolies, who having nothing* to give to the 、voi'W， exist by
decrying and doii'radinjj: what is already in it.

I have hoiird ouo erratic writer praying (very uncommon
habit just at present) somewhat as follows :

" O ― ， I know not how to sell ； I only know liow to "sn-ite,
though not perfectly or elegantly. I must write, else my heart
"will burist. With me writing is a necessity as bubbling is a
necessity to tlie mountain spring. What its outcome will be,
I know not ； 】mich less its commercial value. But a' thought
is in me, and I cannot hold it in. I will simply pour it out,
as the tree casteth forth its fruit when it is ripe. Whether it
be bitter or sweet, salable or not, is not for me or the tree to
settle. We were both made to give such fruits as we bear, and
we believe they are both needed in some economy of Nature.
They may not be figs or oranges, but such as they are do Thou
accept."

His book-seller was standing by him, and I heard him saying
in a disdainful voice : " The poor fellow does'nt know the
time. In the age when even the Cabinet and the Parliament
are for money, he is seeking some other motive for his writing.
I confess I have not 】nuch need of hini."

氺

The Editor's paradise comes when he finished all his articles,
paid off" all hi^ bills, and sent the printers and magazine-sellers
{Zasshiya) from off his presence, and he be left alone in his
sanctum, the sole possessor of his own self. Now his cud friends
begin to gather around him. There a Dante peeps out with
his Comniedia ； there a Patriarch Job bockons to ln.< publime

474

EARLY WRITINGS

drama. Holy spectres hovrr round the editor, now a prince*,
and not a gang-slave, and he forgets that physically at least,
he is of the same species as the devils lie sent away. Soon a
sense of gratitude overtakes him, and a drop or two of tears
are on his cheeks. A bear in skins only ？

Diogenes.

The Yorodm Choho, Jan. 9.

189 9.

Jan. 10， 1899.

Tokio is now emptied of its politicians, ― blessed city ！ They
all went out to provinces " to extend their dominions." They
will be back here all on the loth to resume their " battles of
tongues." This time they will fight over the state-posse.<sion of
railroads.

ネ 氺

The Imperial Japanese Government is now one liuge tobacco-
store. For every puff of smoke that passes into the air through
the smoker's nostrils (that is the way the Japanese smokes),
80 per cent, of the cost goes into the national exchequer. So
it is said that only confiinied smokers are true patriots.

* 木

Poor t^mokors I Their nicotine habit is made good use of by
their government. Xow that there is still a deficit of some
6,000,000 yen in its annual expenditure, wise politicians advises
more tax upon the Devil's Weed. This time^ the Government
wishes to claim 120 per cent, of the puff. With this increase
in tobacco-tax, time 】nay not be very far off when smoking
shall cease in Japan, and tlie ardent hope of the Temperance

1 S 0 i)

475

Men may Lk> ivulized lir.st in this comitry. Tli い n .shall Chris-
tianized America and England imitate Japan in their tobacco-
legislation, and the weed shall be known only in their museums
and botanical eardens.

The small Central American RepubJic of Costa Rica brews all
the liquor of its citizens. And now that our government is
having its one eye, at least, upon sake for still more income,
the Costa Rican idea of the " national brewery " may suggest
itself to our humane politicians. 】f a huge tobacco-store already,
why not a huge brewer also ？ Income of .some 30；000,000 yen
can be assured by taking this decisive step. As for the problem
of the national conscience how a patriarchal government can
enrich itself by the drunkenness of its children, that can be
disposed of, we believe, by that unchallengeable clause, inter-
national nscessily. We must keep し uhristian robbers " from off
our shores, and drunken or sober, we must ]mve big army and
navy.

氺 氺

We have no very encouraging news from Formosa. The
guerrilla warfare seems to be going there constantly^ as in Spain
in the days of the Cids, and in Cuba till only a year ago.
Some thing must be wrong there, though what thing we are
advised not to speak. Wo believe, the history of the colonial
possessions of Spain and France furnishes all the instructions we
need in our government of Formosa. A ferritory is a frud and
NOT a pimession ； and according as a nation believes in this
dictum or not, shall be determined its success or failure in
colonial administration.

476

EARLY WRITINGS

The Doshisha has gone one step further, ― whether towards
Elysium or Limbo, it is not for us to determine. The Board
of Trustees have tendered their resignation and litigation was
avoided. But the graver question remains. Who shall rebuild
the wreck ？ Shall the missionaries ？ Shall the Orthodox party
that has now succeeded in pulling down the Heterodox ？ Or
is not the house after all one that was built upon sand, and
not even an archangel can prevent the fall thereof ？ It looks
as if the whole thing is " shaky ，， frojn its ve: y foundation, and
Almighty Truth may require ？ rfoiindation of it by some man of
great true fiiitli.

* *

The Jiji Shimpo discusses the causes of the decline of Chris-
tianity in Japan. It say^?, they are two : missionaries' ignorance
of the Japanese thing?!; and the lade of money among the native
Christians. But if Paul or Peter were here, he would say :
Ignorance of the things of God, and lack of faith. As far as
we know, Christianity (that is, the true form of it) has never
been promulgated much by knowledge and money. iea， we
are prepared to say that the said decline of Christianity in Japan
is due to the overabundance of knowledge (human wisdom) on
the missionaries' part, and of money entrusted to their converts.
Had they known less, and had they been less Jesuitical and
trusted less in ways and means and " mission-politics," Christi-
anity would not have had " mud thrown at its face," as we see
it no\v. The veiy desire to accelerate its growth has sadly
retarded its progress. We may be pretty sure that the shameful
end of the Doshisha will postpone the final acceptation of
Christianity by this nation for half a century at least.

水 木

189 0

477

But， after all, hope ； hope against hope. We know we are all
right. Somebody guides us, and Limbo is not our destination.
Rignt will right itself in spite of our Avrongs. Beneath Mud,
the Rock Eternal ！

The Tokyo DokurUm Zcmki (The Tokyo Independent), Jan. 15.

LIE-TELLING IN JAPAN AND ELS 房 HERE.

I believe the chiefest of all sins is lying. It was the tir.st of
the sins committed in this Avorkl, ami it will be tlio last to be
rooted out of it. Adam was punished not for having eaten an
apple, but for having told a lie. Satan is none but the greatest
liar, and devils are all liars, and no sinners but liars. We Jap-
anese have a saying ； Lying is the coiiimeneenient of robbing.
But little investigation will show us that lying is robbing.
Robbing is the act, and lying the motive thereof. A man or a
nation that looks lightly upon lying is at his or its bottom,

氺

But I hear it constantly repeated to me, even by those of
" Christian ，， persuasion, that there are lies which are properly
not lies. For instance, the Nineteenth century habit of adver-
tizement in newspapers. Thoy say, we simply " advertize ，， our
goods or acts, i. e. simply call the attention of the public to
us, ― that is all ； and we beat drums only that the people may
hear us. We " advertize ，， our particular nostrum that it heals
both gout and neuralgia, when it really heals neither one of
them. But that is business, and to call it lying is both harsh
and unkind.

478

EARLY WRITINGS

Sin ceases to be felt as a sin wlien it becomes a custom. In
some countries, even prostitution is legalized, and adultery is
made a lawful act. So lying when openly committed as a busi-
ness, (and not calling it lying but " advertizement ，，) loses much
of its heinousness. Yea more, Ijnng is sometimes made com-
pulsory. For instance, a man believes a certain thing to be
true, and he sticks to his belief. His countrymen call him
stiffnecked, disloyal and unpatriotic, and compel him to tell a
great big lie to his countrymen and the world. And thus it
comes to pass that liars are decorated and looked up to a.s
"the types of the nation " {Kokumin-no-kikan) . Lying is also
called " the lubricator of the social machinery." By it things
are made to go smoothly, when right straightforward truth and
fact is too rigid ― for practical purposes. Poor St. John was
beheaded for having told plain simple truth to his king. Had
he lied then, he would have led a smooth prosperous life. The
big social machinery needs lies to move on tvithoid screa/ang.
So, lying is incorporated into the act of etiquette ； or rather,
etiquette is a species (at least) of lying. You call your friend
a philosopher when he is really a dunce, and that is etiquette.
Sometimes also, lying is a real virtue. For instance, you see
some flagrant evil among your o"wn countrymen. Now a sort
of lying called patriotism demands that you should shut your
eyes to it, and call a thing angelic white even though you know
it is devilish black. So forth and so forth. Indeed, I was often
told (not in school-rooms though, but out of them, and then,
even by " professors ，， of high standing) that life is lying, that
without lies there can be no existence. Hence it was, I sup-
pose, that Holy Buddha called Life, an essential evil. Living
being lying, deliverance from lying consists in deliverance from

899

479

life itself, according to this philosophy of things.

氺"

But alas for me, I cannot yet wholly believe in all these lying
gospels, and my heterodoxy in tliis respect often costs me many
a woe. For which sake, pity me, Dear Friend.

Diogenes.

The Yorodzu Choho， Jan. 16.

UNEVENTFUL DAYS.

Dear Frieist). — My turn to fill your column comes one day
earlier this week than usual. In fact, I too have nothing spe-
cial to write about. T know that the し Representatives " or
Diet-Politicians are all back in the city, and are making daily
sittings in the House of Assembly ； but they keep so quiet that
I have no means to know what is taking place in their stom-
achs. Doubtless they are weaving some political cobwebs " in
tea-houses/' some more ropes (laws) to bind the poor, helpless
people. For nothing is easier for them than to ma^ce laws.
They simply vole for them, and there they are, ― the inviolable
laws of the nation. They that can make nothing else, 一 they
that can grow not a single grain of rice, ― they can make laws
and compel the poor workers to keep them.

氺 * 氺

For, you know, we all have ceased to look upon these " Rep-
resentatives," as the people's representatives . They may be
the representatives of somebody else's ； but certainly not people's.
TaXj tax, tax, tax upon land, tax upon tobacco, tax upon soy,
tax upon houses ！ Increase of tax is the chief business of this
Government and this Diet. Oh that these " Representatives "

480

EARLY WRITINGS

may know that it is not so easy to pay tax as to vote for it. Tax
i8 】iioney， solid hard-earned money, and not a simple, vociferous,
slavish yes. But word and assent is getting to be very cheap
in this land, and increase of tax is a thing which you can
accomplish before your breakfast {asameshi mae no shigoto ) ,

***

III my recent language study, I came across this significant
clause in Italian : II ？ »i ひ No equivale al sno Si, which I am
taught to mean, My No is worth as much as your Yes, And I
said, Oh for move of this brave, defiant, manly No in this land ！
Yes is cheap, as cheap as Loyalty and Patriotism in tliis land
of Patriots. We must have rebellious No to save our country
from ruin. As I understand it, the one chief prerogative of the
Diet is the riglit to expms.s the people's No. Xo Nos and the
Diet is dead.

ネ *

But why >i'ruinl>le ？ 【s not Lord Berest'ord in the land, ana
an Anglo-Japanese Alliance for the preservation of China much
talked about " with champagne " ？ We have had no little part
in bringing our neighbor to his present ruinous part, and now
we might do little to resuscitate him. Rage for the strong, and
pity for the weak, -— that I understand to be samuraism. But
what the outcome of such an alliance will be. I believe it is
not difficult for any but complete fools to foresee. The Anglo-
Franco A Ilia nee for the preservation of Egypt ended in the
Anglo {ivithout Franco) occupation of the Nile valley ； and your
Diogenes can only see the Anglo { ivithout Japanese) occupation
of the Yangtse-Kiang and other Chinese valleys as the most
probable outcome of this alliance which 38 now talked about in
the Imperial Hotel and other high places. Xo alliance on paper

18 9 9

481

will bring anything good to Japan. Some other alliance will ；
but what that alliance is, I am advised by my cautious friends
not to speak at present.

P. S. To-day I was offered a ticket to go and see the Diet ；
but I declined the offer, saying that when I was baptized some
twenty years ago, I made a vow that I would never cross the
threshold of a theatre, and that it is as sinful to see one form
of theatre as the other ― D.

The YoTodzu Choho, Jan. 22.

Marquis Ito， the Prime Minister of Japan, is said to have said
the following : " I regard religion itself as quite unnecessary
for a nation's life ； science is far above superstition , and what
is religion ― Buddhism or Christianity 一 but superstition, and
therefore a possible source of weakness to a nation ？ I do not
regret the tendency to free thought and atheism, which is almost
universal in Japan, because I do no regard it as a source of
danger to the community." The same Marquis recently paid
a pilgrimage to the shrine of Ise, attended by a Nagoya geisha
costumed as his wife. What has the editor of the Japan Mail
to say upon this subject ？

But then the Marquis is the typical Japanese who has ac-
quired the Western civilization without its religion. The German
constitution, whisky punch, atheism and go very well together
with a new Japanese of his type. The wonder is, however, he
is commonly represented a§ an advocate of " Christian civiliza-

Jan. 21, 1899.

Diogenes.

IS SAID

TO HAVE SAID.

482

EARLY WRITINGS

tion " in this land, and many a Japanese Christian looks upon
his return to the power as the beginning of everything that is
pure and holy in this land. The Marquis appears to me to be
a good example of " perfected intelligence without spirituality."

***

Mr. Tom Hoslii, P. the actual leader of the Liberal Party,
is said to have said that " Japanese, considered fro:n whatever
point of view, is in desperate condition." Certainly this is not
a very comfortable saying to be heard from so eminent a man
as Mr. Hoshi. In niy own view, however, the said desperation
consists not so much in our actual desperate condition as in
that most of us do not see that we are in such a state. The
moment we are made to see that we are in such an awful
state, are we one step further removed from that state, and
are on our way towards health and prosperity. No nation was
ever appointed to die， and it lies in our power to save it.

ネ 氺

But hoir to save it ？ Certainly not by increasing our navy
and army, for thereby we are leading it from desperation to
desperation. Much of the desperation we are just now in has
been caused by the desperate measures adopted by our politi-
cians to " appear ，， great before the eyes of the world. Vanity is
the prime cause of nine out of ten cases of suicide ； and Italy
is now before us to show that a nation no less than an individ-
ual man become a victim of its own unchecked vanity. Cut
down her army bill one-half, and her navy one-third, and Japan
is no more desperate in her financial aspect. Take off the mor-
bid loyalty and patriotism of her people, and she is over with
her desperation on her moral side. Thus by a few strokes of
bold policy, Japan can be made a strong nation, strong in hor

1 899

483

inner consciousness of being free and just, nncl not in her outer,
shotvy notion of being a great military power. As I see it, we are
in desperate condition by our own choice. The way to security
is open before us ； bat our politicians " vote ，， for desperation.

*〜

My ideal is neither Russia nor Germany nor France, nor even
England nor America. My ideal is rather peace-loving, content-
ed Switzerland, great in her noble mountains, great manufac-
tures, and great men. Let nations rage in their scrambles over
China, but we be busy with our fingers and bmins， assured that
we have a part appointed us in this part of the globe, and
Europe with all its avinament cannot renovate China without
our aid. Diogenes.
The Yorodzn. Gioho, Jan. 30.

COST OF NATIONAL VANITY.

Dear Fkiend ― I be'ieve I must not fill your precious column
witli a long quotation ； but when there is one which expresses
the very thing I like to say, and that in a very much better
way, I believe I am entitled to a free use of the same. A cor-
respondence of the N. Y. Nation recently writing to that paper
against the jingoes of America made a long quotation from an
old nuiiiber of the Edinghnrgh Review, from an article written
by Sydney Smith in 1820. The words apply exactly to o .ir own
case here in Japan, and I give them here entiro, hoping that
they be introduced to every Engnsn reader used in our schools.
These are the words.

" David Porter and Stephen Decatur (read here Admiral I to
and Count Kabayama) are very brave 】nen， but they will prove

484

EARLY WRITINGS

nil unspeakable misfortune to their country if they inflame
Jonathan (Japan) into a love of naval glory, and inspire him
with any other lovo of war than tliat which is founded upon a
determination not to submit to serious insult unci injury.

"We can inform Jonathan (Japan) what are the inevitable
conseqvaence.s of being too fond of glory : taxes upon every
article which enters into tho mouth, or covers the back, or is
placed under the foot ― taxes upon everything which it is pleas-
ant to sec, liear, feci, smell, or taste ― taxes upon warmeth,
light, and locomotion 一- taxes on everything on earth, and the
waters under tlic cartli, on everything that conies abroad, or is
grown at home ― taxes on tlic raw material ― taxes on every
fresh value that is added to it by the industry of man— taxes
on the sauce uiiicli pampers man's appetite, and the drug that
restores him to health ― on the ormino which decorates the judge,
and the ropo which hangs the criminal ― on the poor man's salt,
a nd the rich man's spice ― on the brass nails of the coffin, and
the ribands of the bride ― at bed or board, couchant or levant,
we niiLst pay. The schoolboy whips his taxed top— the beard-
less youth manages his taxed horse, with a taxed bridle, on a
taxed road ― and dying Englishman (Japanese) pouring his
medicine, which has paid 7 per cent., into a .spoon that has
paid 15 per cent., flings him-ielf back upon his chintz bed, which
has paid 22 per cent., and expires in the arms of an apofche-
cad'y who bus paid a license of a hundred pounds for the privi-
lege of putting him to death. 'His whole property is then im-
mediately t 'xed from - to 10 per cent. Besides the probate,
large fees are demanded for burying him in the chancel ； his
virtues are handed down to posterity on taxed marble, and he
is then gathered to his fathers — to be taxed no more/'

899

485

Now I must regret the foreign secretaries of Marquis Yama-
gata, Count Matsukata and othor _t;entlemen of the present
aclininisti'ati り n ^yho canmtt understand a single European lan-
guage, to translate these words faitlifully to their ministerSj for
they are words fraught with wisdon, and proper understanding'
01 them may save this our beloved land from the ultimate ruin.
This is an urgent prayer of your Imii 山 1 ひ servant,

Diogenes.

Feb. 4， 1899.
The Yorodzu Clicho, Feb. 6.

THE WORLDLINESS OF THE JAPANESE
CHRISTIANS.

The Japanese Christians have always been notorious for thoir
adoration of the nobles and upper classes. They arc very un-
like in this respect their professed master, Jesus Christ. While
he in his infinite mercy looked down, they in their infinite wish
to be recognized by the society " look uj). Christ proved the
divinity of his gospel by saying that the poor had it preached
to them ； and the Japanese Christians prove the worldliness of
their gospel by constantly demonstrating that the ricli will ac-
cept it — by-and-by. Their schools, their Y. M. C A "つ their
orphan asylums, almost everything they did and do, have this
unmistakable characteristic that they have appealed to the up-
per classes, and that with much petition. Very miserable disci-
ples of the Groat Son of the Carpenter are they, I believe.

氺
* 氺

Look at the Doshisha, that great Tower of Babel of mission-
ary enterprise ！ It fell because it trusted in both God and

48G

EARLY WRITINGS

mammon, in Josujs Christ and moneyed c'las.ses. Great liareni-
keepers are among its chief patrons. I believe God left it be-
cause tlie world was too strong in it. He too holy, and the
world too unholy to work in harmony. That I believe is one
great lesson whicli the institution has given to the world.

***

But tlie Japanese Christians still stick to tlicir old metiiod.
Xow they have sent out a circular, enjoying upon every faithful
believer, unstinted contribution of their lepta and sen and yen
to defray the expenses of a g;eat social gathering at the Im-
perial Hotel to be given to the upper and moneyed classes of
this nation. Appropriate reverend gentlemen shall preach upon
iippropriate texts b(、foi'e this august gathering, in hope that some
at least of the souls of these proud men be saved and sent to
】if'iiveu. I believe some clergyinen of Higo origin will hv ap-
pointed for this honorable task, as they are very skilful in
this kind of business. Already the name of " Rev." Dr.
Ichiluira, noAV a banio of the Nippon Ginko， but formerly of
Doshisha， and once of much i>ious fame, is mentioned as the
fittest person for this responsible task. I think there are many
more, who having long ago laid aside their sacerdotal roles ,
and now steeped in the mud of this world, are very well fitted
for pmif:】iing cm that honourable occasion.

***

But hxisli I I am not writing mere jokes. I am quite ear-
nest this time, und sometimes ゾ the zeal of my father's house
consumes me." ェ don't think it is ngnt for any person .to
blaspheme the name of o .e whom he worships (or professes to
worship.) The teaching is " Cast not thy pearls before swine/'
and I am hurt to see such a thing being done before my eyes.

899

487

But then I am a Diogenes, a " secularian ，， if you please, -and
not a licensed minister (be this said to my infinite honor), and
by writing such an article like this, I am blamed for " preach-
ing Buddha." Let nie therefore retire to my tub, and leave
my reverend inastei's in the Imperial Hotel, there to recount
all the sweetness of the Christian Religion to those who have
no need of it, who in fact are in heaven ali'eady, enjojnng all
the good things of this nether world.

Feb. 18， 1899. Diogenes.
The Yorodzu Choho, Feb. 20.

MR. HOARDS GREAT SPEECH.

Senator George F. Hoar's anti-imperialistic speech delivered
in the United States Senate on the 9t]i ultimo is one of the
greatest I have read recently. It shows what is still left among
the American statesmen of the spirit of their Puritan fathers.
I confess I have not heard such a thing in our Diet, in the Up-
per or Lower House, when our government comnaittod the fatal
error of wresting from our vanquished foe the provinces of
Liaotung and Formosa in the spring of 1895. Not a single
voice was then raided from among the six hundred skulls "
that sat in the extra-sessional House of Parliament at Hirosliima
against the act, the immorality of which was apparent to any
man of ordinary conscience. Yet it is still said that we are
" the nation of the virtuous ，， and they, of dollars and cents,
we of spirit, and they, of matter ！ It must be remembered
that Mr. Hoar left the Republican party with which he affiliat-
ed himself for the last fifty years on this one score of the an-
nexation of the Philippine Islands. To Wm， as to every lover

488

EARLY WRITINGS

of Truth, a principle was of infinitely more importance than a
province ； hence his eloquence on this occasion, for eloquence
is not a matter of tons"ue and lips, but of moral enthusiasm, a
thijie not much kno、vn among our own politicians.

ネ〜

" Our fathers respected above all the dignity of labour and
rights of human nature. The one thing created l)y itocI a
little lower than the angels was a man. And they meant to
send abroad the American flag bearing upon its folds, invisiole
perhaps to the boaily eye, but visible to the spiritual aiscern-
】nent， the legend of tho dignity of pure manhood. That legend,
that character, that fundamental truth, is written in the opening
sentences of the Great Declaration (of Independence), and now
my opponent would repeal them. He would repeal the great
charter of our covenant. Xo longer, as the flag floats over
distant seas, shall it bear on its folds to the downtrodden and
oppressed among men the glad r-uiings that there is at least one
spot where that beautiful dream is a living reality. The poor
Malay, the poor African, the downtrodden workman or Europe,
will exclaim, as he roads this new doctrine, ' Good God ！ Is
there not one place left on earth where in I'uht of my manhood
I can stand np and be a man ？ , ，，

• * *

As I read these lines, I feel as if I am hearing to Daniel
W eoster or Charles Sumner, now resurrected from his grave for
this special occasion. Mr. Hoar's opponents, as may be expect-
ed, accuse him oi his ideality, but he I'ightly asserts that " the
doctrines I stand upon are the doctrine's of the most practical
statesmen, of the most practical generation that ever lived on
the face of the earth." He is so far above the politcal ram-

1899

489

nionality of the day as to maintain that an idea is a thing to
be put into practice, and not to be pocketed in one corner of
our cerebrum, while the other corner goes on with its unmanly
routines of the world.

T confess, I for one received with intense relief to my mind
the cable announcement that the An^erican Senate passed a
resolution that the American occupation of the Philippine
Islands shall not be permanent. If America too shall fall, to
what other nation shall Humanity look for peace and freedom ？
Mr. Hoar has my thanks as well for 】iis brave deed and words,
for in this case, he fought and spoko for also, a humble
dweller in a far-off isle. Diogenes.
The Yorodzu Choho, Feb. 27.

HINTS.

The Japanese Parliament that is now closing is the worst we
have had thius far. It has not done anything that is good, and
has done many things that are positively bad. The parliament
38 originally for the people, but this one is for the Government ；
and parliament and Government working together is somewhat
like policemen working together 、vith robbers. The two together
can do almost anything; and woe is that nation that is ruled
by such a coalition. Despotism pure and simple is decidedly
l)etter than a government, that has tlie people's representatives
at its back. Komo fell Avhen its senate became a subservient
instninie:it of its ruler. Judged l)y tho nature of the case, Japan's
present situation is quite seriou.s.

490

EARLY WHITINGS

Such being the case, the same old question is now usked onco
more : 《： Is Japan fitted for representative form of government? "
The answer is of course simple enough. Is such idea (personality,
individuality) sufficiently developed among the Japanese people ？
If it is, selfgovernment is surely possil)le for them ； but if 7iot,
surely impossible. D.

NOTES.

]VIr. Takataro Kimura, the eUitor of the Keikwa Nippo, Marquis
Yamagata's organ, recently wrote a new book entitled " Recog-
nition of Christianity ，， (Yasokyo Koniii Kahir.on). The following
is the advertisement of it as given in several metropolitan papers :

" In the eyes of Christianity, there is neither nation, nor
national history, nor 】norality， nor trutl し (！) This book clearly
points out the poisonous nature of this religion, and stoutly
opposes its introduction. Extensive illustrations iind truthful
wordings. We request the careful examination of it by the
patriots."

We believe this is one of the so-called " preparations for the
mixed resiaence." Such a book coming from such a source at
such a time as the present is not insignificant to Cliristian
Americans and Englishmen and Germans and Frenchmen and
Russians 、vho are coming to live in our midst very soon. We
do not see how peaceful dwellin sr-togetlier is possible with such
an intolerance on our side.

氺

But it is not by Christians that ultraoccidentalism is now
being proclaimed in this land. The Chuico Korm, a well-knOAvn
organ of the Hongwanji sect of Buddhism, in its last issue has
a leading article under the title of " Bold Occidentalism." It

8 9 y

491

almost takes our breath away as wo read in it such lines as
these : " Ah Occidentalism, occidentalism ！ Bold expansive
Japanese nation has no need of fear and hesitancy. We shall
not be moved by the blind arguments of the ' shut-in ' principle
of the by-gone days, but shall make our politics more occidental,
our education, arts, sciences, manufacture, houses, food, drinks,
clothing, habits, customs, to the very minutes of our social
etiquettes J more occidental, and shall occidentalize the people's
physique even. The nation of forty millions must have its eyes
fixed upon this one aim, viz. Occidental civilization on European-
ism ； else our great Japanese Empire shall forfeit its groat
privilege of being tlie leader of the Far East." D.
The YorocTzu ChoJio, March 6.

DIOGENES' HOPE.

Diogenes hopes nothing from politics. He liopcs no more from
it than from any group of ordinary sinful men. Politics, as is
generally understood at present, is adjustment of selfinterest :
and we know that such an adjustment, however precise and
delicate, can never bring out faith, charity, and self-forgetfulness.
Politics is necessary in the present state of the human society,
but by itself it is a negative force, which can no more lift itself
up than water that settles in a mountain basin. They that
hope something that is essentially good from politics are like
them that hope life and salvation from wood and stone.

Neither does he hope mucli from Religion, so-called. It too,
― at least, much of it， 一 is of eai't】i， earthy, as History of Religion
abundantly attests. Temples and priests are the out-growth, and
not the life-source of the society that called them to being. It

492

EARLY WEITIXGS

feeds them, and n(>t tliey it. We admire in them the life that
gave them the bii'th, but wo do not go to them for food and
sustenance, but to the life itself. They are the husks that cover
the kernel. The latter we eat Avitli tha nkfulness ； the formor
we cast to the wind.

Diogenes hopes more from Literature rather than from either
Politics or Religion ； for it of the three is nearest the centre of
things. It too IS a product, but a direct product, of the self-
moving, self-producing Soul. The Bible, the Koran, the Veda
are all literatures, and mighty are the forces that are wielded
by them. The past dwells with us in Literature, and it will
live forever.

But more than from Politics, more than either Religion or
Literature, Diogenes hopes from his own, inward h'elf. There
he is in direct touch with the Life that i.s the Light of the
"world, and the life tliat dwells in all men. Humble though he
is, he has in him a well-f^pring which is in connection with the
heart of the universe. Left to itself, it babbles up such a
quality of life-giving water as is enough to satisfy all his need,
and " running over," to bless the thirsty that around him.
Even enough he be denied (a.s he is at present) of good Politics
and Religion, he should be thankful that he was made a man
and has such a well provided for him in him. ith it and its
existence and efficiency f .illy recognized he is a king in himself
alone, without any those Avnippages that mark kingship in this
world. Xot by cleaning rolities and Religion is he to rise to
his true 、voi'th and dignity, but by removing the dirt from the
well within him and so making it clean, i.s he to purify himself
and the world around him. Diogenes, therefore, places but
little value upon the ； ^o-called Reforms that are engaged in

1 Sl»9

493

ca-ying down " the evils of the society."

But more than from his inmost Self Diogenes hopes from
the Inmost Self of the* Universe ！ ！ As it Avills good, therefore
this world will be good at last. Development is toward perfec-
tion, and the universe by itseli is a growing organism. Dark
though this world i.s, it is but a speck in a firmament of light.
Steeped in such a flood of light and warmthj no single planet
can forever remain in darkness and cold. Diogenes.
The Yorodzti Choho, March 13,

SOME EMINENT JAPANESE WHO
GAVE UP CHRISTIANITY.

It i.s not my purpose to speak here either for or against
Christianity or the g<'ntlonien who gave it up. It may be that
Religion is essentially wrong both in its principle and morals,
and those who gave it up are after all right in rejecting that
which is eiTOneous and fake, and in returning to that M'hich is
right and true. Or it may also be that those gentlemen who
left Christianity were not worthy of that faith, as one of its
apostles said, " They went out of us because they were not of
us." Whicnever be the case, the fact of their having given it
up is not without intere.st, when as at present, Christianization
of this land is watched with eager interest by the intelligent
classes of Europe and America.

1. The most notable case of such a change is Kev. Mr. Paul
Kaxamort. Once a clergyman of the most Orthodox type, the
pastor of Bancho Congregational church, Tokyo, the President
of the Doshisha University under the principalship of the late
Dr. Xeeshinia; and the author of several religious works, some

494

EARLY WRITINGS

of them still in demand by missionaries of all denominations
for distribution among both believers and unbelievers, this once
brave champion of Christianity is now known as one of the
acutest business men in the city, he being now a director of
the Tokio Stock Exchange. That a man, who had had the
best of Christian trainings and influences that this country could
a ft or d, should have changed so suddenly was a surprise to the
religious at large.

2, Rev. Dr. Morihiko Ichihara i?; anotlior of tlie Doshisha
graduates who have gone outside of tli い fold of Christianity.
But four years ago he was the head of the School of Laws and
Politics of that Chri^^tian institution, and 、vas widely loved and
admired by his mi:<sionary teachers and friends for his devotion
to his faith. But all of a sudden, he too left the religious circle,
and entered the jilsu-gyo ku'ai, which in this country means
the money-making world, pure and simple. He has been till
but very recently an officer in the Nippon Ginko. Of course,
a man leaving his clerical office, and entering a banking oc-
cupation should not be said to have forsaken his religion. But
one thing is clear about this gentleman, that he is now not so
conspicuous for his Christianity (as he used to be) as for his
business tact.

3. Prof. YrjiKO Motora, Ph. I).， Bungakuhakushi, of the
Tokio Imperial University, is another of the graduates of the
Doshisha who now have no connection whatever with a christian
church of any denomination. He studied in America under the
auspices of the Methodist Episcopal Mission of that country,
and was intended to be a professor of the Methodist School in
Aoyama, Tokio, on his return to Japan. He indeed kept that
position for some time. But lie ^oon got dissatisfied with the

890

495

missionaries' ways of doing and thinking ； and he left tlie school,
and at once accepted a chair in the Imperial University, which
position he still maintains. Ho now denies both God and
Christ, and is one of the strong supporters of the Nippon Shugi
Japanese Principle.") In him the Japanese Christians have
lost one of the most level-headed 】iien of the new era.

4. Mr. KoREHiRO KuRAHARA is the boss of the em nent
graduates of the Doshisha who forsook Christkii Religion. He
also studied in America at Mr. Moody's School at North fields
Mass., at the theological seminaries at Bangor and Auburn ，
and I understand, also at the Columbia University. He also
crossed to ？ cotlandj and made strong Christian friendship at
Edingburgh University. On his return to Japan, lie was for
some time the head of the Kumamoto English School which
had an intimate connection with the American Board of Foreien
Missions. His name however suddenly disappeared from among
Christian workers, and he is now conspicuous as his mend Prof.
Motora, among the advocates of the Nippon Shngi^ whose anti-
christian attitude is well known.

5. The honourable Mr. Ukichi Taguchi was once a distinct
force in the Japanese Christian circle, and was long looked up
to as a type of Christian business-men in this land. Some ten
years ago, however, he severed his connection with his church
(Congregational) for what reason I am not able to say. His
political sagacity is well-known, but his Christian faith (if he
still has it) is now almost forgotten by his countrymen.

6. Mr. Satoru Kato was once famous for his evangelistic
activity both in this country and abroad. He was a Presbyterian
minister of the most ardent type, which body however he once
left to unite with Unitarians, but soon returned tO big inother-

49(>

EARLY WRITINGS

church. He crossed to America twice, raised some amount of
money among his friends there, to start what was called the
Tokio City Mission. The portraits of the mission and super-
intendent adorned the pages of many a religious magazine of
America. The next thing we heard of him was his acceptance
oi a re ゆ onsible position in the Murui Tobacco Company. He
became a chief manager of its Tokio Branch Office, and his
business tact "while in that capacity called forth much comment
from the metropolitan press. He is still connected with that
company, and is now known as a skilful tobacco merchant.

7. ； Mr. ToRU Y.\sx'KAWA was once a strong champion of the
Presbyterian form of Christianity in this land. His logical acumen
was much dreaded by his Buddhi.st antagonists, and he was also
famous as om、 who baptized the th'st Corean convert in this
land. His reconversion from Chri.stianity to h is new ways of
living was of couse a great disappointment to his many friends
and followers. Where he is, and what his chief occupation at
present, I am not informed.

8. Mr. Seigo Xagasaki (of the Imperial Household Depart-
ment) was known to be a devout Christian at the time of his
return from Europe some fifteen years ago. It is not in my
power (indeed, of any man,) to ascertain Avhat his present belief
is ； but he has been so completely silent on the subject of
Keligion that very few of hi:^ countrymen know that he was
even a baptized Christian. His high position in the Imperial
Household Department is well known.

9. Mr. IiCHiRO ToKUTOMi, the famous editor of the Kokumin
Shimbun, was once connected with Second Congregational Church
of Kyoto, to which body however he reverently returned his
baptismal certificate, saying that from that day on he wished

899

497

to be recognized not as a Christian. He however enjoyed the
special confidence of the 】ate Dr. Xeeshima till the very end
of the latter 's life.

10. Mr. Saburo Furusho. A Higo man, one of the so-called
Kumanioto Band, famous for their bold confession of Christianity
in the early days of the Meiji Era . Was once the pastor of the
Reinanzaka Congregational Church, Tokio, and the Kanji of the
Ferris' Girl School, Yokohama. Now a cleric of the Agricultural
and Commercial Bank, and has no connection wliatever with
Cluirch and Christianity.

11. Mr. MiDOKi KoMATSU, M. A. A graduate of the Princeton
College, U. S. A.， and once quite prominent for his preaching
tour through that country. Since his return to Japan, he at-
tracted considerable attention for his fervid political essays. He
is now a translator in the Foreign Departmont, and 】iis Religion
and Theology are never heard of.

12. Mr. YujiRO Kato. Also a Higo 】 化 川， and erne of the
prominent graduates of tho Doshisha I^iiivorsity. He was in-
tended to be the professor of phyKsics in that institution, and
was sent to America for study with that aim. His connection •
with his alma mater after his return to Japan was very brief,
and his severance from the Christian coinnuinity was complete.
He is now engaged, I hear, in an electricity business somewhore
near Kyoto.

13. Mr. Shinsaku Kodeka. Once of some eminence as a
lecturer on Christian Mission in Canada and tlie States, under his
Christian name Emmanuel ； now entirely forgotten as a Christian,
and remembered for his educational and diplomatic works.

14. Prof. Naibu Ka^sba, M. A. One of the early converts of
the Canadian M(4hO(list MLssion， but now almost unkiiOAVn for

498

EARLY WRITINGS

10. Mr. CiiiNSEi Nakahaka. Said to 1k、 n ]>u\n\ of the late
Prof. Henry Druiiunoiul, Imt now iK)t]iini>: known about his
Cluustian profession. As ； i linguist and (li]>]()inatist, he お much
admired.

The list indeed is a long one of tliose Japanese who once
accepted Clu-istiaiiity and now have given it up. They form a
considerable class among' our novelists, journalists, bank-elerks,
l)()litu-]:ins major and niinor,. t'n' ば inoci's, and in upper circles in
general. Few there arc* aiiionfj;* young Japuuese who studied in
America or Europe wlio did not come under some Christian
influence while abroad • Tliere is a Chinese saying that says
that " While you arc in tlic country of Sai, do as the folks of
Sai do ； " which saying is vci y widely accepted in this anti-
ChinCvSe country. And many of our youngmen in strict accordance
to this Chinese .sayinK did Jiiul do as Christians do when they
arc ill Cliristiaii l:uuls， soon to resume, however, tlioir non-Chris-
tian Avnys of living when thvy return to tlioir OAvn iion-Christian
<;ouiitry. Tliis iiulocd is n wry convenioiit way of living in tliis
world ； 1 )ut Avliether it is a very manly way, I am very doubtful.
Onv tiling seems to be decidedly im manly. It is not inanly to
be educated by inksionai'y scxtieties to bo employed by them
in their work, and th (つ i to give up Christianity. Our sense of
common morality rebels against such a course. To say that
no 】mm or society can force ;x faith is invalid in .such a case.
Yet such cases are (luite frequent among .some eminent Japanese
who gave up Christianity. D.
The Yorodzii Choho, March 20, 27, Apr. 3,

899

499

SOME MORE EMINENT JAPANESE
WHO GAVE UP CHRISTIANITY.

16. Mr. Shuichfeo Sajto. Once the Vice-minister of the
Department of AgTi('ulturo and Comniorce, and famous for the
Gold-Watch Bribery Scandal. Xo、\' the chief editor of the Shogyo
Shinipo (Commercial Journal), and one of the chief promoters
of the now political party (Xational Constitutional), "whose plat-
f(n-]u makes i 飞 （li'stinct I'roclain^ition to proservo and oncourago
tli(' old religions," i.e. Bucklliisin and Shintoism in contradis-
tinction from Ch istianity. And who can ever imagine that
this gentleman Avas 1 >ut a feAV years ago one of the prominent
mombers of the A/al)U Canadian ]\[etliodiwt Church, the pride
of that mission, and a " ト tm' ，， to the church that had the
honor of having his name in its inembership ！ It was he who
dolivored the tlianksgivmg speech wlicii the (iOrnor-stone of tliat
cliurcli was laid. I uudei メ tarnl, he no^v declines pastoral calls,
and is a purely worldly man" by his deeds and professions.

17. Mr. KuMPEi Matsumoto is now eminent enough to be
mentioned in this connection. He is one of the rising statesmen
of tlir time, and he 】nay soni(、 of th(、se be another ^Vfarquis
Ito. He was once employc^d 1 リ' the London Religious Tract
Society, and I understand, many a useful tract came from liis
pen. Politics is nOAV (-】 lid' occupation, however, and as a
m'w relative of Count Ita'gaki, he is an ardent rhampion of the
anti-Okunia cause. Xo one now speaks of his Christianity.

IS. Mr. Takatako Kimuka. Xow very eminent as a. fierce
opponent of Christianity. As the editor of tlie Keikiva Nippo,
the organ of Martiui?^ Yamagata, lie voices tlie ultra conservative

500

EARLY WRITINGS

sentiment of the nation. But he was once a Christian connected
with the Temma Congregational Church, Osaka, and afterwards
received Christian education at the Presbyterian Mission School
at Tokio. His knowledge of Christianity is now used for his
vigorous attack upon that faith.

19. Mr. Is AOXosuKE Bax, the Director of the Kyoto Railroad
Co., and of some eminence in the political circle. He was once
a member of the Hongo Congi-egational Church, Tokio, but is
now wholly unheard of for his Christian faith.

20. Mr. Kusuzo Takexouctit. Another strong upholder of
the Nippon 'Slivgi. I understand, he passed to that strongly anti-
chi'istian faith from Methodism through Unitarianisni.

21. Viscount Aoki. Said to be a Christian of the German
type ； but we never have heard him confess his faith before
his countrymen. The Bible says : " Whosoever shall deny me
before men, him will I also deny before my Father which is in
heaven."

22. Hox. Mr. Saburo Shimada, M. P. Once a prominent
member of the Bancho Presbyterian Church, Tokio ； but now
has no connection either with that or any other church. Ho
ceased to be an idol of the Japanese Christians long ago.

23. Mr. Jinzo, Naruse. Once a Congregational minister of
very Orthodox laith, and an ardent champion of missionaries'
cause. He left his ministry last year, and is now engaged with
Mr. Ookura, a millionaire, in planning a Women's University
in Osaka. Ho now seeks friendship among nol>lo8 and wealthy
classes, and we hear no more of 】iis strict Orthodoxy of former
days.

24. Prof. Toyokichi Iyexaga, Ph. D. A graduate of the
Doshisha. Studied Political Economy at Oherlin and Baltimore,

1899

501

Now a professor in Mr. Fukuzawa's University, and has nothing
whatever to do with Christianity or any other religion.

25. Mk. Ekko Mas UNO. A griiduatc of the Doshisha ； studied
Theology at Andover Theological Seminary, and was once widely
known in this country for his useful religious publications. Now
the head of a Chugakko in Saitama Ken and nothing religious
or theological is heard of this gentleman.

26. Hon. Mk. Shigehiko Komuko, M. P. Once a member
of the Nagoya Presbyterian Church ； but now entirely unknown
as a Christian, and very widely known as a politician.

27. Mk. Ayaavo Hattokt. Once an eloquent preacher and
teacher connected with the American Presbyterian Mission ； but
now known only for his educational (t^ecular) activity.

2S. Mr. Bunta Miyoshi. A graduate of the Doshisha ； studied
Philosophy at Yale, and was expected to be a professor in his
Japanese Alma Mater on his return to this country. This he
declined, however, and taught in the Higher School (Govern-
ment) at Sendai, where he died a few years ago. He is said to
have hud no connection whatever with Christianity since 】iis
return from America.

29. Rev. Mr. Tadajiko Fuwa. A Higo man, and a graduate
of the Doshislia. Once a \vel レ known pastor of the Heiau
Congi'egational Church, Kyoto. Now a banfo in one of the
commercial houses of Kobe, and is engaged in buying and sell-
ing export and import goods.

30. Hon. Mk. Rtkuzo Suto, M. P. Once an ardent member
of the Presbyterian Church at Sendai, and liad much to do
with its evangelistic and educational work. Now known only for
his political activity, and wholly unknown for his religious fervor.

31. Mk. Gyuko Nakanishi. A Higo man ； atudiod at the

502

EARLY WRITINGS

Doshisha, and believed in Christianity while tliuro. But lie soon
gave up that faith, and taught in the i<cliool connected with tho
Hongivanji Sect of Bufldhism. Ho is now a strong opponent
of Christianity^ and an ear not supporter of Biuldhij<in and
Orientalism.

32. Mr. Tst'icHi )Iai:u\-ama. Once :i well known minister
of the Gerniiin Evangelical Mi が ion ， and for 】mmy years the
editor of its organ, the Skinri (Truth). Xow engaged in various
business onterprises, and take.s no part in religious works of
any kind.

oo. Pkof. Hidesabl'ko Saito. On(u' an oarno^t Christian
connected with tho Presbyterian Church at Sendai. No、v a
profe.ssor of tho English Language in the Higlier College, Tokio,
(Governmental), and nothing is heard of his Christian faith.

34, Mk. Nobuyasu Sakuma. One of the early Japanese Chris-
tians ； a graduate of the Sapporo Agricultural College, one of the
best Scholars of the Englii^h Lan guage in this country. Has
taught in various schools ； only we hear no more of him as ii
believer in Christianity.

35. Mr. Hajime Wada. Formerly the pastor of the Pres-
byterian Church at Fukushima, and a great favorite with
missionaries. Now a coal-merchant in tho province oi 丄 waki，
and a a " out.sidcr " as far as Christian 、vorks are concornod.

* ネ

； Ml'. " Jsegisln, ， who wrote to this column a week lieforc
yesterday, ha.s ュ thanks for his agreement with nie to the
full extent. I am not certain whether he i*ead " D " aright.
" D ，， may stand for Diogenes as well as for Devil, and what
evidence has he that the writer of this series of ；ぃ tk'les is not

1 899 503

the latter ？ D " is certainly no good friend of missionaries,
and I understand, some of them look upon him as a veritable
" D ，， of the latter kind. Still I too like to have a chance of
seeing my friend. Friendship is a rarity in this Land of the
virtuous; and when even Christian missionaries love bowing
and yos-yes-ing more than straight-forwardness and occasional
no-ings， we who have stiff necks and osseous (not cartilaginous)
buck bone' ち ought to make acquaintance with each other. —

Mr. " M. 0.，，， who also wrote on this subject^ seems to know
very little about hi.s own countrymen. If some of the men I
have mentioned are not " eminent/' who then are eminent ？
Are we a nation of giants that even Herculesos appear a pig-
mies ？ D.
The Yorodzu Clioho, April 17， May 8, 1,5,

" JAPANESE CHRISTIANS."

The Rev. Dr. De Forest of Sondai says that there is " a half-
truth " in my list of Japanese who gave up Christianity." Then,
if I succeed in producing one hundred such cases here, (and I
think, I can,) fifty may be regarded as " true " even from his
standpoint of view. So, I shall still pe ま vei で， though, I confess,
it is not altogether a very agreeable work for mo. After I have
finished my list, the Doctor may contribute his, of " sound stout
Christians." I think we should not be afraid of facts, whether
they give true or wrong *' impressions." It is not after all '- im-
pressions ，， that endure, but solid, indisputable facts, and the
Truth upon which they rest. We shall not be like old women
who are in constant fear of facts. We shall look at facts
^laroly, however disagreeable, and the God of facts shall lead

504

EAKLY WRITINGS

us at last to the Truth that shall be everlastingly agreeable.
To resume my list, then :

36. Jiujiya (The Cross House). The first Christian book-store
in Tokyo, and published several books and tracts of strictly
Orthodox nature. Now changed to an ordinary store (though
still keeping the same old name), mostly dealing in musical
instruments, and no one now expects Cluustian books from that
house.

37. The late Hon. Masanao Xakamuka, Bungaki 卜 Hakushi, etc.
A famous savant. He once openly confessed his faith in evan-
gelical form of Christianity, but late in life, his Christian faith
visibly declined, and from what I know of his last (layjs, lie
(lied ii true Confucian death.

38. Tho late Bciroii ； XoBU"i'UK【 ]S'akashima， diplomat and
statesman. Till about six or seven years ago, a professing
Christian of the Presbyterian form of belief. When he was
elected to the speakership of the Lower House of the Imperial
Diet in its first session, public thanksgivings were offered for his
sake in some churches of his denomination. His death that
occured a few months ago, showed, however, that he did not
retain his strictly Christian faith till the last. From what was
made public about his death-bed scene, 1 judge that though bis
death was noble, it was rather Buddhistic than Christian.

39. Mr. Ri Ju Tei. His name may be mentioned in this
connection. He was said to be a Corean noble, and was baptized
by the Rev. Mr. Yasukawa in 1883 when there was a great
revival in Tokio. He was soon employed by the American
Bible Society for annotating the Corean Bible, for which, I
understood, he was munificently paid. His portrait adorned
many an American religious paper, and whole Christeadom ex-

899

505

pected, great deal from him. But in this ull liis friends were
disappointed. His rejection of Christianity was as rapid as his
adoption of the same, and within a year after his baptism his
name was entirely unheard of as a Christian.

40. Mr. Tamotsu Oishi. Oiice u Presbyterian minister of
high standing and had a cliurch in Osaka. Xow engaged in
manufacturing business; and is a pure man of tlie world. D.

It has been suggested to nic by a Buddhist scholar that the
Japanese, as a Turanian race, is never able to comprehend an
Aryan religion with its dialectical profundity ； that ho has never
been able to understand Buddhism itself. This is a bold sug-
gestion to make ； but I believe the partial failure of Chri.stiiinity
in Japan has some other cause rather than racial. I hope to
give my humble views on this subject a little further on. D.
The YoTodzu Cholio, May 22.

MISCELLANEOUS NOTES.

One of the Japanese deserters of Christianity was asked why
he gave up his laiih. His immediate answer was : " Because I
cannot eat {Kuenaikara).'' That I think is a ])rotty strong
argument. No mortal man can live in this world without
something to cat, and when a miin, even ii licensed Christian
minister, " cannot eat," I think he is somewhat justified in giving
up his religion.

木 ホ

I say " somewhat," because he is not wholly justified in taking
such a course. For a man shall not live by Ijread 、nco) alone ；
but a fiiith of some kind is a veritable food to a being that has

50G

EARLY WKITINGS

a soul in him. Yea, I believe, he is a weak man who flings
iiAvay his religion as he does a pair of old isandals, simply because
ho " cannot eat." Rather he should die of hunger than to give
up hii^ faith and cat and live.

* ネ

But it i:^ now j^enerally conceded that this question of "eating"
is the greatest question of the day. Some yoars ago,, I read
Avitli deep interest what a Chicago anarchist said upon this sub-
ject. He said : "To die is easy enough, 一 but living ！ Tliere's
the test. Anybody can die， lmt， ah, the inllnite difficulty of
living ！ " In this age of progressive civilization, mankind has
come at last to this path , where a man is required to emloy
all hiH energies in order to get something to eat. Ii ne can
but "eat," lie and his family , ― then he may do everything ； he
may even give up lii.s religion.

氺
氺 *

The ea^jiest way to get a living is by soiling one's soul. Men
])ay the Itigjjost い rice for the j^oiilj now as ever. After all, it i^i
not your money, or knowledge, or genius, that the world i.s
after. It like:< to have your soul, to call it its, and not gods'.
A man who cares much about his soul is a nuisance in this
world. He im ド t bo ready to sell it either to Patriots or to
Coniiiiercial Magnates, that he may be acceptable to his country
and coininunity. Do you not jsce huge piles of gold in Nippon
Ginko and elsewhere ？ They arc yours if you can dispose of
your soul. ,

***

I hear that the Invitation —— Meeting of XobJes and Wealthy
Classes (Kiken Shotai Kwai) given by the eminent Japanese
Christians at the Imperial Hotel, last Tuesday, was a grand

899

507

siiccesfcf. Some one hundred persons wore present, of "U'hom
over fifty were missionaries, and one, only one was a nobleman,
namely Viscount Yamao. To the bold assertion made by one
of the reverend doctors thei-e present that the impending partition
of China is clue to its non-acceptanco of Cliristiauity, 31 に Yujiro
MiyakC; a brave, outspoken , non-Christian Jupai:e«e replied with
a counterquestion : "Why then was Poland partitioned ？ " I
think that was a pretty sharp retort, as Poland's service to
Christianity is well known. It seems to me that the reverend
doctor knows not the kind of the argument that can convert
Japanese to his faith . But tlien, these "nobles and wealthy
classes ，， are very hard classes to convert, and I cannot but
admire the courage these gentlemen for making such an at-
tempt. D.
The Yorodzu Clwho, April 24.

THE NEW POLITICAL PARTY.

{A Dialogue)

The new political party ij< out with its declaration. Have you
seen it ？

Yo8, I road it in the Yorodzit Ckoho with the editor's very
acute reniark.s.

What do you think of it ？ '
Splendid, I suppose.

Do you remember sonic of its t<entence« ？

Yes, it begins with these glorious words : " Bearing upon
our heads, the polity that endures for ever with Heaven and
Earth, ― a golden vase without a, scar, etc." I think the whole
thing bears upon it the unmistakable stamp of extensive Chi-

508

EARLY WRITINGS

nese scholarship.

What do you think the future of the party will be ？
Oh, they will make some money out of it. You know
Politics is getting to be quite a business in this country, and
I can think of no party that does not pay about as much as
any ordinary joint-stock company.

Who are the chief promoters of the party, do you know ？
I know only a few of them, that is, by name. Mr. Ikuzo
OokiX; a great conservative statesman is one of the most eminent,
I hoar. Th n Mr. Shuichiro Saito, a zealous Methodist once,
but now famous for his mud-turtle-ism, is another. Then there
is Mr. Sassa, a typical Higo statesman, and also Mr. Minao, a
consistent back-seer.

Do you kno、v something about the financial aspect of the
party ？

I think Hon. Mr. Koyama, M. P., sniffed out something about
it. He made ]\Ir. Saito confess that they have 300, 000 yen.
Where did they get it, do you know ？

I do not. There was a talk once that they expected much
from the Hongsvanji Sect of Buddhism, that sect which encourages
public concubinage in this land. Perhaps that may be true, as
no one doubts a close alliance between the party and the sect.

But their declaration reads like a veritable gospel of righteous-
ness and self-sacrifice. Do you not believe in what they de-
clare ？

Do you ？ I for one do not believe in any declaration of any
political party in this age of brazen-faced badgerism.
Then you expect nothing from this party, also ？
Just as you say. You know Mr. Koyama is said to have
upbraided Mr. Saito right before his face, saying that he (Mr.

1899

509

Saito) is one of the badger-tribo. I think the honourable M. P.
voiced the general sentiment of the nation.
Where then is voracity ？

Nowhere. We nil have gone astray like lost sheep, I believe.
What is the cause of this fearful degradation, do you think ？
The Clan Government. Its hypocrisy, and the licentiousness
of its loaders have made this fair land something- like a verita-
ble H— .

What must we do then to save the country ？
I think one of the best ways is to 】iave nothing to do with
Politics. That now is a rendezvous of all the conscienceless
men in the landj and we "vvlio really love the country, ought
to avoid the companj^ of politicians as we do that of rattlesnakes,
I think.

Alas that even Loyalty and Patriotism are now for sale ！
Yesj they fetch big prices just at present. Do you not sell
thorn, however. You may sell all your possessions, but these, ―
tho holiest treasures of the true JapanosO; — lot lis keop them
to ourselves. D.
The YorofJzif Clioho, IVfay 1 .

NOTES.

I see our Count Kuroda, the President of the Privy Council,
is now counted as one of " tho fathers of illegitimate children."
But that does not make hiin a sinful man in this country. He
did o'veat service to his country, and hero a man's patriotism
covers up all his sins. A very good country to live in， I should

510

EARLY WRITINGS

T believe there are times when the best sorvico that a man
can do to his country is to dostroy : to destroy, not with the
aim of destruction, but to destroy in order to revive. There is
Life in Death when it is complete. The most Ifimentable form
of Death is Half Life, ()】•， as it is commonly called, Hypocritical
Livine^. Kill and dostroy lltat lifo, and we shall have trno I.ifo
instead. True .saviour.s are always lierco iconoclast.s.

***

A civilized savag'o is ho or slie, who woni'iiig Parisian robes,
eating Roman b. of-steaks, and drinking Viennese wines, knows
not what manhood or womanhood is, and respects not the soul
that dwells in it. Civilization is a matter of head and heart,
and not of skin and stomach. The savages of the civilized kind
can bo soon both at tlio Imperial Hotel and at the Zoological
Garden.

1 mn asked wlu^thcr it is shameful or not .shanioful to givo
u]) Christianity. My answer is this : It is shameful to 'give
up a religion wliu'h one has ouoe believed in ； but it is )wt
.shaiiieful to leave church which is full of Avorldlincss and worldly
wisdom. Whotlior it is shameful or not depends upon tlio mo-
tive with which lie giY(\s it up.

氺 木

The Jiji says that no alliance betwooii nations that liavo dif-
ferent viows of life can be permanent and rehaole. I verily
belie v^e so, too. An alliance formed upon the number of tons
of war-vessels is like that of gamblers formed upon the amount
of cash they possess. A friendly alliano3 should go deeper.
But then, our Japanese politicians think othovwise. D.
Til a Yorofhit Cholw, ]\Iay 15，

8 9 9

511

NOTES.

I see that China's downfall and final partition was foretold
by one of her own poets, avIio lived about 3500 years ago. Tho
following is an Englisli translation of an aiiciont ])O0in of tlio

Shi-King

" Xoble monuments we raise
To the great of ancient days ；

As we prize the light of lieaven,
So we prize what they have taught, ——
Art or science, skill or thought, ~ -

We preserve all they hiivo give n.
" Wo have spied all secrets out,
Deepest questions, deepest doubt

We search into, undismayed ；
Yet it hath long been foretold,
That thi^ Empire grand an<l ol(l， .

Shall be one day all decayed.
" For in all our thought and work
Doth an inner weaknciss lurk,

Want of substance, vital stroiii;tli :
Cle vniy the hare may wind ,
But the imtiring hound behind

Surely jwlh her domi at Inigth,"
What a faithful picture of Chinese Civilization ！ The " hound ，，
may be John Bull or Muscovite Bear. Yet to think that many
among my own countrymen are trying to imitate this doomed
civilization ！

512

EARLY WKITINGS

Some years ago, we heard from the mouth of our great philos-
opher, Prof. Dr. Tetsujiro Inouye of the Imperial University,
of The Conflict between Christianity and Education ； but we
row hear of the conflict between the Educational Department
and the Foreign Office. The former, out of its exuberant patri-
otic zeal, wants to have stringent laws passed for the regulation
of schools run by foreigners in this country ； but the latter, out
of its diplomatic concern, wants to 】iave such laws rescinded.
So, we hoai"; some difficult negotiations are going on between
these two dopartnionts of our government.

Hero, in this country, vox populi passes as a buzz of a giiat ；
l>ut the "protest" of a foreign minister plenipotentiary seems
to have the effect of a thunder. What reason and common
sense cannot accomplish, one such " protest " can do in a mo-
ment. So we spoak in vain， and he witli effect.

氺
氺 *

Fredorifk tlio Groat ^vas called tho Father of Germany, and
Washington, the Fatlior of America, and both these countries
arc very proud of their fathers. ？ sow Mr. John Foster Frazor
calls our Marquis Ito " the Father of Japan ，， in his recent
article on Japan in the Windsor Magazine. What a father ive
havo ！ Xo wonder we are not tlic chastest of 】noi'tals， for it
is written, Children that resemble not tlioir fathers are children
of (lemons, {Oya 7ii mnai ko vu onigo da),

*** .

The eccentric oditor of the Tokyo DokurUm Zasshi (Independ-
ent) thus wrote recently :

" "What the horse wants is hay ； what the pig wants is swash ；
and what the vulgar man wants is money and honour. Waste
and refuse can satisfy all the three. How easy to satisfy the

1 89 9 513

vulgar man ！ ，，

Our great Saigo said, "A man who has no wisn is the hard-
est to manage, but such only can save the nation." Yet men
are still treated as we treat horse and swine, and wonder is,
they do not feel themselves dishonoured by the gifts of ranks
and pensions. Indeed, one of our eminent statesmen is reported
to have said, " Yes, men are beasts." D.
The Yorodm Choho, JMay 29.

NEMUKE-ZAMASHI, OR SOMETHING
THAT PREVENTS SLEEP.

I hear that many Buddhist papers quoted exultmgly from
】） ひ' li.st of " eminent Japanese who gave up Christianity." One
of them went so far as to say that it was not Christianity that
dif^owned those Japanese, but it was they that disowned it.
Poor Christianity, and poor Buddhists ！ Is it much dishonor
to Chn^tianity to have been disowned by some of those gentle-
men whom I mentioned ？ The religion that has had the life-
long devotion of men like Gladstone, Gordon, Faraday, and
innumerable other worthies may well be satisfied though given
up by men of Mr. Satoru Kato ，s type. The niountn in that
attracted Mahomet was greater than the prophet who went up
to it. The Fuji is no less majestic because some of the city-
woaklings cannot climb it. I verily believe Christianity has not
y t lost so much credit as to be diseroditecl by the desertion of
a few hundreds of belly-serving Japanese.

氺
* 氺

Our Count Okuma says some fine nonsense in his recent
ni'ticlo on "Japan as a Continental Power/' which he contrib-

514

EARLY WRITINGS

uted to the New York Indcpendmt. For instance this : " That
Japan entertained no idoa of the permanent possession of the
land which she conquered can be inferred from the readiness with
which she evacuated Liao-tung peninsula under the friendly advice
of some European powers." (！! ) I think it is nobler for a man
or a nation to frankly confess that he devised an evi] and repent-
ed o【 】t afterwards, than to invent beautiful phrases to cover up
his pusillanimitj'. The plain fact about the Liao-tung peninsula,
which the whole world knows about, was that Japan wanted to
possess it permanently J but Russia', France, and Genua ny, to-
gether by their superior naval forces, bade her be-gone, and
she left. JjT, however, Japan still insists upon her innocence in
this matter J she has still opportunity left to show it by evacuating
Formosan island ！

*
* *

I fear the Count is still old-fogyish in his statement like this :
" China is a great nation with a history covering four thousand
years, with four hundred millions of people, bound by the ties
of belief and blood, and generally imbued with that spirit which
makes them laithful to their sovereign, filial to their parents
and benevolent to the poor." Xo、v， we of the Meiji generation
know (unless pedagogized by Prof. Inouye and his "patriotic"
school) that it takes a little more than Confucian morality to
make a nation. The nation in its present-day European sense,
is a free, conscious personality, and thus a product of much
spiritual discipline, which I must sorrowfully confess, is wholly
lacking in "Cathay." The fact that Chinese civilization has
withstood all Mongolian and ]\Iantchvirian invasions is no guar-
antee of its stability when Europe comes to possess its soil
with its civilization. China is a corpse as far as its spirit con-

8 99

515

cerned, and we can call it to life only by infusing life into it
from without. Mr. Honi'y Xormau speaks more truly in the
same number of the Independent, when he says : " After long
hesitation and constantly deferred hope, I take the gloomiest
view of the Chinese question. * * * * China still sleeps, but it
is the sleep of death." D.
Thr Yorodzu Choho, June 5.

SOME PIOUS REFLECTIONS.

T am told upon patriotic ground that I must not write any
thing bad about Japan and Japanese when I write in English
or any other European language, for thereby I " expose the
country's defects to beyond the seas." That is to say, when I
write for this column, I must (according to this patriotic advice)
call Marquis Ito a saint, Count Okuma a learned philosopher,
Baron Iwasaki a great philanthropist, etc. etc. As if to imagine
that foreigners can get no news from vernacular accounts of
these and other gentlemen from multitudinous papers published
in this country ！ But then, I confess, that it is not very pleas-
ant to call devils even by their true names. So from this day
on, I will join the company of " prophets of swett things," and
be no more " D，" but Jove, or some other jolly fellow.

氺
氺 水

Hear what an American poetess instruct-s us on this point.
She says :

" Feast, and your halls are crowded ；

Fast, and the world goes by.
Succeed and give, and it helps you live,
But no man can help you die.

516

EARLY WRITINGS

Thoro is room in the halls of pleasure

For a large and lordly train,
But one by one we must all rile on

Through the narrow aisles of pain."

***

For what good can come from constant growling ？ Is not
Marquis Ito， the jolliest statesman in the world, "the Father
of Japan " and all else ？ It by constant feasting vou can bo
nobled and decorated, ft'hat use is there of much fnstino-, and
" wrestling in prayer " ？ You Avill surely bo loft to die alono.
if you are too ^eiiousj ― i. o. in this country. Ho, the ^Inrqui.-,
IS the pattern (龜鑑 > of tlio nation, and sve his coinpatriot.^ :iro
all to imitate hint ！

* 氺

Th* y say, Japan's credit is bad in London. What does it
matter ― to us ？ It is not we that are to pay this debt, but
our children, perhaps children's children. Wt、 will borrOAv on
any term, and let morrow take care of itself. There is a god
in Japanese pantheon, 一 Shoden Sama is his name ― who will
confer upon his votaries all the happiness that bolones to their
children's cliildren to the seventh generation ； and I think it is by
this god's special inspiration that Conn': ]\Iiit ト iikata negotiated
with the syndicate that has now promised to furnish us with
money. And I am told that we need not feel any solicitude
for our t'hildrei], for they too have at their disposal (by the mercy
of this god) the fortune of their ehildren'.s children, and so on,
ad infinitum,

***

To the question, " Watchman, what of th い night/' newspapers
and politicians seem to answer, " Move darkness/' and Jove

899

517

himself is compelled sometimes to take this view of the matter.
But by dint of his religious faith, and not by his political or
journalistic insight, he persuades himself that Japan will yet
one day be one of the best nations upon the globe. The: e will
yet rise among her people a father greater than " Father ，， I to,
a Moses or a Solon who shall give them a moral constitution.
" As long as I live," said the author of Uncle Tom's Cabin, " I
am persuaded more and more that what ought to bo will bo."
I " feast " upon some such thought as this. Jove.
The Yorodzu Choho, June 12.

The new magazine, San，Gan， is out. The title means literally
" Three Eyes/' and the magazine is intended to be an advocate
of three religions, Buddhism^ Confucianism, and Shintoism. The
cover page is illustrated with a figure of a huge tri-ocular mons-
ter with a pointed sword in one hand, a miserable little devil,
evidently representing the Westerner's Religion, Christiiinity fly-
ing before him. The names of many eminent men of the land
are advertized as its supporters. Among them are the Right
Reverend Shunt ai Ishikawa, the Chief Elder of the Hongwanji
Sect, the gentleman who appeared several times in the vernac-
ular columns of this paper in other aspect than ethical or relig-
ious ； Prof. Chiso Naito, formerly of the Military Academy, who
maintains that Japanese alone are entitled to the dignified title
of mankind, while other races are, if not beasts, savages ； Dr.
Enryo Inoue, a famous specialist in the science of devils and
ghosts ； and others, of decidedly " ante-ailuvian ，， turn of mind;
who look for the restoration of good old time when Christian

518

EARLY WRITINGS

devils have not yot made tlioir Avay to this land of Shinto gods
and Buddhist idols. Their one aim is, of course, the extermina-
tion of the hated sect from among their countrymen. The maga-
zine is full of strange accounts of the lives and doings い f "the
to-be-pitied believers of the alien religion."

* ネ

For instance, the magazine has a 】oi]g jirtiule on the " Dis-
loyalty of Vincount Aoki ノ， The article begins tliu.s : Those
Japanese who believe in Christianity are a sort of vermin-rob-
bers. They are also men of disloyal dispositions. Christianity
in its essence is injurious to the polity of tl 化 empire ； and they
that believe in it cannot but be vermin -robbers. * * * Mr. Shu-
7.0 Aoki married a foreign woman, and adopting a foreign relig-
ion, he keeps his head erect., (i. c. is not ashamed of himself).
Even coinnion folks, wlieii tlioy believe in Christianity, do injury
to the nation ； liow niiicli more a man in Mr. Aoki's high and
exalted position, classed among nobles and seated high above
common people ！ Mr. Aoki is the head of vermin-robbersj and
a pattern of disloyalty to the Sovereign. Must not the true
subjects of the empire beat drums and fight against this man ？ ，，
Then comes a lengthy account of the viscount's love-affair in
Germany J interspersed with such sentences as these : " Mi'. Aoki
surrende -ed himself to Christianity, not because he accepted its
doctrines of heavenly existence, or because he planned to betray
his country, but wholly because he sank in the love of a foreign
woman." " They were married accordingly to a German style,
and he losing his own nationality, kissed the feet of Christian
priests." Etc. Etc.

* 木

I.s thiri not the ]Meidji Era, and arc Ave not soon going to

899

519

have foreigners as our neighbors ？ Remarkable that such hack-
tsightedness still remains among us ！ It is one thing to fight
Christianity on the gi'ound of History and Philosophy, and quite
another thing to " spit at its face " in this way. I am much
afraid of our peaceful dwelling' together uith foreigners, with
such " Japanism ，， anionQ* our prominent men. Jove.
The Yorodzu Choi to, June ID.

RELIGIO-POLITICAL NOTES.

I have heard an earnest Japanese Christian of some twenty
years' standing say that there are two things that he cannot
conscientiously do : he cannot work together with his heathen
countrymen^ and he cannot work together with Christian mis-
sionaries. Something deep and true in it, I suppose.

ホ
氺 本

The Shtmeiki, the organ of tlic orthodox branch of the Japa-
nese ChristianSj commenting on niy li^t of " Eminent Japanese
who gave u}) Christianity," has to say the following : " One
chief cause that led to such lamentable results must be the
improper methods pursued by missionaries in their evangelical
and educational works. The evangelical method of niis^ionarios
is superficial, and their theological education is ！: neclianical.
Because superficial, it is difficult to infuse into their hearers'
mind the essence of Christianity ； and because mechanical, only
a few can taste and digest its truth." Etc. Anyhow, it seems
to mc, missionaries arc not wholly blameless in this matter.

氺 氺

Mr. Tomofiisa Sasn, a Higo man, nnd a loader of the new
political party (National Constitutional) is one of thOvse politi-

520

EARLY WEITm お

cians who " kissed Buddhism/' with an aim which to us out-
siders remains a grand secret. The following is my literal trans-
lation of a part of his memorable speech which he recently
delivered before a great Buddhist conference at Kyoto ：

" I shall say a word as one that believes in Buddhism. There
is not a country in the world that has not a religion to which it
pays its homage. The nation is constituted of different elements ；
but religion is chief of them. It controls the soul of man, nnd
to make it turn to the ways of truth, we must borrow the
power of a religion. And there are different kinds of religion ；
but the most powerful religion in the East is Buddhism. Relig-
ion in conjunction with politics, helping and being helped by
each other, can uphold the peace and order of a nation. * * *
Looking at the present state of Japan, the progress of mate-
rialistic civilization is truly wonderful ； but in matters of morality,
just the opposite is true, and its daily degradation is lamentable
to witness. But to put a stop to this downward march of
morality, to reform the society, and to hold up the banner of
loyalty to the Sovereign and defence of our faith, and thus to
show forth the honor of the nation, is the duty of the Bud-
dhists. Especially, now that mixed residence is at hand, we must
■work with all our efforts to solidify the foundation of the Empire
and our Faith, and thus to increase the honor of the Imperial
Household and maintain the tranquility of the nation. Every
country has its national religion and it is a matter deeply to
be regretted that a Buddhist country like Japan has not one."

Decidedly Chinese in tone and sentiment I judge. ェ thinic
the idea of a national religion is now about three hundred years
too old. Jove.
The Yoroihii Cholio, June 26.

899

521

A SOLUTION OF THE SOUTH AFRICAN
PPvOBLEM.

By Kanzo LTchimura

Twenty-four Centuries ago, Herodotus of Halicarnassus enun-
ciated a great historic law as follows :

The god loves to cut down all toircrwg Ihing.s (he god suffers

none hut himself to he haughty,

It seems to me an application of this law in one form or
another explains much that is in the decline and fall of
mighty empires. Assyria fell according to this law, and so did
the short-lived kingdom of Nebuchadnezzar. " The king spake
and said. Is not this great Babylon, that I have built for the
house of the kingdom l>y the might of power, and for the
honour of my majesty ？ ，， So spake King Nebuchadnezzar , so
did King Xerxes^ so did king Alexander, so did Kings Charles
I. and Philip II. of Spain, and so did King Napoleon I. of
France ； and been use they said so in their hearts or otherwise,
the jealous god cut them flown, and their empires fell. Con-
stitution of this universe is such that a world-empire is im-
possible. Meicy forl)i(ls that an individual or a nation should
ever become omnipotent in this world of brotherly love.

Near the closo of the last century. Great Britain was on the
point of becoming such ； i world-empire. By the capUire of
Quebec by Gen. Wolfe, Franco was driven forever from North
America. With a whole し 'o:itinent as her dominion, England
stood unrivalled on the face of the globe. Had she kept it to
this day; there would have been no France or Russia now.
But the god willed otherwise. He incited a rebellion amongst

； 322

EAELY WRITINGS

the colonists against the 】nothei'-counti'v， and France assistmer
the rebels out of her .sheer jealousy of England, a new nation
was born in America. " the nation of nations/' as it is called.
Instead ol a woi'ld-empii で， a republic arose, and the earth was
again divided amongst the children of men.

The close of the present century sees the whok^ African
continent almost passing into the hand of the same empire
that once got possession of the North American continent.
She recently drove her old rival, France, out of the Nile
valley, as she did her out of the St. Lawrence about a
century ago. Fashoda is Quebec of Africa, and 、、セ】1 the former
passed into the hand of England the whole of the Lake
regions of Arnca, as with the latter, did the same of North
America. The whole African continent is now practically
English J and with the Cape-Cairo railroad brought to a coin-
plot ion, England will stand again unrivalled upon the face of
the earth.

But will History not repeat itself this time ？ Will it permit
a wovld-einpiro at last in these hitter days ？ Has the Herodo-
toan law lost its universality twenty-four centuries after its
enunciation ？ I cannot believe so. Tho earth will be divided
yet again, and a new " nation of nations " must arise. And I
believe tho South African war we are having- just now is such
a " divine event."

Dispossessed of Xortli Aniericix, France avenged herself by
the chivalric deed of Lafayette and his followers. Will the
Latin Republic remain quiet now that another new republic is
in its birth-throe under the Southern Cross ？ Fashoda means
nothing if it does not result in the betterment of the human
race. For the sake of Humanity, the English nation included, I

1900 523

Oiirnestly dosire an intervention in this affair, if not an net) ml
.support of thr weaker and nobler cause.
The YoYodzu Choho， Dec. 9. '

1900

THE JAPANESE SYMPATHY FOR
ENGLAND.

Dear Editor-Frieiid :

To me nothing seems so silly as this Japanese sympathy
for England at this hour. In this country, I hear little or
nothing about the rightncss or wrongnoss of this South African
war, but all is uljout the " advantage ，， that we may be able to
derive from it. They say that our sympathy for England at
this time will call fortli /irr sympathy for us when tve go to
war with some other nation in future. (And wliat that nation
is, all seem to know without mentioning it.) Xow I say this
is a mean business actuated by economic quid pro quo prin-
ciple. Our sympathy this time that we may have their sym-
pathy another time ！ Exoaiigo of sympathies, this ！

Now I for my part have too great a respect for England to
offer her my sympathy on such a ground. I know somewhat
who and what the true Englishman is. A good lover though
he is, ho i.s also n good hatoi-j and he, the true Englisliman,
hates inoi'e than anything else, a false, hypocritical, obsequious
friend. He loves a friend who is a friend indeed, a friend who
loves "with no " advantage ，， in view.

524

EARLY WRITINGS

My sympathy with the Boers in this war is not based upon
my hatred of England. On the contrary, the said sympathy
was engendered in me by the inspired words of the English-
men of the highest distinction. It was William Wordsworth
wlio in his " To Toussaint L'Ouverture" taught me to sympa-
thize with the noble and weak. Who ever studied Milton's
immortal works reverently, and not sympathize with the Boers
at this time ？ I know I am a false pupil of these great
Englishmen if I do not sympathize with the Transvaal in this
war.

One tiling I wish to toll my English friends ； and that is,
ne I'cr to trust in a man or a nation that sympathizes with her with
(in advantage " in view. Such a sympathy is a false sympa-
thy of a false friend, a sympathy not to be trusted upon, a
sinking sand in time of poj-il. When an " advantage ，， goes to
the other side, such a sympathizer is sure to go to that side.
A true inend of England at this time, as at all other time, is
one that sympathizes with her on the foundation of simple
justice. With all my sympathy for the Boers in this war^ I
feel I owe this frank confession of my opinion to my English
benefactors at this moment.

Very truly youi's，

Kanzo Uchimiu'a.

Office of The Tokyo Independent,
March 12， 1900.

The Yorodzu Choi to, Miiich 14.

525

NOTES AND COMMENTS.

NEW JAPAN.

{A Greeting)
Bv F. B. H.

[Mostly for the sake of the Japanese readers of this depart-
ment, we insert here the following, clipped from the Mail of
Wednesday last. To the present editor, no American woman
is so well known as the authoress of this patriotic poem 一 for
Japan. She, among all the missionaries we know, has natural-
ized herself most to the spirit of her adopted country, and so
has been able more than once to sing the best and purest
that is in the laud. A sincere soul that dwells in her delicate
frame is all enthusiasm whenever the name of Japan is on her
lips ； and couched on the bed of infirmity in a distant sani-
tarium, she can yet blow a bugle for her beloved people across
the sea. Flora Best Harris is a name that is worth the truest
affection of Japan's patriotic sons and daughters. ― The Editor,]

The YoTodzu Choho, Feb. 20， 1897.

RUDENESS OF JAPANESE STUDENTS.
Knowing that this column reaches quite a large circle of
student-readers, we deem it proper that we should insert here
the following from the Japan Mail, Our readers should under-
stand that it is one of many such that made their appearance
ill Yokohama and Kobe papers. We quite agree with the

o26

EARLY WRITINGS

Mail in the statement that the reported rudeness of the Japa-
nese students is utterly Japanese. While staying abroad, some
of us watched with the deepest admiration how the defeated
party in a base-ball or foot-ball game heartily cheered the
victors, how sometimes the former, with torches on their
shoulders and hurrahs on their lips, joined the triumphant
procession formed by the latter to celebrate their victory.
Thh, we consider, is not only sportsmanlike, but gentleman-
like ； and not only gentlemanlike, but samiirai-liko, We under-
stand, the students of tho High School themselves were deeply
ohagrincMl at the conduct of the rabble-spoctators wlio forcod
their way to the field. AVe are delighted to hear that t1io
match in Tokio of last Tuesday was decidedly quiet and orderly.

The Yorozu Choh", June 11， 1897.

WHAT I SAAV IN YOKOHAMA.
By " Ai'iamis."
***¥个* ギ ギ

[Here end the letters of " Ai'iamis." What we hear and
know of Yokohama and other European settlements in the
Far East are worse than wliat appear in these letters. But
these impressions of a fresh visitor to Japan have values
peculiar to themselves. We believe, every resident of Yoko-
hama knows all these and great deal more ； but he never
speaks about it in the public. , As fur as we know, not a single
one of some seven huncked Christian 】nissionaries who labor in
this land for the salvation of the benighted Japanese heathens,
has ever dared to raise his or her voice against the horrid
heathenism of his or her own countrymen. We speak this,

XOTES AXD COMMENTS

527

not with any spirit of retaliation. Vice is vice, by whomso-
ever committed, and all lovers of Justice should join hand in
hand in the supprevSsion of whatsoever is uncomely on this
earth.— Ed. Y. C]

The Yorcdzu Choho, July 7， 1897.

A NATION THAT WILL RISE.
Although they were severely defeated in tho noble struggle
with Turkey, although their government is in a miserable im-
poverished state, and although they are in anything but nmi-
cable terms witli their king, yet tho Greoks can not, therefore,
be said to be a ruined nation. As all thinking 】uen agree,
they are a nation with a future ― a future full of bright
hopes. They are, like the Japanese, a nation of progress.
In an article entitled " The Future of Greece/' an American
exchange says : ―

This IS just like the Japanese, who surprised the "West, by
the achievement of a wonderful progress in civilization in the
last thirty years or so. The Greeks again possess a great
history and a great ancestry. Like ourselves, they are proud
of tlieir achievement in art and literature and of their deeds
in war, proud of tlieir great names, which command the
veneration of all mankind. The thought of their history and
ancestry, as is the case with us Japanese, serve as a constant
inspiration to be what their fathers have been, to do what
their fathers have done.

"氺 ネ； ！；ネキ 氺ネ ネ氺； {C7，

When tlio alarm of war was sounded, we learn from the
paper from which we quoted the above, more than $ 5,000,000

528

EARLY A^ EITINGS

have passed through the London banks from the Greeks in
America alone, to the credit of the Greek government, mostly
in sums ranging from five to fifty dollars. Such patriotism on
the part of its nation insures the future of any nation. Dis-
astrous as is the present defeat of the Greek arms, we may
confidently predict that Greece will rise above her defeat.
The Yorodzu C/ioho, July 4， 1897.

FROM EXGLAXD.
[We believe the following was honestly written. The
cliivalric ardor of our youthful friend is realy refreshing. Ship-
joinery alone may not make Japan great ； but we grant, it is
a part of national greatness, and Japan should gladly avail
herself of the service of so enthusiastic and hopeful a worker.
Then, our friend's letter is instructive as showing the world-
embracing ambition of a British artisan. He is not one of
those snail-shell patriots, — alas, too common in this land, 一 who
"must have their bones buried in the land of their birth."
To holj) and serve other nations with his trade is his ambition.
Do we not see here another indication of England's Greatness ？
We commend the letter to the careful perusal of our ^^tudent-
readers. ― Ed. Y. C]

Th ' Yorodm Choho, July 30， 1897.

VALUE OF A TOAD.

** 不 ^y^y み

While thus the toad, " ugly and venomous/" pays for its ex-
istence in this universe, hundreds and thousands of the Flowery-
tribe, with hosts of their brother— iale，'s are here, not only doing

NOTES AND COM) 脇 TS

529

nothing) but giiat-like， sucking the life-blood of the workers of
the nation. The ugly little toad that hops on a paving stone
in one of their s iperb gardens should teach them a lesson.

木 ホ

A great Belgian economist, the late M. de Leveleye has said,
" The message of the eighteenth century to man was な Thou
shalt cease to be the slave of nobles who oppress thee ； thou
art free and sovereign ： -】 We fear, Japan is vet about one
liundred years behind the general line of Pr02Tess.
The YoTodzu Gwlio, Aug. ]， 1897.

AN AMERICAN GIRL'S SUGGESTION AS TO
CREATING OF MOKE NOBLES
[We a:'o indebted to the Kobe Chronicle for the following,' very
suggestive letter written by an American girl to the Truth.
We should commend the very same thing to our own Japanese
(iovernmentj that it iniglit make more noblemen and noblewomen
in this land also, ― indeed, convert the whole forty million all
to noblesj for, Patriotism tells us, we are all de^^condants of the
One Great Ancester, and none of us is below the rest of man-
kind. Thus we might reap for our country also, some of tlio.^c
feminine flunkeys in other lands to whom the Titles and other
remains of Old Savagery are still attractions. ― Editor C.J

The Yorochu Choho, Aug. 21， 1897.

THE VALUE OF TALK.

" Laugh and grow fat ，， is a good old adage. Silence, though
extolled as the Iiignest wisdom by many wise men, is a verita-
ble poison both to bones and marrows ； and fools though wc

530

EARLY WRITINGS

be for being talkative, we would rather be fat and thrive than
be silent and lean. We are indebted to our valuable contem-
porary The Kobe Herald for many useful informations recently ；
but the following on the sanitary value of Talk is the most
grateful we have had the liberty of quoting from its pages •• ―

The Yorodzu Choho, Oct. n， 1897.

" CHEER UP ！"
Some of us feel gloomy because Liberty and Equality do not
come as fast as we expect ； because Satsumaism (or Satsuma-
imo) reigns supreme in the land ； because Hypocrisy walks
rampant ； because our Literature is excessively Pessimistic, and
the whole tone of the people's thinking is mammonistic and
.sycophantic. But the sparrow that nestles in the eaves of our
house is of different tone of mind. He has hope, is constantly
hoping. Hear what he sings from the Ijrcak of the clay till its
close in the following sparrow-language (、vl"cn， we owe, is little
more humanly than the noble Japanese language as handled by
our great literati of the day) framed l>y one Miss Eva Best in
the Child Life : ―

The Yorodzu Choho, Xov. 11, l'.»17.

JAPAN AS A COMING SEA-POWER.
[To the Kobe Herald, as usual, we are indebted for the fol-
lowing summary of an interesting article on the future of the
Imperial navy. It is painted m a highly flattering colour, and
will doubtless please the advocates of the " Greater Japan ，，
theory. "We too do not find the expansion of our naval strength

XOTES AND COMMESfTS

531

unpleasant ， but at the same time we hope tliat it will be
attended with prudence. A fleet, however strong it may be,
when bought at the expense of the nation's bankruptcy, will
do not good to the possessor. And it is also to be hoped that,
the Autlio: ities will make a right use of the expanded navy at
a right time. ― Ed. Y. C]

The Yorodzu Choho, Dec. 7， 1897.

THE YORODZU ，， IX YOKOHA:\rA.
[The following 、vill explain itself. "We have heard something
to the same effect from other sources. How strong" and effectual
is a Fact J and liow weak and ineffectual, a Lie I A Fact in
all its ue^lv nakedness is more to be valued than a Lie in all
its syntactical flouri.snes. Last summer, when we p inted in tlii.s
column le'-ters from " Arianus ，， on " What I Saw in Yokohamn,"
the Hiogo News with it:^ professed British sense of piopriotj'
had angrily to scold us for publishing an "open scurrility
and the Jajxt i Mail even, " a very clean paper ，， no doubt, had
one more stone to throw at us for our violating what it be-
lieves to be the true law of a g-entlemun. But we liko to ask
whether the Mail with all the muniticent patronage of an Im-
perial Government which it has enjoyed for these many years,
has effected during its long profitable existence one single
social reform in thi.s coi'nor of the glob ひ. By going smoothly
on, through whore there is the least resist ance, discoui aging
the weak and encouraginsi' the strong, has it really done any-
thing more than to sound the praises abroad of the now-tot-
tering Satsuiua-Choshu Government ？ ― All glory, however, to
the 1 okohama society which can thus purge out whatever is of

532

EARLY WfllTIXGS

ugly report from among themselves^ when once its attention is
called to it. Corruption dwells there, but it is a healthy society
an incomparably healthier society than ours which is so stolidly
insensible to its corrupt ion that the Yor り (hu with its hated
virulence is powerless to rouse it to its sense of shame. ― Ed.]

The Yorodzu Choho, Jan. 5， 1898.

JAPAN'S INDEBTEDNESS TO mSSIONARIES.
* 氺

Those of our countrymen who have nothing but evil to speak
about the Christian ini.ssionaries, are referred to our vernacular
columns of Thursday la.st, inspecting Rev. ^Ir. Hoyt in Sendai.
Such a self-forget fulness " for sinners' sake ，， as his is not
known among our own Japanese teachers, at least, within our
knowledge. Here i.s a case, thon, of Myi'iel in Japan, who "
preaching " 、、'ithout expostulations." Let there bo honor to
whom honor is clue. 一 Ed.

***

Rov. Dr. John T. (nilick of the American Board ^lissioii is
known to be one of the few greatest Darwinian philosophers
in the world. Yet his humble residence in Osaka is scarcely
noticed by any but his closest mends. His humility and chikl-
likeness will bo an inspiration to any truth-seeking man. He
preaches seldom, but his acts arc mighty sermons. 一 Ed,
Thr Yorodzu Choho, Jan. 23, 1898.

A PEASANT-SAI ヌ T.
[The following from a Xew England paper may appear to be
of no account to our ordinary readers. It is a life-account of

NOTES AND COMMENTS

5:^8

a man (William J. Baktlett) who was remarkable neither in
war nor in politics. He was a public man only in the sense
that he was a citizen of the United States oi America, and in
no other sense. Yet, as we look into it little deeper, we dis-
cover a truth which is of momentous account to the nation of
whose citizen he was. The Great Republic really rests upon a
iiiultitudo of citizens such as he. Not primarily upon its Pres-
idriit and Congress and billions of gold hoarded up in its
treasurj', but upon plain citizens such as he, the stupendous
structure of the greatest of republics rests. We cannot but
envy our great neighbor for a product such us he. We will
ask our readers to ponder upon this plain story of a plain
man. ― Ed.]

The VorodsH Clioho, Feb. 1， 1898.

" SHALLOW AMERICANISM."

OuK foreign readers should understand in reading the above
that the Japanese word for fool is balm , and is composed of
two elements; bn, horse and h(, deer. The origin of the word
is quite interesting. A certain Chinese courtier for some syco-
phantic reason deliberately affirmed a horse to be a deer in
the presence of his master ； and hence it came to pass that all
deliberate misnamers were called liorse<leer or haka. A baka
is therefore a liar, a " paid-advocate," a misnamer as well as
a misrepresenter. To misrepresent a horse is not very serious ；
but to misrepresent a nation is very serious indeed. But we
understand this emphatic form 01 Chinese sycophancy is assumed
by some Britishers (and other Europeans acclimatized in tlii-s

334

KAKLY WRITIX(4S

country. ― £V/,、'.

The Yorodzu. Choho, Fob. 11.

AX ABUNDANCE.

Japan with Europe in general regards America with very
Imughty contempt. We say there is nothing groat and noble
in America, no great philosophers, no great poets, no great
state rmen, etc. And as it has no battleships to be compared
witli our Fuji and Ya^^hiniaj and no philosophers to be com-
pared with our j)hilo.sophei'S, our conception of America is a
huge mammon 、vith sackfuls of gold and silver and nothing
more. Japan is such an advanced country^ and Japanese are
such intellectual people, that it and they find nothing to ad-
mire in the Land of Washington and Lincoln.

It is needless to say, however, that America has something
that Japan has not ； yea, many things that wv in our vaunted
Patriotism and " development of philosophical ideas ，， Avoukl
greatly envy our neighbor for his possessing and our posset^sing
not. " Philo.soi>hy can make no bread/' much less can it pro-
duce it ； and ii jap.an has a very developed form of philosophy,
America has bread more - than its people can consume. And
our readers should judge for themselves whether they would
have Philosophy, or Amorican broad and meat that are over-
flowing tlic land.

Kansas is an American state, itself of the size of our Main
Island. Tlie return for its agricultural products for the last
year is just out, and it is an in-spiring reading'. An American
exchange writes : —

The Yorodm Clioho, ^[ardi 2， 1S9S.

NOTES AND COMMENTS

535

EARS AKD BIRD SONGS.
To hiin tliat has ears to hear, the whole vernal forest is a
hall of music. He need not hire professional singers to sing
amorous ditties for him, or go with the vulgar to yose or shibai
to have his vulgar senses played upon by tlio players upon
vulgar instruments. Seated in his homely bed, he is in midst
of Nature's choir, most ennobling because he is away from the
vulgar and " moneyed gentlemen," is with the messengers
from the South singing Life and Hope for him. At this time
of the year, Dr. Jonn Burroughs' article under the above
caption in a recent number of the Century Magazine is most
opportune. He writes : K. U.

The Yorodzu Clioho, May (3, 1898.

NOTES.

learn that the distinct purpose of the Xew York Inde-
p/mdent from its very beginning has been " not so much to
reflect public opinion as to act upon it." The same is ours,
and niiiy it long remain to be， and, be forever, ours.

**Thus The Nation (N. Y.) : " There is a striking passage in
D'Azeglio's ' Ricordi , on the difference between the attitude of
the Tt^ilian and that of the Englishman towards religion, which
has a good deal of bearing on the question of their respective
relations as religious men towards the state, and throws a good
(leal of light on the character of the two as politicians. That is,
the Englishman is more prone to think everything in both
church ami state his individual concern, while the Italian turns

53G

EARLY WRITINGS

Avar and peace, heaven and hell, over to professionals. The
secret of Latin political failure evidently lies somewhere in that
direction." And some roguish observers have said that the
Japanese is the Italian of the East.

**One of the Indianapolis bankers attending a state conven-
tion is said to have arisen grandly to the possibilities of territo-
rial expansion when he exclaimed that " there are 400，000，000
Chinese and every mother's son of them ought to have a
folding bed and a bicycle, and Indiana is the state to furni.sli
them." This is one of the strongest arguments of the American
Jingoes for the acquisition of the Philippine Islands, and wo
see that it is neither very Puritanic nor Cromwellian. After
all. it soems as if \vc are not going to have very Christian
neighbors by their coming to tlioir new territories in the Far
East.

**Folding beds and bicycles ； and American Constitution and
Christian Religion, ― what a jumbling together of mud and
sunshine ！ But then, we are told, there are two views to every
thing. Christianity too may come riding on a bicycle, as we
sometimes see on our street s I

The Tokyo Dohfri'su Zasshi (The Tokyo Independent), Jan. 25, 1899.

A WOEFUL PHASE OF COXCUBIXAGE.
The following will explain itself. The writer is a foreigner
whosp devotion to the welfare of this country is undoubted.
What he says is very suggestive, and demolishes to the ground,
1 believe, the foolish argument usually offered in support of
" lawful concubinage " that it assures uninterrupted succession
{){ heirs. Can anything that is against the laws of Xature be
conducive to povinanont liappiness and prosperity ？ The man

:S'OTKS AND COMMENTS

537

ェ belie 、で is a monogamous animal, lie suffin\< a severe penalty
for violating this nature which was impressed upon hini.

I suggested to my correspondent the ease of the so-called
Yanagiwara Afm】r，" Avhere the cause of the trou]>lo 、vas a
doubtful lieir to tlie Fifth Shogun of the Tokugawa Dynasty,
who wa.s known to be childless except by the wifo of his favor-
ite attendant. Fearful^ indeed fearful I I).
The Yowdzu Choho, April 10， 1890.

氺ネ

Thus the Editor of the liudosekai in its Eng isli D (ユリ ai'tment :
に The movement (of the Gospel Union of Japan) was mucli
criticized in a severe and bitter serpent tongue. God's way
seems often «a foolish way to the men of learning." Wliether
learned or unlearned, we still believe it absolutely foolish to fab-
ricate false titles in order to invite men of worldly distinction
to its meetings. As the same Editor expressly says, " The
Union failed utterly in persuading men of position to attend
the meeting at the Imperial Hotel/'- ~ which failure we sin-
cerely believe to be Heaven's testimony as to vV.s foolishness.

The Yorodzii Choho, May S， 1899.

AN ANGLO-JAPANESE CONVERSATION

JAPANESE MEN AND THINGS.

世に 憤るべき 事 多し， 而 して 英語 は 學 ば ざるべ から
す. 是れ 此篇の 曾て 東京 獨立雜 誌に 連載せられ し 所以
に して， 今 ま た 玆 に 一 書 と な りて 世に 現 はる & 理由 な
り . 記 して 以て 序 と す.

明 治 三 十 二 年 十一 JJ

^ -if

542 AX AXGLO-JAPAXESE CONVERSATIOX

THE DIET.

(A would-he Statesman and a Magazine Writer.)
Good morning, Sir.

Good morning, good iiiornin< ；". How aro you ？ Conic and
take your seat here.
Do I not disturb you ？

JNOt the slightest. I have l)een Avirshing to see you for n long
time. All goes well, I suppose ？

Very well, thank you. Ho、v goes the iiiagaziiio ？
The same as usual. Slow, tread-mill work, nothing remark-
abl(' or brilliant about it, but then I like tu< ；: ging as you know,
and I have rice and da ikon for my lubor, and that is enoiigli.

I came to s (乂、 you because I thonirlit yon would likr tu licar
something about the Dk't.

You are very kind, Dear Friend. That is wliat 1 ha 、や been
wisliing to hear from you a long time. You know I rK'v(T go
th('i で luyself, for fear of losinj^ 】viy con fidciice in our Cijiistitii-
tion.

You are too severe in tliat respect, but then 1 my-sclf do not
fc'i'l wry Well after having been there.
Who spokt^ yesterday ？
Several.

Who for instance '-

Mr. Tanaka spoke on his same old topi に tlir Mineral Poison
of the Ashiwo Mines.

What impression did he give you ？

英和 時事 會話

043

議 會
(政治家 志願者 と 雜誌 記者）

お早う 厶 います.

お早う， お早う. 如何です. 此 所へ お掛け 下さい.
お妨げ 申し は 致しません 力、

少しも. 遠から 足下に お m こ掛 りたい と 思て 居-ました. 何もお 變り はな
いこと と 思 ひます.

別に 變る こと は厶 いません. 雜誌は 如何です.

平時の 通 り です. 遲レ 、挽 臼 を 挽 く 樣な 仕事で 何 も 是ぞ と 云 ふ 華やかな 著
しい 事 はあり ません. 然 し 御 承知の 通り 私 は 牛の 樣に引 張る 事が 好きです
から 別に 氣 になり ません. 夫れ に 私の 勞 力に 報 ゆるに 米の 飯と 澤 庵の 香の
物が あ り ま すか ら それで 澤 山です.

私の 今日 參上 致し まし たの は 足下に 帝 國議會 の 事に 就き 御 報知 申上樣
と 思 ひま したから です.

足下 は實に 御菜 切です. 夫れ は f ムが 先立よ り 足下から 承 給 は り 度 く 思て
居た 事で 厶 います. 御 承知の 通り 私自身 は 決して 議 きへ は參 りません. 私
の M 法に 於け る 信用の 破壞 さ れ ん こと を怕れ まする から.

其 御 批評 は 少し 過激 かと はれます. 然し 私 も議會 を傍聽 した 後 は 決し
て 好い 心 持 は 致しません.
昨日 は 誰が 演說を 致し ま した.

15A 致し ま した.
先づ 第一に 誰が.

田 中 君 は 彼のお 函の礦 毒 事件に 就て 述べ ま した.
足下 は あの人 を 如何 思 ひます. -

544 AN AXGLO-JAPANESE CONVERSATION

He AViirf perfectly wild m Ids attack upon the Xosili<nnusho ；
but then there is a sincerity in him that "\re 】rmst all admit.

I nhvays think トぃ too. He lacks culture, and Poor M:ui， lie
has no art to i ゃビ ulate his fire. Wish that he liad a little (rre-
eiau culture and Christian piety.

You are ri^iilit. Sincerit y without culture is monotonous, am I
iiionotoiio long coutiniied is often mistaken for artificiality. But
tlien, better onv Tannka than onv hundred Hoshis.

Exactly. There is but littlo danger in zeal without knowledge,
l)ut thorc is nothing under the sviii more horrible than heart -
】(jssm、s:s "'/•〃' knowledge.

Well; you ； ukI I agree perfectly on this fundamental principle.
Did Ho.^hi .speak too ？

Yos, h(* did, only for u '、v inoiuents, und tluit from Ins
scut.

How did you like him ？

As you may imagine. A proud 】uan， with cold intcUrot, cool,
いひ neti'ating', porhap.s tlic typical specimen of iho nowadays
.lapanose lawyers.

What Wiis 111?; chief ] )Oint ？

Oh, he just llu'ust a javelin at his opponent, Hatoyanui of
the Constitutional True Party. But th ひ n he did it so cunningly
that every body ailiiiinMl his riirliaiaeiitary tact, l)nt nut his
generosity, which Ave all know he has not.

A vain 】】ifin ！ But ho is just that exactly. In thi:< land of
ignoraiiiusos n iiiaii of liis typo can wield vast influence. Poor
Japan ！ Well, luit Hoshi virtually rules the Diet and tlio Cabi-
net, is it not ？

Yes, he does. You know a single kite can control who レ'
,sAVarm8 of sparrow.s. Thiis is certainly one groat evil of the

英和 時事 會話

545

彼 は 猪の 荒れた るが 如くに 農 商務省 を 攻撃し ま した. 然し 彼に 一片の 至
誠の 存 する こ と は 何人も 認めて 居り ます.

私 も 御 同感です. 彼に 文學的 修養が 厶 いません. 故に' 潤むべし 彼 は 彼の
熱心 を 適宜に 量り 出す の 術 を 知り ません. 彼に 少しな り と も 歐羅巴 的の 學
間 と 基督 敎 的の 信仰 を 持たせた v< 、 も のです.

御說 の 通り です， 學問 の な 、 、熱心 は 單調 な ものです. ソシテ 單 調が 餘 り
永く 續 きます ると 譎詐 謀計に 誤解され ます. 然し ゾ レ はゾゥ です けれども
一の 田 中 は 百の 星に 勝り ます.

實に其 通り です. 學 問の 無 \« 、熱心に は危險 は尠な う ム います けれども 1tt
に學 問の 有る 無情 ほど 怕 ろしい もの は厶 いません.

お 互に 此 根本的 原理に 就て は 符號を 合する が 如く 同意 だと 見えます. 星
も 何 か 述べ ま した 力、.
左樣. 僅かば かり 自席から 述べ ま した.

彼 を 如何 思 ひます.

御 推察の 通 り . 高慢な 奴で， 冷腦 冷膽而 も 物 を觀る に 鋭 く , 13 本 現今の
法律家な る 者の 最好 標本で せ う • .

彼の 重な 論點は 何でした.

ナ --, 彼 は チヨ ッ ト 彼の 政敵なる 憲政 本 黨の鳩 山 を 突き 込んだ まで ir
す. 唯 彼の 突き 込み 樣が實 に 甘く， 何人も 彼の 伎倆に は 感服し ました. 然
し 誰 も 彼に 寛大の 性の な きこと を 知り ますれば 彼の 精神 を 讚め る 者 は あ
り ません.

ツマ ラナ ィ （虛威 を 張る） 奴です. 然し 彼 は 丁度 其 通りです. 凡骨の 多
ぃ此國 では 彼の 如き 者が 非常に 權威を 振り 廻し ます. 憐 むべき 日本よ. ソ
レは ソ ゥ ト して 星は實 際， 議會と 內閣と を 操縦す るで はあり ません 乎.

然 う です， 御 承知の 通 h 一疋の 鷹 は 雀の 數群を 支配す る こ とが 出來ま
す. 是れ實 に 代議政治の 一大 弊害です. 噫 又 噫です.

546 AX AXGLO-JAPAJs^ESE CONVERSATION

representative form of government. Alas ！ alas ！
And who else spoke ？

Mr. Sliimada spoke. This was the fifth or t^ixtli time I heard
him speak.

A fluent monotonous speaker, isn't he ？

\ ery. People call liini Shimada Shabero, — palaverer, —— and 】i(、
is exactly a man for a pai'liament, for I understand t】iat noble
word comes from Latin paraholare, to talk.

He made a long speech, I suppose.

Yes, one hour and fifty four mirmtor ？， enough to send the
whole House to sleep.
And his chief argument ？

Anti-militarism. He reasons out his point, as a spider Aveaves
out its "vvel>. Very delicate, and very beautiful, but forceless ,
ineffectual. He lacks strength, and his words fly like unbarbed
arrows. Pity that with his eloquence he has not a modicum
of the shaggy Mirabeau.

Well, Itut ho is undoubtedly one of the best politicians Ave
have. He is honest, and that, you know, is a great deal in
our present political circle. Tell me of some other politicians.

Mr. Taguchi seconded Mr. Shimada's motion in his slow pe-
culiar way.

Poor Mr. Taguchi, he too is a calculating economist without
prophetic insight. He like Mr. Shimada means well, 丄 suppose,
but he can see no further than the solid cash in the Treasury.

Yes， that deplorable short-sjghtedness of his made hini to go
over to the Hoshi party when the Land Tax Bill came before
the House this session.

Deplorable indeed. But the thing is past, and 】et the dead
bury its dead.

英ぉ 時事 會 K

547

外に 誰 力； 演說を 致しました.

島 田 氏が 致 しました. 今度で 私 は 五 度び か 六 度び 彼の 人の 演說を 聞き ま
した.

單 調の 能辯 家で はあり ません か.

實 にそうです. 人 は 彼 を 島 田シャ ベロ ゥ卽 ちお シャべ リ と稱 ひます が實
に適當 です. 私の 聞きます るに 英語の パ- リ ヤメ ント なる 語 は拉典 語の パ
ラボ ラレと か 申して 喋るな る 語よ り來り し詞 だそう です.

長い 演說 でしたろう.

確かに， 一時間と 五十 四 分. 全 院殆ん ど 眠に 就かん 計り.
シテ 彼の 重な 論點 は.

軍備 縮少 問題で， 彼が 理論 を 編 出す の は 丁度 踟蛛が 蛛網を 織り 出す 樣で
す. 細く して 甚だ 美く しく， 同時に 無力で 效が あり ません. 彼に 堅固なる
所が あり ません から 彼の 言葉 は 羽の ない 矢の 樣に 飛んで f± 舞ます. 實に惜
い 事です. 若し 彼の 能辯に 獅子の 鬣 を 振り立てし ミ ラ ボウの 分子が 少しで
も ありま したら ば 如何で せ う .

左樣. 然し 彼 は 疑 もな く我國 目下の iScf 台 家中 最も 良き 者の 一人です. 彼
は 正直です， ソ シテ御 承知の 通り 我 邦 現今の 政治 界に 於き まして は 正直で
さへ あれば 澤 山です. 他の 政治家の 事 をお 聞せ く ださい.

田 口 君が 君の 例の 鈍い 辯で， 島 田 君の 動議に 贊成 しま した-

嗚呼 田 口 君. 彼 も 亦 預言者の 透察 力なき 勘定 づ くの 經濟學 者です， 彼に
も 島 田 君 と 同 賺に惡 意は厶 1< 、ません と 思 ひ ま す， 然 し 彼は國 庫に 金 さへ 有
れば それで: 5% 、 と 思て 居ます.

左樣 です. 彼の その 悲 むべき 短 li が今議 翁に 於て 彼 を して 竟に星 黨の地
租增加 案に 贊成 しなければ ならぬ 樣に爲 さ しめ ま した.

實に悲 ひ 事です. 然し 濟んだ 事 は 致し方が ありません， 死者 をして 死者
を 葬ら しめよ です.

548 AX AXGLO-JAPAXESE CONVERSATIOX

How did the President deport himself ？

\'ery calmly and dignifiedly, I think. He is just the man
for his position. Just, impartial, and better than all, without
his own particular views 一 he, I believe, is the best balancer in
the whole assembly of the country politicians.

lou are a great reader of mankind^ I tell you. He is just
that exactly. You know he is a Christian, and missionaries
and Christians are very proud of him.

So I have heard. But is a Christian politician usually a man
like he ？

Not in other countries. You know Silence is not the only
virtue of Christianity. A man like Mr. Kataoka makes a good
miiiister, but not a good Christian statesman.

But they say that he is a kunshi, and tliat he does neither
drink sake nor keep concubines.

Ah, but if that is to be a Christian, any man of ordinary
intelligence can be a Christian. \ on know a Cromwell or a
Gladstone was not a negative man like that.

Then you do not make much of Mr. Kataoka or of Mr. Ebarii
his associate, as other Christians do.

No, I confess I do not. Some call them the Cobden and
Bright of Japan , but I believe they do not deserve such honour-
able titles. They did nothing for the people's right and they
are not people's mends. They are poor Christians as far as
their statesmanship is concerned.

Then J you do not expect much from the Japanese Diet.

XOj I really do not. It always makes me sick to speak of
the Diet.

Let us leave the subject here then. Really it is no very cheer-
ful subject to go over.

英和 時事 會 Si

549

議長さん は ドウ 切り 廻し ました.

靜 かに 立派に やった と 思 ひます. 彼 は 彼の地 位相 當の 人です. 嚴肅で 公
平で， ソ シテ 彼に 取て 何よ り も 宜しい 事 は 彼が 是ぞと 云 ふ 獨特の 意見 を 持
たない 事です. 私の 考 へます に 彼 は田舍 政治家の 内に 在て 最も 良い 仲裁人
だと 思 ひます.

實に 足下 はェ ライ 人物 讀 みです. 彼 は 御說の 通りです. 御 承知の 通り 彼
は 基督 信者でして， 宣敎肺 や 我 國の難 信徒 は 彼 ある 力; 爲 めに 大き 誇て 居
ます.

私 も ソゥ閱 きました. 併 し 基督 敎的 政治家と は 全體 彼の 樣 な も のです
t 、-

外國 では ソ ゥ では ありません. 御 承知の 通 り 沈默 ばか り が 基督教の 美德
では あり ません. 片 岡さん の 樣な人 は 善い 傳道師 を 作る かも 知れません け
れ ども， 善い 基督 敎的 政治家と は 申されません.

併し 一般の 評判で は 彼 は 君子 だと 申す 事です. ゾ シテ彼 は 亦 酒 も 飲ま
ず. 妾 も 置かない そうです.

ァ、， 併し 其 位い な 事で 基督 信徒に なれる 事なら ば， 普通の 見識の ある
人 は 誰で も 成れます. 御 承知の 通り クロムウエル や グラッドストン は ソン
ナ 消極的の 人間で はあり ませんで した.

ソ ンナラ 足下 は 他の 基督 信者の 如くに 片岡 君幷に 彼の 同僚の 江 原 君 を
左程 ュ ラ ィ 人と は 思 ひません.

左 嫌です. 私 は 彼等 は 別に エラ ィ人 だと は 思 ひません. 或 人 は 彼等 兩入
を 指して 日本の コブ デン， ブライト だと ゆ しました 力:， 私の 信じます るに
彼等 はソ ン ナ名譽 ある 名 稱を價 する 者で はあり ません. 彼等 は 人民の 爲め
に 何も 致しませんでした， 彼等 は 人民の 友ではありません. 彼等の 政治的
伎倆 を て 評すれば 彼等 は ツマ ラナ ィ 基督 信者です-

ソン ナラ 足下 は 日 本の 議會ょ り 多き を 御望み な さ 1^ 、ません ね.

左樣 です とも . 私は議 倉の 事 を 話 す^に 胸が 惡 く な り ます.

夫れ な ら モウ 此 問題 は擱 きませ う. 實に お話し を 致す に餘 り 愉快な る 間
題ではありません.

550 AX ANGLO-JAPANESE CONVERSATION

A philosopher yoii ure. Follow my advice, and do not waste
away your precious time in that * * * 气 Life is short,
and Japanese Politics is no place for men who have immortal
souls.

Yes, I think your advice is a sound one. The next time I
see you, we will discuss some more cheerful subject. Good-bye.

Good-bye. Come again. Do not fail to tell me all about
the fooleries of this foolish world. Good-bye.

JAPAN'S THREE GREATEST STATESMEN.

Will you tell me who are Japan's three greatest statesmen ？

If we judge by the noises they 】nake， and the noises the
world makes of them, tliey are undoubtedly Marquis Ito. Count
Okuma and Count Itagaki.

Please give 】ne your opinion of each one of them.

Well, I think Marquis Ito is a smooth sailor. He knows how
to go with the current. An ideal he has not ； i. e. a high mor-
al ideal like that which actuated the political life of a Pitt or
a Burke. But he is a " European," at least in his skin, and I
like him better than most other Choshu politicians.

But I hear that he is very highly spoken of by foreigners.

I know ； but you know foreigners in general aro very poor
judges of the Japanese characters. They usually judge by the
trappings a man wears, and not by the man himself.

But he is a man of very advanced thought, is lie not ？

Yes, but not of very advanced principle. His heart is thorough-
ly Oriental, and he can be an Asiatic despot at any time.
You know his tastes are all Chinese.

But he is a peace-loving man, Wnt ho ？

英和 時事 會 IS 551

足下 は哲學 者です. 私の 勸吿 をお 容れ なさい. ソシテ 足下の 貴重なる 時
間 をァノ * * * * の 中に 消費す る こと をお 廢め なさい. 人生 は 短い もの
です. ソ シテ 日本の 政治 界は無 滅の靈 魂 を 有する 人類の 入るべき 所では 有
り ません.

^m, 足下のお 勸吿は 健全な もので せう. 次に お S に 掛る時 は モ ッ ト愉

快なる 問題に 就て お話し を 承 玉 はり ませう. サョナ ラ-
サ ョ ナラ. 又 お出でなさい. 此 馬鹿らしい 世の中の 馬鹿 氣切 たる 事 は 何

ん でも 知らして 下さい. サョナ ラ.

日本の 三大 政治家

日本の 三大 政治家と は 誰で 厶り ませう 力、， お話し 下さい.
若 し 彼等 自身が 起す 騷 動と 社 會が 彼等 に 就て 起す 騒動 と に 依て 定め ま
すれば 疑 も な く 伊藤 侯， 大隈 伯， 板 垣 伯の 三人です.

ド ゥ ゾ 彼等 各 1 に關 する ぉ說を 聞か して 下 さ 1< 、-

左 漾で厶 り ま 十， 私の 考 へます るに 伊藤 侯 は 平 穩の海 を 走る に 巧なる 航
海 家です， 彼 は 潮流と 共に 行く の 法 を 知て 居ります， 彼 は 理想なる もの を
持ちません， 卽ち ピット や バ- クの 政治的 生涯 を赖 叙した 樣な 高き 道德的
理想 を 持ちません. 然し 彼れ は少く とも 皮相 だけ は 歐羅巴 入です， 故に 私
は 他の 多くの 長 州 政治家よ り も 彼の 方 を 好みます.

然 し 私の 承 は り まする に 彼 は 大層 外國 人中に 評判が 宜 U 、そ う です.

私 は 承知して 居り ます， 然し 御存じの 通り 外 國人は 一般に 曰 本人の 眞價
を定 むる に 甚だ 憐れな る評廣 人です. 彼等 外人 も 八の 價を定 むる に 其 身に
藩け たる 装飾 を 以て し ま して 其眞の 人物 を iil て 致しません.

然 し 彼 は 進歩的 思想 を 懐 く 人で は厶 り ません か.

左 嫌， 然し 進歩 『主義』 の 人ではありません. 彼の 心 は 全く 東洋 的です,
故に 彼 は 何時で も 亞細亞 的壓制 家と 成れます. 御 承知の 通 り 彼の 嗜好 は 凡
て 支那 的です.

然し 彼 は 平和 好きで はあり ません 乎.

552 AN AXGLO-JAPAXESE CONVERSATION

Yes, he loves peace n.s an indolent person loves ease. You
know it true lover of peace is a big fighter.

But they say, he is a man of wide learning.

Yes, if a man of learning, then a veritable pedant. His learn-
ing never showed itself in liberal thought and deep insight.

But the good lie did for Japan is incalculable, I think. He
shall surely be deified after his death.

Perhaps so ； but I think the evils he did iiro not few, and
the King Yama shall judge him rightly, 丄 hope.

Wliat special sin can you point out of 】iim ？

I heard he is not a perfect saint in his private life ； but his
chief public sin was the Chino-Japanese war and the way of
closing it. Therein he showed himself to be an ordinary man,
—— ； 1 man in wliose heart tlie welfare of China's millions has no
place.

Yes, but you 】nust judge liim l>y tlio time lio lives in.
Then I imist admit that the Meiji Era is a very sUipid
era.

What do you think about Count Okuiiia ？

Essentially a blower ； a man of much animal .spirit , no doubt,
an excessive lover of Vanity, as Marquis Ito is of Peace (Ease).
He lias " views," but he seldom has practised them, being
always a hasty thinker and slow doer ； not a very useful 】nan
in this pmctical world.

Then you say he too is not a friend of the people ？

Only on the surface, he is ； but at the bottom, he is a tono-
sama, . and he " loves the people/' himself lying upon beds of
ivory.

Is ho a man of much learning ？

英和 時事 會話

553

左樣， 彼れ は 平和 を 愛します， 丁度 懶惰の 人が 安逸 を 愛する 樣に， 御 承
知の 通り 眞 正に 平和 を 愛する 人は大 なる 格鬪 者です.

然 し 世間の 評判に 依り ますれば 彼 は 博 學の人 だ そ う です.

若 し 博學の 人な ら ば 彼 は 本當の 腐れ 儒者です. 彼の 學 問が 寛大なる 思想
と 深き 先見と に 現 はれた る 事 はあり ません.

然 し 私 は 彼が 日本の 爲 めに 爲 したる 善事 は 量る ベから ざる 程 だと 思 ひ
ます. 彼 は 屹度 死んだ 後に は 神と して 祭られ ませう.

左樣 かも 知れません， 然し 私の 考 へます るに は 彼の 爲 したる 惡事 も少く
は あ り ません， 閻魔 大王 は 正 當に彼 を 裁判す るな らん と 私 は 望みます.

何ん な 特別な 罪過 を 足下 は 彼に 就て 指定し ます か.

私の 聞きます るに 彼 は 彼の 私的 生涯に 於て 完全な る 聖人で はない そ う
です. 然し 彼の 重なる 公的 ii 罪 は 日 淸戰爭 と 其 結局の 方法です. 彼の 平凡
なる 人た る は兹に 於て 判り ま した. 彼 は 支那 億兆の 安全 を 心に 留める 人で
ない 事が 分りました.

然し足下は彼を評するに彼の生存する時代を《1^^てせねばな り ません.
ソン ナラ 私 は 明治 時 ft は 甚だ ツマ ラナ ィ 時代 だ と 云 は なければ な り ま
せん.

大隈伯 を ドウ 思 ひます か.

元から 法螺吹きで， 疑 もな く 元氣の 人です， 又 非常に 華美 を 好む 人です,

r 度 伊藤 侯が 平和 （實は 安逸） を 好む や う に. 彼 は 所謂 意見な る もの を 有
ちます； 然し 彼 は 滅多に 其れ を實 ff 致しません， 何時でも 說を 作る に 早く
して 其れ を實 行す るに 野魯ぃ 人です から； 彼の 如き は 此實際 的 世 界には
餘り 要の ない 人です.
ソン ナ ラバ 足下 は 彼 も 亦 人民の 友で はない とおつ しゃる のです 力、
左樣， 表面 丈け は 彼 は 人民の 友です； 然し 心の底に 於て は 彼 は 殿樣で
す. 彼 は 所謂る 象牙の 椅子に 凭り掛かり ながら 民の 溢 苦 を 語る 者の 一人で
す.

彼に 多 く の學 間が あ () ます か.

554 AN AXGLO-JAPANESE CONVERSATION

A mail of much hearing, I should say. He lias a wonderful
memory, which makes him appear very learned. I think, he，
by nature, despises learning.

Do you think his party will ever come to power again ？
It may, as his opponents are so very unwise. But I know
this much that the country will never become better by his
premiership than by that of any other man. I like Okuma
only for his indefatigable animal energy, and on no other
account.

But I hear he has many good kyham (political children).

Yes, he has ； the like father, the like children.

Why is it that he is not generally liked by the people.

As I told you just now. He is a vainglorious man, and he
loves name more than he does his own life. Herein, I thinic,
lies 】iis strength, and also his lamentable weakness.

What must he do then to be of real service to his country ？

Well, I am afraid he is too old to change his constitutional
nature ； but if he could but throw off his tonosaina habit, and
take up the popular cause without any fear of disloyalty being
l)rought upon his head, lie might be able to redeem all his past
dishonour. But as he now is, he, uke every other " great ，，
Japanese, is a kind of liybrid l)etween a Chinese and an Euro-
pean.

Do you think he is able to do so much ？

He may be. He is a boldman ； when pressed by necessities,
he sometimes does wonderful things.

I do indeed wish that he could conduct himself as you say.
Perhaps the general current of the world may compel him to
take that step.

I hope 1^0 too. He is 】iot a fool, I a in sure ； ami ho may

英和 時事 脅 話 555

彼 は 又聞きの 人 だと 云 はなければ な り ません. 彼 は 驚くべき 記憶力 を 持
ちます； 其れ故に 彼は學 者の やうに 見えます； 然し 私の 考 へます るに 彼
は 性 來學問 は 大嫌いで せう.

足下 は 彼の 統御す る 政黨が び 政權を 握る に 至る と 思 1^ 、ます か.

左樣， 彼の 反對黨 にも 智慧の ない 者が 多く あり まする から ソゥ なる かも
知れません. 然し 是れ 丈け の 事 は 健です， 卽ち 彼が 總理 大臣と なりたら ば
とて 國民は 別に 何の 益す る こと もない こと 丈 は 分り切て ゐ ます. 私が 大隈
を 愛する の は 彼の 弛まざる 動物 力に 由る のでして， 外の 理由で はあり ませ
ん.

然 し 私の 聞 きます る に 彼は大 W 好 L 、子分 を 持て る さ う です.
左樣 です； 親分に 似た 子分 共です.
ナゼ彼 は 一般に 人民に 好まれません 力 、.

私が 只今 申 上た 通りの 譯 です. 彼 は 虚名 を 貪る 者で， 彼 は 自分の 生命よ
り も 名譽を 重ず る 者です， 私の 考 へます るに 彼の ユラ ィ默 は兹 にあり， 亦
彼の 憐 むべ き 弱 點も玆 にある の だと 思 ひ ま す.

ソ ンナラ 彼は國 家の 爲 めに 盡 すに ドウ したら 好い のです.

左樣， 私の 只懼れ まする に 彼 は 彼の 生来の 性質 を變 へる に は餘り 年を取
て 居ます； 然し 若し 彼が 斷然 彼の 殿樣的 習慣 を 抛棄て， 逆臣の 汚名 を 蒙る
も 恐る V ことなく， 大瞻に 人民の 味方 を 取り まするならば， 彼 は 彼の 過去
のす く 敗 を 拭 ふこと 力: 出來 やう と 思 ひます. 然し 今日の 彼 は 他の 日本の 『大
英雄』 と 同じく， ま た 支那 人 と 歐羅 巴人 と の雜 種の 如き も のです.

足下 は 彼 は ソレ 程の 事が 出来る と 思います か.

出来る かも 知れません. 彼 は 何しろ 大膽の 人です； 必要に 責めら る！ W 時
に は 彼 は 或る時 は 驚くべき 事を爲 します.

私 は實に 足下が おっしゃる 樣に 彼が 彼の 身を處 せん こと を 望みます.
多分 世界の 大勢が 彼 を して 其途に 出 でな ければ ならぬ やう に 致す か も 知
れません.

私もゾゥ^？！みます. 確かに 彼 は 馬鹿ではありません から， 彼 は 死ぬ 前に

556 AX AXGLO-JAPAXESE CONVERSATION

come to his sense before he dies.

Now tell me all about the third of our great statesmen,
Count Itagaki.

I really know very little about 】iim ； but this much I can
say about him, that he is a ュ nan of honest heart, Aveak will,
and poor intellect.

He must be a strange character, then.

Strange; but not uncommon in tins country. You know, in
no other country, are heart リ will ami intellect; so distinctly sep-
arated from one another as in this.

Why is that ？

Here, very lamentable to say, sound intellect goes Avith hypoc-
risy, strong will with roguishness, and honest heart usually
with foolishness.

Very lamentable, indeed. Such a divorce of charactoi-s iruis
bring much disaster to the nation.

It does. Count Itagaki is a notable case of this discrepancy.
His heart is that of a devoted wife ； but his will and intellect,
― alas, they are those of a good old woman.

What makes you think so ？

AVh}^, he has been fighting for Liberty all through his life, ~ -
for Liberty which he knows very little about.

But is not the establishment of the Representative form of
the Government in Japan due much to his untiring labor ？

Yes, its establishment, and most probably, its disestablishment
also. He knows Liberty only in its effect, and not in its cause
and origin.

What makes him blind in that respect ？

His Chinese education. You know, he does not understand

英和 時事 食 詰
は 彼の 正 氣に歸 るか も 知れません.

557

今日 本の； 家の 第三者， 卽ち板 垣 伯に 就て 聞か してく ださい.

私 は實は 彼に 就て 僅か ほか 知りません； 然し 是れ 丈け は 申し上げられ
ます， 卽ち彼 は 正直なる 心と， 薄弱なる 意志と， 憫 むべき 腦 力と を 有する
人 だと 申す ことです.

封 蒙な らば 彼 は 奇態な 入物です ね.

奇態で す， 然 し 此國に 於て は 隨分澤 山 あ る こと です， 御 承知の 通 り 此國
程 心と 意志と 腦カ とが 明白に 互に 相 分離して 居る 所 は 世界中に ありませ
ん.

ソレは ドウ 云ふ譯 です 力、

なさけない ことに は， 此國に 於て は， 强 建なる 腦カは 偽善に 伴 ひ， 剛毅
の 意志 は擰奸 と共に し， シ テ 正直なる 心 は 普通 愚人に 附屬 します.

實に悲 むべき ことです. 斯く も 能力 力: 分離して 居て は國 家の 損害 は 大抵
では 厶ぃ ますまい.

爾 うです. 板 垣 伯は此 不調の 好例 でれ 彼の 心に 於て は 彼 は誠實 なる 妻
の 如くです； 然し 彼の 意志と 腦カ とに 於て は, ーサ ヨウ， 彼 は 好きお 老媼
さんだ と 言 はなければ な り ません.

ド ゥ して 足下 は爾 う ひ ま す 力、

何故と 申せば， 彼 は 終生 自 r おの 爲 めに 闘いました， 其 何物た る 乎 を 知ら
ずに 鬪ひ ました.

然 し 代議 政體の 日 本に 建設せ ら し し は 彼の 不 挫の 勞 力に 依る では あ り
ません か.

雄 若し 其 建設 は 彼の 業 なれば 多分 其 破 壤も亦 彼の 仕事で せう. 彼 は
自由 を 其 結果に のみ 認めて， 其 原因と 濫觴と を 知り ません.

何故に 彼に は 其が 分り ますまい.

彼の 支那 的敎 育の 爲 です. 御 承知の 通 り 彼 は 歐羅巴 語 は 一つ も 解し ませ

558 AX ANGLO-JAPANESE CONVERSATIONS

single European language.

That is it. Xo Cromwell or Washington was known to be
born in China.

Yes, Count Itagaki is at best an advanced Chinese. He aims
to graft European Liberty on Confucian Morality, a thing it is
impossible to do.

Who then shall save the nation ？

None of the three we have been speaking about. If they are
the greatest, then, Japan has no very bright future.
But we 】m】st have somebody to lead us.

Heaven knows what that man is. To our 】noi'tal eyes, how-
ever, that sa vior i.s still hidden. I belie ve. Heaven in its appoint-
ed time, will send us the right man.

JAPAN'S GREATEST PHILOSOPHER,

Can you tell 】ne who the greatest philosopher oi japan is ？

Need I tell you ？ He is so well known in this country that I
think a man of your wide knowledge of men and tilings ought
to know him without asking me.

1 really am nrslianied to say that I do not know him ytt.
Who may lie bo ？

None otlier than Prof. Tetsujiro Inouye of the Imperial Uni-
versity, Doctor, Bun ga k ti - Hakush i , etc., etc.

I know his name, but I thought he was not a man of such
high distinction.

You are mistaken. He is usually considered to be the great-
est philosopher on this side of the Suez Canal ； and 丄 indeed
liave lieard it said that it is difficult to find his equal even in
tlio land of Kant and Hegel.

英和 時事 g 話

559

ん.

ゾ レ デ分 りました. 成程 クロムウエル も ワシントン も 支那に 生れた と 云
ふ 事 は 聞きません.

爾 5 です， 板 垣 伯 は 極 く 好く 評 した 處が 進步的 支那 人で 外 あ り ません.
彼 は 孔子の 道德の 上に 歐洲の 自由 を植附 けんとす る 者で して 成功す る 害
は 決して あり ません.

ソン ナラ 誰が 此國民 を 救 ふので す.

玆に 評し ま した 三 入の 中の 者で ない 事 は 分って fl- ます. 若し 彼等が 最大
政治家 と な らば 日 本の 未来 は 憫れな も のです.
然し 誰か に 吾人 を 救なければ な り ません.

其 人 は 誰で あるか は 天の み 知て 居ます. 然し 彼 は 今 は 吾人の 目よ り隱れ
て 居ます， 私は天は- ：！^^旨定の時に於て適當の入を吾人に與へ耠ふ事と信じ
ます.

日本の 最大 哲學者

足下 は 日本の 最大 哲學者 は 誰で あるか 私に お 話 し 下され ませ う 力、
別に 私が 足下に お 話 し 申す 必要 は厶、 、ますまい. 彼 は 此國に 於て は 有名

の 人物でして， 足下の 如 く 時事に' 精通せ ら る 、 お 方 は 私に お 聞きな さら

ずと も 能く 御 承知の 事 だ と 思 ひ ま す.
實 にお 羞 かしい 事に 私 は 未だ 彼 を 知 りません. 彼 は 誰で 厶 り ませ う 力、

帝國大 學敎授 ド ク トル， 文學 博士 井上哲次郎 氏よ り 外の 入で は あ り ませ
ん.

彼の 名 は 私 は 承;): n して 居 ま す， 然 し 私 は 彼 は 左程 高名 な 人 だ と は 思 ひま
せんでした. .

夫れ はお 間違です. 彼: ± —般に 蘇 西 以東 第一の 哲學 者と して 認められ ま
す. 私 は實に 彼の 如き は カント， ヘ-ゲルの 本國に 於て すら 得難き 學者だ
と 人の 云 ふの を 聞きました.

5(30 AN ANGLO-JAPANESE CONVERSATION

I am surprised. By what chief work of his is 】ie so widely
known ？

I understand he has written many great books ； but one en-
titled " The Conflict between Religion and Education ，， has
n'ised him to the pinnacle of his fame.

What does the book treat of ？

It is a philosophical dissertation on the disloyal and unpatri-
otic nature of Christianity.

What materials did he employ in the construction of his argu-
ment ？

Oh, he made extensive quotations from Buddhist journals, and
the whole argument shows his wide reading in contemporary
journalistic literature.

What are some of his other works ？

I heard he wrote voluminous commentaries on the Imperial
Rescript on Education. You know he is a very loyai and pa-
triotic irnin, and all his philosophy is used for the defence of
the actual present.

You do not say, then, that he is a bad man ？

Xo, by no means not. I believe, he, by nature, is an honest
man， far more honest than most of his colleagues. Only an
honest man can go so far with the abuse of his philosophy.

But can he really be called a philosopher ？

In this country, he can. He knows much about philosophy,
and talks much ； and that is enough to establish his fame as a
philosopher in this counti'y. You know original thinking is a
matter of very little account in this country. I should say,
therefore, that he is greater as a patriot than as a philosopher.

英和 時事 脅 詰

561

私 は 驚きました. 彼の 著述の 何と 申す もので 彼 は斯く も廣く ii に 知られ
ます か.

私の 承 給 はり まする に 彼は澤 山の 大著 作を爲 した 人 だ そ う です； 然し
" 宗教と 敎 育と の 衝突 " なる 書が 彼 を 名 譽の絕 頂に 引上げ し も のです.

其 書 は 如何なる 事 を 論究した も のです か.

其れ は S« 敎の 君と 國 とに 對し 不忠 な る ものなる 事 を哲學 的に 論證し
たもの ださ うです-
彼の 論 城 を 築く に 彼 は 如何なる 材料 を 用 ひま し寸 こか.

^さ， 彼 は 魔 く 佛敎雄 誌よ り 引證 しま した. 實に 彼の 此作は 彼が 現 時
代の 雜誌 文學に 如何に 廣く跌 渉し 居る か を/ザ: します.

彼の 其 他の 著述 は 何です か.

私の 承 給 は り まする に 彼 は 教育勅語の 註解に して 大册を 成す も の を 著
は した さ う です， 御 承知の 通り 彼 は 至て 誠忠の 入で して， 彼の 總 ての 哲學
は 現時代の 辯 護の 爲 めに 用 ひられます.

ソン ナラ 足下 は 彼 は 悪、 、人 だ と は 申されな いのです ね.

決して， 否な， 決して 悪い 人ではありません. 私 は 彼 は性來 正直な 人 だ
と 思 ひます， 確かに 彼の 同僚の 多くより は遙 かに 正直です. 正直の 人で な
ければ 彼の 如に 無暗に 哲理 を 濫用す る 事 は 出来ません.

然し 彼は實 際哲學 者と 稱 すべき 人物です か.

此國 では 爾ぅ稱 はれます. 彼 は 哲學に 就て 多く 知り 且つ 多く 語ります.
此國 に//; て哲學 者と しての 聲名を 立てる に は 夫れ で澤 山です. 御 承知の 通
り 獨創的 思惟 は 此國に 於て は 極 く の 細事です. 夫 故に 私 は 彼 は哲學 者と し
てよ り は 寧ろ 愛國 者と して 大 なる 者 だと 云 はなければ な り ません.

562 AN AXGLO-JAPAJsESE CONVERSATIOX

MISCELLANEOUS.
What is the news ？

Nothing particu】:u' ； the same inattov-of-facfc "svoi'Id ns usual.

Have you soon to-day's paper ？

Only glanced over it. Anything interesting ？

Mr. Oisln is again before the public.

He ？ I can imagine what ho did Avitliout your telling me.
Poor caiiiol ！

Yes, he is a camel, and he is a liorso, if we judge him })y
what is reported of him this time.

But he is a type of the prosent-clay Japanese gentlemen; you
know.

Very sad, indeed. Very shameful, too. Had this thing hap-
pened in England or America, what do you think the society will
do with him ？

Ostracize him, or lynch him oven. He will be looked upon
as a public enemy, and the whole country Avill rise n gainst him,
as against a traitor who betrayed his country.

I think that is right. A man who violated a woman's chas-
titVj violated the sanctity of home, and with it, that of nation.

But, alas ！ the nation does not look at this matter, as you
look at. The fact is, in all the countries where the Confucian
morality is in vogue, sexual crime is not usually considered as
a crime.

That is so ； and that is the chief reason, I think, ^\hy there
is no such a thing as Happy Home in these countries.
Any other news ？

英 和 時事 食 言 £

563

雜 談

何に か新閗 はありません か.

何に も 是ぞ と 云 ふ 事 は ありません； 何時の 通 り の 平 々凡々 の 世の中で
す.

足下 は 今日の 新聞 を 御覧なさい ま した か.

一寸と 目を通しました. 何に か 面白い 事が あり ます か.

大石 さ んカ: 又瓧會 問題 と 成て 居ります.

ァ ノ 人です か. 彼が 何を爲 した か 足下が お話し 下さら ずと も 私に は 推察
が 出来ます. |& 駝の樣 な 人です ね.

爾 です， 彼 は實に 駱駝です， 彼 は 馬です， 彼に 關 する 今度の 記事が 本當
ならば.

然 し 御 承知の 通 り 彼 は 今日 の 日 本 紳士の 好 標本です.

實に實 に 歎ずべき 事です. 又羞づ べき 事です. 若し 此 事が 英吉利 か亞米
利 加に 有たならば 社會は 如何に 彼を處 する と 足下 はお 考 へな さいます 力 \

彼を逐 放す るまで i; 、す， 或は 「リ ンチ」 する かも 知れません. 彼 は 公敵
と して 認められ， 全國は 擧て恰 かも 國の祕 密を拽 したる 國 賊を責 むる 樣に
彼 を 攻め立て ませう.

ソ レ は 正 當の所 匿 だ と 思 ひ ま す. 一 婦人の 貞節 を 犯 した 男 は 家庭の 神聖
を 犯した 者で， ソレと 同時に 亦國 家の 神聖 を 犯した 者です

嗚呼. 然し 全 國民は 足下 力': 此事 m こ 就て ぉ考 へな さる 樣に は考 へませ
ん. 御 承知の 通り 11^ の 行 はれ 居る 國に 於て は， 情愁 的の 罪惡は 一般に 罪
惡 として は考 へられません. .

ソ レは爾 う です； ソ レが Mii: 國に 於て 所謂 幸福なる ホーム と 云 ふ樣な
者の な \^ 、主な る 理由 だ と 私 は 思 ひ ま す.
他に 新聞はありません 力、

564 AN ANGLO-JAPANESE CONVERSATION

You have heard of the horrible bloodshed in Marquis Daigo's
family-
Yes, that was horrible. That shows what is going on in the
home-circles of the higher classes.

It seems as if something is wrong with the whole social sys-
tem of our country.

It seems so to me ； but they say ours is the best in tlie
whole world.

What shall wc do then ？

To leave it as it is ； only we abstaining from all evils, and
waiting for the time when the nation comes to see its own
defect.

When will that time be ？

It will not be before long. Soon we shall be compelled to
reform ourselves ； else the nation will cease to exist, with all its
armies and all its navies. The sooner wc come to see this fact,
the better.

THE CHIEF END OF MAN.

What is the chief end of man ？

The chief end of man ？ If you are a civilian, to be like
Marquis Ito ； it a business-mAn, to be like Baron Iwasaki ； if a
soldier, nke Viscount Takashima ； if a poet, like Mr. Kainan
Mori ； if a religious man, like the Rt. Rev. Shunt ai Ishikawa;
and if a philosopher, like Prof. Tetsujiro Inouye.

You joke, Sir.

I do not. I am speaking seriously as a true Japanese. Is it
not "written that the Japanese nobles are the patterns of the
nation ； and as for the other gentlemen I have mentioned^ are

英和 時事 食 IS 565
足下 は醍潮 侯爵 家の 怕 るべき 血塗れ 騒動に 就て お聞きで せ う .

左 m ァ レは怕 ろしい 事件です. ァノ事 は 上等 社會の 家庭に 於て 何う 云
ふ 事が 行 は れて 居る か を 示します.
ドウ モ我國 の社會 組織 全 體に何 にか 間違て 居る 處が 有る やう に 見え ま

す.

私に も爾ぅ 見えます； 然し一 般の說 に は 我 國のは 世界中 第一 だ と 申す
こ とです.

何う したら 宜 いんで せう.

其 儘 にして置く 丈け です； 但レ お 互は總 ての 悪事 を 避けて 國 民力; 其缺
點を認 むる の 時を俟 つまで やす.

何時 其 時が 來り ませう.

長い 事で はありますまい. 遠からずして 國民 は國民 自身 を 革め ねばなら

ぬ 時 力; 來 ます. 左な く ば 國民は 總て其 陸軍と 總て其 海軍と を Jsi て 其 存在 を
止めねば なりません. 此 事が 我等 國 民に 早 く 分れば 早い 程 宜しう ム いま
す.

人生 終局の 目的

人生 終局の 目 的 と は 何です か.

人生 終局の 目 です か. 若し 足下が 文官な らば 伊藤 侯の 如 く に 成る 事で
す； 若し 鶴 家な らば 岩 崎 男の 如 く に ； 若し 軍人な らば 高 島 子の 如 く に ；
若し 詩人な らば 森槐南 氏の 如 く に ； 若し 宗教家な らば 石 川舜台 肺の 如 く

に ； 若 し哲學 者な らば 博士 井上 哲効 15 氏の 如 く に 成る 事です.
足下 はお 冗談 を 仰り ます.

爾 うではありません. 私は眞 正の 曰 本人と して 眞 面目に 語て 居る ので 厶
り ます. 日本 國の 貴族 は國 民の 龜鑑 だと M_ 然と 書いて あるで はあり ません
乎； 又 私の 指 明 しま した 他の 人士 も 各自 其方 面に 於て 龜鑑と して 仰 力; れ

566 AN ANGLO-JAPAXESE CONVERSATION

they not patterns in the respective spheres they occupy ？

True ； but what I wish to know is not the chief end of the
Japanese, but of man.

丄 oeg your pardon. I did not quite get your idea. You
know, the greatest answer given to this question was that by
Westminster divines, which was this :

" Man's chief end is to glorify God, and to enjoy him for-
ever."

It is too high, and I cannot understand it.

God is the embodiment of all that is good, true; and beauti-
ful ； and to glorify Him is to show forth His perfection in all
our thoughts, and words, and deeds.

Is such a thing possible ？

I think it is. We may not be able to become perfect men in
this life ； but making perfection our aim, wo can come near to
it, and may reach it sometime.

Then you say， Ave, mortal men, can become like God

Yes, that is my belief.

You are unapproachable. To inc, it is next to impossible to
seek the end of life outside of this world ； but then, that may
be clue to the kind of education I have received.

That may be. But you must admit that the higher a man's
aim, the greater his achievement. He who finds his goal only
in this life can never rise above it.

I admit all what you say. I only ^i^li I could believe as
you do. We speak so much about Art and Literature, without
seeking the source whence they come. We admit the value of
Religion, but we cannot believe it.

Then I cannot help you in this matter. You must either
believe it yourself, or leave it as it is ； for no one can impose a

英和 時事 食 話

,67

る 人で はあり ません 乎.

御尤 です； 然し 私の 知らん と 欲する 事 は H 本人の 終局の g 的で はなく
して， 人類ので す.

御免なさい. 私 は 能く 足下の 御 質問 を 解し ませんで した. 御 承知の 通り
此 質問に 對し與 へられた る 最も 遠大なる 解答 は ウェス ト ミ ンスタ —會議
に 列 したる 神學 者の 供 したる もの で 此の 如き ものでした， 卽ち 『人生 終局
の 目的 は 神 を 崇め， 永久に 彼の 恩寵に 沐 する 事な り 』

餘ま り 高尙で 私に は 分 り ません.

神と は 凡ての 善， 眞， 美の 成體 です； 故に 祌を崇 むる と は 私共の 想， 言,
並に 行に 於て 彼の 完備の 性 を發耀 する 事です.

其樣な 事が 出来 ませ う か.

出来 やう と 思 ひます. 此 生涯に 於て 5^ なる 入と 成る 事 は 出来ない かも
知れません が， 完全 を 我等の！^! 的と 致し ますれ: m れに 近寄る 事 力 ；出來 ま
する し， 又 何時か 其れに 達する 事が 出来る カ^ 知れません.

ソン ナラ 足下 は 我等 人類 は 神の やうに 成れる とお 仰 やる のです ね.

爾 うです， 私 は爾ぅ 信じます.

私 は 足下に は 迚も 及びません. 私に は 今 世 以外に 人生の 目的 を 探ぐ る は
殆んど 困難です； 然し 夫れ は 私の 受け ま した 教育の セィ でせ う.

爾ぅ かも 知れません. 然し 人の 目的の 大 なる 程 彼の 行績の 偉大なる は 足
下 も 御 承知で せ う . 今 世 を 以て 終局の 目的と する 人に は 決して 今 世 以上に
達する 事 は 出来ません.

足下のお 仰 やる 事 は 凡て 御 同意で 丁. 私 も 足下のお 信 じな さ る 樣に信 じ
たい ものです. 私共 は 其 源 を 究めず して 美術 文 學を多 く 語る も のです.
私共 は 宗敎の 價値を 知 り ます けれども 是を 信ずる 事が 出来ません.

夫れ なれ ( ま' 此 事に 關 して は 私 は 足下の 何の 御 役に も 立ちません. 足下 は
御自身 之 をお 信じな さる 力、 然ら ずば 夫れ なり にして置くまで 、す. 何人

568 AX AXGLO-JAPANESE CONVERSATION

belief upon you.

A SUMMER EVENING.

Hot.
Very.

How goes my friend ？
Nearly the same.
Any news ？

Politicians were at Kyoto.

Did what ？

； Puffing and fooling.

Unprofitable m:^n ！

As good as nothing.

They are parasites.

Yes, vermins.

How can we exterminate them ？

Make them starve.

Any money-getting scheme ？

Nothing, except the same old one of sweating on the brow.
But honest Avork is so unprofitable these days.
I know, but then we cannot be politicians.
No true men can.

You know what D ant on said, that there are three ways of
getting money ； stealing it, receiving it as a gift, and earning
it.

Well; we cannot steal it as politicians do, and no one gives
it to us as to nobles ； and so we of the " lower strata ，， must
earn it if we care to live at all.

Poor lot ！

英和 時事 會誌

も 足下に 信仰 を强 ゆる 事 は 出来ません.

569

夏の 夕暮

暑いで はあり ません か.
酷う ム います.
如何です.
先づ 同じ 事です.
新聞 は 何です.

政治家 共が 京都に 集りました.

何を爲 しま した.

吹いて 戲けま した.

無益な 奴 共です ね.

無い と 同然な 奴 共です.

彼等 は 社會の 寄生 蟲 です.

2n 樣, 母蟲 。- す. •

何う したら 彼等 を根絕 する 事が 出来 ませう.

乾し 殺す まで 乂、 す.

何に か 宜ぃ錢 儲けの 法 は あ り ません か.

額に 汗して 取る よ り 外に 何に も あ り ません，

然し 正直なる 勞働は 近 來は實 に 益が 尠ぅ厶 います. •

爾 うです， 然しお 互に 政治家に はなれません.

眞 面目の 入の 成れる 事で は あ り ません.

足下 は佛國 革命家の 一人なる ダン ト ン の 曰た 事 を 御 承知で せ う ； 錢を
f{ まるに 三つの 法が ある さ う です， 卽ち むか， 賀 ふか， 働く か ださ う です.

左樣 さ， 我々 は 政治家の やうに 盜む事 は 出来ません， 又責 族に 吳れる や
う に 我々 に 吳れる 人 はあり ません； 其れです から 我々 下層 社會の 者に 取
ては活 きて 居 や う と 思へば 働 く まで 乂、 す.
憐れな 境遇です ね.

570 AX AXGLO-JAPANESE CONVEESATIOX

Do you think so ？

Sometimes it does look very foolish to work in earnest.

True, but pui'e conscience and good appetite are ours.

Yes, that is great deal. But I think our politicians have
good appetite too, judging from what they eat and drink.

Because they are animals, you know. Animals have stomachs,
])Ut no conscience.

That explains it.

Yes, animals that wear frock coat.

Singular animals I

let so many in this land ！

You know the new political party calls itself Koku Ken To.
It should be translated Black Dogs' Party, ― a very appropriate
】iame， I think.

Very. They must have go it by inspiration.

It looks so. ,

We should be th^lnkful to heaven that we were not born as
politicians. I think wc may draw jinrikishas, but should never
be politicians. They form the scum of the society, ― all-niouths,
all-stomach.s.

EDLXATIOX.

What is Education, Sir ？

Education is making of Govern ment officers, Army and Xavy
officers, University and Chvgakko teachers, patronized merchants,
Hongwanji priests, doctors, engineers and other salary-getters
and money-makers . I am speaking, of course, of the education
that is very common in this country at present.

What I Ys'iAi to know is your view of Education.

英和 時事 會詰

571

足下 は爾 うお 欲 召します か. '

或る時 は眞 面目に 働く の は實に 馬鹿 氣 切て 見えます-

御尤 です， 然 し 良心の 淸 いの と 腹の 空る ので 澤 山です.

左漾 さ， 其れ は隨 分の 幸福です. 然し 政治家 共 も 腹 は 善く 空る 樣 です,
彼等の 善 く 飲んだ り 食 ふた り する の を 御覽な さ 1< 、-

彼等 は獸 類です もの を. 獸 類に は 胃の 腑 はあり まする が 良心 は あ り ませ
ん.

夫れ で 分り ま した.

左様です， フロックコート を 着た る獸 類です.

奇妙な 獸 類です ね.

然し 此國に は 澤山捿 います.

御 承知の 通 り 新政 黨は 自 か ら 國憲黨 と稱 しま すが， 是れは 黑犬黨 と譯し
て 誠に 適當 だと 思います.

誠に 左様です. 彼等 は 天よ りの 指 命に 依て 其 名を附 けたので せう-
多分 爾ぅ かも 知れません-

お 互 は 政治家と して 生れて 來 なかった 事 を 天に 感謝 しなければ な り ま
せん. 私の 考 へます るに 我々 は 車を曳 くも 政治家と 成て はなり ません. 彼
等 は 實に社 會の糟 です， 一口ば かり， 胃の 腑 ばかりの 奴 共です-

敎 育

教育と は 何う 云 ふ 事 を 云 ふので すか-

敎 育と は 政府の 役人， 陸海 軍の 將校 士官， 大中學 の 敎師， 御用商人, 本願
寺の 1& 侶， 醫士， 技士， 其 他の 月給 取と 錢 儲けに 從事 する 人 を 作る 事です-
私 は 勿論 目下 我國に 於て 普通に 行 はれて 居る 敎 育の 事 を 申す のです-

私の 伺 ひた レ 、の は 足下 御自身の 敎育 上の 御意 見です.

572 AX AXGLO-JAPAXESE COXVERSATION

My view of Education is very simple. It is no other than
that of Aristotle, Milton ； Pestalozzi, Froebel, Ritter, Herbert,
Horace Mann and other masters.

What is that ？

Making of man.

What is raan， to begin with '？

Man ？ Man is man, the lord of creation, a spiritual being,
one that can rise above himself.
Again you speak angels' language.

I do not. I am using plain simple lang ほ ge， not intelligible
to you, perhaps, because you are a recipient of tlio Monibuslio
Education. ,

I too can see a great defect in our present system of Educa-
tion ； but it seems to me your view of it is rather vague.

Yes, vague it must appear to you. You know a man's view
of Education differs according to his view of Life and Universe.
Our present system of Education is the outcome of the peculiar
view of Life entertained by our countrymen.

Then you say, we cannot reform our Education without re-
forming our fundamental view of life.

That is pretty nearly the view that I hold upon this question.
Nothing surprises me so much as to hear of the application of
the Pestalozzian and Herbertian system of Education to our
countrymen without their views of man, God and Universe.
You know, Education is not a method, neither can it properly
be called a system. It is a spirit calling forth the dormant
ener£rv of another spirit, a wholly spiritual process akin to one
life bringing forth another life.

No wonder then that you are not in sympathy with our pres-
ent ]\ronibush5 system of Education. They think of ； Nation,

英和 時事 畫話

573

私の 敎育 上の 意見 は 甚だ 單 純なる も のです. ソ レはァ リ フ、 ト 一 ト ル， ミ

ル トン, ぺスタ ロジ， フレ — ：ル, リッテル, ヘルベルト, ホレス マン, ； a
他の 諸 大家の 意見よ り 他の も ので は あ り ません.

ソ レは 何です か.

『人』 を 作る ことです.

先づ 人と は 何う 云う 事 をお 仰 やる のです か.

人です か. 人と は 人です， 卽ち萬 物の 長で， 心 靈的實 在 物で， 己に 勝つ
ことの 出来る 者 を 漏 ふので す.

足下 は 又 天人の や う な 言 紫 をお 使 ひなさい ます.

ソゥ ではありません. 私 は 解り 易い 當り 前の 言葉 を 使って 居る のです.
足下に お 解 り のな いのは 多分 足下 は 文部省 敎育を お受けな さ つたからで
せう.

私 も 今日 の 教育制度に 就て は 大缺點 を 認めて 居る も のです； 然 し 足下の
御意 見 は 何だか 漠然と して 居る やうに 見えます.

漠然 と お見え なさい ませう. 御 承知の 通 り 人の 敎育 上の 意見 は 彼の 人生
觀と 宇宙に 關 する 意見に 依て 異な る も のです. 我國 今日の 敎育 制度な る も
の は我國 人の 有する 特種の 人生 觀の 結果と 云 はなければ な り ません.

爾 う すれば 足下 は 我國 人の 拫本 的の 人生観 を 改 むる にあら ざれば 其敎
育を改 むる 事 は 出來 ない とお 仰る の です ね.

私が 此 問題に 就て 抱きます る 意見 は 先づゾ ンナ ものです. 何が f ムを 驚か
します つて， ぺスタ 口 ジ. へ ルベル ト の敎 育法 を 彼等の AM, 祌， 並に 宇宙
に關す る 思想 を少 しも 持た ざる 我 画人に 應用 せんとす る を 聞く 位 ひ 私 を
ビック リ させる 事は厶 り ません. 御 承知の 通り 教育と は 方法で はあり ませ

ん, 又 正當に 評す; J L ば 之 を 或る ーッの 組織と して 論ずる こと は 出来ません.
敎育は ーッの 精神が 他の 精神の 眠れる 精力 を 呼び 起す 事で して 是は全 く
精神的 行爲に して 一生 物が 他の 生物 を 生み出す や う な 事 を 云 ふので す.

斯 く 受け^！きはれば足下が今 日 の 文部省 敎 育に 贊 成な き は御尤 です. 彼等
は 國家を 思 ひ 足下 は 人 を 思 ひなさい ます， 是れ兩 者の 間に 根本的 差異の 存

574 AX AXGLO-JAPAXESE CONVERSATION

and you of Man, and I believe there lies the fundamental diiler-
ence.

Exactly. I hold Education as essentially personal and individ-
aalistic. The teacher's direct «and immediate aim is his pupil,
and it greatly vitiates his work to hold up before his eyes any
other object.

THE FUTURE OF JAPAN.

\Miat do you think tlic future of Japan will be ？
The future of Japan ？ Ifc is sad to think about it. If it
goes on as it does now, its future will be darkness and desola-
tion.

What makes you to think so ？ Have we not one of the
strongest navies in the world, and is not our anny one of the
finest ？ If Japan is to end in desolalion, what nation will not ？

I see you are a superficial reader of History. No nation has
ever prospered with its armament alone. Rome was once the
strongest military power that the world ever saw, but what re-
mains of it now, but its laws and literature ？ Only recently,
we saw with our own eyes the once powerful Spain sinking un-
der its own military pride. That ancient saying is truo that
says : They that take the sword shall perish by the sword.

Somehow I cannot believe so.

Just think or it. Japan without its armainent has not much
to show to the world. It has no philosophy like Plato's or
Kant's, no drama like Shakespeare's, no poetry nice Dante's.
Japan minus its army and navy is a derision of the world.

You make me feel very uneasy.

和 時 事 售 訪 oto

する 處 だと 思れ ます.

御說の 通りです. 敎育は 素と 是れ 個人的に して 個々 的なる ものな りと は
私の 持論です. 教師の 目 前 直接の 目 的 物 は 彼の 學 生です， 故に 彼の 眼中 に
其 他の 目的物 を存 する こ と は 彼の 事 菜 を大に 汚す こ とです.

日本の 未來

B 本の 未 來は何 うならう と ぉ考へ なさい ま すか.

日本の 未来です か. 考へ るの も 悲ぅ厶 います'. 若し 今日の 儘で 行きます
る ならば 其 未来 は 晴黑- と 荒 敗です.

何 う して 足下 は爾 う ぉ考 へなさい ます か. 我が 海軍 は 世界 最强の 者の 一
ッ では あ り ません 乎, 又 我が 陸軍 も 最も 精巧な る^の 一で は あ り ません 乎.

若し i 七日 本國が 荒 敗に 終る と な ら ば荒改 に 終らざる 國は何 所に あります
か.

失禮 ながら 足下 は 歷史を 皮相 的に 解す る 方 だと 言 はなければ な り ませ
ん. 第 il のみに て榮 えし 國 とて は 有りません. 羅馬は 一度 は 世の 曾て 見し
こ と なき 最強の 武國 であ り ま した. 然し 今日 とな り て は 其 法律と 文學 との
外に 其 遺物 と して 何が あ り ます 力、 唯の 近頃， 我々 の 目前に 於て 一 持は强
大な り し 西班牙 は 其 武威に 誇り しが 爲 めに 敗北の 恥辱 を 受けた では あり
ません 乎 劍を 取る 者 は劍に 依て？ E せんとの 夫の 古人の 言は眞 であ り ます.

何んだ かそ う は 思 はれません.

一寸と 考えて 御覽な さい. 其 軍備 を 取 り 除 \^ 、て 見れば 日 本 は 世界に 向て
是ぞと 云って 誇るべき ものはありません. 是に ブラ トー 又は カン 1、 の哲學
の あるで はなく， 沙 翁の 劇作 あるに 非ず， ダンテの 詩篇 もありません， 曰
本よ り 其 陸海 軍 を 差 引けば jit 界の 一つの 嘲弄 物です.

足下 は 私 を 不安心に させます.

576 AN ANGLO-JAPANESE CONVERSATION

Not you only, but me also, and every true lover of this
country.

Who is responsible for having brought about this state of
things, do you think ？

The Satsuma-Choshu Government and its hypocritical states-
men. The cfFecb of hypocrisy is indeed fearful ； it is enough to
endanger the existence of a mighty empire.

And you think of no way of avoiding the impending dnngor?

Sincerity alone can counteract tbo effect of hypocrisy. Lot
Japanese sincerity reassert itself, and there is yet a hope for the
reestablishment of the nation.

You speak as if our country is already a doad tiling.

Yes J immoral nation is already dead. A\ nh all its shows of
stability, a nation without a high ideal is a dead corpse. Japan
under the Satsuma-Chosh u Government is a dead nation.

You speak very determinedly.

Yes, I have to. I cannot bear to see my nation die.

THE NEW POLITICAL PARTY.

The new political party is out.

YeSj as weeds grow up in the spring.

Can it do much, do you think ？ ,

How can it ？ It is a, fossil-party, from which life went out
long ago, and nobody expects anything from fossils.

But, is not one of them at least a modern man, ― I mean
Mr. Shuichiro Saito.

Yes, he is a modern man in the sense that lie once Avas a

英和 時事 會詰

577

足下ば かりではありません， 私も亦， 而ぅ して 眞實に 此國を 愛する 者 は
誰でも 爾ぅ 感じます.

此 悲しむべき 狀 態を來 すに 於て 誰が 責任 ある と 足下 はお 考 へなさい ま
すか.

薩長 政府 と 其 偽善 的 政治家です. 僞 善の 結果 は實に 怖ろ しい もので す.
夫れ は 大帝 國の 存在 を も危く する に 足る も のです.

而 う して 足下 は 来らん とする 危機 を 避けん とする 方法に 就て 一つ も お
考 へはありません 乎.

誠實 のみが 偽善の 結果 を 消滅す る 事が 出来ます. 若し 日本人の 眞心 にし
て 19 び 其 本性に 復るを 得ば， 國 民の 再興 は 希望な き 事で は あ り ません.

足下 は 我が 國は 旣にク E せし 物 かの やうに お 仰り ます.

左樣 です. 不道德 の國は 死んだ ものです. 堅固なる が to くに 見せ掛けて,
理想な き 國民は 死屍 同樣の ものです'. 薩長 政府の 下の 曰 本 は 死せ る國 民で
す.

足下 は 思 ひ 切て お 仰 り ま す.

左樣， 爾ぅ 致さなければ なりません. 私 は 私の 國の 死す る を 見る に 忍び
ません.

新政 黨

新政 黨が 出ました ね. ，

左樣 さ， 丁度 雜 草が 春 生へ る樣 に.

それに 何 か 大事が 爲せゃ う と 足下 はお 考 なさい ます か.

何う して 爲 せませ う， あれ は 化石 黨 です， 生命の 旣に 脱け て 了った もの
です， 何人も 化石から は 何も 望みません-

然し 少 く と も黨 員の 一-入なる 齋藤修 一郎 君は當 ft 流の 人で は あ り ませ
んカ 1.

左樣 さ， 彼が 當世 流の 人た る は 彼 も 一時 は メ ゾ ヂス ト 派の M 信者で 有

G78 AX AXGLO-JAPANESE CONVERSATION

Christian of Methodist type, and is a specialist in all the intri-
cacies of the modern art of money-getting.

But there is Mr. Sasa in the party, of whose patriotism there
seems to be no doubt.

Yes, a Higo nian， and a patriot of Higo type， and we all know
what that means.

Then you say there is nothing in the party ？

_i>o， I do not say that. There are shells and bones and stones
in it ； only there is no life in it, and that is why I call it a
fossil-party.

You know the name they adopted ？

Yes, the Imperial Party; which in their case does not mean
the imperialism of Cecil Rhodes and "William Mackinley, but
the oriental imperialism of very low ideal.

What makes you to think so ？

Just read a few lines of their Proclamation, and its bombast
is that of a pure Chinaman.

Can you translate into English some of its opening sentences ？
Literally translated, they read somewhat as follows :
" Our party, upholding the constitution granted by the em-
peror, taking up aggressive policy, and defending the national
institution of one lineal descendants, eternal with heaven and
earth, * * * aims, within, to increase the happiness of the peo-
ple, and; without, to show forth the glory of the nation," etc.
Splendid ！

Yes, on the paper it is.

What about their attitude towards Buddhists ？
The story is that they could not count much Buddhists ； so
they dropped Buddhism out of their Proclamation.
They too are politicians ！

英和 時事 g 話 579

て， 近 ife の錢儲 術に 於て は 其 凡ての 込み 人り たる 事に 至る までの 專門 家で
あるからで せう.

然し 亦黨 員と して は 佐々 君が あります， 彼の 愛 國心は 疑 はしい もので は
ないやう に 思 はれます.

左樣， 肥 後人でして， 肥 後流の 愛國 者です， 而 して 何人も それ は 何う 云
ふ ものなる か を 知て 居ます.

夫れ では 足下 は 此 政黨 には兑 るべき も のがな \^ 、 と お 仰る のです か.

ィ 、ェ， 爾 うは 申しません. 其內に 介殻と 骨と 石と があります； 只 生命
力': 無い 丈け です， 故に 私 は それ を 化石 黨 だと 申しました.

足下 は 彼等が 新たに 採用せ し 黨名を 御存じで せ う .

左樣， 帝 國黨と 申す さ う です， 然 し 彼等の 稱 する 帝 國 主義なる も のはセ
シル 口 — ヅゃ ゥヰ リャム マッキンレーの それと は 違 1< つ 極く 低く \< 、理想の
上に 建つ 東洋 流の 帝國 主義です.

何う して 足下 は 爾ぅ思 ひます か.

先づ 少し 彼等の 宣言書 を讀ん で御覽 なさい， 其 法螺 的 文體は 純粹の 支那
人の 文體 です.

其 始めの 部分 を 少しば かり 英語に 譯 して 見て 下さいません 力、

それ を 字義な り に 譯. すれば 先づ こんな も のです.

『我黨 は 欽定の 憲法 を 奉 じ， 進取の 國 是 を 執 り , 萬 世 一系 天壤 と 共に 窮

りなき 國! § を 擁護し. * * * 内は國 民の 福祉 を i# 進し 外は國 家の 光

榮を 期し』 云々

ェ ライ ものです ね.

左 嫌です， 紙の 上で は 立派な も のです.
佛敎 徒に 對 する 彼等の 態度 は 如何な りました.

に 依れ! f 彼等 は 佛敎 徒の 餘 り 頼る ベ か ら ざる を 悟 り たれば 佛 敎に關
t る 事 は 宣言書から 削った さう です.
彼等 も 矢張り 政治家で すね.

580 AX AXGLO-JAPAXESE CONVERSATION

Yes, politicians that profess patriotism, as all politicians oE
Chinese type do.

Then we should say, not that a new political party is out, but
that an old political party has put on a new name.

That is it， exactly.

ON RELIGION.

What is Religion, Sir ？

Religion is believing and doing of Righteousness.
Is there no need of a God in Religion then ？
Yes, there is need of God of Righteousness.
What is your Religion, r^ir ？

My Religion ？ It is that of Poet Rogers : し the religion of
all sensible men."

What lieligion is that ？

"No sensible man ever tolls," answered Rogers to that ques-
tion.

Are you a Christian , r^ir ？
Yes and no.
Why yes ？

Because, as a man of the twentieth century, no sensible man
ought to liave any other religion.
Why no ？

Because, I am not one of those wlio usually go by that name
in this countrj" at this time. .

Then you have no church to attend ？

No, except one that was builfc by j\ature's own hand.

Then, naturally, you have nothing to do with mis.sionaries,
I suppose ？

英和 時事 會詰 581

左樣， 愛 画心 を 『告白』 する 政治家でして， 是れは 支那 流の 政治家の 誰
も爲す 事です.

それで は 我々 は 新政 黨カ ； 生れた と 云 は ないで 舊戯カ ；新 らしい g を附
けたと 云 はなければ な り ません ね 一.
其 通りです.

宗教 ま

宗教と は 何で ム います か.

宗敎と は 正義 を 信じて 是を行 ふこ とで 厶 います.

ソ レナラ バ宗敎 に は 神の 必要 は 無い のです か.

左樣 さ， 正義の 神の 必要が ム います.

貴下の 御 宗敎は 何で 厶 います か.

私の 宗敎 です か. 私の 宗敎は 詩人 ロージャ— ス のと 同じ ものです. 卽ち
「物の 解る 人の 宗敎」 です.
ソ レは 何ん な宗敎 です か.

口 ― ジャー スは其 問に 答へ て 「物の 解る 人 はそんな 問に は 決して 答へ な
い」 と 申しました.
貴下 は 基督 信者で お \^ 、でなさい ます か.
でも あり ますし， でもありません.
何故 ある とお 仰り ます か.

二十世紀の 入と して 普通 物の 解る 人 は 其れよ り 他の 宗敎を 信ずる 事 は
出来ない 害です から.
何故ない とお 仰り ます 力、.

私 は 今 日 此國に 於て 基督 信徒 と 稱 する 者の 仲間の 一人で は あ り ません
から.

ソ レナ ラ 貴下の 御 出席な さる ^ はない のです 力
左樣 さ， 天然 自身の 作った 敎會 堂の 外に は あ り ません.
ソ レナ ラ 私の 御 察し 申します るに 貴下 は 宣敎師 と は 何にも 關係 をお 持
ちな さ らな いのでせ う.

582 AN ANGLO- JAPAT^I E SE CONVERSATION

No, I have no more to do Avith missionaries than with the
Hongwanji priests.

Do you read the Christian Bible ？

Of course, I do. It is the world's book, and a man is an
ignoramus indeed, who does not read in this book.

And you believe what is written in the Bible ？

Yes, ェ do the most important part of it. There a，e some
things in it, of course, which nobody ever believes.

But you do not believe in miracles, of course ？

Do not believe in miracles ？ Can you not believe that stars
hang in the void ？

I believe in Natural juaws, but not in miracles.

You are a " scientific man " I see. Pray explain to me how
you came to be a man as you are.

Then you think Religion is compatible with Science ？

Yes, I believe Righteousness is compatible with all sciences.
Miracles wrought for Righteousness' sake must be in accordance
with the strict laws of Science. The Biblical miracles, T take
to be, intensified natural phenomena.

You are again unapproachable.

You again shows the weakness of the MombushS education.
A man who cannot believe in miracles is one who can never
dare a great and noble thing. The imsossible is possible if
dared for Higliteousness' sake.

Which is the best religion in the world.

That religion which does the most good.

Which religion is that ？

That is for you to settle.

They say Buddhism is the most philosophical religion in the

英和 時事 倉 詰 583

左樣 さ ， 私の 宣教師に 於け る は 私の 本願 寺の 僧侶に 於け ると 同じ こと
です.

貴下 は 菌敎の 聖書 をお 讀 みなさい ます か.

勿論 私は讀 みます. 聖書 は 世界の 書です. 此 書を讀 まない 者は實 に無學
文 腹の 入です.

ソ ゥシテ 貴下 は 聖書に 書いて ある 事 をお 信じな さいます か.

im, 私 は 其 中の 最も 肝要なる 部分 を 信じます. 勿論 其 內には 誰も 信じ
ない 事が あり ます.

然し 勿論 貴下 は 奇蹟 はお 信じなさい ますまい.
奇蹟 を 信じません と. 貴下 は 星の 虚空に 掛 つて 居ります るの を 信じ ませ
んか.

私 は 天然の 法則 は 信 じ ま すけれ ど も 奇蹟 は fi じません.
貴下 は 所謂 科學 者で お居で なさる と 見えます. ドウ ゾ 如何に して 貴下が
世に 來り しか ソレ を說 明な すって ください.
ゾ レナ ラ ば 貴下 は宗敎 は科學 と 和合す る も の だ と ぉ考 へな さるので す

か.

左樣 です， 私 は 正義 は 凡ての 學 術と 和合す る もの だと 信じます. 正義の
爲 めに 行 はれた る 奇蹟 は 科 學の嚴 則に 適 ふて 居る もので なければ な り ま
せん. 聖書に 書いて ある 奇蹟なる もの は 自然現象の 度 を 高めた もの だと 私
は 信じます.

此 事に 就て は 私 は 迪 も 貴下に 及びません.

貴下 は 又 文部省 教育の 弱點 をお 示しに 成ります. 奇蹟 を 信ずる ことの 出
來 ない 人 は 偉大なる 事業 を 行って 見る 事の 出来ない 人です. 若し 正義の 爲
めに やって 見ん と 欲すれば 不可能の 事 も 可能 と な り ま す.

孰が 世界中で 最も 良き 宗教です か.

最も 多くの 善を爲 t^ifc 其れが 最も 良き 宗敎 です.

其れ は 孰の 宗教です か.

其れ は 貴下 御 自身の 御 判定な さるべき 問題で 厶 います.

世人 一般の 評に 佛敎は 世界の 宗敎中 最も 哲學 的の 者 だ と 申します るが

584 AN ANGLO-JAPANESE CONVERSATION

Avorld ； do you think so too ？

Yes, if l>y ^ philosophical ， you mean ' 】n ひ taphysical.' Xo relig-
ion has HO many loop-holes in its philosophical system as Bud-
dhism. Indeed, it seems to be the sum total of all religions.
The fact that there is everything in it may prove that there is
nothing in it.

But you cannot deny the great good it has done to our
country.

Yes, it lias done much good, and it lias done much evil also.
It has taught us mercy to tlie poor and worms, but on the
great questions of Liberty and Equality, it has been entirely
silent. Buddhism niRkes a recluse, but not a hero and patriot.

What do you think about Shintoism ？

I must confess I know very little about it. There may be
some profound truths in it ； but if there arc, the world knows
nothing about it.

But you arc aware of its intimate relation to our national
polity ？

Yes, but I do not like to speak anytlimg about that matter.
No free discussion is allowed in this country upon this subject ；
and where there is no freedom, there should be silence.

And are you sure that Christianity does no hai'm to this
country ？

Yes, Christianity can do no more harm to it than Buddhism.
We must not forget that 、ve are imitating Christendom in every
thing except in relie'ion. If Christianity does harm to the coun-
try, the Constitution must do the same, for the Constitutional
Government as the world has it now, was born out of Chris-
tianity.

Enough ！

英和 時事 會 is

585

貴下 も爾ぅ ぉ考 へな さい ま すか.

左樣 さ， 若し 「哲學 的」 と は 「形而上 學的」 を 謂 ふ ものなら ば爾 うか も
知れません. 佛敎程 其 教義の 中に 多 く の 逃洛を 供へ たる 宗敎は あ り ません.
實に 佛敎は 凡ての 宗敎を 綜合した 者の 樣に思 はれます. 其 内に 何んでも あ
り まする の は 何ん に も 無 \< 、事 を證據 立て るか も 知れません.

然 し 貴下 は 其れが 我 國に爲 した る 犬なる 善事 を 否む こと は 出来ます ま

左樣， ソレは 多くの 善も爲 しました， 亦 多くの 惡も爲 しました. ソレは
貧者と 蟲 けらに 封す る憐 簡を敎 へまし た， 然 し 自由 ^ の大 問題に 就て は
全く 沈默を 守りました. 佛敎は 隱遁者 を 作ります， 然し 勇者と 愛國 者と を
作り ません.

貴下 は 神道 を 何 う ぉ考へ なさい ま すか.

私 は 白状 致します， 私 は ソレに 就て 唯 直 かし か 知りません. 其 内に 深い
眞理が 在る かも 知れません； 然し 在り とする も 世界に は 少しも 知れ渡り
ません.

然 し 責下は 其 我國家 組織に 對 する « の 關係を 御 承知で しゃ う .

左 樣で厶 います， 然し 此 事に 就て は 私 は 何にも 云 ふ 事を好みません. 此
事に 關 して は 此國に 於て は 自由 討議 は 許されません； 而 して 自由の なき
所に て は 沈默を 守る まで ^す.

ソ ゥ シテ 貴下 は » 敎は 此國に 害を爲 さない と 確かに 御 信 じな さるの
です か.

左樣 さ， »敎 の 及ぼす 害 は 佛敎の 害よ り大 なる 害はありません. 吾人
は 宗敎を 除 く の 外 何事に 於ても 基督 敎國 を眞似 しつ k あると いふ 事 を 忘
れて はな り ません. 若し 難 敎が國 に 害を爲 すな らば 憲法 も爲 しま す, • そ
は 世界に 今 日 ある 處の 憲法な る 者 は 基督 敎か ら出 たもので すから.

ソ レで澤 山です.

586 AN ANGLO-JAPANESE CONVERSATION

You understood me ？
Isot the slightest.
I am sorry.

ORTHODOXY.

I hear the word Orthodoxy mentioned very often among Jap-
anese Christians. What may it really mean ？

Orthodoxy, as the term is usually understood by them, means
believing of Christianity without offending missionaries.

What is it really not to offend missionaries ？

It is to believe every iota of all their teachings.

Is that all ？

You must also be docile and yielding in all your dealings
with them. A single " Xo ，， from your lips may make you in
an instant a rabid heretic in their eyes.

But I am told I must believe in certain specific doctrines that
I may be a sound orthodox Christian.

Yes, you must ； that is, you must profess that you believe.

Then I believe I can never be orthodox.

But I know of many an orthodox Christian who knows
nothing about those specific doctrines.

In what respect do these orthodox Christians differ from other
mortals, then.

Oh, they attend churches, sing hymns, and most of them
(not all) ， 丄 hear, do not smoke tobacco and drink sake. ェ
myself often fail to see in what other respect do they differ from
ordinary heathens.

Is there really nothing more in Orthodoxy ？ Is heroism, for

英和 時事 倉 話

587

お 解りに 成りました 力、.
少しも 解り ません.
私は殘 念です.

ヲルソ ドック ス敎

私 は 日 本の 基督 信者の 中に ヲル ソ ド ックス と 云 ふ 語 を 度々 聞 き ますが,
それ は 一 態 何ん な 事を稱 ふので しゃ う ，

左樣 さ， 普通 彼等の 解す る處に 依れば ヲル ソ ド ックス なる 語 は 宣教師 を
怒らせずに 敎を 信ずる 事 を 意味す るので す.

宣教師 を 怒らせな t< 、事と は 實は何 う V 'ふ 事です.

それ は 彼等の 敎 ふる 事 を 一言一句 悉 く 信ずる 事です.

ソ レで宜 いのです か.

貴下 は 又總て 彼等との 交際に 於て 柔和で 從順 でな く て はな り ません. 貴
下の 脣ょ り' 洩れた る 『ノー』 なる 一語 は 直に 責下 をして 彼等の 眼中に 於て
は 最も 憎むべき 異端 論者 と爲 さしむ るか も 知れません.

併し 私の 聞きます るに 私 は 何 にか 或 る 特別 なる 敎義を 信仰 し な け; f しば
健全なる ヲ ル ソ ド ッ ク ス 信者に はなれな いそ う です.

左漾 さ， 贵下は ソレを 御 信 じ被爲 なければ な りません； 卽ち 信ずる と 口
に唱 へなければ な り ません.

ソ レ デは 私に は 到底 ヲル ソ ド ッ ク スには 成れます まいと 思 ひます.

併し 私は是 等の 大 教義に 就て 少 しも 知らない ヲ ル ゾ ド ッ ク ス 信者 を澤
山 知って 居ます.

ソン ナラ ば 何の 點に 於て 是 等の ヲ ル ゾ ド ッ ク フ、 信者なる 者 は 他の 人類
と 異なります か.

爾 うです ね， 彼等 は 敎會に 出席 致します， 讚美歌 を 歌 ひます， 又 彼等の
多く は （皆ん なで はない そ う です） 私の 聞き まする に 煙草 を 吸 はず 酒を飮
まない そうです； 併し 其 他の 點に 於て 彼等が 普通の 偶像 信者 と 何 う 異な
る) W ま 私に も 分り ません.

其 他に ヲル ソ ド ッ ク ス敎に は 何にも あ り ません 乎. 例 令へ て 申せば 豪勇

588 AN ANGLO- JAP AXE SE CONVERSATION

instance, no part of Orthodoxy ？

I believe it is ； but this I know that no true hero can be
" orthodox " now-a-days, in this country.

Are there such things as ignoble orthodox Christians, then ？

I believe there are ； many orthodox Christians of the highest
standing are successful money-makers, who are indeed looked
upon as none but money-makers by the society at large.

Then you say there is no need of nay being orthodox that
I may go to heaven ？

That I don't know ； but as for me, I would rather be noble,
and merciful, and self-sacrificing, and go to hell, than be effem-
inate, and ignoble, and backbiting, and ease-loving, and go to
heaven.

I see you are not " orthodox."

No, I am ' not. I try to be a humble servant of the Divme
Man of Nazareth ； but as for being " orthodox," I am as ashamed
as to be one of the Japanese nobles.

THE JAPANESE NOBLES.

Do please tell me something- about the Japanese nobles.

You put me to a hard task. Shall I bring shames upon my
own country ？

About how many nobles have you in this country ？

About seven-hundred, that is counting only the heads of the
families. I think the whole tribe numbers about four thousands.

Are they of the same grade and class ？

No, they are not. They are usually divided into throe classes,
namely も" ダ e-nobles， daimio-nohles, and new nobles. The first is
famous for their peuuriou.sness, the second for their foolishness,

英和 時事 會話

589

なる 事の 如き は ヲ ル ソ ド ッ ク ス敎の 教義で はあり ません 乎.

爾 うだらう と は 思 ひます； 併し 私の 知る 所に 依り ますれば 今日 此國に
於て は眞 正の 勇者 は 所謂 ヲ ル ソ ド ッ ク フ、 と なる 事 は 出来ません. 、

然 らば 世に は 卑しむべき ヲ ル ソ ド ッ ク ス 信者なる 者が あ り ます 力'.

有う と 私 は 思 ひます； 第一 等の 地位 を 占めて 居る ヲルソ ドック ス 信者
の 中に 錢 儲けの 老練家が 大分 あ り ます； 彼等 は實 に社會 一般の 眼から は
蓄^；^^と しての み 目せられ て 居る 人です.

夫れ では 貴下 は 私が 天國に 入らん 爲 めに は ヲ ル ソ ド ッ ク ス たるの 必要
は 私に 無レ 、と 御 仰る ので すか.

ソ レは私 は 存じません； 然し 私に 取て は 私 は 寧ろ ノ —ブルで 有て， 慈悲
深く 有て， 身 を 殺して 地獄に 落る 方が， 女々 しく して， 卑陋で， 蔭に て 人
を 誹謗して， 安逸 を 好んで 天國に 昇る より 宜しう 厶 います.

貴下 は ヲ ル ソ ド ッ ク ス では 有 り ません ね.

左樣 です， 私はありません， 私: ま ナザレの 聖人の ー卑 僕た らんと 努 むる
者であります； 併し ヲルソ ドック ス たる は 曰 本の 貴族の 一人た らんと 欲
する が 如 く 私の 甚だ 恥と 致す 所です.

日本の 貴族

ド ゥ ゾ 曰 本の 貴族に 就て 少しば か り 話 して 下 さ 1^ 、.
貴下 は 辛い 事 をお 命じな さいます. 私 は 私の 國に 恥を搔 かせ ま しょ う
か.

此國に は 貴族 は殆ん ど 幾 干 位 \< 、居 り ま す.

凡そ 七 百 位で しゃ う , 是は卽 ち 戸主の みを算 へて 、す. 貴族 全體 は殆ん
ど 四千 人 も ありませ う.
彼等 は 同一の 階級 を 作 して 居り 升 力、

否え， 爾 5 ではありません. 彼等に 普通 三種の 別が あります， 卽ち 公卿
華族， 大名 華族， 及び 新 華族であります. 第一 種 は 貧乏なる に 依て， 第二
種 は 馬鹿なる に K て， 第三 種 は 俗智に 富める に 依て 有名です.

■590 AN AKGLO-JAPANESE CONVERSATION

and the third for their vulgar, worldly wisdom.

What is the Japanese word for nobles, and what does it sig-
nify ？

We call them kwazoku, and the word signifies " the flowery
tribe." They are meant to be the flowers of the nation; but in
fact tlioy are its excrescences.

Have you any friend among them ？

No， I have not. I know one of the new nobles, however,
whose lack of common sense is something remarkable. A poor
molon-headed man, a fit inmate of an idiotic asylum.

What is he no^v doing ？

Be not astonished, my friend. He is now counted among the
Avise men of this country, and has a seat in the Imperial
Diet ！ ！

Indeed ！

Yes, indeed. He is a baron, and I hear ho is fair specimen
of the Japanese nobles.

That h remarkable. But, is the conduct of that idiotic baron
good ？

No, by no means not. He is a perfect libertine. Degradation
of his heart is as remarkable as the emptiness of his head.
Do Japanese nobles much for charity ？

For charity ？ That is a thing they have never been taught
in. They may be compelled to give, but as for willing self-sac-
I'ifice, ― I think the thought itself has never entered their mind.

Then I fail to see the reason of their oxistonee in your coun-
try.

So do I. So we say kivazoku is kazoku (mosquito tribe), be-
cause they exist by sucking the people's living blood.

英和 時事 詹詰

591

日本語で 貴族の 事 を 何と 申します， 且つ 其の 詞は何 を 意味 します.

華族と 申します， 卽ち 『花の やから』 の 意です. 彼等 は國 民の 精華た る
べき もの なれ ど も 實際は 其廢棄 物です.

貴下 は 彼等の 間に 友 入 を 持ちます か.

ィ 、ェ 持ちません. 然し 私 は 新 華族の 一人 を 知て 居ます. 彼の 常識の 缺
乏は實 に 著い ものです. 憫 むべき 西瓜 あたまで， 白痴 院 患者に 最も 適當な
物です.

彼 は 4"M を爲 して 居ます か.

君 聞いて 驚き 給 ふな. 彼 は 今 は 此國の 智者の 一人と して 算 へられて 帝國
議會の 議員の 一入です.

ソ ゥ です 力、 ！

實に爾 うです. 彼 は 男爵です， 而ぅ して 私の 聞きます るに 彼 は S 本 貴族
の 好 標本 ださ う です.

ソレ ハ實に 驚き入り ます. 然し 其 馬鹿な 男爵 殿の 品行 は 宜しう 厶 います
か.

ィ 、 二 決して 宜く あり ません. 彼 は 全くの 放蕩 者です. 彼の 心の 墮落は
彼の 頭腦 の空乏 丈け 有名です.

日本の 貴族 は 慈善の 爲 めに 盡 します 力、

慈善の 爲に とです か. 慈善な ど は 彼等の 敎 へられた ことで はあり ません.
彼等 は餘 儀な く せられて 施す 事 はあり ますと も， 喜んで 貧者の 爲 めに 獻げ
るな ど k 云 ふ 事に 就て は 思考 其 物 さ へ 彼等の 心に 浮んだ 事 は ない と 思 ひ
ます.

然 らば 私に は 貴下の 國に 於: ナ る 彼等の 存在の 理由 を 認む る 事が 出來ま
せん.

私に も出來 ません. 其改に 華族の 事 を 蚊 族と 申します. 何故と 申せば 彼
等 は 民の 生血 を 吸 ふて 生 き 居る 者です か ら •

592 AN ANGLO-JAPANESE CONVERSATION

"Well, they will cease to exist bye-and-bye.
We hope and pray so.

ON INSPIRATION.

What is inspiration, Sir ？

Inspiration is speaking of God through men.

Do you think God can speak ？

YeSj He can. It is man's specMai privilege that he can bo
the mouth-piece of God.

But how can you distinguish a man's own words from God's
words that come through him ？

Just as we distinguish good music from bad. God's words
are harmonious, consonant with all the orders of the universe,
and we know that they are His, though they may not fit our
own convenience.

And you believe God speak eth still in these last days, and
that prophesies and inspirations are things of to-day, as they
were of ancient times ？

Yes, I believe so. Without GocUs direct teaching, mankind
shall vanish from lack of knowledge. God is the greatest of all
living teachers, and without Him there shall be dearth of wis-
dom.

But here is Japan, which with modern science and no God is
prospering as no other nation has over done. Count Kabayama,
our Minister of Education, has recently prohibited religious wor-
ships of all kinds in Japanese schools.

That I don't know. Perhaps Count Kabayama may be a
wiser and holier man than Socrates or St. Paul, and Japan may
be an exception to the universal rule, as there is an exception

英和 時事 倉 M-

593

爾 う です か， 彼等 は 遠からず 無 く な り ませう.
私共 は爾 う な ら ん事を 望み 且つ 祈 り ます.

ィ ンス ピレ一 ショ ンに 就て

インスピレーション と は 何です か.

インスピレーション と は 神が 人 を 透して 語る 事です. .

貴下 は 神が 語 り 能 ふ と ぉ考へ なさい ます か.

爾 うです， 彼 は 語り 得ます. 神に 代 はって 語る 事が 出来る の は 人類の 特
權で厶 います.

然し 贵下は 何う して 人 自身の 語 を 彼 を 透して 来る 神の 語から 區別 しま
すか.

T 度 我々 が 善き 音 樂を惡 き音樂 から 區別 します やうに. 神の 語 は 調和 的
でして， 宇宙 萬 物の 秩序に 適 ひます； 而 して 我々 は その 神の 語なる を 心に
認め ま す. 假令我 々の 目 前の 利益に 反する ものであるに もせよ.

そ う して 貴下 は 祌は今 尙ほ此 澆季の 世に 於ても 語る と お信じな さるの
です か ； 又豫言 とか インス ピー レ―シ ヨンと か 云 ふ 事 も 昔時の 事ば か り で
なく 今日 も 尙ほ あ る 事 だ と お 信 じな さるので す 力、

^m, 私 は爾ぅ 信じます. 神 力; 直接に 敎 ゆるに 非れば 人類 は 智識の 缺乏
の 故 を •y, て 失せて 了い ませう- 神 は 生きて ゐる 教師の 中で 最も 大 なる 者で
して， 彼な しに は 智識の 饑饉が 来 り ませう.

然し 兹に 日本と 云 ふ國が 有て 近世 科學 のみに て， 神 無く して， 嘗て 前例
のな き國 mfi 勺繁 榮を爲 しつ 、 あるで は あ り ません 力、 我が 文部大臣なる 樺
山 伯 は 近頃 曰 本諸學 校に 於て は 凡て の 宗教 的 禮拜を 禁ずる との 訓令 を發
したで はあり ません 乎.

それ は 私 は 存じません， 多分 揮 山 伯 は ソ クラ テス や 使徒 保羅ょ り大 なる

il っ聖 なる 方 か も 知れません. 又 日 本 は 何事に も 例外 は あ る も のです から
世界 一般の 例に 傚 ふべき 國 ではない か も 知れ ま せん. 然 し 日本 は 今 曰 澤山

594 AN AXGLO-JAPANESE CONVERSATION

to every rule. But you must grant that Japan is producing
whole lots of flunkies. Flunkies are usually the necessary prod-
ucts of godless education.

But learned men like professors Inouye and Motoi'a shall
laugh at you if you maintain that God spea】；eth through men.

I know they do. They are wise men, and God never speaketli
through them .

Through what kind of men does He usually speak ？

Through poor men. Humility seems to be the necessary qua レ
ification of a man being made a mouth-piece of God. When a
poor, pure man speaks, I usually take his words as God's.

Then you say, as far as men are concerned, God's words
come from below instead of from above.

That is exactly what I believe.

You hold a dangerous view.

I may.

" ！ 3od speaking through men ！ " The idea is entirely new to me.
Yes, it must be to you who have been brought up by the
Moml〕ush5 system of Education.

GLAD AUTUMN.

Autumn has come, sad autumn has come I

Yes, autumn has come, but not sad autumn. Say rather cool;
calm, beautiful, to-be-thanked-for autumn has come.

But do you not see leaves fall and decay ？

Yes I do ； but I also see seeds and fruits ripen ； and even un-
der the falling leaves j I see netv buds already formed for the next
spring.

Any special news ？

英和 時事 會話 595

のォ ペッカ 述を 出しつ k ある こと は責下 も 御 承知で せ う. ォべッ 力 連 は 常
に 無神論 的 教育の 避くべからざる 製 出物です.

然し 若し 神が 入 を 透して 語る とい ふ 樣な說 を 維持な さると 貴下 は 井上，
元 良 先生の 如き 大 智識に 笑 はれます よ -

それ は 承知です. 諸 先生 は 智慧の ある 方々 で 神 は 決して 彼等 を 透して は
語りません.

如何様な 人 を 透 して 神 は 通常 語り ます か.

貧しき 人 を 透して. 謙寇な る 事 は 八が 神に 代って 語る 者と なら んが爲 め
の 必要なる 條 件の やうに 思 はれます. © しく して 淸き 人の 語る 時 は 私 は 常
に 彼の 語 を 神の 語と して 受けます.

爾 からば 御 說に依 り ますれば 人 を 以て 云へば 神の 語 は 下から 來る もの
にして 上から 來る ものではありません ね. .

御 推察の 通り です.

貴下 は 危險な る 說を 御懷き なさい ます.
爾ぅ かも 知れません.

神が 人 を 透 して 語る と は 私に 取 り て は 全 く 耳 新ら し \^ 、觀 念です.
^文部省 敎育を 以て 仕立て られ たる 貴下に 取て は爾 う でな く て はな
り ません.

喜ばしき 秋
秋 は來ま した， 悲し き 秋 は來ま した.

左樣 さ， 秋は來 ました， 然し 悲しき 秋で は厶 いません. 寧ろ 涼しき， 靜
かなる， 美く しき， 感謝すべき 秋が 来たと 云 ふて ください.

然し 貴下 は 木の葉が 落ちて 腐る の を 御覽な さ 、 、ません 乎.

左様です； 併し 私 は 亦 果實の 熟する の を 見ます； 而 して 又 落つ る 木の葉
の 下に は 旣に來 春の 爲 めに 木の芽 力'; 作られて 居る を 見ます.

何に か 特別の 新聞 はあり ます か,

59G AN ANGLO-JAPANESE CONVERSATION

Nothing, except from Fi'anw and Transvaal.
Then nothing about our Japan ？

No, nothing worth noting. All seems to be (jiiiet liore as in
an autumn forest. Old things are decaying and vanishing, ―
old patriotism, old morality, and old politics that camo originally
from China. ]\rajority of my countrymen seem to take tlioso as
signs of the death of the nation ； but I take them as I take
the falling leaves of the aiitiimn. T/irj/ full, because the new are
already under them.

You have a very happy way of looking at thins^s.

Happy or unhappy , I do not know. I only know it is tl 化
true way. He is a poor 】nan who cannot road from Nature
hi:^ country's future and hope.

A nd you say a now Japan is already forinod under the old ？

Yes, I verily believe so. As sure as the forest shall put off
the green mantles of the last summer, so shall Japan put off
its Satsiimaism and Higoism. Nature herself has condemned
them to death, and we need but wait hoi' time for the execu-
tion of this very deskable decree.

What a hope ！ Satsumas and Higos blown off as autumnal
leaves I

So mercilul is Nature ！ She sends decay to the old, that it
may give life to the new. Let us all rejoice in Autumn, for
this autumn may be the one that seals eternal death upon the
rotten Satsuma-Ch5shu regime*^

Then, Blow autumn winds, blow ！

Yes and amen ！ Do let them blow fiercely, crvielly, that noth-
m9' be left of the rottenness from which the whole nation is
now suffering.

英 和 時事 會 IS- 597

別に ありま せん， 只 佛蘭西 と トランス バ―ル から あるば か り です.
然 らば 我々 の 日 本に 就て は 何 も あ り ません 乎.

別に 注意すべき 事 はあり ません. 萬 事總て 秋の 林に 於け るが 如くに 靜か
なやう です. 舊き 事物 は 凡て タ£ につ、 a つ 失せつ、 あります， 古き 愛國
心， 古き 道德， 元は 支那よ り 輸 人され し 古き 政治 は 皆 共に 失せつ k ありま
す. 私 の國 人の 多 數は是 等の 事寳を 以て 國の 衰亡の 兆と 見做します るが,
然し 私 は是を 見る こと 秋の 木の葉 を 見る が 如くです. その 落る の は その 下
に 新ら しきものが 旣に 在る からです.

貴下 は 甚だ 幸福なる 眼 を 以て 事物 を 御覽な さいます. •
幸か不幸か は 私 は 知 り ま せん. 私 は 只 その 眞な る を 知 り ま す. 天然に
て 彼の 画の 未来と 希望 と を讀み 得ない 人 は 憐れむべき 者です.

爾 して 貴下 は 新たら しき 日本 は旣に 古き 日本の 下に 形造られて 居る と
お 仰る のです か.

私 は 赏に爾 う 信じます. 森が 過ぎし 夏の 綠の 上衣 を 脫ぎ棄 つる 如 く 確か
に 曰 本 は 其薩摩 主義と 肥 後 主義と を 晚ぎ棄 てませ う. 天然 彼女 自身が 彼等
に 死刑 を 宣告 致しました， 故に 吾々 は只此 甚だ 望し き 刑罰の 實 行-せらる 乂
時 を 侍て 居;? U f 宜しい の です.

何ん と 結構なる 希望で はあり ません 乎. 薩摩人 や 肥 後人が 秋の 木の葉の
やうに 吹き散らされ ると は.

天然と 申す もの は斯く も惠み 深い ものです. 彼女 は 新たなる ものに 生命
を與 へん 爲 めに 古き ものに 腐敗 を逵り ます. 吾々 をして 秋に 在て 欣ば しめ
よ， そ は 此の 秋 こそ 腐れ 果てた る 薩長 制度の 上に 永久の 死 を 印す る ものな
る や も 知れ ざれば-

然 らば 吹け よ 秋風， 吹け.

實に然 り. 彼等 をして 烈しく， 無慈悲に 吹かしめ よ. 全國 民が 今日 惱み
つ 、 ある 比 腐敗が 殘る ことなく 拭 ひ 去られん がた めに.

598 AN ANGLO-JAPAXESE CONVERSATION

SATSU.AIAS AND HIGOS.
You often speak of Satsumas and Higo も Who are they ？

First I shall speak of Satsumas. They are potatoes. You know
the Japanese name for the Batatas edulis of the convolvulus
family of plants is saisumaimo.

Then, are they plants, or are they men ？

They are both.

Indeed ！

Yes, indeed ！ They are plants because they have little or no
intelligence^ and they are men because each of them has two
hands and two feet.

Strange beings, then.

Yes, very strange. Some naughty editors call them pigs even,
because they say they keep a large number of pigs in their
native province.

But I understand Satsumas hold high positions in your country.

Yes, they do ； and you see its lamentable effect in the strange,
inexplicable state of the present Japanese society. We as a
nation are， at present, one-third plant, one-third animal, and
only one-third man. Because we have been satsumanized by
them.

Who are Higos, then ？ ,

That part of the Japanese humanity whicn came originally
from the province of Higo. But they are not all " Iligos " who
dwell in that province.

How is that ？

英和 時事 會話

599

薩摩 人と 肥 後人

貴下 は 屢次薩 摩 八 と 肥 後人 とに 就て お語りなさい ますが 全體彼 等 は 何
です か. •

私 は 先 づ薩摩 八に 就て お 話 申 まし やう. 彼等 は甘藷 です. 御 承知の 通り
旋花 科の 植物の 一なる 學名 Batatas edvlis の 事 を 日本語で は薩摩 宇と 申
します.

夫れ なら! よ '彼等 は 植物で す 力 '或 < ま 人 間で すか.
彼等 は 雨 方です.
爾 う です か ！

實に爾 う です. 彼等 は殆ん ど 智能 を 具へ ざるに 由て 植物です， 爾 うして
彼等の 各々 は 二 本の 手 と 足と を 有つ 故に 人間です.

稀代な 物です ね-.

左樣， 實に 稀代な 物です. 或る 意地の 惡ぃ 新聞記者 は 彼等 を 豚とまで 呼
び ま した， 其譯は 人の 申します るに 彼等 は 彼等の 本國に 於て 澤山豚 を 養 ふ
て 置 く 故 だ そ う です.

然し 薩摩 人 は 貴 下の 國に 於て は 高 等の 位 置 を 有て 居 る では ありません
か.

爾 う です， 其 潤れ むべき 結果 を 貴下 は 今 日の 日 本の 社會の 稀代な る 解す
ベから ざる 狀 態に 於て 御覽な さ る 事が 出来ます. 私共 は 今日の 處國民 と し
て は 三分の 一 植物で， 三分の 一 動物で， 只 僅かに 三分の 一 丈け 人間です.
是は 私共が 彼等に 薩摩 化された からです.

ソ レナ ラバ 肥 後人と は 誰です.

素 と は 肥 後の 國 から 出て 来た 日 本人 種の 一部分です. 然 し 其國の 住人 を
悉く 『肥 後人』 とは稱 しません.

其れ は 何 う 云ふ譯 です か.

GOO AX ANGLO-JAPANESE CONVERSATION

There are many honest sincere men in Iligo : tjaey arc not
those to whom we apply that odious name; Higo-jin.
Tell nie what are Higos like.

Higos are like badgers. They are hypocrites without aiming to
be hypocrites, as badgers' perfidy is in their own nature. Hi-
gos' hypocrisy comes from their inborn nature and education.
I think they are exactly what Carlyle calls " sincere hypocrites."
They do all kinds of despicable things for the country's sake.
Unlike Satsumas, they are not brave and headstrong- They are
the foxes that appropriate the terror of tigers.

Are there Higos then who are not of the province of Higo ？
Yes, at present there are Higos all over the country, Very
sad; is it not ？

英和 時事 倉 話

G01

肥 後に も 多くの 正直な 眞 面目な 人が 有ります. 私共が かの 嫌 ふべき 『肥
後人 J なる 名 稱を附 する は是 等の 人に では 厶 いません.
月 巴 後人 は 何に 似て 居る 力^げて 下さい.

肥 後人 は 狸に 似て 居 ま す. 彼等 は 偽善者た らんと 欲せず して 偽善者た る
者です， 恰も 狸の 奸 I 乍 は 其 本性に 在る が 如くです. 肥 後人の 偽善 は 彼等の
生れつきの 性質と 敎 育から 來る ものです. 私 は 彼等 は 丁度 力— ライルの 稱
する 『誠實 なる 偽善者』 なる 者 だと 思 ひます. 彼等 は國 家の 爲 めと 稱 して
凡ての 卑しき 事を爲 します. 彼等 は薩摩 人の やうに 勇敢で 頑固で はあり ま
せん. 彼等 は 虎の 威 を 借る 狐です.

爾 からば 肥 後の 國に 於て 生れ ざり し 肥 後人なる 者が あり ます か.
爾 うです， 今日は 肥 後人と 稱 すべき 者 は國内 至る所に 居ります. 實に悲
い 事で はあり ません か.

GREAT MEN AND READING

偉人 と讀書

(讀 書に 關す る 古今 偉人の 格言）

604

GREAT MEN AND READING

SOCRATES.
(B. C. 468-399,)

Employ your time in improving yourself by other men's
writing; so you shall come easily by what others have labored
hard for.

CICERO.
(B. C. 106-41.)

Keep your books, and do not despair of niy being able to
make thorn mine ； whicli, if I acconipli^jlij T .shall exceed Croesus
in riches, and look down with contempt upon the liouses and
lands of all the world.

SENECA.
(B. C, 58- A. D. 32.)
It does not matter how many, but how good, books you have.

It is iiuich better to trust yourself to a few good authors
than to wander through several.

PLUTARCH.
(A, D. 40-120.)

We ought to regard books as we do sweetmeats, not wholly
to aim at the pleasantest, but chiefly to respect the wholesomest ；
not forbidding either, but approving the latter most.

QUINTILIAN.
(A. D- 42-115.)

Every good Avritor is to be read, and diligently ； and, Avhen

fS 人と 讀書

605

ソクラテス
(希臘 の 哲人）

他人の 著書に よ りて 汝 自らの 發達を 計る 爲 めに 汝の時 を 用 ひよ， 浙く し
て汝は 彼等が 苦心 慘爾漸 く に して 達 し 得た る 結果 を 容易に 收め 得べ し

シセ 口

(羅 馬の 有名なる 政治家）
汝の 書籍に 槌れ よ， 而 して 我よ く 是を讀 破して 我が ものと なし 得る こと
に 就て 失望す る 勿れ； 吾人 若 L 此事を 成 し 得ば， 富に 於て は ク レサ ス に
優 り , 全世界の 高摟 及び 國土を 白 眼視 得べ し .

セネカ
(羅 馬の 政治家に して 哲學 者）
如何に 多くの 書を藏 する カバよ 汝の 名譽に 非す'， 唯 だ 如何に 好き 書 を藏す
る 乎 を ire 汝の 誇り とすべし.

普 く 古今の 著書 を涉獵 せんよ り は， 數篇の 好 著述 を熟讀 する の 優れる に
しかず.

プノ レター ク

(有名な る 羅馬 希臘の 英傑 傳 著者）
吾人 は 食物 を 欲す る の 念 を 以て 書籍 を 思 は ざるべ から ず， 卽ち 最 も 味 好
きもの を 得ん と せず して 最 も 滋養 多 きもの を 要む ベ きなり， 二者 孰れ も 禁
す' べき ものに 非る も， 吾人の 寧ろ 要むべき もの は 後者に あ り .

クイ ン テリアン

(羅 馬の 修辭學 者 兼 批評家）
凡ての 善き 著書 は勉 ity て讀 まるべき ものな り ； 而 して ー囘 終まで 讀み

606

GREAT MEN AND READING

the volvme is finished, is to be gone through again from the
beginning.

ST. PAUL.
(A. D. 65.)

For whatsoever things were written aforetime wore written for
our learning.

FROM THE PERSIAN. '

A wise man knows an ignorant one, because he has been
ignorant himself ； but the ignorant cannot recognize the wise,
because 】ie has never been wise.

They asked their wisest men by what moans he bad attained
to such a degree of knowledge ？ He replied : " Whatever I
did not know, I was not ashamed to inquire about."

EICHARD DE BUEY.
(1287-1345.)

In books we find the dead as it were living ； in books we
foresee things to come. These are the masters who instruct us
without rods and ferules, without hard words and anger. If you
approach them， they are not asleep ； if investigating you inter-
rogate them, they conceal nothing ； if you mistake them, they
never grumble ； if you are ignorant, they cannot laugh at you.

FRANCESCO PETRARCH.
(1304-1374.)

I have Friends "whose society is extremely agreeable to me :
they are of all ages and of every country. They have distinguish-
ed themselves both in the cabinet and in the field, and ob-

障 人と 鐘 書
畢 らば 更に 始ょ り 繰 返すべき ものな り •

G07

使徒 ポー

(基督の 弟子）

そは從 前よ り錄 された る 所 は 皆な 我 齊を訓 へん 爲 めに 錄 された る 也.

ぺノ レシ ャ 人の 膠

智者 は 愚者の 心中 を 知る， 何 と なれば 彼 も 一度 は 愚者た りし こと あれば
な り ； 然れ ども 愚者 は 遂に 智者 を 知る こ と 能 はず， 何 と なれば 彼 嘗て 智者
たら ざれば なり.

彼等 曾て 彼等の 智者に 問 ふに 彼が 學に 達せ しの 途を 以てす. 彼 答へ て 曰
く 「余 は 知らざる こと は 之 を 人に 問 ふ を 恥と せ ざり き」 と.

リッチ ヤード ド ベリー

(英國 の 愛書家）

書中に 於て 吾人 は 死者の 生者と 異ら ざる を 見る ； 書中に 於て 吾人 は將に
來 らんと する 事を預 知す. 書籍 は 敎鞭笞 杖 を 用 ひず 又 叱責 憤怒す る ことな

く して 吾人に 敎 ふる 良 敎 なり. 汝 若し 彼等に 近けば 彼等 は 曾て 眠れる こ
となし； 汝若 し 研究 上 彼等に 糸 しす こ と あれば 彼 割 可 事 も 匿す こ となし； 汝
若し 彼等 を 誤解す る こと ある も 彼等 敢て 不平 を 曰 はず； 汝 無智なる も 彼等
決して 汝を 嘲る ことなし.

ペトラ— ク

(伊太利の 文豪）

余に 友人 あり， 彼等と 共に 在る は 余に 無限の 喜樂 なり， 彼等 は 齢 を 異に
し國を 異にす. 彼等 或は 朝に 在て 或は 戰 場に 於て 功 を 立て， 且つ 彼等の 博

學の故 を jy て 高く 名譽を 博したり， 吾人 彼等に 接し 之に 交る は 容易な り ；

608

GREAT MEN AND READING

taiiK'd 】iigli honors for their knowledge of the sciences. It is
easy to gain access to them ； for thoy are always at my .service,
and I admit them to my companj^ and dismiss them from it,
whenever I please. They fire never troublesome, but immediate-
ly answer every question I ask them. Some relate to nio
the even レ of past ages, while others reveal to mc the secrets
of nature. Some teach me how to live, and others how to die.
Some, l:>y their vivacity, drive away my cares and exhilarate
my spirits, while others give fortitude to 】ny mind, and teach
nic the important lesson how to restrain my desires, and to
depend wholly on myself. They open to me, in short, the
various avenues of all the arts and sciences, and upon their in-
formation I safely rely, in all emergencies. In return for all
these services, they only ask mo to accommodate tlioin Avith a
convenient chamber in some corner of my humble liabita ion,
where they may repose in peace.

TsICCOLO MACHIAYELLI.
(1469-1527.)

When evening has arrived, I return home, and go into my

study I pass into the antique courts of ancient men,

where, welcomed lovingly by them, I feed upon the food which
is my own, and for which I was born. For hours together, the
miseries of life no longer annoy me ； I forget every vexa-
tion ； I do not fear poverty ； for I have altogether transferred
myself to those with whom I hold converse.

ROGER ASCH.Or.
(1515-1568.)

" I wist, all their sport in the park is but a shadow to that

偉人と IS 書 609

そ は 彼等 は 常に 余の 用 をな さんと 欲し 余 は 余の 好む がま \ に 或は 彼等 を
招いて 余の 傍に 坐せ しめ， 或は 之よ り 彼等 を 去らし むる を 得れば なり. 彼
等 は 決して 余 を 煩さず して 直に 余が 彼等に 聞かん と 欲する 質問 に對 して
答 ふるな り. 彼等の 或 者 は 余に 語る に 過去の 出来事 を 以てし， 或 者 は 余に
示す に 自然の 祕密を 以てす. 或 者 は 余に 如何に して 生涯すべき か を 敎へ或
者 は 如何に して 死すべき か を 示す. 或 者 は 其 快談を て 余の 煩 問 を 去り 余
の 精神 を樂ま しめ， 或 者 は 余の 心に 忍耐の 念 を與へ 余に 余の 愁心を 抑 ゆる
爲に 必要なる 敎訓を 供し 余 をして 自身 以外に 願ふ處 なから しむ. 一言す
れば 彼等 は 余の 前に 凡ての 學 術と 科 學 とに M るの 途を 開き 而 して 余 は
亦 凡ての 緊急の 場合に 於て 彼等の 給す る 報道に 安心して 賴るを 得るな り .
凡て 是 等の 奉仕の 報酬 と して 彼等 は單に 余の 弊屋の 一隅に 於て 彼等が 靜
かに 息ん が爲 めに 適宜の 一室に 於て 彼等 を 留め置かん こと を 余に 要求す
るの み.

マキアベリ
(伊太利の 政治家 又 歴史家）

夜来れば 余 は 余の 家に 歸 りて 余の 書齋に 入る 余 は 古人の 古風の

殿に 入り 其處に 彼等の 慈愛に 富める 歡迎を 受け， 余に 適 し 余が 余の 生涯の
目的と して 追窮 する 糧を 以て 自 から 養 ふ. 此數 時間 は 人生の 悲慘 はも はや
余を惱 まさず； 余 は 凡ての 苦悶 を忘ォ し； 余 は 貧 を 恐れず； 何ん とな 矛 Uf 余
は 余の 身 を 余が 今 語りつ 、 ある 人に 託し たれば な り •

ァス カム

(英 國の學 者）

余 は 知る， 遊 園に 於け る 世人の 遊戲 なる もの は 余が プラト- に 於て 得る

610

GREAT MEN AND READING

pleasure that I find in Plato. Alas ！ good folk, they never felt
what true pleasure meant."

JCSTUS LIPSIUS.
(1547-160B.)

When J mid Seneca, methinks I am beyond all human for-
tune, on the top of a hill above mortality.

JOHN LYLY.
(1553-1606.)

Far moro seemly were it for thee to liavo thy study full of
books, than thy purse? full of money.

LORD BACON.
(1561-1629.)

Read not to contradict, and confute, nor to believe and take
for granted, nor to find talk and discourse, but to weigh and
consider. Reading maketh a full man ； conference a ready man ；
and writing an exact man.

In studies, whatsoever a man com man doth upon himself, 】et
him set hours for it.

SAMUEL DANIEL.
(1562-1619.)

O blessed Letters ！ that combine in one All Ages past', and
make one live with all.

By YOU we do confer with who are gone.
And the Dead-living into Council call.

ALOKZO OF ARK AGON.

K スと請 書

611

快樂に 比すれば 實に 影の 如き ものなる を. 嗚呼， 思慮な き 人達 は眞 の快樂
の 何物なる を 知らず.

リ フ' シ ュ ス

(： 和 蘭の 政法學 者）

セネカ を讀む 時に 余 は 人生の 凡ての 幸 不幸 を 忘れて 不老 不タ e の 山の頂
にある の 思 ひ あり.

ジョン リリー

汝の書 齋を充 たす に 書籍 を JJi てす る は汝の It オ 布を充 たす に 金 を てよ
り も汝に 取て は遙に 似合 はしき 事な り .

人— コン

(英國 の哲學 者）

辯 難 攻撃の 爲め， 或は 輕信假 定の爲 め， 若しくは 談話 議論の 種 を 得ん 爲
めに せず して 熟慮 考察の 爲 めに 讀 書すべし. 讀書は 圓滿の 人 を 作り， 討議
は實 用の 人 を 作り， 著述 は 正確の 人 を 作る.

讀 書に 從 事す る 時， 人 其 心に 定めし 問題の 何たるに 關 せず， 彼 は 其爲め
に 特別の 時間 を設く べきな り.

サミ ユエ ノレ ダニ ェ ノレ
(英國 の 詩人 义 ff き 史家）
嗚呼， 惠 まれし 文字よ ！ 汝は 過去の 時 ft を 悉く ー卷の 中に 收め， 人 をし
て 衆生と 共に 居らし む， 汝に 由て 吾人 は 逝きに し 人と 語り， 死せ しも 未だ
尙滅 せざる 者 を して 吾人の 會議に 列席せ しむ.

アラゴン 00 ァ ロン ゾ' 一

(西班牙の 皇太子）

612

GREAT MEN AND READING

Old wood best to burn ； old wine to drink ； old friends to
trust ； and old authors to read.

OLD ENGLISH SONG.
() for a Jjookc and a shadie nooke, Eyther in-a-dowe or out ；
With the grene leaves whispering overhead,

Or the Streete cryes all about.
Where I maie reade all at my ease,

Both of the Newe and Old ；
For a jollie goode Booke whereon to looke,

It bettor to mo than Goldo.

JOSEPH HALL
(1574-1656.)

How much sweeter is the fruit of study, the conscience of
knowledge ？ In comparison whereof the soul that hath once
tasted it, easily contemns all human comforts. Go now, ye
worldlings, and insult over our palonostf, our needines^, our neg-
lect. Ye could not be so jocund if yoii were not ignorant ； ]i
you did not want knowledge, you could not overlook him that
hath it : foi' me, I am so far from emulating you, that I pro-
fess I had as lief be a brute beast as an ignorant rich man.

What a world of wit is here packed up together ！ I know
not whether this sight doth more dismay or comfort me ； it
dismays me to think, that here is so much I cannot know ； it
comforts me to think tliat their variety yields so good helps to
know what T should.

HENRY PEACH AM.
(D. 1640.)

偉人と 謅書

018

古き 木は燒 くに 良く， 古き 葡萄酒 は飮 むに 良く， 古き 友人 は 信ずる に 良
く， 而 して 古き 窗は讀 むに 良し.

英國 古代の 謠歌
ァ 、我に 書物と 靜 かなる 樹陰 を與 へよ，

我 は 其何處 にある を 撰ばず； 我が 頂 に靑 葉の 風に 耳語 ある も，

或は 周圍に 市街の 聲を聞 く も 可な り .
唯 我 をして 镯り 安らかに，

新と 舊 とに 就て 讀ま しめよ ；
そ は 我に 取て は樂 し き 善き 書を讀 むは，

金を蓄 ふるに 優れば なり.

ジ ヨセフ ホー ル
(英國 の 僧侶 又 諷刺 家）
然れば 勉學の 結果 智識の 自覺 と は 如何に 一層 倫 快な る ものなる ぞ？ 一
度び 之 を 味 ひし 者 は 之に 比べて 人世の 凡ての 他の 快樂を 容易に 放棄す る
を 得るな り. 行け 汝 俗物 等よ， 行て 我等の 蒼 顔と 貧困と 不遇と を哂 へよ.

無學な るに あら ざれば 汝 等の 如 く に 氣樂な る 能 は じ ； 汝等學 を 求め ざ
るに あら ざれば' は斯く も 我等 を輕視 せざる べし； 我に 取て は 我 は汝等
と 榮を爭 はんと 欲せざる のみならず 我 は 無 學の 富豪た らんよ り は 寧ろ 擰
猛な る獸 類た らんと 欲する 事 を 公言す る を 憚 か ら ざるな り.

如何なる 智識の Ift 界は 封せられ て此 S 中に あるよ ！ 開函 果して 余 は 其
余 を 失望せ しむる も のなる ゃ將 亦た 余 を 慰む る ものなる や を 知らず； 此中
余の 到底 知る 能 はざる も の 多き を 思へば 余 は 失望せ ざる を 得ず'； 然れど も
此種々 雜 多なる 事柄が 却って 余が 知らざる 可らざる 事 を 余に 敎ふ る の 好
き 援助た る を 思 ふて 余は自 から 慰む るな り .

ヘンリー ピーチ ャム

； 14

(IREAT MEN AND READIIs(^

Affect not, as some do， that bookish ambition, to be .stored
with books, and have wel レ furnished libraries, yet keep their
heads empty of knowledge. To desire to have many books,
and never to n.-^o them, is like a child that will have a candle
hiirnins" by him ； ill tin' niiilc is sleoj^ing.

ROBERT BT'RTON.
(1576-1640.)

l>ul amongst those exorcises or recreations of the mind within
<loor?^j til ere is none so j;enenU， so aptly to bo applied lo nil
sorts of men, so fit and proper to exi>ol idleness and melan-
choly, as that of study. So sweet is tlio delight of study, the
more Icarnin ど tliey liavo the 】nore tlioy covot to loarn ； thf lono-
thov live, the 】i】oi で they arc (Miamorcd wit li tin- ^lusc^s.

LEO AiJ.ATirs.
(1586-1669.)

To 】m'， indeed, tlio light of the sun， the day, and life itself,
would b(、 joyless and bittor, if I had not something to read : if
I lacked tlie Avorks of the most illustrious inou ； f( >r, in con 卜
}>arison witli their prociousnoss and (leliirl»t< wcaltli i>l<';isino,
and all the tliin.us that nwn い Hz ひ, :in* menu :iml triflinj*.

srii WILLIAM WALLER.
(1597-16H8.)

In my study I am sure to converse with none but wise men ；
but abroad it is impossible for me to avoid the society of fools.
Here, without travelling so far as Endor. 1 can call up the abl-
est spirits of those times, the loarnedest philosophers, the wisest
counsellors, the greate^^t generals, and make then] servioeablo

人と a 書 615

徒らに 其藏 書に 誇り て 空しく 五 車の 珍に 得々 たる も， 而 かも 其 胸中 些の
智識な き 人の 行 爲を學 ぶ 勿れ. 萬卷の 書を藏 し なが ら之を 利用せ ざる 者 は，

譬 へば に 煌々 たる 燈火 を燈 しながら 眠に 就 く 小 兒の如 し.

vt ノゝ * ― ト ハ *ノ レ ト ン

(英國 の 僧侶 乂文學 者）
凡そ 戸内に 於て 精神 を 修練し 之 を 休養す る 法に して， 勉學程 普通に して

凡ての 人に 適用せられ， il つ 懦弱と 驟 憂と を 去る に 適せる もの はなし 勉
學の快 樂の大 なるや， 人學 ぶこ と 多ければ 多き 程 更に 學 ばんと する 念 熾な
り, 生命 長ければ 長き 程 智識の 神と 親む こと 密な り .

レオー ァ ノレ ラー、 ンクス

(希臘 の醫師 兼哲學 者）
實に 若し 余に 讀む べきの 書な からん に は， 卽ち 多くの 有名な ろ 人の 著書
に缺 くるな らんに は， 余に 取て は 太陽の 光 も晝も 生命 其 物も樂 なく して 苦

しきもの ならん； そ は 書籍の 價値 と其樂 しみと に 比す; J L ば， 富貴 も 快樂 も

其 他 世人の 欲する 凡ての もの も 寧ろ 卑む ベく a つ 贋 値な きもの なれば な

ク リャム ウォラー

(英國 々會 派の 將軍）
余の 書齋に 在り て 余 は 確かに 賢人の 外 誰 入と も 言 を 交へ ず； 然れ ども 一
度戶 外に 出れば 余 は 俗物と 語 を 交へ ざ らんと 欲する も 得ず. 余 は 此處に あ
0 て， 遙 かに ェ ソ ドル * の 地まで 旅行す る ことな く して 凡ての 時代の 最も
俊れ たる 靈と， #i: も 博識なる 哲學 者と， 最も 賢き 經» と， 最も 偉大なる
將 軍と を 呼 起し 彼等 を して 余の 用を爲 さしめ 得べ し.

GREAT MEN AND READING

to mo.

TRXyCE^CO m PJO.TA.
(1600-1659.)

A little peaceful home abounds all my wants and wishes ；
:h1(1 to tills, 】ny book ami friend, aiul t]\\^ is liappiness.

SIR THOMAS BKCm XK
(1605-1682.)

I envy no man that knows niovp than myself, but pity them
that know less.

THOMAS FULLER.
(1608-1631.)

When there is no recreation or business for thee abroad^ thou
may'st have a company of honest old fellows in their leathern
jackets in thy study which wi]l liiul thee excellent divertisement
at home.

JOHN MILTO^r.
(1608-1674.)

For books do preserve, as in a 、'iaU， the purest efficacie and
extraction of that living intellect that bred them. A good booke
is the pretioiis life-blood of a master spirit, inbalm'd and trea-
sur'd up on purpose to a life beyond life.

Who reads incessantly, and to his reading brings not a spirit
and judgment equal or superior, uncertain and unsettled still
remains ； deep-versed in books, but shallow in himself.

ft 人 i 書
舊約 聖書 撒 母 耳 前書 第二 十八 章 第 七 節 以下 を 参照せ よ

フランチェスコ チ' リ オハ

(西班牙の 詩人 兼 歴史家）
小さき 平和なる ホーム は 凡て 我 力 ； 必要 と 希望と を滿 たして 餘り あり •
に 之に 加 ふるに 書と 友と を 以てせば 是を 幸福と は 云 ふな り .

ト — マス ブ、 ラ クン

< ^英國 の 醫師兼 文 學者）
余 は 余よ り も博學 なる 人を妒 まず， 唯 だ 余よ り も淺學 なる 人を憫 む.

ト — マフ、 フラ 一

- (英國 の 說敎者 兼 著者）
汝若 し 外に あ り て遊戲 又は 事業 を 有せ ざれば， 退 \^ 'て汝 の書齋 にある 皮
の 衣 驚た る 正直なる 古き 人 （書籍） を 友と すべし 彼等 は汝に 供す るに 優
れ たる 鬱 散の 術 を 以てせむ.

ジョン ミ ノレ ト ン

(英國 の 詩人）

書籍 は 精藥を 客る &壞の 如し， 其 中に 之 を 生み し 者の 活ける 智能の 精と
粹とを 保存す. 善き 書 は 大家の 貴き 生血に して 永劫 求 來の爲 めに こ & に 香
料 を 以て 貯蔵され しもの なり，

絕 えず 書 を讀 みながら 之と 同等 若く は 之に 優る の 精神 と判斷 と を 以て
讀 まざる 者 は， 未だ 尙ほ 不定 不 確の 中に ある 者な り； 彼等 は 書籍の 上に 於
て は 該博なる ベ けれども， 自身に 於て は' 淺 薄な り .

618

GREAT MEN AND READING

EARL OF CLARENDON.
(1608-1674.)

He that doth not think at all upon what lie is to do, will
never do any thing well ； and lie who cloth nothing but think,
liud as jrood do notliijis" at all.

BP^NJAMIX WHICHCOTE.
(]61t)-1683.)

The iiiiprovomcnt of a little time may Ijo a gain to all Eter-
nity.

A good l)()oko may ho :i liciiofnctnr representing God Himself.

GILLE8 MENAGE,
(16] 3-1692.)

The reason why borrowed books are seldom n turned, is that
it is easier to retain tlio books than wliat is insicio of them.

ore 1)E LA ROCHEFOUCAriJ).
(]613-1()80.)

W isdoin is to th ひ iiiiiid wliat health is to tlio body.

EARJ. OF BEDFORD.
(1613-1700.)

Borrow of those golden inorning lioiirs, and hestow thein on
your l)Ook.

. EICHARD BAXTER.

(1615-1691.)

It is not rendino' of many books wliich is necessary to make

人と 讀畨

619

クラレンドン 公

(英國 の 政治家 兼 歴史家）
彼カ减 さんと 欲する 事に 就て 少しも 熟慮せ ざる 入 は 何事 を も 善く 爲し
能 は ざるべし； 又 熟慮す る の 外 何事 を も 成さ ざる 者 は 何事 を も 成さに る 者
と 見て 可な り.

ベン ジャ ミン ゥヰチ コート

少しの 時間 を 善く 利用す る爲に 未来永劫にまで 利益 を 得る 事 あり .
善き 書 は 神 自身 を 代表す る 恩人た る こ と あ り -

ジ ノレ メナ 一 ジ

(佛國 の 批評家）

借り受け たる 書籍が 稀に 其 持主に 返さる 、理 f おは 書籍 を 留め置 く は 其
内容 を 記憶に 留む るよ り も 易ければ な り -

ロシュ フゥ ― コ 一

(佛 國の學 者：）
智識の 心に 於け ろ は 健康の 身體に 於け るが 如し.

ベ ッ ド フ ホ 一 ド公

(英國 の 政治家）
力め 黄金の 朝の 時間 を 借 り て 之 を汝の 書籍の 上に 消費せ よ -

リッチ ヤード' べク スタ一

(英國 の宗敎 家）

人 を 善 且つ 智く なす もの は 多くの 書 を讀む 事に あらず して 僅かの 書 を

620

GREAT MEN AND READING

a man wise or good ； but the well-reading of a few.

Jso Jnan having leisure to lonvu all things, ;i wise man 】iiast'
bo sure to lay hoM on that which i.s must useful.

THOMAS V. JJARTOLIN.

(1619-1080.)

Without books, God i.s silent, justice (loriuant, natural science
:it a standj philosophy liune， letters dumb; and all things in-
volved in Cinuiioroaii darkness.

SIR WILLIAM TEMPLE.
(162S-1689.)

Books, like proverbs, receive their chief value from the stamp
and esteem of ngos tliroue^li whicli they l)avo passed.

FRANCOIS CHARPENTIEK.
(1620-1702.)

I could not help laughing at the expression, though I aeree
in the sentiment, of Hemsius, who with a simple frankness very
natural to a Dutclinmn, declares, that on reading Plato, he fe:t
so much delight and enthusiasm^ that one page of that philos-
opher's work operated upon him like the intoxication produced
by swallowing ten bumpers of wine,

ISAAC BARROW.
(1630-1677.)

Is not Aristotle as renowned for tea chin 2： the world witli his
pen, as Alexander for conquering it with his sword ？ Is not
one far oftener mentioned than the other ？ Do not men hold
themselves much 】nore oblisxHl to the learning of the philosopher.

fit 人と 請 書 621

善く 讀む 事な り.

何人も 凡ての 事 を 學ぶ爲 の 時間 を 有せ ざれば， 賢き 人 は 最も 肝要な る も
のに 彼の 注意 を 傾く べきな り.

ノ、 * ノレ トリン

(丁 抹國 の醫師 兼文學 者）
書な かりせば 神は默 し， 正義 は 眠り， 自然 科學は 進歩 を 止め， 哲學は 跛
に， 文學は 聾い， 而 して 萬 物 は 闇黑の 中に 埋沒 せらるべし.

クヰ リャム テム フワ レ
(英國 の 政治家）

書籍 は 俚 護の 如く 其 主なる 價値 を其經 過し 来り し 時代の 極印 と 尊敬 と
よ り受ぐ

フランソワ シャ ノレ ポンティ エー

(佛國 の 著述家）

余 は ハイ ン シァス * の 言と して 傳 へらる 、下の 辭に笑 ひながら も 同意
せざる を 得す'， 彼 は 和 蘭人 本来の 無 邪氣を て 述べて 曰へ る やう 『余 はプ
ラ ト ― の 著を讀 むに 當て 快樂と 熱心 と を 感ずる こと 甚 しく， 此 哲人の 著書
の 一^ ジは 確かに 葡萄酒 十 杯を飮 むの 醉を 以て 余 を 動かすな り』 と.
* ハイン シ ァスは 和 蘭の 政治家に して 歷 史家な り

アイザ、 ッ ク パ 口 一
(英國 の 數學者 兼祌學 者）
ァ リスト— ト ルが筆を^^！て世界を敎ィ匕せしはァ レキ サン ドルが 劍を以

て 之を壓 服せ し 丈け 有名な る 事實に 非ず や ？ 前者 は 後者よ り も 多く 人の
話談に 上る に 非ず や？ R1: は此 軍人の 武き] よ り も此 哲人の 學 問に 負 ふ 所 多
きに 非ず や？

022 GREAT MEN AXD READING

• than to the valor of the warrior ？

ROBERT SOUTH.
(163^-1716.)

He who has published an injurious book, sin's， as it were, in
】iis very grave ； corrupts others while he is rottening himself.

JOHN DE LA BRUYEKE.
(1G44-1696.)

Where a book raises your spirit, and inspire ド you with noble
and couraj^eons feelings, .<0(*k for no other rul(、 to judge thv
oveiit by ； it i.s good and made by a good workman.

JEEEMY COLLIER.
(1650-1726.)

A man may :is well expect to grOAv stronger by always eating,
as wiser by always reading. ，Tis thought and digestion which
make books serviceable, and gives hoaltli and vi^or to th(、
mind.

CHARLES BLOl'NT.
(1654-1697.)

Xo vocal learning i.> so effectual for iiistruetion as reading ；
for that written discourses are better digested, and support
themselves better on their weij^lit, than word^s disguised by the
manner of expression, cadence or gesture, which corrupt the
simplicity of things ； when also the suddenness of pronunciation
allows not the audience time sufneiont to reflect upon what was
said. .

PS 人と a 書

623

口 ノ、、 、一 ト サクス

- (英國 の宗敎 家）
有害の 書 を 公に せし 人 は 言 は V 、彼の 墓に 降て 尙ほ 罪惡を 犯しつ k ある

者な り ； 彼 は 彼れ 自身 腐蝕 しつ ^ あ る 間に 尙 も 世人 を 腐敗 しつ 、あり.

フ ノレ ― ェ ャ

(佛國 の 著述家）

書籍 若し 汝の 精神 を 鼓舞し， 貴き 且つ 勇ましき 感情 を 以て 汝を勵 ま さ
ば； 汝此事 を 判 觀 する に 他の 標準 を 求む る 勿れ. 是れ 善き 書に して 善き 著
者の 手に 成り' しもの なり.

ジ エレ ミー コリ ヤー

(英國 の祌學 者）

人 常に 讀む こ と に 依て 賢 くな らん とせば 是れ 常に 食 して 强 くな らんと
する 力'' 如し. 書籍 をして 吾人の 用を爲 さしめ， 心に 健全と 活氣と を 供せ し
むる も の は 吾人の 思惟と 消化 力 となり.

チ ャ ノ レス フ'、 ラント

(英國 の 諷刺 家）

如 [可なる 耳 ？ 問と 雖も讀 書の 如く 教化に 有 效 なる はなし； そ は 文字に 現
はれた る 議論 は 言葉 に 現 はれた る ものに 比して 心に 消化し 易く 且つ 能く
其 眞意を 通じ 得べ ければ なり， 言葉 は 其 言 ひ樣， 調子 或は 手眞 K に 依て 事
物の 單純を 損 ふの 恐 あり ； 又其發 音の 急激なる がた めに 聽く 者に 其お げら
れ し 事に 就て 熟慮す る ための 充分の 時間 を 供せ ず.

(524

GREAT MEN AND READING

JOSEPH ADDISON.
(1671-1719.)

Books aw the legacies that a great genius leaves to niankiiul,
whicn are delivered from generation to generation.

HENRY FIELDIN(4.
(1707-1754.)

We are a.s liable to bo comipti-d by books as by compaiiionpi.

LORD CHESTERFIELD.
(1694-1773.)

Throw away none of your time upon those trivial, futile book?,
published by idle or necessitous authors, for the amusement of
idle and ignorant 】'eade】's : such sort of books swarm and buzz
about one every day. Knowledge is like power, in this respect,
and those who have the most, are most desirous of having
more. It does not cloy by possession, hut inci-cnsos desiro ；
which is the case with very few pleasure.

SAMUEL J0HX80X.
(1709-1 7S4.)

A young man should read five hours in a day, and so mn y
acquire a great deal of knowledge.

General principles must be ha(1 from books. In conversation
you never got a system.

Books that can be held in the hand, and cavrieHl to the
fireside, are the best after all.

Knowledge is of two kind.^. We know a subject ourselves,

偉人と 讀書

625

ジョ ーセフ ァ チ" ソ ン

(英國 の 論文 家）

霄籍' は 人なる 天才が 人類の 爲 めに 遺せる 遺 逢に して， 代々 に傳 へらる 、
ものな り.

ヘンリー フィー ノレ チ-' ン ゲ

(英国の 小說 家）

吾人が 書籍の 爲 めに 腐敗 せらる 、は 友 入の 爲 めに 腐敗 せらる k が 如 く
易し

チェスター フィー ノレ ド公

(英國 の 政治家に して 文學 者）
懦弱 無智なる 讀 者を樂 しません 爲 めに， 懶惰な る にあ ら ざれば 貧乏な る
著者に 依て 公に せられた る區々 たる 無益の 書の 上に 汝の 時間 を 少しな り

と も 費す 勿れ； 斯る 種類の 書 は 毎日 吾人の 周圍に 蜂の 群がる が 如くに 群集
す. 此點に 於て は 智識 は 恰も 權 力の 如し， 最も 多く 有する 者 は 更に 多く 得
ん との 願望 を 起す. 智識 は 之 を 有する に 依て 吾人 を 飽かしめ す'， 反て 吾人
の 希 愁を增 す； 斯の 如き は 他の 快樂に 於て 稀に 見る 所な り-

サミ ユエ ノレ ジョン ソン

(英國 有名の 文學 者）
靑年は 毎日 五 時間 づ、 書を讀 むべ し ； 而 して 斯く して 多量の 智識 を 得べ
し.

全體の 原理 は 書籍よ り 得ざる ベから ず， 談話に 依て 吾人 は « 立った る
智識 を 得る 能 はず.

手に 執て 容易 く 爐邊に 持 運ばれ 得る 書 は是れ 凡てに 比べて 最 も 良き 書
なり.

智識に 二つの MM あり. 一は 吾人 自身に 一問 題 を 知る にあり， 然ら ざれ

626

GREAT MEN AND READING

or we know where we can find information upon it. When we
inquire into any subject, the first thing we have to do, is to
know what books have treated of it.

DAVID HUME.
(1712-1779.)

I passed through the ordinary course of education with success,
and was seized very early with a passion for literature, which
has been the ruling passion of my life, and the great source of
my ei)joyniont.

OLIVER GOLDSMITH.
(1728-1774.)

The iir^^t tim い 1 rciul ； ui excellent book, it is to me just as
if I liad gained a new irjond ； when I read over ;i I'ook I luive
perused before, it resembles tho mootin,^ with an old man.

JOIJ.X MOOKE.
(1720-1802.)

The most valuable effect of a taste for leading is, that it
often preserves us from bad company. For those are not apt
to go or renijiiii with disagreeable people abroad, who are always
certain of a i)leasant party at home.

EDWARD GIBBOX.

(1737-1794.)

Ijt us road Avitli method, and pi'opos し' to our.<elves nii end
to Avhat our studies 】ru"' point. The use of reading is to aid
us in thinking.

偉人と 壞書

ば 之に 關 する 說 明の 何 處 にある 乎 を 知る にあり . 若し 吾人 或る 問題に 就て
研究 を 遂げん と 欲せば， 吾人の 先づ 第一に 爲 すべき 事 は 何れの 書が 之に 就
て說 論し 居る や を 知る にあり.

デ ビ ッド ヒューム

格 蘭の 哲學 者）

余 は 成功 を 以て 教育の 普通の 順路 を 通過 し， 夙に 文 學に對 する 情熱に 襲
はれた り . 而 して 此 情熱た る や 余の 生涯 を 支配す る ものと な り て， 余に 快
樂を 供す る大 なる 泉 源と なれり.

ゴ— ノレ ドス ミ ス

( 英國 有名の 詩人）

余が 始めて 善き 書 を讀む 時に 余は恰 かも 新ら しき 友人 を 得しの 思 あり ；
曾て ー讀 せし 書 を再讀 する 時 は 余は舊 友に 再會 する が 如 く に 感ずるな り -

ジ 3 ン ムーア

(蘇 格 蘭の 醫士 兼文學 者）
讀 書を嗜 むの 最大 利益 は 置々 吾人 を惡 友の 中間よ り 遠く るに あり • 何と
なれば 家に 在って 常に 必ず' 善き 友 を 得 能 ふ 入 は 外に 出て 惡き入 と共に 步
み 且つ 止まる の 要なければ な り .

ギ ホ" ン
(英國 の 歴史家）

吾人 をし て 書を讀 むに 或る 一定の 方法 を 以て せしめよ， 而し て 吾人が 勉
學に 依て 達せん とする 一の 目的 點を 定めしめ よ . 讀 書の 用 は 吾 八の 思考力
を 補 ふに あり.

628

GREAT MEX AND READING

DANIEL WYTTEXBACH.
(1746-1820.)

There is no business, no avocation whatever, which will not
permit a man, who has the inclination, to give a little time,
every day, to study.

JOHN AIKIX.
(1747-1822.)

Imagine that we had it in our power to call up the shade of
the greatest and wisest men that ever existed, and oblige them
to converse with us on the most interesting topics ― what an
inestimable privilege should we think it I ― how superior to all
common enjoyments I But in a well-furnisned library we, in
fact, possess this power. We can question Xenophon and
Caeser on their campaigns, make Demosthenes and Cicero plead
before us. join in the audiences of Socrates and Plato, and
receive demonstrations from Euclid and Xowton.

• GOETHE.

(1749-1832.)

Wh — ever would do good in tlie world, ought not to deal in
eonsuro. Wo ou^ht not to destroy, but rather construct.

AVILLIAM GODWIX.
(1756-1836.)

Books are the depository of everything that is most honor-
able to man. Literature, taken in all its bearings, forms tho
grand line of demarkation between the human and the animal
kingdoms. He that lovos reading, has everything within his reacli.

fft 人と^ ft

629

クイ テ ン ハ、、 ッン、

(獨 逸の 哲學 者）

如何な る 職業 如何 なる « と 雖も若 し讀書 せん とする 志 だに あ ら ！ ま'. 必
ず ゃ每日 多少の 讀書 時間 を 之に 從事 する 者に 與 へざる もの あるな し.

ジョン エイ キン

(' 英國 ク- 醫士 兼文學 者）
嘗て fli 上に 住せし 大人 賢者の 靈を 喚び 起し， 彼等 をして 最も 與味 ある 問
題に 就て 吾人と 語らし むる の權能 吾人に 存 する と假定 せよ， 是れ 吾人に 联
0 て 無量の 特ト芤 にあらず や！ 何者の 快樂か 之に しかん や！ 然るに 吾人 は 好
く 整頓せ る 書齋に 於て 實に 此大特 隨を樂 しみつ k あるな り. 吾人 はゼノ フ
一 ォ ン 及び シ 一 ザ— よ り 彼等の 遠征に 就て 聞き， デモ セネ ス 及び シセロ を
し て 我が 前に 懸 河の 雄 辯 を 揮 は しめ， ソ クラ テ フ、 及び プ ラトー を して 我が
前に 哲理 を 講ぜし め， ュ ク リ ッ ド 及び ニュ- トンよ り 直に 數理の 解 拆を聞
く を 得る な り .

ゲーテ

(獨 逸の 文學 者:）

此 tit に 在て 善事 を爲 さん と 欲する 者 は 非難 攻撃に 從 事すべからず. 吾人
は毁 つよ り は 寧ろ 建設すべきな り .

ウイ リャム ゴ ッ ド ウィン

(英阈 の文學 者）

書籍 は 人間に 取りて 最も 榮譽 ある 總 てのもの \ 蓄積 所な り. 文 學は其 内
容ょ り 、 、へば 人間界と 動物界 と の 間に 橫は る 一大 分界線な り . 故に 萬 物 は
讀書を 好む 人の 掌中に あり.

GREAT MEN AND READING

JEAX PAUL F. RICHTER.
A scholar has no ennui... ...In this bridal chamber of the

mind (such are our study-chambers), in this concert-hall of the
finest voices gathered from all times and places ― the aesthet'c
and philosophical enjoyments almost overpower the faculty of
choice.

ISAAC DISK-ELJ.
(1767-1848.)

Those authors who appear sometimes to forget they arc
authors, and remember they arc men, will bo our favorites.
He who writes from the heart, will write to the heart.

Readers must not imagine that all the pleasures of composi-
tion depend on the author ； fo * tliore is somethintr which a
reader himself must bring to the book, that the book may
please. There is a literary appetite which the author can no
more impart; than the most skilful cook can give an appetency
to tho enests.

WILLIAM WORDSWORTH.
(1770-1850.)

Blessings bo with them ― and enternal praise.
Who eave us nobler loves and nobler cares —
The pools J who on earth have made us heirs
Of truth and pure delight bv heavenly lays I

CHARLES LAMB.
(1775-1834.)

own that I am disposed to say grace upon twenty other

偉人と 謂 書

631

ジ エア ン ノ、' ク ノレ リヒテ ノレ
(獨 逸の 文學 者）

學者は 更に 倦怠 を 感ずる こ と なし …一 心の 此 新婚 室に 於て は （吾人の 書
齋は斯 く 名くべし)， 總 ての 時と 總 ての 所と よ り 集め 来り し 美音 を藏 する
此音樂 室に 於て は， 美 學的幷 に哲學 的の 快 樂は殆 んど吾 入の 撰 擇カを 威
K する に 足る.

ァ ィ ザ ッ ク デス レー リイ

(英國 の文學 者）

時には 自 ら 記者な る を 忘れて た i." 人た る を 思 ふ 著者 は 吾人の 愛讀 すべ
き も のな り • 己 力': 肺腑の 情 を 筆に 寫す者 は 必ずや 人の 肺腑に 訴ふ.

讀者は 文章の^ する 快樂は 凡て 其 作者に 依る も の と 思 ふべ からず； 何ん
となれ! ま' 書 力 ；怏樂 を 供 せんが 爲 めに は讀者 自身 も 亦 之に 何に か 寄 贈 す る
所な かるべ から ざれば なり. i もに は 讀書愁 なる もの ありて， 作者の 之を讀
者に 與へ能 はざる は 最も 熟練したる 料理人が 客人に 食欲 を 與へ得 ざ るが
如し.

オノ レソ" ォス
(英國 の 詩人）

願 く は 祝福 は 彼等の 上に あれ か し， 而 し て 亦 永久の も ，
我等に よ り 高き 愛と より 高き 配慮 と を與へ し 者の 上に，
卽ち 天上よ り 呼び 來り し 歌 を 以て 我等 をして，

地上に 在て 眞理 と聖 き^との 所有者たら しめし 詩人の 上に ！

チ ヤーレス ラム

(英國 の 文人）

余 は 白 狀す余 は 食事の 時の 外に 一日の 中に 二十 囘程も 神に 對 し て 感謝

032

GREAT MEN AXD READING

occasions in the roiii 'ドひ of the day besides my dinner. I want
a form setting out npoii ti pleasant walk, for a moon-light
ramble, for a iriendly meeting, or a solved problem. "Why
have we none for books, those spii-itual repasts — a grace before
Milton ― a grace before Shakespeare ― a devotional exercise prop-
er to be said before reading tho Eairy Queen ？

WALTER S. LANDOR.
(1775-1864.)

The Avriting of tlie Aviso arc the only 】'ic'hes our pcsterity can-
not squander.

WILLIAM HAZLITT.
(1778-1830.)

The poets' verse slides into tho current of our l>lood. We read
them when young, we remember them when old. We read
there of what has happened to others ； we feel tlint it has
happened to ourselves.

If the stage shows us the masks of men and the pageant of
the world J books let us into their souls and lay open to us tlio
secrets of our own. They are the first and last, the most liome-
feltj the most heart-felt of all our enjoyments.

WILLIAM E. CHANNING.
(1780-1842.)

Select good books, such as have been written by right-minded
and strong-minded men， real thinkers ； who instead of diluting
by repetition what others say, have something to say for them-
selves, and write to give relief to full earnest souls : and these
works 】rmst not be skimmed over for amusement, but read Avith

PS 人 i s isr 633

を 述べん と 欲 ふな り . 余 は 愉快な る 散歩 をな さ ん爲 めに 家 を 出る 時に 用 ゆ
べき 感 1 文 を 要し， 又 月下の 逍遙， 友人との 會合， 難問題 を 解 棒せ し 時 等
に 用 ゆべき もの を も 要す. 何故に 吾人 はかの 精神 上の 快樂を 吾人に 供す る
書籍の 爲 めに 感謝せ ざる や， 何故に ミ ル トン を讀む 待に シヱー ク ス ビヤ を
讀む 時に 感謝せ ざる 乎， 又ス ペン サ- の 詩 を 誦する 前に 感謝の 會を 開か ざ
る 乎？

ラ ン ド 一 ノレ

(英國 の^人 兼 批評' 40

智者の 書き しもの は 吾 八の 干-孫が 決して 空費し?^ まざる 惟一の 富な り •

ゥ イリヤ ム ン、 ヅ リ ッ ト

(英國 の 批評家）

詩人の 句 は 深く 吾人の 血液 中に 浸' 闺 す. 吾人 若く して 詩を讀 み， 老いて
お ほ 之 を 記憶す. 吾人 は诗 中に 他人の 身の上に 起り し 事 を讀ん で， 我 身の
上に 起り し 事の 如くに 感ず.

若し 演劇 は 吾人に 示す に 人類の m 面 と 世間の IE 飾 と を lit てす る な らば.,

書籍 は 吾人 を 其 精神にまで 導き， 吾人の 前に 開く に 吾人々 生の 祕密を 以て
す- 書籍 は 吾人の 存 すべき 最始の ものにして 亦 最終の ものな り， 凡ての 快
樂 中の 最も 親密な る も のに し て又最 も 直接な る ものな り.

チャン ニンク、、
(米國 の 宗敎家 兼文學 者）
心の 正しき 意志の 强 固なる 入， 卽ち眞 の 思想家の 著 はした る 好 著作 を 選
ぶべ し ； 彼等 は 徒らに 他人の 言に 修飾 を 加へ て 之 を 反覆す る 事を爲 ずし
て， 自身 言 はんと 欲する 所 を 語り， 以て 赤誠 溢る る 計り の 人に 安 慰 を 供す,
然 れば此 種の 著述 は 快樂を 得ん が爲 めに 走讀 すべき も のに あらず' して 確
乎た る 注意と 眞理を 愛敬す るの 心と を て讀 むべき ものな り.

GREAT MEX AND READIEST;

fixed attention, and a reverential love of trutli.

LORD BYRON.
(1788-1824.)

But words are things, and a small drop of ink.

Falling like clew, upon a thought, produces

That which makes thosands, ])or]in])S millions, think.

ARTHUR SCHOFENHAl'E に
(1788-1860.)

Xiiie-tenths of our current litei'atiu'e has no other end but to
inveigle a thaler or two out of the public pocket, for which
purpose author, publisher, and printer, are leagued together.

STR JOHN HP:RSCHF:L.
(1792-187J.)

Tin; novel, in its best form, I regard as one of the most
powerful engines of civilization ever invented. Those who have
once experienced the enjoyment of such works will not easily
loarn to abstain from reading and will not willingly descend to
an inferior grade of intellectxia] privilege.

JULIUS C. harp:.
(1795-1855.)

In the sweat of tlie bro"\ 人'. is tlio mind as wfll ns tlio Ijody
to ent its bread.

THOMAS CARLYLE.
(1795-1881.)

^r.ny blessings be upon the head of Cadnuis, the Phoeniciair

I 家人と^

()o5

ノ、、 、ィ 13 ソ

(英國 の 詩人）
言語 は實 物な り ， 而 して 一滴の 墨汁 も
露の 如 く 思想の 上に 落る 時 は，

其 結果， 數千， 或は 數百 萬の 人 を して 熟考せ しむ.

ショ ペンノ、 クェ ノレ

(獨 逸の 厭世 哲學 者）
著作の 十分の 九 は 人々 の囊 中よ り 一二 弗の 金 を 奪 ひ 去らん とする よ り
外の 目的 を 有せ ザ， 而 して 著者 と 出版者 と 印刷者と は此 目的 を 以て 協同す
るな り-

ジ ヨン ノ、 ーシェ ノレ

(英國 有名の 天文 學者）
余の 意見に 依れば 小 說は其 最も 高尙 なる も のに 於て は 曾て 發 明せられ
し 文明の 利器 中 最も 有力な る も のの 一な り . 一度 此 種の 佳作 を 味 ひ し 者 は
容易に 讀 書を廢 せざる ベ く . 又 それ 以下の 智識 上の 特權を 以て 滿足 せざる
に 至るべし ■

ジュリア ス へ ャ
(英國 の 牧師 兼 論文 家）
額に 汗 し て 心 も 身體の 如く 其 パン を 食 ふべ き な り (努力 し て 讚 ま ざれば
眞理を 得難き の 意).

トーマス カーライ ノレ

(英國 の 歴史家 兼 論文 家.）
願 く は 神の 祝福， フ ィニシ ャ 人な りし 力 ド マス， 或は 何人な りと も 書籍

086

GREAT MEN A^D READING

or whoever it Avas that invented hooks!

Xo book tliat will not iiiiprovo l>y I'opeated n^n dinars deserves
to be read at all.

The true University of these days is Collection of Books.

If a book come from the heart, it will contrive to reach other
hearts ； all art and author-craft are of small account to that.

A. BROXSOX ALCOTT.
(1799-1888.)

(iood books J like good friends, arc few and rlioscii ； th い nioro
select the ュ: nore enjoyable.

"W ithout Plutarch, no library is complete. It seems as I read
as if none before., none since, had written livcSj as if he alone
were entitled to the name of biographer.

LORD LYTTOX.
(1803-1873.)

I have known some people in great sorrow fly to ； i novel, or
the last light book ia fashion. One might as well take a rose-
draught for the plague I I ight reading does not do when the
heart is really heavy. I am told that Goethe, when lie lost 】iis
son, took to study a science that wms new tr, 】ii】n. Ali! (ioethe
was a physician who know wliat ho was about.

RALPH WALDO EMERSOX.
(I803.-1882.)

Xext to the originator of a good sentence is the first quoter
of it. Many will read the book before one thinks of quoting a
passage. As soon ns he has done this, that line will be quoted
east and west.

® 人と 請 書

637

を發 明せ し 人の 上に あれ かし.

復讀 する 毎に 新 し き 興味 を 供せ ざる 書 は一 讀の價 値 だ も 有せ ざる 書 な
0 .

近世に 於け る眞 正の 大學校 は 書籍 を 蒐集せ し 所な り .
肺腑よ り 出た る 書 は 必ずや 他の 肺腑に 達する なるべし； 此 目的に 達せん
が爲 めに は 凡ての 文飾 凡ての 著述 術 は 言 ふに 足らざる 細事の み.

ブロンソン ァ ノレ コット

(米 國の敎 育 家 兼哲學 者）

好き 書 は 好き 友の 如し 數少く して 選澤を 要する ものな り ； 其 選 揮 慰々
嚴 にして 其 親交 愈々 深し.

プル タークの 書を藏 せざる 書齋 は^なる ものに 非ず. 余 は 之 を 讀む時
に 何人も 彼 以前 又 彼 以後に 傳 記な る もの を 著 はせ し こと 無く 又 彼 一人が
簿記 者の 名 を受く るに 足る の 資格 を 有する 者なる かの 如くに 感ず.

リ ッ ト ン卿

(英國 の 政治家 兼小說 家）
余 は;^ の 身に 迫る ときに 小說 又は 流行の 輕薄 文教 こ 身 を 寄す る 人 あ
る を 知れり. 是れ實 に 大病 を 癒す に 香水 を 以てせん とする の 類な り ！ 心の
眞に 重き 時に 平易なる 讀書は 何の 用 をも爲 さず. 余 は 聞く ゲ- テは 彼の 愛
子 を 失 ひ し 時に 彼に は 全 く 新 科目 な り し 科學の 攻究に 身 を 委ねた り と. 嗚
呼 彼 は 心理 作用 を 最もよ く 解す る良醫 なり と 言 ふべ し （心の 傷 を 癒す に
足る もの は 小說の 樂讀に 非ず して 却て M の 攻究に あり との 意）

エマソン

(米麼 の文學 者）

善き 文章の 創作者に 次ぐ 者 は 最初に 之 を 引用す る 者な り. 書 を 讀む人 は
多く して 其 一節 を 引 ffl し 得る 者 は尠し 一人の 之 を 爲すゃ 否や 之 を 引用す
る 者 は 東西に 起るべし.

638

GREAT MEN AND READING

The profit of books in according to the sensibility of the
reader. The profoundest thought or passion sleeps as in a mim',
until an equal mind and heart finds and publishes it.

RICHARD COBDEX.
(1804-1865.)

I have s en many phases of society, T have many excited
means of occupation, and of gratification ； but I tell you honestly
and conscientiously, that the purest pleasures I have ever known
are those accessible to you all ； it is in tlio calm intercourse
with intelligent minds, and in the communion with the departed
irreatj through Iconics, by our own firesides.

SAMUEL PALMER.
(1805-1881.)

There is nothing like books. Of all thing.s sold incomparably
the cheapest ； of all pleasures the least palling : tlioy take up
little room, keep quiet wlien they are 】K»t wanted, and when
tnken up, bring face with the choicest mon wlio have ovor lived,
at their choicest moments.

OI.IVEK WENDELL HOLMES.
(1809-1894.)

I like book?:， 丄 、vas born and bred among them, and hav (；
the easy feeling when I get into their presence, that a stable-
boy has among horses. ，

THEODOliE PAKKKIL
(1810-1860.)

The books which help you most ai-e those which make you

m 人と If » '339

書籍の 與 ふる 利益 は讀 者の 識別力 如何に 依て 異る • 深遠な る 思想 と 感情
と は 例へば 金 鑛の如 し， 同等の 思想と 感情 と を 有する 人が 之 を 發兑し 之 を
公に する まで は 永く 地中に 眠る も のな り .

リツ チヤ 一 ド コブ アン

(英國 有名の 政治家. >
余 は 社會の 種々 なる 狀態を 目撃せ り， 又 職 菜 上 又 快樂を 得ん ために 余の
心 思 を 奮 興せし むる 多くの 方法 を 試みたり ；然れ ども 余 は 正直に 又 良心の

許可 を 得て 汝 等に i!f る を 得べ し 卽ち 余の 曾て 知り し 最も 淸き 快樂 は' &^ニ

何人と 雖も 之に 接する を 得る ものにして， 吾人の 爐邊に 於て 書籍 を 透して
聰明の 入 と 語り 過去の 偉人 と 親交 を 結ぶ 事是な る を.

サミ ユエ ノレ ノ、' ノレ マ 一

(英國 の 美術家）

世に 書籍の 如き もの あるな し 鬻 がる 凡ての もの k 中に 比較 外に 廉價な
る ものにして， 凡ての 快樂の 中に 精神に 疲勞を 感ぜし むる 事の 最も 敏き も
のな り ； 彼等 は 場所 を 塞ぐ こ と 至て 少く 使用せられ ざる 時 は 沈默を 守る，
然れど も 吾人 一度 之 を 手に すれば， 彼等 は 曾て 地上に 住せし 最も 勝れた る
人 を 其 最も 勝れた る 時に 於て 吾人に 紹介す るな り .

クニン テ "ノレ ホ ノレ ムス

C 米國 の醫師 兼文學 者）

余 は 書 緒 を 愛す， 余 は 其 内に 生れて 其 内に 育ちたり. 故に 余 は 書籍と 共

にある 時 は 馬 T が 馬 と 共に ある 時の 如き 安 慰 を 感ず.

シォ ドア ノ 、'一力 一

(米國 の 祌學者 兼文學 者）
汝を 益す る こと 最も 多き 書 は汝を して 思考せ しむる こと 最も 多き 書な

640

GREAT MEN AND READING

think most. The hardest way of learning is by easy reading.
But a great book that comes from a great thinker, — it is a
ship of tliought, deep freighted Avitli truth, with beaut y too.

JOHN BKIGllT.
(1811-1889.)

I would prefer to have one comfortable room "well i-tocked
nith books to all you can give inc in the way of decoration
which the highe;?t art can supply.

My own impression is that there is no greater blessing that
can be given to an artisan's family than a love of I ook.<. The
home influence of such a possession is one which will guard
them from 】imny temptations and from many evils.

JOHN RUSKIX.
(lS19-KiOO.)

Life being wry .-sliurtj iuul the quirt hour.-> of it i'ew^ Ave ought
to waste none of them in reading valueless books ； and valua-
ble books should, in a civilized country, be within the reach of
everyone, printe<l in excellent form, for a just price. For we
none of lis need luany books, and tlio.^o which wo nvvd ought
to be clearly print ed, on the best paper, and strongly bound.

Ill general, the 】nore you can restrain your serious reading to
poetry, histoi，y， and natural liistorj', avoiding fiction and the
drama J the healthier your mind will become.

There are some books which we all need, and assuredly if
you read Homer, Plato, ^Eschylus, Herodotus, Dante, Shakes-
peare and Spencer as much as you ought, you will not requiro
wide enlargement of j^helves to right and left of tlieni for
purposes of perpetual study.

ft 人と 讀書 641

り - 平易なる 讀書 は學に 達す る に 315 も 難き 途な り • 然れ ど も 大 思想家の 産
せし 大著 述は 是れ奠 と美 と を 以て 滿 載され たる 思想の 大船な り .

ジョン ブライト

(英國 有名の 平民 的 政治家）

余 は 社會が 余に 供し 得る 最も 勝れた る！) 章の 類よ り も 書籍 を 以てよ く
滿た された る 愉快な る 一室 を 揮ぶ 者な り .

余の 意見に 依れば 勞働 者の 家族に 與 へら るべき 凡ての 幸福の 中 書籍 を
愛する に 優れる の 幸福 はな かるべし 讀 書よ り 来る 家庭の 感化 は 多くの 誘
惑と 罪惡 とよ り 人々 を 救 ふ ものな り •

ジョン ラスキン
(英國 有名 の 文 學者兼 批評家）
人生 はいと 短く， 其靜 かなる 時 は 傲 少なり， 然れば 吾人 は 之を價 値な き
書を讀 むた めに 空費すべからず. 凡そ 文明 國 にて は 價値 ある 書籍 は 印刷 鮮
明に して 價格又 正當， 各人の 容易に 購求し 得る ものなら ざるべからず. そ
は 吾人 何人も 多くの 書 を 要せ ざれば， 吾人の 要する 丈け の 書 は 鮮明に 善良
な る 紙の 上に 印刷 され つ 堅固に 綴ら れ たる ものなら ざ るべ からず.

全體ょ り 言へば 汝カ； 汝の讀 書 を 詩歌， 歷史， 博物の 諸 書に 止め， 小說幷
に戲 曲の 類 を 避け る な らば， 之に 依て 汝の心 は 愈々 健全な る に 至 ら ん.

世に 我等 何人たり とも 讀 まざるべからざる の 書 あり. 而 して 余 は 汝に告
げんと す， 汝 若し ホー マ一， ブラ ト一， ィ ースキ ラス， へ 口 ドー タス， ダン
テ， シェ タス ピャ 幷にス ペン サー （詩人） を讀 むべき 丈け 讀み悉 すなら ば
汝は其 左右に 書籍 を 擴げて 無限の 讀書 を繼續 する に 及ばず.

外國 語の 研究

W 岡 語の ST 究

G45

第一章 外國語 研究の 利益

詩人 ゲ ーテ 曰く， 「一外 里 fg を嘵 得する は 一新 世界 を發 見す る 事な り」 と.

希伯來 語に 通達 せん 乎， 是れ 今より 四千 年 前の 古昔に 溯り， 摩 西， ダビデ
の 深 想 を 直ちに 彼等の 言語に 於て 探 ぐる の 便 と 快 と を 吾人に 供す る のみな
らず， 其 研究 は 其 同源 的 言語なる 亞拉 itSi 語， スリャ 語， アツ シリャ 語，
力 ル デャ語 等の 稽査に 吾人 を 導き， 西亞六 千年間の 文 ィ匕を 吾人の 前に 開き,
舊記を 瓦片 又は 石塔の 面に 讀ん で， 吾人 を して 紛混錯 雜の今 を 離れて 遠 く
人類の 始祖と 與に 人智 開發の 基因 を 語る の感ぁ ら しむ.

印度 語を識 得せん 乎， 昆 f 它經の 祕密を 吾人の 前に 啓き， 印度 哲學の 淵源
は兹に 探ぐ る を 得べ く， 東洋 思想の 濫觴 を玆に 追究す るの 便 あり. 爾 かの
みな らず， 梵語の 嘵得は 直ちに 以て 印度の 西 隣なる 波 斯國の 古代 を識 得せ
ん と する の I； 望 を 吾人の 衷に起 し， 吾人 をして 毘 f 它經を 以て 滿足 する 能 は
ずして， 亦 ゼンダ 敎にザ ルース トラの 奥義 を 究めん とする の渴を 感ぜし む.
又 梵語に 通達して 近 ft の 印度 語に 移る は 甚だ 易し， マラタ 音， ベンガル 音,
グ ゼ ラ チ音は 皆 梵語の 遷化せ しもの， 又 之に 波斯， 亞 拉比亞 の 語 を 化合 し
て 今の ヒンダス タニ 語 あ () . 比 麻拉亞 山脈 以南の 大陸 的 半島の 趣味 深き 宗
敎 と哲學 とは實 に此聖 語を識 得する に 依て 吾人の 有と なす を 得べ し.

若し 夫れ 歐洲 語の 區域を 言 はん 乎， 前述の 印度 語， 波 斯語も 其 支 派に し
て， アル メニ ャ語は 今 尙ほ西 亞に存 する 其 遣 跡な り. フ、 ラ ブ語は 其 多 く の
土 音と 共に 歐の 東南 諸 邦に 普く， 所謂 口- マンス 語なる もの は,. 伊， 佛，
西， 葡に其 根 を 深く し， チュートン 語 は獨逸 語と なりて 獨 i& 和 蘭に 行 は
れ， ノ 一 ス 語と して瑞 . %, 丁の 諸 邦に 用 ひられ， サ ク ソ ン 語と して 英 民族
の國 語たり， ゲル ト 語に ゲ一 リ ッ ク， シム リ ッ ク， ェ ルス， マン クス， ァモ
リ 力 ン 等の 別 あ り て， 佛の 西北 隅ブ リタ ニーより 愛蘭 土， 蘇 格 蘭 土に 涉 り
て， 土語 俗 音 と な りて 今 曰 尙ほ其 跡 を 存す. 歐洲 語の 一に 通達す る こと は
實に此 等 多 類の 國 語に 吾人 を 紹介す る の 指導な るべ く， 今 世 文明 を 其 華 と
粹 と に 於て 覓 めん と 欲する 者 は 必ず 此 等歐洲 語の 一に 賴ら ざるべからず，

646

外國 15 の W 究

此に 於て 乎說 をな す もの あり， 曰く， 我に 我が 榮光 ある 日本語 あり， 我れ
に外國 語を學 ぶの 用 あるな し 我れ 若し 海外の 事物に 通嘵 せん と 欲せば 之
を 其 翻譯に 於て すれば 可な り ， 外 國語を 學ぶは 我よ り 降て 彼に 服 從の意 を
表する も のな り . 我 は 毅然 と して 我の 咸霰を 守 り , 我の 和歌に 我が 懷を述
ベ, 我の 直立 文字に 我が 想を傳 へ， 彼 をして 竟に 日 を學ば しむる こ と
ある も 我よ り 進んで 彼の 蟹 行文 字を曉 得せん とする が 如き は 決して 爲 すべ
からず. 彼の ダンテ， シェ— クス ピャ 何 か ある， 我に 貫 之， 業 平の あるに
非す' や， 彼の モット レー， ランケ 何 か ある， 我に 山陽， 暖 軒の あるに あら
ず や. 外國 語の 研究 は 愛 國心を 減殺す るの 虞れ あり， 國家的 觀念を 薄らぐ
るの 害 あり， 彼れ 若し 佛語 若く は 英語 を て 我に 問 はんに は， 我 は 我が 日
本 語 を 以て 彼に 答 へんの み.

秋 なれば 濃き 概葉も 散らすな り

我 力; 討ち 太刀の 血け ぶり を 見よ

日 本 男子の tfti は實に 此の 如 く な ら ざ る ベ か ら ず と -

n 本 武官 某 あり， 曾て 歐洲に 到り， 某國の 帝王に 謁す. 王 歡んで 彼を迎
へ， 先 づ彼を 待つ に 佛語を 以てせり， 然れ ども 彼の 之 を 解せ ざる を 見る や
更に 英語 を 以て 對話を 試む. 然れ ども 彼 又 之れ を も 解せ ざれば 王 は 伊太利
語 を 試み， 語 を 試む. 然れ ど も 彼お】 ほ是を し も 解せ ざれば 更に 他の 二
三の 國語を 試みた り • 然れど も 彼 其 一 を し も 解せ ざれば， 王 は 失望の 餘 り
彼に 伴へ る 通 譯人を 以て 彼に 告げて 曰 く 「朕 無舉に し て 未だ 日 本 語 を J;^ て
卿と 共に 語る を 得ざる を 悲しむ」 と' 時に 流石の 日本 武官 も 赤面の 餘り冷
汗 背を濕 ほせし と傳 へらる.

又 他の 曰 本 M た 某 あり， 常に 武勇 を 以て 北邊に 鳴る， 曾て 官命 を帶 びて
歐洲に 遊ぶ. 先つ' 桑 港に 着し 其 宮殿 旅館に 投 ず. 一日 空腹に て歸 誼し 彼の
通 譯人を 待つ の 間な し， 直ちに 食堂に 入 り て 食 を 命ぜん とする も 一語 を 通
ずる 能 はず， 依て 止むを得ず 獻立書 を 取り， 矢镨 滅法に 其 內のー を 指示す-
給仕 額いて 去り， 暫時に して ス-プ 一皿 を 持ち 来る， 某大に 事の 成 效を喜
び， 再び 獻立書 を 手に して 先に 命ぜし もの、 次 を 指示す. 給仕 行て 又 異種
のスー プ 一皿 を 持ち 來る， 某 少しく 事の 仕損じ た る を 悔み しと 雖も 第三 囘
の 成效を 奏せん と 欲して 同一の 啞 人的 行爲を 繰り返せば， 彼の 前に 置かれ

外國 語の 研究

647

し も の は亦ス —プ なりき. 斯く て 彼 は 五囘の 失敗 を 重ね， 六 種の ス-プ を
吸ひ盡 して 後 来て 彼の 同行者に 告げて 曰 く 「米 入の ス- プを嗜 む 甚だし」
と， 又 彼に 侍せし 給仕 も 事の 餘 りに 奇怪なる に 驚きたり けん， 翌朝の 新聞
紙 は 「日本 武官と 六 杯の スープ」 なる 面白き一 記事 を 載せたり と 云 ふ.
然れ ども 是れ 言語 的 無識ょ り 来る 不利の 最も 甚 しき ものに あらず. 思想

は 翻譯を 通して 完全に 解す る を 得ず と は TO 學 上の' iiiiy な り . 思想 は 之 を
表顯 する 言語 其 物に 存 する も の なれば， 其 翻譯は 如何に 精確なる 者なる も
語を換 へて 想の 眞體を 他に 通ず る は 甚だ 難し. 是れ 同根 的 言語に 於て すら
然り とす， 矧んゃ 異根的 言語に 於て を や. 獨逸 語に 譯 して 沙 翁の 作 は 其 妙
味 を 半減す るが 如く， 英語に 譯 せし ゲ-テ の 秀作 は殆 んど讀 むに 忍びざる

もの あり. 百人一首， 古今 和歌 集 を英譯 若く は獨譯 せし もの 5^ 原意 を 全く
毁 損する の感ぁ る は 勿論の 事な り • 余 は 未だ 力 -ライルの 曰 本譯に して 成
功せ しもの ある を 聞かず， ゥ オル ヅ ウォス， ホイットマン を 和譯に 付す る
は 殆ど 成し 難き の 業な りと 信ず. 或は 之 を 政治 學 書に する も， 或は 譯 出す
るに 最も 易き 科學 書類に 於て する も， 原意 を 誤たず 日本語に 翻譯 する は實
に 至難の 業な りと す. そ は歐洲 語と 日本語と は 全く 其 原 質 を 異にし， 語 字

の 構造， 文句の M に 至る まで 悉く 其 趣 を 異にすれ ばな り . 風俗 を 異にし,
宗教 を 異にし， 人生 觀を 異にする 彼我の 間に 介して 彼の 意 を 我に 傳へ， 我
の實を 彼に 移す の 困難 は此 業に 從 事せ し 者の み， 能 く 熟知す る を 得る な り .
英語の ホーム を 家庭と 譯 して 僅かに 原意の 半を寫 すに 足る のみ， ゼン ト

ルマン は 紳士に も あらす'， 君子に も あらす し セント ルマン はゼン トル マン

にして 之 を 我が 邦人に 傳 ふるの 譯語 あるな し. The Christian is the God
Almighty's gentleman なる 有名なる 一句 を 邦語に 譯 せん 乎 パ胃敎 徒 は
全能なる 神の 紳士な り」 と譯 出す るより 他に 途 なかるべし， 然れ ども 原語

の 高貴 莊嚴 なる 意味 は 一 と して 此譯 文に 顯は る k ことなし. 督敎徒 は 彼

に 在て は 名 譽の稱 にして 我に 在て は 凌辱 侮慢の 辭 なり， 我の 「神」 「全能」
の 二字に 敬 畏嚴肅 の 意 少な し， 紳士 は 我に 在て は 盛装す る 者の 稱に して 白
痴 も 華族の 列に 加 はれば 紳士な り， 盜賊も 事業に 成功 すれば 轄 商な り , ゼ

ントノ L マンな る 英語の 道 德的宏 量 と 常識的 風采 と を備ふ る の 意 を 通ず るに
最も 不^なる 譯語 なりと す. 英語に 熟達し， 英 人の 意志 を 透察し， 其感
情に 染み， 其 思想に 浸されて 始めて 『神 全能なる 者の セン トル マン』 なる

648

外 S 語の W 究

辭 句の 美と 深と を 知 り 悉すを 得る な り . 彼 を 我に 傳 ふるの 困難な る は 勿論
我 を 彼に 傳 ふるの 困難 を 示す， 英 人デッ ケ ン ス 氏の 驗譯に 成る 定家 卿ので 1—
人 一首 を讀 むに 意義 錯雜 して 時には 吾人 を して 抱腹絕 倒の 感 なき 能 は ざ ら
しむる もの あり. 安部 バ中 磨の 「天の原」 の 一首 を 左の 奇異なる 英譯に 於
て讀 めば 情な き 意義な き 一個 の 劣 詩た る に 過 ぎず
On every side the vaulted skv

I view : now will the moon have peered,
I trow, above Mikasa high

In Kasuga's far-off land upreared.
の 「切腹」 は 名 を 重んじ 命 を輕ん ずるの 行爲 なれ ども， 彼の 譯 字なる
Suicide は 失意 失戀 者の 絕 5i 的 自殺 を 意味す. 彼の Love なる 語 を 我に 傳
ふるの 語な きと 同時に 亦 我の 「孝」 を 完全に 言ひ顯 すの 語 彼に あるな し
忠臣蔵 を英譯 して 英人 は其眞 意の 那邊 に存 する 乎 を 知る に 苦 しむ， 復譬は
我に 在て は德に して 彼に 在て は 罪な り . 彼我 思想の 隔絕貲 に 此の 如 し.

言語 は 思想の 音聲 又は 字形に 顯 はれし も のな り , 故に 入の 思想に 人らず
して 其 を 解す る 難し. f[B して 言語 を 學ぶは 其 之に 依て 顯 はさ 、思想 を
解 せんが 爲め なり， 英語の Love は 日本語の 愛な り と 知て 未だ Love の 意
義を悉 したり と 言 ふ を 得ず. そはラ ゥ' と 愛と は 其 之 を 作り し 根底の 意義 を
異にすれば なり. 】 力 ve は Le レ' e と 同根の 語に して 『去る』 『棄 つる』 を
意味す， 而 して 其變 じて Believe (信ずる， 任 かす） なる 詞を 作る を 見れば
自己 を棄て 他に 任 かすの 意なら ざるべからず， 之 を 邦語の 『 めつ'』 に對照
すれば その 自 から 異 意義の 詞 なる を 知る を 得べ し 『めつ' 』 の 意義 を 探ぐ る
は 難し， 或は 『褒め 出つ'』 の 略な り と 云 ひ， 或は その 『めづ らし』 （珍奇）
と な り て顯は る を 見れば 『め』 （目） より 来り し詞 なるや も 計られす'， 然
れ ども 兩者 孰れの 根詞ょ り來り しに もせよ 其の 英語の 『ラウ'』 なる 詞とは
全く 異 意義の 詞 なること は 論を俟 たずして 明かな り. コ ロム ゥ エル は 彼の
英國を ラウ' （愛） したり と 云 ふ を 得 5 し， 之 を 『めで』 たり と 云 ふ を 得ず,
我に コ ロム ゥ エルの 心な かりせ は 我 は 彼の ラゲなる もの を 解す る を 得ず.

故に 宏 量な ら ん と 欲せば， 外國 人の 思想 を 其 最善 最 美の！ に 於て 探らん
と 欲せば， 吾人 は外國 語の 深き 精し き 研究 を 要す.
之 を 約言 すれば 彼の 語 を 知らざる は 彼 を 知らざる 事な り . 彼の 語に 通ぜ

外 ts| 語の 究

649

ずして 彼と 親密の 交 を 結ばん 事 は 殆んど 出来 得べ からざる ことなり . 外國
語の 智識より 来らざる 外交 は 表面的 禮 式に 過ぎず， 彼 を 信じ， 彼に 信ぜら
れ， 心情の 深き 奥底に 於て 彼と 共に 永久の 平和 を 結ばん と 欲せば， 彼の 語
に 通じ， 彼の 想 を 解し， 彼の 感を 以て 我が 感と なさ ir るべ からず. 自國の
語の みに 滿足 する 國民は 畢竟す る i こ 攘夷 鎖國 の 民 た る を 免; } しず.

故に 文明 國に 在て は外國 語の 硏究は 人士た る 者の 修養の 最も 肝要なる 部
分と して 認めら る. 歐 米の 政治家， 又學 者， 科 學者は 勿論， 苟も 普通 智識
を 有する 者と 稱 せらる & 者に して 自國の 語の 外に 二三の 外 國語を 操らざる
者 は 稀な り. 女王 ビク ト リャは 主なる 歐羅巴 語 を 用 ふるに 自由なる のみな
らず， 又 晩年に 至て 印度 語の 研究に 從 事し 梵語 を嘵 得し， 今や 巧に ヒン
ド スタニ 語 を ムズ て 彼女の 宮廷に 侍從 する 印度人と 共に 談ず る を 得る が 如
き， 故グ ラッド スト— ン 氏が 希， 羅， 怫， 伊， 獨， 西の 諸 語 は 勿論， 八十 歳
の 高齢に 達して ィ ブ セン， ビヨン ステ ルンの 作 を も 彼等の 國 語に 依て 讀ま
ん と の 慾 望 を 起し ス カン ダナ ビヤ 語の 攻究に 從事 し て 彼れ 死せ る 前， 略 其
目的 を 達せし が 如き， 或は 故 ビス マ-ク 公が 佛を 語る 流暢に， 英米人の 彼
を訪ふ あれば 彼等が 彼の 攝逸語 を 語り 得る にも 關 せず， 勉めて 英語 を 用 ひ
て 彼等の 友誼 を惹き しが 如き， 或は 今の 露國 皇帝 二 コ ラ ス 陛下が 十八 歳の
時旣に 五ケ 國の 語に 通せられ しが 如き， 實に歐 米 各國に 在て は語學 の硏究
は國 交の 基礎 を 作 り ， 未だ 樽俎の ー禮に 及ばざる 前に 早 く 旣に 相互の 國民
ft 勺 思想と 感情 と を 悟 り ， J^^l て 善隣の 好を完 ふす る を 得る が 如き は 蓋し 吾人
東洋 島國 民の 解 し 難き 所な るべ し.

余 は 曾て 土 耳 古人 某 を 知る， 彼 は 希 職人に して ス リ ャ國ス ミ ルナ 港の 八
なり， 彼の 家 は 菓子 製造 を 以て 業と する もの， 然るに 彼 は 彼の 土語と 希
語と, の 外に 能く 英語 を 解し， 伊と 佛 とに 通せり. 常に 余に 語て 曰く， 「余の
國に 在て は 菓子屋の 小僧たり とも 二三の 外 國語を 知る を 要す」 と. 亦 ムリ. て
彼の 見識の 區 域の 吾人に 愈る 幾 層 倍な る を 知るべし.

近頃 英人 某の 露國の 西北 隅ル. プラン ドに 旅行せ し 者の 記事 を讀 むに 夫の
歐洲 僻隅の 地に 於て すら 農夫 樵 夫が 少な く と も 三 外 國語を 使 月 j し 得る を II
たりと. 丁抹 人に して 英と獨 と を 知らざる は 稀な り， 和 蘭人に して 英と獨
と 佛とを 知らざる はな けん， 露國 人士 は 外國語 精通 を て 外交 社會に 有名
なり. 此 智識 ありて 此 外交 あり， 歐洲 人が 常に 歐洲 外の 國民を 見る に異

650

外國 語の Eff 究

邦人の 如き 念 を 以てする は 決して 故な きに あらず.

外國 語の 研究 は愛國 心を滅 殺す と， 噫， 奇異なる 反駁 かな， 英語に 精通
し， 『マリヤ スチュ アート』 の 名作 を 編み し 詩人 シ ル レ ル は愛國 心に 缺乏

せし 人なる 乎， 自國の 語に 優て 51 逸 語 を 愛せし 力— ライル 其 人 は 最も 明白

に 英國の 文人な りし. 殆ん ど 佛文學 に 心醉せ し フレデ レツ キ 大王 は 今の 獨
逸 帝國の 基礎 を 定め， 佛蘭西 的 風習 と 思想 と を 彼の 本國ょ り ぉ隨 する に最
も 力 あり し 人な り . 福 澤論吉 氏が 彼の 英語に 精通す るに 依て 日本 國に盡 せ
し 功績 は 如何に 偉大な り しぞ. 國を 愛せざる 者 こそ 自國の 文字 をのみ 以て
滿足 すべ けれ. 國を 愛し， 日本 國を 以て 1ft 界の 最大 國と爲 さんと 欲する 者
は汎く 海外の 語に 精通し， ダンテ を 彼の 伊語に 讀み， ゲ-テ を 彼の 獨 語に
査べ， 沙翁を 彼の 多面なる 英語に 味 ひ， セル ベン テス を 西 語に 解し， イブ
セ ン を 彼の 那威 語に 讀み， カモ エンスの ル シャツ ド を 彼の « 牙 語に 吟ず
る 野心 を 抱か ざるべからず-

第二 章 世界の 言語に 於け る 英語の 位地

人類の 使用す る 言語の 種類 は 千を以 て數 ふべ し， 印度 一 ケ 國に 於て す ら
六 ほ 三十 四 種の 言語 は 行 はる & と 云 ひ， 英國に 於て すら ゲ— リ ック， シム
リックなる ケル チック 派の 二 語 ある ありて 五六の 土 音 を 以て 愛， 蘇， 威の

三 地方に 行 はる. 國語 統一の ー點ょ り报 すと き は K 本 程 完全なる 國は 世界
にあるな し. 是れ 我國の 幸福に して 亦 或る 場合に 於て は 吾人に 不幸 を 来た
す こ と な り -

言語 學 上の 通則に 依れば 世界の 言語 を 三種に 大別す， 卽ち 印度 = 歐羅巴
語. セミ チック 語， チ ユラ ニャン^れ なり. 而 して 前 二者 は 言語 學 者の
該博な る 研究の 結果と して 今 は其關 係， 構造， 來歷等 稍 々 判然た る を k し
と雖 も， 第三者に 至て は 臆說多 出， 以て 錢 なる 類別 法と して 見る 能 はす',
故に チ ユラ 二 ヤンなる 詞は前 二者 以外 の 者の 總稱 と し て猜ふ る を 可とす'

我が 日本語の 原因に 就て は 未だ 世に 確說 ある を 知らず， 然れ ども 其全體

の laM 構造よ り稽へて^^>1て歐洲語又はセ ミチ ッ ク 語に 屬 すべき 者に あら ざ
る は 明かな り. べシル チヤ ム バー レーン 氏 は 日本語 は アルタイ 語の 一種
な り と 云 ひ， アイザック ヅーマ ン氏は 其 文法の 組織に 於て 土 耳 古語と 類

外國 語の w 究

651

を 同う する ものな り と 論ず， 而 して 最も 大膽 なる 說は 日本人 は 今 を 去る 五
千年の 昔, 西方 亞細亞 に 於て 埃 及， バビ 口 ソ と 覇を爭 ひし ヒ ッ タイト 人種
の 遠 孫に して 其 國語は 今尙ほ 地名と して 彼 地に 存 する 非セ ミ チ ッ ク 語の 轉
ィ 匕せ しもの なりとの 說 あり. 是 れ加奈 太の 學者 ジョン カム ベル 氏の 始め
て 唱道せ し說に して， 我國に 二十 年間 滞在せ し 米 人 マ 力- チ -氏の 贊同を
得， 近く は 松 本 君 平氏が 『史 海』 紙上に 於て 我が 國の讀 者に 結 介せられ し
學說な り と す. 然れ ど も 今や 此說 も 亦轉覆 され， ヒッ タイト 人 非 蒙古 說の
盛に 行 はる k に 至れり.

然れ ども 何れの 學說に 依る も， 日本語 を 以て 印度 = 歐羅巴 語の 一派と 見
做す もの ある を 聞かず， ジ ヨセフ エド キン ス 氏の 天照大神の Amatei'asu
は波斯 語の Mithras より 來り し 者に して セン ダ アベスタ 敎の崇 "^物 を 移せ
しもの なりとの 奇說の 外， 余 は 日本語と ァリ ヤン 語との 關係を 論ぜし もの
ある を 知らず. 故に ァ リ ヤン 語の 一 支なる 英語 は 日本語と は 全く 類 を 異に
せる 語な り. 吾人 は 土 耳 古， 洪牙 利， 芬蘭 土の 諸 語に 於て 日本語と 語原 的
關 係を發 見す るに 至る こと あらん も， 英語， 又は 佛 語に 於て 日本語の 痕跡
を發 見せん 事 は， 吾人の 到底 望むべからざる ことと 信ず. 又 我が 日本語に
關係を 有せず して， 又英， 佛， 獨 等の 歐羅巴 語と 全く 類 を 異にする 語に し
てセ ミ チック 語 あり， 是 れザグ ロス 山脈 以西， 亞 拉比亞 半島， フ、 リャ， ノ ~«レ
フ、 チナ， メ ソ ボ タ ミ ャ 地方に 行 はれし 語な り . 中に 希 伯 來語ぁ り ， 猶太 人の
經 典は此 語に 成る， 其 一派に ァラ メ ャ語ぁ り き， 基督の 使用せ し 言語な ら
んと云 ふ. 亞拉 比亞語 あり， 幾多の 俗 音 を 以て 亞拉 比亞 半島に 行 はる. 囘
敎 徒の 聖 經は此 語に 成 り ' 期敎 繁盛の 時に あ りて は バ グ ダ ッ ド ， コ ル ド バ
に 時なら ぬ 文化 を 咲かせ， 東 は 印度の デル ハイより， 西 は 大西洋の 沿岸に
至る 迄 文士 哲人の 言語と して 用ゐ られ， 今 尙ほ跡 を 印度 語， 波斯語 等に 留
めて 一億 五 千 五 百 萬の 囘敎 徒の 聖語 と な り て存 す. アツ シリ ャ語ぁ り て 一
時 は 「世界の 言語」 た り き. バビ 口 ン語ぁ り て 今 を 去る 四千 年の 昔， 摩 西,
約 書-ぼの 時代に 當て， 外交 上の 言語 (lingua franca) と して 廣 く 西方 亞細
亞に行 はれたり. 力 ナン 語 ありて フィ -シャ 人の 言語と して 地中海の 沿岸
に 普く， 希 臘人は 彼等の アル ハ ベット を此 語に 取り， 吾人が 今羅馬 字と し
て 我國に 適用 せんとし つ & ある もの は 力 ナン 語よ り來 りし セ ミチ ッ ク 語の
遺物な る を 知ら ざ る ベ か らず. 斯く 人類の 進歩に 偉大の 效を 奏せ し 言語な

G52

外國 語の w 究

りと 雖も， 今の 歐羅巴 語と は 全く 語原 を 異にし， 字 格の 構造より 文法の 規
律に 至 るまで 一と して 兩 者の 間に 語原 的 關係を 示す もの あるな し. 勿論 歐

洲 人の 宗 敎はセ ミ チ ック 人の 宗敎を 採 せし もの なれば 歐洲 語に セ ミ チ ッ
ク 語の 採用せられ しもの 尠からず， 英語の ジョン は 希伯來 語の ョーァ ネス
にして 「神の 賜の 意 I なり， ジェ —ムス はィ ヤコ- ブ にして 「代人」 を 意
味し， サム エル， ジョナ サン は ^ 原語より 來 りし. もの， エリザベス は大

陸 語の イザベル にして ゼゼ ベル （神 を拜 する 者） より 來る， 其 他 Sabbath
(安息日） Seraph 等 宗旨 宗 鱧に 關 する 語に して 希伯來 語よ り 来り し 者尠な
からず. 是れ 恰も 日本人が ギヤマン， ビー ドロ 等の 語 を 和 蘭， 赚 矛より
il'i り來 りしと 同じく， 以て 語原 的關 聯をン J ミ すに 足 ら ず'.

印度 = 歐羅巴 語の 名 稱は其 地理 學的區 域 を 指, し て 明かな り , 卽ち東 は
錫 蘭， 恆河吐 口より， 西 は 大西洋に 至る まで， 開明 人種の 捿息地 を 貫通し
て 行 はる、 同 原 的 言語 を總稱 する の f^i な り， 而し て 英語 も 其 一 支に して 喜
麻拉亜 山麓の 梵語 も 南 天竺の 巴 利 語 も 均し く 同 部類に 屬 する も のに して，
金 W 經， 阿彌 陀經， 阿含& 大涅槳 |g を 緩り し 言語 は 書記 春秋 を 編みし 言
語と は 全 く 語原 を 異にすと 雖も， バ ン ヤンの 天路歴程 を 作り て英 民族の 至
る 所に 淸黨 時代の 人生 觀を傳 へ， カーライルの コ ロム ゥ エル 傳と なりて 第
二の 聖書 を 同 民族に 與へ し Stg と， 其本原を！^^！ふする も のな り -

歐羅 巴全大 P あ コー カサス， 小亞細 波斯， アフガニスタン， ベルチ
フ、 タ ン， 並に 印度 大半 島の 大部分 は此 語の 占領地な り， 而 して 今や 米湊の
三ナ 、陸 も 其 治下に 屬し 亞非利 加の 南半 亦 之を迎 ふるに 至れり. 新 文明 は
此 語に 依て 成立し， 新 思想 は此 語に 依て 發 表せら る. 若し 文明 を 開始せ し
もの はチ ユラ 二 ヤン 語に して， 是を 維持し， 是に 新生 命 を 吹 入せ しもの は
セミ チック 語な りと せん 乎， 是 を發揚 し， 是を完 或し， 是を M 界に 頒布
する もの は 印度 = 歐羅巴 語と いはざる を 得ず.

印度 = 歐羅巴 語， 一名 之をァ リ ヤン 語と 稱ふ. ァリ ヤン 人種 固有の 言語
なれば な り. ァリ ヤン Aryan はァ リ ャ Arya よ り來り 『高貴』 を 意味す.

它經を 編みし 印度人 祖先の 稱號な り ， ス リマ ン山 iii 西に 移轉せ し 者も此
名稱を 把持し， 裏 my 南 波 » に 到る ー帶の 高地 を イラン （Iran) 高原と
稱へ， 之に 住する 民 を エラン （Eran) 人種と 呼びし も， 亦ァリ ヤン 種族の
此地を 占領 開鑿せ しに 基因せ ずん ば あ らず. 而 して 後數百 千年 を經て 彼等

w 國 語の w 究

653

の一 派が 两の 方歐 大陸 を橫斷 し， 大西洋 岸の 一美 島に 居 を 占む る や， 之に
アイルランド （Ireland) 卽ちァ リ ャの國 （Ai'ya-land) の 名 を附し 以て 高貴
なる 彼等の 祖先の 名 號を傳 へて 今 曰 に 至れ り ，

印度 = 歐羅巴 語 （ァ リャ ン語） を區 分す る こ と 左の 如 し-
一， 印度 語， 印度の 聖語 なり， 昆陀， 婆羅門の 二 敎を經 て， 高贵 なる 蘀迦
牟 尼の 佛敎を 作り， 其經 典に 依て 東洋 諸 邦に 傳 はり， 涅槃， 般若， 波羅密
等の 詞と な り て 我 日 本 語に さへ 加へ られ しもの なり， 印度 本 地に 於て 其轉
訛せ しも のに， 巴 利， ヒ ン ダス タニ， マラ チ, グゼラ チ音等 ある は 前に 述べ
し 力'; 女 口し.

二.， イラン 語， 今の 波斯 語の 根 語な り.
三， 希臘 語.

四， 拉典 語， 羅馬 文明 を 作り， 之と 共に 歐洲諸 國に傳 はり， 純粹 なる 拉典

文 寧と して 後世に 模範 を 造せ しのみ ならず， 今の 《 利 語， 佛 蘭 [^'語， n
班 牙 語， 葡萄牙 語 等 を 作り. 南歐諸 邦に 遍し 此 等の 諸 語 を總稱 して ロ-

マ ンス H 口と いぶ.

五， ゲルト 語， 一時 は ァ ル プ ス 南麓ボ ― 河岸 並に 佛國 本土に 行 はれ し も ，
今 は歐洲 西北 部なる 怫の ブリタニ-， 英の ウェルス， 愛蘭 土， 蘇 格 蘭 土 等
に 跡を留 むる のみ.

六， ス ラーブ 語， 露 西亞， 保 蘭 土， セル ビヤ， ブル ガリ ャ等 東方 諸 邦の 語
な り .

七， リス ァ ニヤ 語， 露西亜の 西部， バル チック 海の 東南 岸 諸 邦， リス ァニ
ャ， リゲォ ニヤ 等に 行 はる.

八， チュー ト ン語， 左の 三大 1^ 分 あ り .

ィ， 南獨乙 語， ル- テル 以來の 乙 語な り-

口， 北獨乙 語， 英語の 基 原なる アングロサクソン 語と 和 蘭 語と は 其 支 派
なり.

ハ， ノ 一 ス 又は ス カン ダナ ビ ャ語， アイス ラン ド語， 那 瑞典語 等
の 系 あり.

今 若し 英語の 家系 を 定めん に は， 英語 は 北燭乙 語の 一 支に して， 和 蘭 語
の 兄弟な り . 獨乙語 は 叔父 方に 於て， 瑞典 語， 那咸 語， 丁 抹語は 伯 3^ に 於
て 彼の 從兄 矛3 なり. 露 西? g 語， 塞維亞 語. 貌兒牙 里 亞語等 は 彼の 大叔父の

654 外國 語の EFf 究

孫に して 彼に 取りて は再從 兄弟の 地位に 在り. 伊， 佛， 西， 葡の諸 語 は 彼
の 遠 親に て 再々々 從 兄弟に 當 る.

梵語， 巴 利 語， 波斯 語， ヒンダス タニ 語に 至りて は血緣 甚だ 遠し と雖 も，
少 し く 意 を 留めて 彼と 彼等 と の 素性 を窮 むれば 兩 者の 祖先 を 共に する こ と
を發 見す るに 難から ず.

希 伯來語 及び 其 他の セ ミ チック 語に 對 して は， 3 ^及び 其 他の 歐洲語 は
姻戚の 位置に あり. 兩者 全く 血統 を 異にすと 雖も， 後者が 前者の 宗教に 歸
依す るに 至りし が 故に， 其 思想の 傾向に 於て， 其 表 想の 語調に 於て， 歐洲
文 學は深 くセミ チック 化せ られた り. ミルトン の 失 樂園は 文 を 希臘の 古典
に 借 り て， 想 を 希 伯 来の 聖經に 採 りし ものな り. 希 伯 來的豫 言 者に 近 1ft 思
想 を 注入して ト- マスカ— ライル あり. 其 形體に 於て せず して， 其 精神に
於て 英語 は 確かに セ ミ チ ッ ク 語の 一派た る を 失 はず. 希伯來 語の 研究が 現
今の 英語 を曉 得する に當 て， 勘から ざる 便益 を 吾 入に 供す るの 理由 は， 其
近世に 於け る 希伯來 思想の 最;^ 表 者なる 力: 故に 存す.

セミ チック 語に 對 して 姻戚の 位置に 立つ 英語 は， 蒙古， 朝鮮， 日本 m~ 等
を 以て 代表 さる & 亜爾 泰語に 對 して は 赤の他人な り . 彼 は 我に 於て 言語 學
上 何等の 關係 あるな し. 彼の 語 !£ に 於て 彼の 文法に 於て， 彼の 思想に 於て,

彼 は 我に 取て は 異郷， sm, 異 想の 人な り. 彼が 我を學 び， 我が 彼 を學ぶ
の 困難 は實に 彼我の 間に 存 する 此根原 的 差違に 存す. 英國の 美術 批評家 ク
リスト ファー ドレ ッ セル 氏お.' めて 我が 銜濱に 上陸す る や， 氏の 感を 述べ
て 曰く， 「吾人 若し 今日 直に 他界に 到る も斯の 如き g を目擊 せざる べし」
と， 我が 國 人の 初めて 歐 米に 遊ぶ 者に して 同一の 感 なき 者 は 稀な り. 其國
狀に 於て 然り， 其 言語と 思想と に 於て 亦然ら ざらん や. 歐 入の 思想 は 到底

魏譯を 以て 窺 ふべ からず と は 前篇 旣に 余の！^ せ しが 如 し 英語 を 日本語
に譯 出す るの 困難 は， 熱帶 地方の 狀況を 寒帶の 人に 傳 へんと する の 類な り •
藤蔓 彌漫の 語 は 後者に 意味な き も のなる が 如 く ， 結氷 積爲 山の 句 は 前者の
了解の 外に 在り， 彼， 我に 来り， 我， 彼に 住き， 數 年の 久しき 彼我の 眞情
を 探り 竭 して 少しく 互に 相識る に 至る のみ. 吾人 英語に 曉 通せん とする に
當て， 此 忍耐 寬 裕の暨 if なかるべからず.

W 画 15 の W 究

655

第三 章 平民 的 言語と しての 英語

言語に 貴族的なる あり， 平民 的なる あり， 學者 的なる あり， 百姓 的なる
あり. 我國の 所謂 や— ま丄 語の 如き は 主と して 貴族の 間に 耕されし 言語に し
て 貴族的な り. 伊太利 語の 如き は ダンテ， ベ トラ— 力， ボツカツ チォ 一，
等の 學 者に 依て 制定 せられし に して 學者 的な り . 所謂 僧侶 拉 典なる も
の は 寺院 的 言語な り . 毗陀經 の 梵語， コ ラン の 亞拉比 亚語は 今 は 全 く 宗教
的 言語な り • 或は 克服 者の 言語 を 其 儘 使用す る あり , 亜 非 利 加 北部 諸 邦に
通用す る亞 拉比亞 語の 如き 是な り . 或は 優等 國の 文字 を 採用 して 其國 語に
代用す る あり， 朝鮮に 於て 文字の 用 ひらる &が 如し. 然れ ども 英語 は

其 根本に 於て 平民 的に して 百姓 的な り. 佛蘭西 語， nmwm, 伊太利 語の
如く 優麗 ならず， 希伯來 語， 梵語の 如く 神聖なら ず， 希 職 語， 波斯 語の 如
く 微妙な ら ず， 去りと て 亦獨逸 語， ス カン ダナ ビ ャ語， アイス ラント' 語の
如 く 舊 時の 規律に 拘泥せ ず， 伊太利 語の 調和 を 重んずる に對 して 英語 は實
用 を 重ん じ， 支那 語 日本語の 敬禮的 言語に 富める に 比して は 英語 は 甚だ 粗
略な り. 英語 は 音樂の 語に あらず， 又 朝廷の 用語に 適せず， 雅言の 缺乏，
禮 語の 貧 約に 至て は 英語の 如き は實に 世界の 言語 中 稀に 見る 處 なるべし.

英語の 始めて アングル ス幷 にサク ソンの 蠻 族に 依て 今の 島 土に 移 値され
し や， 官用 語 として 三百 年間 の 久しき 其 士族 の 中に 尊崇され し 帝王 シーザ
- の 拉典語 はおん ど 全 く 跡を絕 つに 至れ り •

而 して 後 七 百年， ノルマンディ— の ゥヰリ ャムの 征服す る處 となり， 征

服者は被征服者の上に强ゅるに佛蘭西語をJ^iてせん こ と を 努め， 其 法律，
其薛 式， 其 文學， 其 教育 は總て 海峡 南岸の 言語 を 以て 行 はれし に關 せず'，
英國人 は竟に 征服者の 言語 を 服用せ ずして， 返て 後者 を して 前者の 言語に
服 從せざ る を 得 ざ るに 至らし めたり スチュ アート 王朝の 佛蘭 西崇拜 も ，
ハノ バ- 王朝の 镯逸 崇拜も 少しも 英國 民衆の 言語 を 左右す る 能 はず， 英語

は 平民の 英語と して 發 達し, 終に 下の 爲す 處， 上， 之に 習 はざる を 得ざる
に 至ら しめたり.

一) 英語の 百姓 的なる は 其 緩 字 法に 於て 見る を 得べ し 百姓 は 口 傳を重
ん じて 之 を 固守す る 者な り . 彼等 は 事物の 便益 を認 むる も 容易に 舊 法を改

(356

タも m 認の 究

めず， 彼等 は 非常の 不便 を 感ぜざる 以上 は舊を 捨て 新 を 取らず. 英 人が 電
氣燈 普及の 今日に 當て 尙ほ舊 時の 瓦 期 燈に依 倚す るの 理由 も 亦 彼の 百姓 根
性に 由ら ずん ば あ ら ず. 英語の 綴字 法の 不規律な る は 文士 學 者の 一般に 認
む る處 なる に關 せず， 英 入の 之 を 改良す る 能 はず して 昔時の 不器用 な る 法

に 佐る は 笑 ふに 堪 へたり と 謂つべし reign は レイ ン にして height は ハイ
ト な り , spade は スペード にして bade は ベ ード にあらず して バ ッ ド な り -

如何なる 發音 法に 依る も Gloucester を グロ スター と讀 むは 難し. AVorces-

ter はゥォ ルセ スターに あらず して ウースター なり， 恰も rooster は ルー ス
タ 一 な るが 如 し . 何故に eight を エー トと讀 まざる 可ら ざる 力、 實に 英語

^法の 氣儘 勝手な る殆ん ど 英語 を稱 して 西洋の 支那 語と なすに 足 らんと

考 ふるな り. 獨逸 語， 伊太利 語， mn; 牙 語に 比して 英語の 緩 字 法 幷に發 音

法の 野蠻 的な る は 是を學 ぶ 者の 何人 も 認む る 所な り -

二， ^の 平民 的な る は 其 内に fi^jffl 牛に 階級 的^の 甚だ 徵き を J^J て
知る を 得べ し 試に 代名詞 第一 人稱 I (我れ） なる 語 を 以てせよ. 帝王が
臣下に 對し， 臣下が 帝王に 對し， 主が 僕に 對し， 僕が 主に 對 して 用 ゆるに
惟此 一語 あるの み. 貞節の 妻 力': 彼女の 敬 愛する夫に 對 して 商 已を指 して 語
るに 惟此詞 あるの み. 罪過 を悔 ゆる 罪人が 全;! 给智の 神に 對 して 彼の 悲痛
を訴 ふる 時 も惟此 I (我） あるの み. 然るに 我が 日本語に 於て は， 主 は 僕
に對 して は 「ォ レ」 と 云 ひ， 僕 は 主に 對 して は 1 ヮタ クシ」 と 述べ， 或は
「拙者」 と 云 ひ， 或は 「妾」 と 云 ひ， 或は 「身共」 と 云 ひ， 或は 「此方」
と 云 ひ， 「手前」 と 云 ひ， 其 他 上 者に 對し 朋輩に 對し 下 者に 對し 特別 特
種の 第一 人稱 代名詞 を 用 ひざるべからず. 夫が 妻に 對 して 「ヮタ クシ」 と
云へば 1§ に 過ぎた り と して無骨漢を！^^て評せら る， 妻が 夫に 對 して 「ォ
レ」 と 云へば 不貞 を 以て 責めら る. 他人の 妻 は HP と 呼ばざる ベから ず，
自身の 妻 は 愚妻と 呼ぶべし 共に 是を wife と稱 ふが 如き は 我國に 於て は
無禮千 萬な り-

第二 人稱に 於け る も 亦 第一 人稱に 於け るが 如し 國 王に 對し， 公卿に 對
し， 婢 業に 對し 友人に 對し， 英 人の 用語に 淮 you (汝） の 一語 あるの み.
勿論 王 を 呼ぶ に Your Majesty (陛下） の 語 あり， 公卿 を 呼ぶ に Your
Excellency (閣下） の 語 ありと 雖も， 對話應 接の 時に 際して 女皇 陛下 を 呼
ぶに 單 純の you (アナ タ） を 以てする も 決して 無禮 ならず. 上 者に 對し或

外國 語の W 究 657

は 「御前」 と 云 ひ， 「アナ タ」 と 云 ひ， 「旦那」 と 云 ふが 如き 區別 は英 人の
全く 知らざる 所な り とす.

其 他 我 邦に 於け る 「御」 の 字の 使用 繁雜 なる 力; 如き は 英語に 於て は 決し
て 見る 能 はざる 處な り . 「御前が 午前に 御 瞎を五 膳 召 上て 御 全快 遊ばした」
の聯 語の 如き 英 人に 取て は 解す るに 甚だ 難き 處 なりと す. 「御」 の 字は悉
く 敬禮的 形容詞に して， 「召し 上る」 は 「啖 ふ」 の 敬禮的 動詞な り. 「遊ば

され」 は 「爲 した」 なる 助動詞の 轉訛 にして 是も亦 M 的 文字な り. 今 若
し 通常の 英 人力; 此意を 彼の 單 純なる 英語に 依て 言ひ顯 はさん 乎， 彼 は 左の
如く 言 はんの み

jfy lora ate five cuds of nee before noon, and he got well.
若し 之 を 字義な り に 英語に 譯 せん 乎， 卽ち 左の 如き も のなら ざるべからず.
Aiy honourable lord honourably ate five cups of honourable rice,
and he got honourably Avell.

是れ英 人の 忍ぶ 能 はざる の 虚禮的 重復に して， 彼 は 如斯の 語調に 對 して は
惟 反抗 嫌惡の 表すべき あるの み.

三， 垄 語の 平民 的なる は 其內に 平民 的 言語の 多き を ム：^ て證 する を 得べ し.
故 ビス マーク 公 曾て 英語 を 評して 曰く に 羨むべき の詞ニ あり， 一は

home にして 二 は gentleman なり， 我が 還 逸 語に 是に 比對 する の詞 ある
なし」 と， ホーム は英人 特有の 詞 なり， 之 を獨逸 語の das Haus と譯 して
其 意の 半 を も 通ず る 能 はず， 日本語の 家 又は 家庭に ホーム 燭特の 意義な し
ホーム は 住家に あらず'， 亦 家族 團欒 のみに あらず， ホ-ムに 故 鄉の意 あり，
然れ ども 故鄉 のみに あらず， 家 あり， 友 あり， 親戚 あり， 是 を闆鐃 する 睦
しき 山 あり， 野原 あり. 我 を 保育せ し 小 河 あり， 其 岸に 笑へ る 愛花 あり，
是 等を悉 く 有 して， 而 し て 是に加 ふる に 愛國の 情と 深き 道念 と を J^i て して
始めて ホームなる も の は あるな り， 而て ホ 一 ム は 宮殿 壯屋に あ ら ずして 民
家な り， 詩人 ゥ オル ヅ ォス特 愛の 題目 は 貧者の ホームな り， ホイッチャー
の 歌 ひ し " Bound " (雪 籠 り ） は亦ホ 一 ム の狀 態な り ， 英 民族 特
愛の 謠歌 と は ロバ— ト ペイン の 作に な り し 有名な る ホーム の 歌な り
INiid pleasures ana palaces though we may roam.
Be it ever so humble, there's no place like home.

658

外 &g の W 究

A charm from skies seems to hallo"' iis there,

Which, seek through the world, is ne'er met with elsewhere.

Home ！ Home ！ Sweet sweet home ！ ,

There is no place like home, ！

There is no place like home ！

ホーム， ホーム， 麗 はしき 麗 はしき ホーム，

世に ホームに 勝る 所 あるな し

ill: に ホームに 勝る 所 あるな し ム
之 を house (住家） 又は family (家族） と 云 はずして home と 云 ふ， 英
民族 は 國の爲 めに 戰 はずして ホームの 爲 めに 戰 ふこと あり， 彼等に 取りて
は ホーム は 神聖な り， 彼等の 國 家と 宗教と は粹 然と して 彼等の ホームに 鍾
る.

ゼン トル マン 亦 英語 特有の 詞 なり， 之 を 紳士と 譯す ベから ざる は 余の 前
囘 巳に 述 しが 如し， ゼン トル マン は 貴族に あらず， 富豪に あらず， 又必し
も學 者に あらず， 技藝の 人に あらず， ゼン トル マン はゼン トル マンに して
其 正譯を 他の 國 語に 覓 むる 難し， ゥ オル ヅォス の 理想的 軍人 Chara"erof
the Happy Warrior) はゼン トル マンの 鋅-を 採る 者な り, サウジ ィの Sir
Roger de Coverley 亦ゼン トル マンの 英國 地主と して 現 はれし ものな り,
ゼン トル マンに 常識 あり， 義俠 あり， 禮 あり， 仁 あり， 宏度 あり， 若し 我

國の 歷史に 於て ゼン トル マンの 好例 を: S めん 力、， 余の 知る 處に 依れば， 北

條泰時 楠 木 正 成 は 其 好 標本な ら ん と 信す'， 野卑の 擧 動な く , 口 は 陋猥の 言
を 以て 汚さる k ことなく， 心中 常に 他人の 善 を 先にして 自利 自愁を 後に す,

コ ロム ゥ エルの 女 B き, ヮシントンの^：ロき， グラッドストンの 女 a き, リ ビン
グス トンの 如き， 彼等 は 政治家， 軍ん 宗教家た るに 前 だって 先づ ゼント
ルマンな り， 眞 正の 英 人は學 者， 軍人， 敎師， 金 持た らんより は， 先づゼ

ント ルマンた らん 事 を 欲す， 夫の ロングマン 讀本 第三 卷に揭 げたる The
Four MacMchols (四 人の マクニコル） の 小話の 如き は 能く 貧に して ゼン
トル マンたり し 者 を し の 記事な り .

斯 くて ゼン トル マン は 平民 的の 語な () , 卽ち 天爵 的 貴族の 稱な り , 一つ
の 爵位 動 賞 を 有せ ざり し グラッ ドス ト ン はゼン トル マンに して 犬なる ミ ス
ト 几 (Mr.) な り し 'Mr. Spencer, Mr. Carlyle あ り ， 英 民族 は單 純な

外 1*1 語の 研究 659

る ミス トル （君） の 稱號に 無上の 尊敬 を呈 す， 大 平民た る を て 最上の 榮
譽 とする 斯 民に して 斯語を 有す， ビ 公の 羡望 決して 故な きに あらず.

其 他 Lady (普通 貴婦人と 譯す） の詞の 如き， 其 語原 は hlafweardige
にして 「麵包 を 預かる 者」 と稱 す， 或は 厨房の 女主の 意な りと 云 ひ， 或は

「貧者に 施す 者」 の義 なりと 云 ふ， 若し 前者な らん 乎， 平民の 妻た るの 意
なり， 若し 後者な らん 乎， 貧者の 食物 を 預かる 者の 稱 なり， 卽ち レー ヂー
は 盛装 美服して 民の 尊從を 仰ぐ 者に あらず して 却て 民 を 救 ひ 民 を 助く る 者
の 稲な り， 卽ち 英國の 貴婦人 は 民の 爲 めの 貴婦人に して， 英國人 は 貴族 貴
婦人に 貢を拂 ふの 民に あ ら ず.

英語の king (王） 亦 階級 的の 稱號 にあらず， キング は canning にして

「爲し 能 ふ 者」 の 意な り , (獨逸 語 K^inig, konnen と對 照せ よ ）， 卽ち キン
グとは 能く 治む る 統車 害し 能 ふ 者の 稱 にして， 野 蠻國に 於て は 之 を 音 長

お 《 ^かた

と稱 ひ， 共和 國に 於て は 大統領と 稱 ふと 同一な り， 卽ち國 家の 頭 梁， 親方
の 意に して 先天的 王者 を 指す の詞 にあらず.

若し 夫れ 平民 的 語類の 長なる independent 立） なる 語に 至て は， 是
れ亦 英人獨 創の 語な り， 佛人是 を 借りて 彼の independante を 作り， 伊ん
西 人 亦 independeiite を 有すと 雖も， 始めて 拉典 語の dependere よ り此平
民 的 大文字 を 作り し 者 は 實に英 人な り とす， そ は 十七 ift 紀の 始に當 て淸黨
なる 古今無類の 純潔 黨起 り ， 信仰の 自由 と是に 伴ふ國 家の 改造 を唱へ し 時,
彼等の 大 主張 を 言ひ顯 はすに 他に 言な きを て， 爱に 始めて independence
(頼らず） なる 新語 を 鑄 造せ しなり と 云 ふ， 故に 淸黨の 一派に して コ ロム
ゥ エルの 率 ひし もの を镯立 黨と稱 へり， 彼等 は 最も 高尙 なる， 最も 深淵な
る 意味に 於て 獨立 を唱 へしな り ， 政治的 獨立は 彼等の 第二 第三の 目的に し
て， 彼等が 生命 を睹 し て 獲ん と せ し 獨立は 實に宗 敎的獨 立な り レ 彼等 は
他人の 關涉な しに 直に 神に 近づかん とせし な り， 彼等 は 人 一人の 眞 價を認
め， 其 思想 を 束縛す るの 勢力の 神 を 除 ひて 他に 存 すべ か ら ざ る を 主張せ
り， 彼等 は實に 自由 獨立を 其 根 原に 於て: t めし 者に して， 後世 彼等の 有せ
し 聖志聖 望な き 者が， 單に政治的に他國又は他黨の羅#を脫してJ^>lて獨立
せり と 思 ふが 如き は， 獨 立なる 高尙 なる 文字の 發 見者の 決して 肯ふ ベから
ざる 處 なり.

ホーム， ゼン トル マン， レ— ヂ一 （lord 「貴 顯」 なる 語 も 同一の 根詞 よ

660

■n 國 語の 研究

り 来る)， キング， イン デ ペン デ ンス， 是れ 僅かに 其 五六の 例に 過ぎず， 英
語 は 其 本 原に 於て 非常に 平民 的に して 非常に 平等 的な り ， 此 語を學 ぶが 爲
めに 如何なる 思想の 變動を 我 國に來 す や は 余の 玆に 語らん とする 處 にあら
ず， 然れ ど も 英語 を 學んで 其 平民 的 思想に 感染せ ざ ら ん と する が 如 き は，
葡萄酒 を 飲んで 其 酒精 を 受け ざ らんと すると 同一な り ， 若し 夫れ 英語の 供
する 自由 ^ 思想なる も のは佛 語， 伊^の 供す る 其 もの と 犬に 類 を 異に
する の 一事に 就て は 余 は 又 別に 述 ぶる 處 あるべし.

第 四 章 英語の 美

余 は 今玆に 英語の 美に 就て 語らん と 欲す. 然れ ども 之 を 爲すは 美 は 英語
の 特質な り と 信じての 故に あらす'， 余 は 前 囘旣に 英語の 决 して 美的 言語に
あらざる を 述べたり， 若し 美 を 以て 語らん 乎， 我が 日本語 は 確に 世界の 言
語 中 最も 美なる もの k 一な り， 獨逸 語に 獨逸 語の 美 あり， 梵語 學者は 梵語
の « 秀麗 を 嘆賞して 止まず， 希随 語の 如き， 伊太利 語の 如き， 其 美と 麗
とに 於て は遙に 英語の 上に あり. 然れ ども 英語に は 亦 英語の 美 あり， 而し
て 余 は 今爱に 英語 特有の 美に 就て 語らん と 欲する のみ-

英語 は 昔樂的 言語に あらず， 然れど も 他の^に 於て 發 見し 得べ から ざ
る 一美 音の 其 中に 存 する あり， 卽ち Beauty (美） に 於け る U の 音 是れな
り， 是れ單 に （ユー） と 響かす ものに あらず して， 脣を 縮め， 口笛 を 吹く
時の 狀を なして 發 音すべき ものな り. Duty (義務)， Mutual (相互） 等の
詞は其 意義に 於ても， 發 音に 於ても 英語 特有の 美 を 表 はす ものと 稱ふ べし

英語に 支那 語， 伊太利 語， 西班牙 語に 於け るが 如き 分明なる 鼻聲 なし
而 して 鼻 聲は發 音上最 も 多 く の 美 を 添 ふる も の な り , 伊語 Usigmiolo (鶯）
の 如き 经 音に 於て 旣に鴛 を 聞く 力: 如きの 感 あり， 然れ ども ng は 英語に 於
て も 鼻聲の 一種な り， 卽ち Bang (轟く）， 8ing (歌 ふ)， Song (歌)，; Ring

(鳴る） 等に 於て は ng は 一種の たる を 失 はず， 殊に ing の 熟 音に
音樂的 興味 最も 多し とす. 其 相連續 して 一文 章の 中に 現 はる、 や， 流暢 淸
和 稍々 掬すべき もの あり， 是を 左の 一例に 於て 見ん，

But unto you that fear mv name shall the Sun of Righteousness
arise \\'ith healings in his wings.

外 H 語の OT 究

G61

w を Jsi て顯 はる k ゥァ， ゥわ ゥュ， ゥェ， ゥォの 音に 又 一種の 美的 音聲 あり，
Willow (柳)， Weep (泣く ）， Wish (願 ふ）， Sweet (愛ら しき）， Sway (揮
ぶる）， Work (勞 働） 等の 文字に， 其 意義に 伴 ふの 異樣の 美音 あり， 特に
W 音 は S 音 並に I 音と 相 連接して 其 特殊の 音を發 する ものと す.

完備せ る國 語に 於て は 發音は 語 字の 中に 存 する 意義 感動 を發 表する を 要
す， 憤怒 を 言ひ顯 はす 語に 怒聲 なかるべからず， 喜樂を 意味す る 語に 喜聲

なかるべからず， 而 して 英語の 美 は 意 #s 昔 互に 相 適合す る 多き にあり，

試に ring (鳴 り 響く） の 語 を； 5i てせ よ ， 其 發音旣 に音聲 的な り , 是を正 し
く 發音 せん と すれば， リ ン グの 昔に 加 ふる に 鈴の 鳴る が 如き 響聲を 加へ ざ
るべ からず'， 米國 人の 自由 を 讚す るの 歌に 左の 句 あり，

From every mountain-side
Let freedom ring.
是を譯 して '

谷よ り 谷に 渉りて

自由 を 響かし めよ

となす も ring (響く） の 字に 響聲を 加へ て 歌 は ざれば 其 眞情を 表し 難し
其 他 惡人を rogue と 言 ふが 如き， 惡事を wrong と 云 ふが 如き， 光線 は
light にして 又 「輕 き」 を 意味し， fly は 「飛ぶ」 にして 音聲 自ら 輕薄 なり，
是れ 勿論 何れの 國 語に 於ても 爾り とする 所 なれ ども， 英語の 發音は 能く 其
素質に 適 ふ ものなる こ とは少 し く 之を究 むる 者の 何人も 發見 する 所なる ベ

し.

然れど も 英語の 美 は其發 音に 於て 在らず して 其 意義に 於て 在り， 是を樂
器に 合して 伊太利 語， 西班牙 語の 如 く 美音 を發 せざる も是を 心に 思念して
深淵 測 り 難き の 美 あ り , 英語 は 畢竟す るに 謙讓 貞節の 語な り , 外貌に 質素
に して 內裡に 富饒な り , 英 國が數 多の 大 詩人 を 出して 一人の 大音樂 家 を 出
さざる は， 亦 其 言語の 然 らしむ る 所に あらざる なき 乎.

余輩が 英 人の 思想 を 我が 國 人に 紹介 せん と努 むる に當 て， 常に 困難 を感

ずるの 一は 英語の Sublime なる 文字の 譯語 なきに 在り， mm,
一つ も サブ ライム な る 美的 文字の 譯 語に あらず， 或 入 サブ ライム に 定義 を

附 して admiration in terror と 言へ り， 然れ ど も 定義 其 物が 邦語に 譯 し 難
き の 文字な り ， 「震駭に 於け る 敬愛」 と 直譯 せん 乎， 是れ此 文字 を 一層 解 し

タ t 國 語の 究

難から しむる 者な り， 或は 之 を g と譯 したらん に は 少し く 原意 を 通ず る
に 足るな らん も， 是れサ ブ ライム の譯 字な る を 知て 後 始めて 通ず るの 意義

にして， 英語の 一文字 を 知らざる 入に 向て， ミルトンの r 失樂 園』 は g
な り と傳 へて 余輩 は 譫言 を傳 へしの 感ぁ り • そ は サブ ライム は 吾 入力; 全能
者の 前に 立ちし 時の 感 なり， 摩 西が シ ナイ 山頂に 天よ り 直ちに 十誡 を 授か
り し 時に 四面 サブ ライムなる 光景 を呈 したりき.
三 曰 の 朝に 至 り て 密雲 山の 上に あ り て 雷 轟き ， 電 閃け り ， 又 喇叭の 聲
ありて 其聲 甚だ 高く， 天幕に 在る 民 昔 震 ふ， …… シ ナイ 山 は 都て 堙を
出せり， ェ ホ バ 火の 中に あ り て 其 上に 降 り 給へば な り ， 其 煙 竈の 煙の
如く 立 昇り， 山 皆 震 ふ， ^
是を サブ ライムなる 光景と は 云 ふなり， コ レリ ツチ' が アルプス 山 下に マタ
ホ 一 ンの 雲表に 聲 ゆるに 對し， 人生の 脆き こ と 朝暾の 前に 消 ゆる 朝露の 如
きに 比レ の魏々 として 天外に， 宿 星と 共に 萬 古 を 語る を 思 ひ， 彼の
有名なる 『山に 捧 ぐる 讚美』 て ふ サブ ライ ム なる 篇は 出で しな り . サブ ラ
ィ ム を 感ぜん と 欲せば， 自 己の 小 と 弱と を 感ずる と 同時に 絕對 者， 全能者
の 無限大 を 感ずる を 要す， 此 二者の 感 なき 者に サブ ライムの 觀念其 者を傳
へ 難し.

次に If 人特 用の 語な る イマ ジ ネー シ ヨン の 文字に 就て 述べん， 是を 想像
と譯 して 原意の 一 班 を も 窺 ひ 難し， 勿論 詞寧聲 律の 術 を 謂 ふに あらず， 和

M 應 酬の禮 にあらず， ィ マ ジ ネー ショ ンは creation (創造） の 一種に して，
詩人の 業 は 造物主の 業に 類す， 是を 11 と譯し て 稍 其 原意 を 通ず るに 足ら
ん乎， 卽ち 理想 を具體 的たら しむる 作用 を稱 ふ， 是を畫 布の 上に 寫 して 檜
畫ぁ り , 大理石の 上に 刻みて 彫刻 あ り , 是に 言語 的 衣裳 を 着せて 詩歌 あ る
なり， 英語に 詩人 を poet (造る 者， 希 腿 語の 滅 W より 來り し 語な り と 云
ふ） と 稱ふは 是が爲 めなら む， イマジネーションなる 語 を斯く 解して こそ
ゥ オル ヅォス の 左の 莊旬を 解す る こ と を 得る なれ ,
Imagination, which is in truth,

Is but another name for absolute power,

And clearest insight, amplitude of mind.

-And reason in her most exalted mood.
インスピレーション （inspiration) の 文字， 亦譯し 難き 者の 一な り 是

w 园 語の w 究

G()3

れ 曾て 德 富蘇峯 氏が 英音な り に我國 人に 紹介せ し 言語に して， 今や ス テ 一

シ ヨン， ェンヂ ン 等の 語 と 均しく 其 儘 a 本 語に 採用 されん としつ、 あ り ,
或は 之 を 『吹 人』 と直譯 する こと ある も是れ インスピレーションの 代 語と

し て 解す るに あ ら ざれば 殆ん ど 無意義の 語 とい はざる を 得ず， inspiration
は 勿論 in (入れる） spire (吹く） の拫 字よ り 来り しものに 相違な し， 然れ
ども 其 今日の 獨特の 意味 を 有つ に 至り し は， 深き 宗敎的 理由の 其 中に 存す
る あり， 基督教の 聖書 創世記 第二 章 七 節に 曰 く ,

エホバ 神， 土の 塵 を 以て 人 を 造り， 生 氣を其 鼻に 吹 き 入れ 賜へ り , 人

卽 ち生靈 となりぬ.
又 同書 約翰傳 二十 章 二十 一節に 左の 語 あ り

ィ エス また 弟子 等に 曰 ひける は 爾曹安 かれ， 父の 我 を 遣せ し 如く 我 も

爾等を 遣さん， 如此曰 ひし 後， 氣を 吹きて 彼等に 曰 ひける は聖 靈を受

けよ.

如斯に して インス ピレ— ショ ンは全 く 宗敎的 言語な り , 直ちに 天の 神に 接
し， 彼より 聖 氣を受 くる を稱 ふるの 語な り， 我國 にても 時に 或は 「天来 之
思想」 など 云 ふこと あり と雖 も， 英語の 直覺 的なる に 比して は 甚だ 薄弱な
る 語な り とす

インスピレーション 時には 點火 又は 燃燒を 意味す る こと あり， 卽ち 一人
の 熱誠 を 他の 人に 傳 ふるの 謂な り， 是を 左の 實洌に 於て 見ん.

セラ ピム （天使） の ひとり 鉗 を もて 祭壇の 上より 取りた る 胃 を 手に
携 へて 我に 飛び 來り， 我が 口に 觸れて 曰 ひける は， 視ょ此 火汝の ff に
鵰れ たれば 旣に汝 の 罪 は 清められた り . （以赛 亞六章 六 節）
昔時の 預言者 を稱 して Fire-setter (放火 者） といへ る は 是が爲 めな り， 卽
ち 熱誠の 火 を 放ちて 迷夢の 民 を醒覺 せし 者を稱 ふなり， モハメ ッ ドの 如き，
ジョン ノックスの 如き， サボ ナロヲの 如き 改革者 は， inspirer にして 放
火 者な り， 新生 氣を吹 人せ しに 止まらず， 之 をして 國 民の 腐 腸 を燃燒 せし
め.， 新 市街が 灰土の 上に 建設 さる k が 如 く に新國 民を舊 時の 敗壞の 上に 造
營す， インス ビレー ショ ンは 大風 颶風の 吹 入に して 國民を 其 良心の 根底よ
り 吹き捲く るの 語な り， 或は バーン スの 田園 歌に 於て する も， 或は バイ 口 ン
の 革命歌に 於て する も， 其 改造 的大 原理 を傳 へ, 社會 を其最 也よ り 改築す
る^ を 含む に 至て は， 等し く インスピレーションの 作と いはざる を 得ず.

英語の 美 は 亦 其 Mind Spirit 及び る 0 一 u'i の 三 姉妹 語に 於て 見ん， 若し
mind は 心と 譯し， spirit は 精神と 譯し 得べ くんば 余 は 第三の soul に附
す る に 何 等の 支那 文字 を 以てすべ きか を 知らざる なり， 第一 は 主として
soul の 識認的 作用 を 指す の 語に して， 第二 は 其 情 的 作用 を 謂 ふの 語な り ,
然れ ども ソール 其 物 を 言ひ顯 はすの 語の 吾人に あるな し， 是を靈 魂と 譯し
て 其 内に 明かなる 個人 格を發 見す る 能 はず， 魂に あらず， 魄 にあらず， 精
にあらず'， 神に あ ら ず', ソ ― 'レ は ツールに して 之 を 他の 英語に 譯 すれば
individual ( = individable) 卽ち 分つべからざる ものな り， 卽ち心 靈界の
アトムに して， 之 を 毀つ の 力 あるな く， 之 を 割く の 利刀 あるな し， 卽ち吾
人 各個の 自由の 存 する 所に して， 人類た る の 特權の 付着す る 所 を 云 ふな
り. 英 民族の 自由 觀念は 彼等の ソ 一 ルの 定義よ り來 りし ものな り, 彼等の
稱 する 個人主義なる 者 は 現今 我國に 於て 傳 へら る k が 如き 利己主義と 稱ふ
る ものに あらず して， ソー ル 主義 を 謂 ふな り ， A MAX, 人 一人， 永久 不
^£4£, 他人 の^し 能 はざる 我が 心中の 一物， 卽ち 自我 其 物， 帝王に
^り-て 亦 £ 食に も 宿る もの， 是れ ソール なり， 人の 人た るの 眞價は 彼の
有する ソ 一 ルに在 り -， 人命の 貴重な る は 其 内に ソ - ル な る靈 物の 宿れば な
り， ソ ール， ソ -ル， 我に 我が ソ— ルの特 權を與 へよ， 然ら ざれば 我に 死
を與 へよ.

其 他 love (愛） は leave (去る） にして 我 慾 を 去る の 意なる が 如き，
word (言語） は worth (慎) と 同根の 語に して 之 を 口にする ものの 眞價を
定む るの 意なる が 如き， virtue (德） は virtus よ り 来りて 勇氡を 意味す る
力; 如き， 英語の 美 は 其 素質の 道德 的なる に存 す. 讀者は 宜しく 自ら 硏究を
續 けて 其 深奥の 美 を 探るべきな り .

然れ ども 國 語の 美 は其單 語に あらず して 其 編成せ る文學 にあり . 最も 高
尙 優美なる 言語 も， 之 を 卑陋 猥褻の 文學 者に 使用 せられて 其 美 を沒レ 其
麗を 汚さる & は 勿論な り. 同一の 單語を 以て 小島 法師 は 彼の 太平 記 を 語り，
今の 小^ は 彼等の 女 郞文學 を 編む. 國 民の 腐敗 は 其 Stg を 辱し むる もの
なり. 優美なる 言語 ありて 優美なる 國民 あるに あらす'. 言語 は國 民の 製作
物な り. 我に 大國 民を與 へよ， 我 は 大國語 を 作る を 得べ し.

佛の 文豪 ゥ オル テー ャ 英文 學を評 して 曰く， 「高尙 なる 道義 を謠ひ しもの

W pa 語の 究 665

にして 英國 人の 詩歌の 如き は あらず」 と. #.理 フユ ャ バーン は小說 家ゥォ
ルター スコット を 評して 曰く， 「ス コッ ト は-英語 を 使用せ し 最大 宗教家の
一人な り」 と. エマ— ソン 曰く， 「余 は 他の物 を 取て 詩 を 作る を 3 导， 然れ ど
も 余 をして 詩人たら しむる もの は 道義の 念な り」 と. 英 民族の 大 詩人 大文
學者は 概ね 皆 大宗 敎家大 改革者な り- シェーク ス ピャ， ミルトン,， ジ ョ ン
'ノン, バーク, スコット, ギッケ ンス, カーライル, テニソン, ロン グ フ
エロー， ローエル， ホ中 ツチ ヤー， ホ ヰット マン， …… 是を 英雄の 連續と
稱 せず して 何ぞ.

文 學は英 民族の 誇る に 足る 唯一の 美術な り. 嬉畫， 彫刻， 音樂に 於て は
英と 米と は 伊に 劣り， 西に 劣り， 獨に 劣り， 露に 劣る. 獨り ホガ-スの あ
る ありて， 諷刺 畫を 以て 世界的 名譽を 博せ りと 雖も， 是れ 彼の 技術に 由り
しに あらず して， 彼の 慈善 的 着眼の 高き 力: 故な り， 然れ ども 其 文 學の豐 富
{t:^ なる に 至て は 英國に 匹敵すべき 國 はなけ む. 余の 是を言 ふ は 英語 は 余
の專究 せし 唯一の 歐羅巴 語なる が 故に あらず して， 萬 邦の 識者 力; 均しく 是
認 する 處 なり と 信す'.

世界の 三大 詩人 中， 英國は 其 第一の 者 を 有す， 沙翁 一人が 一新 世界な り，
一個の 腦中 にかく も 宏大なる 思想の 浮び 来り しと は， 余輩の 殆んど 信じ 難
き 程な り， バイ ロンと ゥ オル ヅォス と は 正反對 性の 二 詩人なる が 如し， 然
れ ども 少しく 兩 者の 作 を究 むれば 二者 同一の 動機よ り して 彼等の 造 像に 從
事せ し を 知る を 得べ し • 後者 は 前者の 鎭火 して 蘇國 山水の 景と 化せ しもの
なり, 二者 同じく 火山 性な り， 其 ゾ―ル 中心の 熱 火 を 噴出せ しに 至て は 一
は 他の 者に 劣る 所な し， バイ ロンに 於て エト ナ， べスビ ヤスの 莊嚴を 賞す
べし， ゥォ ル ヅォ ス に 於て 山中の 湖面に 宇宙の 映ず る を 見る ベ し.

ジ ヨン ソ ンは處 女の 心 を 包む に 熊の 皮 を てせ し 者な りと いひ， 彼に 一
百 年の 成長 を與へ し 者 は 力— ライルな りと な り ， 簡潔に して 海よ り も 深き
は ブラウ ニン グな り ， 不器用なる 英語 を し て 希臘語 的の 美音 を發せ しめ し
者 は テニソ ンの 作詩な り と 云 ふ. 若し 夫れ 大西洋 を 渡て 新 大陸の 處女 林に
英 民族の 自由 思念の 發 育せ しもの を 窺 はんとな らば， ミ シシ .:' ビー 河邊の
大 平原よ り も 鹿 き ブライ ヤン ト あり， 淸黨的 « は 最も 高尙に ローエルの
筆に 上 り， 人と 自然と を 其 虚に寫 して 贅 飾な きを ロングフェロー となす，
クェ— 力 一詩 入に して 放火 的なる は ホキッ チヤ- な り 最も 亞米利 加 的な

666

外^ « の 究

るはホ キット マンな り， 史は 痒の 東に 在て は ロバート' ノン， ギボン， マコ
一 レ一, グリーン あり， 洋の 西に 在て は バンクロフト, プレスコット, モ
ット レ— あ り • 小說を 愛する 者に はチ' ッ ケンス と， サッ カレ— と， ジョー

ジ エリオットと マクドナルド あり， 共に 健全に して 女 文學の 類に あらず,
フ^ は 皆 英語 を嘵 得して 吾人の 屬 と なす を 得べ し 力— ライル の 筆に 成る
コ ロム ゥ エル 傳を讀 み 見よ， 吾 A は 熱誠 宏量， 仁慈 宇宙 を吞 むの 大 政治家
たら ざれば 止まざる べし. グリーンの 筆に なりし 英國史 を繙き 見よ， 民の
大 なる を 願 ふて 階級 制度に 堪 ゆる 能 はざる に 足らむ， ゥ オル ヅォス の ラオ
ダ ミヤ を 請ん じ 見よ， 優にして 勇なる 男子 は 出 でん， バーン スに 彼の 「ハ
ィ ランド メリ—」 を聽き 見よ， 愛 は 肉 情 を 去て 春 潭の淸 きが 如くな らん.

來れ 吾が 友， 來て此 語 を學べ 一仙 境 は 諸 F の 前に 供せられ たり.

第五 章 外國語 研究の 方法

吾 入 之 を 語 學と稱 する も 言語 は 素是れ -ぎ慣 にして 寧 術に あらず， 故に 完
全に 之を學 ぶの 法 は 是に慣 る k にあ り て， 之 を 文法的に 究む るに 非ず. ^
國語 研究の 法 は 單に資 習の 一事に 止ま る.

若し 文法的に 研究 せん と 欲せば， 我が 曰 *fg は 世 界の 言語 中最 も 困難な
る 者の 一な り. 外國 人に して 之 を 習得せ し 者 は 曰 ふ， 日本語 を學 ぶに/人 ケ
阔の 歐羅巴 語を學 ぶの 腦カを 要すと. 然るに 吾人 生れながら にして 父母の
脣ょ り 此語を 耳に する 力; 故に 齢 II に 六 歳に 達すれば， 言語 學者を 困し むる
こと 甚 しき 此 日本語 を 難なく 嘵 得する に 至る. 日本人に して 幼少の 頃よ り
外國に 滞留せ し 者 は， 外 國語を 繰る に外國 人の 如くなる のみならず， 亦 曰
本 語を學 ぶに 外國人 同樣の 困難 を 感ず. 又 ft 育， ボストン， 君斯丹 丁堡の
如き 各 國民雜 居の 市街に 成長す る 兒童は 齢 七 八 歳に 達すれば ーッの 語學的
教授 を 受けざる に 早 ゃ旣に 獨， 怫等 二三 ケ國の 語 を 自然と 解 悟し 得る
に 至る. 或は 富裕の 家庭に 於て 兒 童に 外 國 入の 僕婢 を附 して 不知 不識の 間
に 外國語 を學ば しむる の 法 あ り ， 要する に は 幼少 時代に 習練すべき 男

科な り . 旣に Hi 镯特の 意志 を備 ふるに 至り て は 之を曉 得する こと 決して

容易なら ず. 是れ是 を 學ぷに 婦人が 男子に 勝る 所以に して， 男子 二十 五 歳
以上に 達して 一外 國 語に 精通す る は實に 至難の 業な り とす. 小 » 代に 於

外國 語の OT 究

667

て は愛國 11、 發揚の 法な りと て 外人 蔑視の 風 を 養成せられ， 中學時 ft に 於て
は 義務的 學 科と して 緩漫 なる 敎投法 を^て 涯少の 語 的 智識 を强 ひられ， 大
學に 入る も 碌々 外國 文に 成 り し 參考誓 さへ も 讀み 得ず して 縫に 辭 書に 鍵が
り て 印刷に 附せ し 外 國敎師 の 講義 筆記 を 半解し， 漸 く に して 試 驗の關 門 を
通過し 得て， 學士の 稱號を 胸に 當て & 瓧會に 出 づれば 早ゃ旣 に外國 語の 要
あるな く， 世界の 大勢 を 探ぐ るに 僅に 邦字新聞の 載す る 記事 を てす. 然
れ ども 彼れ 時勢 通 を て自 ら 誇る 者 も 時に は 世俗の 上に 立たん と 欲する 野
望の 萌す ありて， 識を 海外の 書に 求めん と 欲る も， 如何せん^^^意を注が
ざ り し 蟹 行文 字， 然か も 學士と な りて より 以来， 數 年間 放棄せ し 外国語，
慚悔今 は 身を責 むる と も， 再び 初學 とな り て 之 を 攻究す るの 忍耐 も なけれ
ば勇氣 もな し. 日月 逝矣， 歳不 我延， 嗚呼 老矣， 是誰 之愆.

然れ ども 日本 は米國 又は 土 耳 古に あらす'， 吾人 は單 人種に して 又 島國人
種なる が 故に， 大陸 諸 邦に 於け ろが 如く 外人と 接する の 機會を 有せ ざり し
英國 人が 語 的 無學を て 有名 な るが 如 く , 日 本人の 語 的獨尊 も 亦 其 地理 的
境遇の 然 らしめ し 所と 言 はざる を 得ず. 絕 東に 國を 成し 外 入を迎 ふるに
瘦 かに 五 個の 場に 於て せ し 日 本人が 外國語 研究に き を 置か ざ り し は
決して 怪しむ に 足らず. 殊に 之 を 導く に淺兑 虚偽の 藩閥 政府 あり， 爲政家
自身が 解せ ざり し 言語 を 廣く國 民の 上に 施さん こと は 決して 望むべき 事に
あらず. 吾人が ダンテ を 彼の 優麗 なる 伊太利 語に 解し 得ざる は， 是を 吾人
の 罪と 稱せ んょ り は 吾人の 境遇 並に 吾人の 教育者の 罪 と レ 、 はざる を 得ず.
我國の 文部に 大臣たり し 人 を 見る に， 或は 漢學 一方の 故 井上毅 氏の 如き あ
り， 或は 淨塯璃 を 唄 ふに 巧みな り と 聞きし かど も 沙翁戲 曲に 精通す と は 曾

て 聞きし こと なき 芳川顯 正 氏 あ り , 或は 冕 法， m, 陸， 孰れの 赏 にも 大臣

た り 得る 多能 多 技の 西鄉 從.; 13 氏 あ り ， 或は 黄海に 支那の 艦 際 を iHi" しも 牛

津 又は ケンブ リツ ヂに 於て 數と經 とに 勝敗 を爭 ひし ことなき 樺 山 資紀氏 あ
り， 是等 文部大臣 あ りて 日 本人 今 日 の 外 國語的 無識ぁ る は 決し て怪 むに 足
-f, きチ (| 趣 J: 丄大 なる 能 はず， は 其 文 _ 部大 S よ り博學 なる 能 はず，
盲， 盲 を 導けば 共に き 渠に陷 る， 吾人の 無學は 吾人 先導者の 無學に 由るな
0.

外國語 研究 は 至難の 業な り， 然れ ども 努めて 達し 得ざる の 業に あらず,
余 を して 今兹に 余の 實驗せ し 注意 七 八 を 供せ しめよ -

668 外！? I 語の W 究

一, 忍耐 なれ 吾人 研究の 結果の 如何に 大な るか を 思 ひ， PJU;^ に 遭 ふて

失望すべからず， コ ロム ブス は 新世界 を發 見す るの 希望 を 有せし 力； 故に 二
十餘 年間の 貧 と 孤獨 と 苦痛と を 忍べ り . 抱 宇宙 的の シェ タス ピャと 面前に
談じ 得る と 思へば， 四 五 年の 辛苦 は 決して 忍び 難しと 云 ふ を 得ず. ダンテ
を 彼の 原語に 於て 賞味 せん と する の愁 望が 幾多の 後 « をして 伊太利 語 研
究に從 事せ しめたり. イブセン の 作 を 其 原語に 於て 讀ま んと 欲して 故グ ラ

ッ ドス トン 氏 は 八十 五 歳の 高齢に 達して 那威 語の 硏究を 始め， 彼れ ク£ する
の 前 稍々 其 難 目的 を 達せし と 云 ふ. 目的に 伴 ふの 困難 ある は 何事に 依らず

然り とす. 思想の 一大 « 界を發 a せんとす， 是に 適合す る 困難な から ざ
る を 得す'.

二 通達 を 計れ 曉 得せん とする 外國 語に 對 して は 專領 せんとす る敵國
に對 する 觀念を 抱かざる ベから す'， 卽ち之 を 討 M ざれば 休まず との 覺悟
是れな り . 敵地に 入て 克服 を 全 う せざる 部分 を 遣す こ と は 患 を 後日に 遺す
ことなり. 憩 f な り ， 前置詞な り ， 小 は 則ち 小な り と 雖も之 を 等閑に 附 し
て 全部の 透徹 は 決して 望むべからず， 先づ 一部の 討伐 を 全うする にあら ざ
れは 他の 部分に 侵入すべからず， 一部 の^なる 征平は 全部の 不^なる
征討に 勝る， 秀 吉が關 東に 攻め入 り しが 如 く， クロム ゥェ ルが蘇 格 蘭 を 襲
ひしが 如く， 寸 地を爭 ふて 先 づ之を 己が 有に 歸レ 然る 後に 全軍 を 進む ベ
きなり， 語學の 「ナマ 力 ヂリ」 程 無益に して 有害なる はなし， 「急がば 廻 は
れ」 の 諺 は語學 研究に 於て 最も 適切なる ものな り.

三， 發音 を; t 、る 勿ォ し 譯解は 言語の 半解に 過ぎず， 發音は 言語の 最要部
分の 一にして， 正確に 發 音し 得ず して 其 眞意を 探ぐ る 難し， 若し 得べ くん
ば 外 國敎師 の 援助 を 求めよ， 發 音の 正確 は 殊に 初學の 時に 於て 最も 肝要な
りと す. そ は 吾人 は 初めて 學 びし 發音を 終生 持績 する 者 なれば なり， 又發
音の 不正よ り 折角 學び得 し を 放棄す る の 危險ぁ り ， 不調 不諧の 言語の
到底 永 く 吾人の 樂み 得べき 所以なければ な り . 舊 時の 慶應義塾 的 譯讀法 を

て 英語 を學び し 者に して， 今 は 殆んど 全 く 之 を 忘却せ し 人の 多き は 全 く
之が 爲 めなら ざるべ から ず.

四， 先 づ四五 百の 單語を 請ん ぜょ 是を 一々 紙片に 書き 附け， 其 裏面に
譯 語を附 し， 是を 小函に 入れて 善く 振り 混ぜ， 毎日 一 囘之を 取り出し， 譯
面 を 見て 正面の 言語 を 憶 ひ， 原語 を 見て は 其 譯語を 測る， 斯く する こと 五

W 國 語の w 究 669

六 遇 間 を經過 すれば， 吾人の 腦 裡に强 固な る 語 的 土臺の 据え られ し を覺ゅ
るなら む， 而 して 此等數 百 語の 撰 揮 其 宜しき を 得ば， 之 を 基礎と して 語 字
の 全部 を 知る の 手引と なす を 得べ し. 今 試みに Stake (找） Stand (立つ)
Station (停車場） を學び 得しと せん 乎， 三 語 等しく St を 以て 始まり 共に
「中止」 又は 「蛇 立」 の 意 を 含む， 是を 知て S'.ay 阻む） Stable (確 なせ
る） Stiff (强 勁なる） Staff (竿） Stick (杖） Stack (煌 突） Stump (斷 株)
Stem a 幹） Statue (彫像） Statute (律 =動 かざる） Stoic (嚴 格） 等 を 知
るに 難から ず. 歐羅巴 語の 美 は 一 を 知って 十， 時には 二十 三十 を 知り 得る
に 在 り ， 少し く 意 を 法 \< 、で 之を究 むれば 三百の 單語は 演繹 的に 十有壹 萬の
英語 を 吾人に 紹介す る の 手引と なるべし.
五， 規則 動詞の 變活を 熟 誦せよ 動詞 は實に の 中心な り 而 して 孰

れの 言語に 於ても 難き は 其 動詞な り， 是を嘵 得する は 敵の: を 奪 ふこ と
な り ， 而 して 是を 攻擊 する に 裏面の 副詞 或は 不規則動詞の 變 形よ り せず し
て 堂々 正面の 追手の 規則 動詞よ りすべし， 其 征服に 三 ヶ月 を 消費す る も 決
して 時日の 消失 を 歎ずる 勿れ， 本 城 を 奪 ふて 之 を 毀ち， 其? |t 畜遺礎 を 悉く
我 有に 歸 して 甫 めて 我事 終れり とすべし 余 は 語 學硏究 者が 意氣 昂然， 當
るに 敵な き 猛勢を 以て， 冠詞， 名詞. 代名詞， 形容詞， 前置詞 等に 勝ち，
旗幟 を 敵の 外廓に 立て， 然る 後 二三 囘 肉薄して 本 城に 迫り， 其 堅く して 拔
き 難き を 見る や， 竟に 失望して 陣を旋 し， 全地 を 敵手に 放棄す る を 目撃せ
り， 動詞に 接して 語 學者は 更に 一層の 勇氣を 鼓舞すべき なり， 先づ 規則 動
詞の首 を 刎ねよ， 不規則動詞 は 攻めず して 降らん.

六， 每 曰 少な く も 愛篇の 一句 を 誦んぜ よ 汝 精神 家なる か， 左の リ ビン
ダス ト ンの 一言の 如き は 是を詰 じ )5"： きて 終生の 益 あらむ

A man seems to be immortal till his work is done.

人 は 彼の 事業の 就る まで は 不滅なる が 如し
此單 句に 十一 語 あ り , ー々是を解剖 して英語の組織^^^を知る の#助と な
す を 得べ し， 若し^に 激 する 所 あらん 乎， 左の 一句 を 作て 之 を 紙上に 大
書して 吾人の 悲憤 を 癒す も 可な り，

Marquis Ito is a very stupid man.

伊藤 侯 は 甚だつ ま ら なき 人な り

或は

67U

タ t m m の 究

Count Itagaki knows not what liberty is.
板 垣 伯 は 自 由 の 何物た る を 知らず

又は

Count Okuma can see, but carm り t execute.
大隈 伯に 先見 あ り , 然れど も 之 を 決行す る 能 はず

又は

Fooleries of the Japanese politicians are truly remarkable.

日本 政治家の 馬鹿々々 しき 事 は實に 非常な り
若 し 春陽の 來復 と共に 天然の 莊 美に 打た れん 乎， テニソン の 左の 一句 は 詩
的 語的兩 つながらに， 吾人に 無 盡の富 を 供す る も のな らん.

1 jower m the crannied wall,

I pluck you out of the cranny,

Hold you here in my hand,

Little flower, root and all.

And if I could understand

What you are, root and all^ and all in all,

I shuld know what God and man is.

土 解の 上に 生 ふ 花よ

我 は汝を 手に 摘み取れり.

微き 花よ， 根 こそぎ に

我 は 汝を我 手に 持てり.

根 も 枝 も 葉 も 皆な 諸共に

我 若い 汝を 解し 得ば，

我 は 解 せん， 祌を も， 人 も.
諳誦 は 必ず 文法の 解 了 を 待つ を 要せす'， 日々 之 を 吾人の 識量 内に 實行 して,
一に は 吾人に 語 的 新 智識 を 加へ， 二に は 常に 吾人の 目前に 外國語 研究の 希
望 を 供へ て， 吾人 を して 阻 碍に遇 ふ, も， « する こ と なから しむ.

七， 旣に學 び 得し 處を 使用せ よ は科學 にあらず して 習慣 なれば,
之 を^に 解す る 法 は 是を實 習す るに あり， 是を 知て 之 を 使用し， 是を書

籍に讀 んで是 を 筆に 現 はし 口に 語る. 讀 むの みは TO 通解の 道に あらず，
是を 書き 是を 話し 得る に 及んで 始めて 是に 精通せ り と 云 ふ を 得る なり- 讀

W fesi 語の W 究

671

むは 易く して 緩る は難レ 否な， 能く 讀み 得る は 能く 緩り 得し 後に あり,
卽ち 書き 緩る こ と は讀み 解す る ことにして， 能く 辍り 得ず して 能 く 讀み得
ると 言 ふ 人 は噓を 語る 人な り.

ff 己 述の實 習 は 單文を て始 むべ し, 卽ち 一つの 主格 と 一つの 動詞と を 有
する 文 を 以 てすべし， 例せば

Marquis Ito loves woniaiikiiid.

伊藤 侯 は 女性 を 愛す

し ount Itagaki repeats the same old story.

板 垣 伯 は 同 じ 古き 事 を 反覆す

Count Okuma is no true friend of the people.

大隈伯 は 民の 眞 正なる 友に あらず
且又 是を爲 すに 當て 成ろ ベく 簡潔の 文字 を 撰んで， 長き 複 雄なる 語の 使用
を 避くべし 例せば

Japanese noblemen are very idle.

曰 本の—]^ i 族 は 甚だ 懶怠 なり

此 場合に 於て は idle の 文字 は indolent (遊惰)， inactive (不活 澄） useless

(無用） 等の 語に 優て， 最も 明白に 最も 力強く 日本 貴族の 怠惰， 無氣 力，
素餐の 入な る を 言ひ顯 はすの 語な り .

The Government and the Constitutional Party together rob the

people of their scanty subsistence.

政府と 憲政 黨 と は 相 合して 人民の 足 ら ざる 產を盜 む
此 場合に 於て は rob (盗む） は 最も 簡潔に して 最も 適切なる 語な り とす，
plunder (强 奪） の 文字 は 彼等が 議院 制度 を 利用 して 民 を 困し むる の 祕密手
段 を 言 ひ 表 はすの 語に あらず， despoil (剝ぎ 取る） は 彼等が 常に 彼等の 政
敵なる 進歩 黨に 就て 用 ふる 語に して 彼等の 甘受せ ざる 所なる べし， rob, ^
む， 八 民の 財 を 絞る, 下民の 生活 を 難から しむ， 卽ち 天より 貴重なる 職き
盜ん: g, 民より g と 時と を盜 む, rob は 甚だ 强カ にして 亦た 痛快なる 語
な り .

合成 文 は 單文を 充分に 習得して 後に 始 むべ し， 例せば
Marquis Ito can never do much, because he knows not what
life is.

672 外語 國の W 究

f 片藤侯 は 決して 大事 を爲し 得ざる べし そ は 彼 は 人生の 何物た るか を
知ら ざれば なり.

是れ 合成 文に して 二 個の 主格と 同數の 動詞と を 含む， 而 して 二 個の 短文 を
結び付く るに became (そ は） なる 接 鶴 | あり， 文法的に 評すれば， 幾 個の
單文 を接績 する も 不正なら ずと 雖も， 冗長の 文 は 常に 明晰 を缺 くの 憂 あれ
ば， 成るべき 丈け 接 績詞， 關係 It 名詞， 分詞 等の 使用 を 省く を 可とす， 例
せば

Count Okiima ih; a veiv able statesman, but he being a lover
of ease, and pedant and puffer, can never command the respect
and confidence of the people.

大隄伯 は 甚だ 有爲の 政治家な り， 然れ ども 彼 は 贅澤を 愛し， JL っ識を
誇 り 法螺 を 吹 く 者なる が 故に 彼 は 決して 國 民の 尊敬と 信用 と を 惹く能
はず.

是れ決 し て惡 しき 文に あ らず' • 然れ ど も 左の 如き は 更に 一層 明瞭な る な ら
む.

Count OkuDia i*< a verv aole statesman. But he loves ease and
is proud n nd talkative, .'ind the people do not love and respect
him.

八， 執拗 なれ 吾人 は の 使用 を 止めて 之 を 忘る i に 速な り， ク、 しく

故鄉を 離れて 外國に 留まれば 自國の 語 さへ も 忘る 、に 至る， 矧んゃ 外國語

に 於て を や. 之 を 永久： 保存 せん と 欲せば 是を 間斷な く 使用せ ざるべ か ら

ず, と 膠 固と は語學 研究の 祕訣な り と 知れ, 林間に 入りて;^ に愛篇

を よ， 外國 人に 會 せば ながら も 彼の 國語を iSl て 會話を 試みよ， 常
に 愛讀の 一書 を 懐に して 時々 刻々 閑 ある 毎に 之を繙 け， 是れ單 に 忘却 せん

と する 言語 を 保持す る の 益 ある のみな らず， 吾 入の 腦カを へ 物に 接 して
鋭く， 事に 處 して 敏 ならしむ.

語學 研究 は 無用の 時間 を 利用す る最 好手 段な り, 或は 停車場に 列車の 到
来 を 待つ の 時， 或は 人を訪 ふて 客室に 長時間の 俟待を 命ぜら る &時， 或は
病 者の 枕 邊に其 睡眠 を 護る 時， 外字 文典 ー册は 吾人に 有益 無害の 樂を 供す

る ものな り. 若し小說を讀むを廢して^^：^利語を研究せしならば， 若し 眞
偽 相 半す る 新聞の 記事に 長時間 を 費す を 止めて 英語 か » 語 かを學 びし な

n N IS の SfT 究

G73

らば， 日本人 は 今 は 如何に 進步 せる， 如何に 識 量に 富める， 如何に 常識に
富める 國民 なり しょ， 時 若し 金なら ば 何故に 是を 濱 の小說 海に 投 ずる ぞ,
何ぞ 是を國 家の 要に 供 せんが 爲 めに 我 身の 研磨の 爲に費 さ ^る， 起てよ，
愛國 者， 虚偽 を掇り し 政論と 『愛國 論』 と 小 說とを 火に 投ぜ よ， 来て 英， 佛
獨， 伊の 文 を 究めよ， 而 して 沙 翁と パスカルと， ゲーテ と ダンテと に 来れ.

第 六 章 日本語に 現 はれた る 歐羅巴 語

異種 異 根の 言語 を學 ばん と する に當て 吾人の 取るべき 一大 捷徑は 吾人の
旣に 知得せ し 僅少の 外 國語を 土臺と し， 其 上に 新 智識 を 築く に 在り.
歐洲 入が 日本 國 ある を 知て よ り 爱に七 百年， 然れ ども 彼我 根本的 思想の

相納れ ざ る と ， 地理 的 距離の 隔絕甚 しきと より， 二者 の 混合 今に 至る

も 甚だ 少なく， 彼 は 僅に 我の 「大君」， 「皇帝」 等 を 採用して 我の 文物 を遙
察する に 過ぎず. 我 も 亦 彼 を 解 せんとす るに 當ては 寧ろ 窮屈なる 支那 譯を
撰んで 單純 明白なる 原語 を 以てせず， 爲 めに 彼我 交通の 頻煩を 加 ふる 今日
に 當ても 困難なる 漢語の 熟辭は 日々 に增 加す る も， 歐羅巴 語の 直ちに 入り
來 り て 吾人 の^を 肥す こ と 稀な り . 舍密 まなる 語の 反て 原語の 意 を 保存
する に 適切なる に， 化 1 なる 殆んど 無意義の 譯語を 製造して 之に はら しめ，
ランプなる 便利なる 原語に 附す るに' と M なる 漢字 を 以てし， 以て 勉めて 歐
羅巴を 遠け て 支那 を 近 けんとす る は 我 邦人の 一大 偏癖 とい はざる を 得ず.

是を英 人が 直ちに 我の 「人力車」 よ り rikisha なる 新語 を 作て 彼の 有と し,
熱艾を moxa と名附 けて 其醫 Ml* に 加へ， 日本語な り との 故 を 以て 之に
代 ふるに 新 製の 歐羅巴 語 を 以てせ ざるに 比して， 吾人に 少しく 返 色な き 能
はず.

今大 槻文彥 氏の 名著 「言海」 を 見る に， 和語と して 採用され し 者 ニ萬壹
千 八 百 十七， 漢語 一 萬 三千 五 百 四十 六， 和漢 熟語 三千 有餘， 而 して 外来語
と して 收め られし 者 僅に 五 百 四十 九， 内 九十 六 は 唐音 語に して 支那 的な り ，
百 三十 七 は 梵語 並に 南蠻 語に して 東洋 的な りと し， 三十 二 は琉球 語， 蝦夷
語に して 日本的な り とすれば， 歐羅巴 語と して 我 日本語に 加 は りし も の は
實にニ 白-八十 四の 少數に して， 『言海』 載す る 所の 四萬餘 語に 對 して 僅に 其
百 四 十分の--たるに 過ぎず. 是を 英語に 南洋 馬來 語， 米國 土人の 語， 埃 及

674

w 國 語の w 究

語， 亞 拉比亞 語， 印度 語， 波斯 fg^l^ の 多く 採用され しに 比して， 我が 日 *M
の 未だ 地方 的なる は 疑 ふべき にあらず. 余 は 日本人が 自由に 支那 語 を 採用
せ しの 度 量 を 以て 廣 く 世界の 言語 を其國 語に 加 へん こと を 望 む も のな り -
國語は 其 單語を 外國に 仰いで 决 して 壞滅 する ものに あらず, 否， 外國 語の

轍 人 は 其 豐富を 来たし 其 活用の 範 圍を廣 うし， 是 をして 終に itt: 界的大 思
想 を顯述 する を 得せし むる も のな り . 日本 入 は 其 re に 於て 朱 だ 支那 人の
覊詳ょ り脫 する 能 はず， 是れ 吾人の 思想の 未だ ま那 的に して 吾人の 中よ り
未だ 抱 世界的 大 思想 の 出で ざ る 一大 理由 な りと 云 はざる を 得ず.

歐羅巴 語に して 日 *M に 採用 せられし 者 は 主と して 物品の 名稱な り と
す. 梵語 を涂 くの 外 は 未だ 無形 名詞の 吾人の 通用 語と して 採用され しもの
甚 少し 佐ク、 間 象 山の 所謂 「東洋の 道德， 西洋の 藝術， 精 遺さず， 表裡兼
該レ 因て 以て 民 物 を 譯し國 恩に 報 ゆ」 と は 日本人 最大 多數の 取り 来りし

(而 して 41^? ほ 取る） 方針に して， 彼等が 歐洲 語を藉 るに 當ても 亦 此方 針
に 則 り し 事 は 余の 今 列 #ん とする 實 例に 照して 明かな り -

一: カステラ， 和 蘭人よ り 藉 り し 語な り ， 故に 長 崎 は 今尙ほ カステラの
精 撰 を 以て 名 あり， 西班牙 國の 威力 兩 半球に 跨り， 伊太利の 南半， 來 因の
河岸， 悉く 其 君 を 戴いて 王と し 事へ し 頃， カスチ。 人 は 西 15 牙 武士の 華と
して 時の 文明 國 到る 所に 迎 へられ， 民 を 壓し暴 を 施く の 機關と して 良民の
怖る 、所な り し. 時に 和 蘭に Casteel brood (カスチ 口人の 麵包） あり し
攛 者の 使用せ しものと して 上等 社會の 食品な り し. 後 和 蘭人の 手 を 經て我
國に傳 へら たれり， 故に カステラ は K 制 政府の 遺物た る を 知るべし. 其 味
の 佳なる は 其 三百 年間の 長き 北歐の 民の 自由 を 奪 ひし 歐洲 ^ 人種の 甘 手
段な 示す ものなる を 知れ- casteel は 英語の castle (城砦） にして， カスチ
口 地方 は の m 部に 當り 其邊 境に 城砦 多き が 故に か く 名付けられし
なり と 云 ふ.

二， ビス トル， 是れ亦^^|1』的器具の名稱なり， 英語の pistol にして 短銃
を 指す， 伊國 タス 力 二 -州 ビス ト ィ ャ府の 名よ り 来る， 此 銃の 初めて 其莳
に 於て 製 ii せられし が爲 めな りと 云 ふ. Pistoja は 詩人 ダンテの 故 國フロ
レンスの 城市より 西北 二十 哩の 所に あり， ォム ブローネ 川に 傍 ひ， 中古;^
代に 在て は ルッカ， ピ —サ， フロー レンス 等と 政治に， 製造に， 商業に. 覇
を爭ひ し 一共 和 市な りと す. ピストルと ダンテ， 爭鬪 と 平和， 是を 聯想 し

*i 國 語の OT 究

675

て 之 を 記憶す る; し

三， ビー ドロ は fflliffg^ 語の vitreo より 來 りしに 相違な し' 拉典 語の
vitrum に 起る， 英語の vitreous (透明なる） vitrifactnre (硝子 製造） 及
び vitriol (硫酸） は 皆 同根の 詞 なり.

四， コンペ ィ トウ， 是れ亦 甘 手段 を 以て 北歐の 民を壓 せし 西班牙 人の 語
なり， 葡萄牙 語に 之 を confeito と 云 ふ， 蓋し 其 直らに 日本語に 採用され
しもの なるべし. 之に 金米糖な る 支那 文字 を附 し て 其 何物た る か を 示 し 難
し' コンペ ィ トウ は 多角 を裝 へど 而も 一度 之 を 口舌の 上に 置け は' 溶解し 去
て 僅に一 時の 甘味 を覺ゅ るの み， 恰 も 薩摩武 まの 武骨なる が 如 く に 見えて
謀計に 巧なる が 如し. 英語の confect (砂糖 漬） confectionery (菓子屋） は
コンペ ィ トウの 姊妹 語な り.

五， ギヤマン， 是亦虛 飾 外装 品の 名な り， 蘭 語の diaimmt より 来りし
なりと 云 ふ， 今 は 玻璃 硝子の 類 を 指す に 止まる と雖 も， 原語に 於て は ダイ
ャ モンド （金剛石） と して 寶 石の 王の 名稱な り, 拉典 語の adamais より 來
りし 者な り， 英語の diamond の夕ト adamant, adamantine (堅牢なる）
の 語 を 作る. ギヤマンの 語 は 今 は 華美 光彩 ある 毀 れ^き 物品の 名と して 使
用 さる. 眞物 悉く 去て 偽物 社^に 潢 行す るの 今日， ダイヤモンド は 化して
ギヤマン （硝子） となり， 單に璨 潤た る を て 高貴 を裝 ふに 至 り しは奇 と 謂
つべ し.

六， ビロ— ド， 又 西 班 3= 語な り， velludo より 來る， 英語の velvet,
velveteen と 同根の 語な り， 天 鶴 械と譯 す.

七， デウス， 是れ 曰 本 語 i こ 採用 さ ； f L し 形 以上 的 歐羅巴 語の 單 一の ものと
いはん 乎， 天主なる 支那 語を附 する も是れ 其音譯 にして 意譯 にあらず， 拉
典 語の Deus にして， 同 語の Dies, 伊太利 語の Dio, 希臘 語の Theos， 梵
語の Dyaus, アリア ン 人種の Wfg にして 此語を 留めざる は 稀な り， 共に 天
又は 神 を 指す の 語な り. 毗陀經 の Dyanshpitar は Zeus-pater となりて
希臘 語に 現 はれ， Dies-piter 或は Jupiter として 拉典 語に 存し， 父なる 天，
又は 天父 を 意味す， deity (上帝)， deism (自然 敎)， deify 神を崇 むる） 等の
語 は 皆 語原 を 天主に 取り し 者な り • 又希臘 文字よ り theology (神 學、 theo-
Phany (神 顯)， theocracy (神政 等の 語 は 来れり . 天主 敎 堂上 十字架 標の高
く聲 ゆる を 見て ァ リ ヤン 民族 古今 六 千年間に 涉る 思想の 變 遷を考 ふべ し.

676

外 » 語の W 究

八， シ チン， » の 漢字 を附 す， 菌牙 語の setim より 来りし ものなら
ん， 英語の satin にして 拉典 語の seta (絹） より 來り， seUiceous (細 毛 あ
る)， setiferous (同)， setigerous (同） 等の 植物 學的 術語と 語原 を 共に す.

九， シャボン， 佛蘭西 語の savon より 來り しもの ならむ， 日 本音に 最 も
善 く 似た る は ゲ リ ッ ク 語の siavrni な り ， 英語の soap も 其 語原に 於て 異な
る ことなし， 佛 音の savon ii 英語の saponaceous (石驗 質の), saponify
(石 il^ 化す） 等に 於て 現 はる-

十， ドンタク， 休日の意味を以て維新の^^期に在て廣く用ひられし語な
り， 和 蘭 語の Zondag, 語の Sonntag, 英語の Sunday にして 日曜
日な り, 歐羅巴 諸 邦に 於て は 日曜日 は德性 修養の 日 な り , 故に 伊太利 語に
於て は是を Domenica (主の日） と稱し 特に 天主に 事 ふるの 曰と 定む.
是を 休日 と譯し 放散 遊興の 曰と 定めし は 西洋文明 を 皮相 的に 解す る 日本
人に 限る.

其 他力 ルタ （carta 西ん カッパ (capa 西), ジン ジャ ビヤ （ginger beer
英語， 印度 語の zinziber よ り來 る）， ダー ス （dozen 莉， （マッチ match 菊'
ボタン （boton 葡)， ボン チ （punch 英)， コロップ （cork 英） 等， 是を其 原
語に 讀ん で歐洲 悟 得の 一助 と なす を 得べ し.

然れ ど も 等小數 文字 は 以て 彼の 思想 を 解す る に 足 ら ざる は 余の 前に 述
ベ しが 如 し. Jit 々 た る 小間物 商の 用語， 以て ミルトンの 莊と シェク ス ビ ャ
の 大とを 親 ふに 足らず. 何ぞ サブ ライム （莊嚴 > を 採用せ ざる， 何ぞ 自由 黨
の墮 落と 共に 全く 其 を 失 ひし 自由なる 贅 語を廢 して クロムウエル， ヮ
シン トンの 口頭に 上り し リバ— チー其 儘 を 適用せ ざる， イマジネーション，
インスピレーション， 若し 假名 文字 を 以て 是を 緩る の 煩 を 感ずるならば 何
ぞ 直ちに 羅馬字 を 採用 し て 我が 國 語の 同化 力 を 增大せ ざ る -

Sublime naru I uji vo, ware nanji wo nozomite waga kokoro
uchi ni ugoku. Ware ni Cromwell no liberty 、vo ataeyo. ware
ni Wordsworth no inspiration avo kudaseyo ； Ware wa imagina-
tion no tsubasa ni norite, Dai Nippon no mirai wo utawan.
是れ 解し 難き の 日本語に あらず， 斯くて 世界 菓國の 語 を 我に 吸收 し， 如何
なる 莊大の 句 も， 如何なる 深遠の 思想 も， 是を自 ffi に 日 を 以て！^ し
得る に &んで 日 本國は 始めて 世界的に 大 なる を 得るな り .

W 國 語の SfT 究

07'

第 七 章 博 言學と 地名

固有 名 I ぎ は 素是れ 普通名詞の 特別 1 ヒせ しもの なり， 正 當に之 を 解 すれば
名詞と して 固有 性を帶 びざる はなし， 名詞 は名稱 にして 一物 を 他の物よ り

區 別す る爲 めの 詞 なり， 花と いふ は 葉に 對し， 幹に 對し， 根に i 寸し 植生の
一部分 を 指す の詞 にして， 花なる が 故に 葉に あらす'， 幹に あらざる の 意 を
示す の詞 なれば， 是を 固有名詞と 稱 して 愆な し 名詞に 固有と 普通 と の區
別 あ る は， その 之を帶 ぶる 事物に 小數 と 多數と の 別 あるに 依る のみ.

世界 到る 所に 地名 あ り ， 而 して 吾 入 は 其 多 く を 解せ ざる を jy て， 地名 と
しいへば 吾人 は 意味な きものと 悟り， 單に 之を諳 ぜんこと を 努めて 其 原意
を 探らん とせず， 故に 地理 學は 記憶 術 練習の 爲 めの 學 科と し 思 はれ， 困難
の 地名に 接する 每に只 瞑目 して 釋鶴 的に 之 を 吾 入の 記憶に 留めん こと を努
むる のみ， 是れ豈 智能の 發達を 目的と する 教育家の 永く 忍び 得べき 所なら
んゃ.

地名 は 地理 的 固有名詞に して 其 根 原に 於て は 普通名詞な り , 東京 は 東の
京に して 無意義， 無意味の 夾雜的 文字に あらす'， 吾人 は 其 名稱の 依て 来り
し 起原 を 知り， 其 名 を 呼んで 其 地位と 歷史と を 聯想す， 北京 あり， 南京 あ
り， 西 京 あ り て 亦 東京 あ る な り , 東洋 歷史に 通 じて 東京な る 名 稱は其 意義
炳 1 ^たり. 外人の 我 國に來 り， 我國 語と 國史と を 解せ ざるが 故に， 此の 最

も 明白なる 我 力'; 帝都の 名稱の 意味 を 解す るな く， 之 を Tokyo と 緩り， 之
に トウ カイ ォの發 音を附 する もの あれ は: 吾人 は 彼の 無 識を嗤 ひ， 彼の $)gi
を 潤む にあらず や， 然れ ども 吾人 は 他人 を嗤 ふが 如く， 他人に 嗤れ ざらん
こと を 努めざる ベから ず.

無學は 迷信 を 生み， 迷信 は 無謀 を 来たす， 日本なる 固有名詞の 起因 を 明
にせざる より， 我 邦人の 蒙りし 害毒 は 決して 勘な からず， 日本と は 日光の
貯蔵所 と の 謂に あ ら ずして 單に 日の 昇る 所, 或は 東方 國の 意に 外な らず，
是れ 日本なる 號の吾 八の 西方に 住する 民に 依て 此國 土に 附 せられし も のな
る を 以て 知るべし， 神 功 皇后 新羅 征 の 時に 彼國 王の 言に 曰く， 「吾 聞 東方

有 神國謂 日本」 云々 と， mm, 高麗， ff: 那等 朝鮮半島の 諸 邦より 其 東方に
方る 我 邦 を 指して 太と 謂 ひし は 地 msa に 止ま り， 尊敬 叉 は 敬服 を 意

()78

タ t W gS の ETf 究

味して 謂 ひしに あらざる は 明かな り， 今是を 他國の 例に 照して 說明 せんに,
亞細 亜の 西 端 地中海に 濱 する 一 帶の地 を歐羅 巴人 は レバント （Levant) と
稱す， Levant は南歐 語の levare (昇る） なる 動詞よ り來 り， 太陽の 昇る 所
卽ち 曰 本の 謂 ひ なり， 又 マ- モラ 海 並に ェ 一 ジ ャ 海の 間に 突出す る 小 亜 細
亜の 部分 を 今尙ほ 古代の 希 獵 人の 名 稱を存 して アナ トリ ャ （Anatolia) と
稱ふ， 希臘 語の anatol さ （昇る） より 来りし 名に して 亦 日本の 義 なり. 近
世に 至て 東洋 全 體をォ リエ ント （Orient) と稱 する も 是れ拉 典 語の oriri よ
り來り し 語に し て 亦 昇る を 意味 i-, 壤地利 （Austria) は 。sterreich に して
東國の 意な り， 太古 時代に 在て は アツ シ リャ王 力； 東の 方 兵 を 進めて Bikni
の 地に 侵 人せ り との 事 を ffil まに 留めたり， 而 して ビック ニはス メラ ニヤ 語
にて^^ を 意味す る 者な り と 云 ふ， 依て 知る 曰 本な る 名 稱を帶 び し 邦土
は我大 八洲 瑞穗國 に 限 ら ざる を.

東方 國 あるが 故に 西方 國 ある は 亦 怪しむべき にあらず， ビ ッ ク ニ-に 對
して エレツ ブ國 （Ereb- 西） あ り し， 卽も 今の 亞拉 比亞 （Arabia) 是れな り ,
東洋 （Orient) に對 して 西洋 （Occident) あり， 前者 は ^#週 を 意味して 後
者 は 日 沒國の 謂 ひなり, 澳地利 （Gsterrdch) に對 して 今の 佛蘭 西なる ゴ -
ル國 （Gaul) あり， 前者 は獨逸 語の 東方 國 にして 後者 は ゲルト 語の 西方 國
なり， 英國の 東部 をゥ エー ルス （Wales) と 稱ふも 亦 同一の Gaul 又は
Gall の變稱 にして 均し く 酉 を 意味す， 日昇國 なる が 故に 先天的に 膨脹 進取
の 國と謂 ふ を 得ず， 日沒國 なる が 故に 縮小 退步の 國と稱 ふべ からず'， 曰 昇
國に 支那 あり， 朝鮮 あり， 安 南 あり， 緬甸 あり， 日沒 園に 獨逸， 英吉利， 佛
蘭 西 あ り , 國名 は國の 大小 盛衰 を 卜する も のに あ ら す'.

東方 國 あり， 西方 國 あり ，北方 國, 南方 國 なから ざらん や. 那咸 （Norway)
は是れ を^に 譯 すれば North way にして g を 意味す （我の 北海道に
對 照せ よん 印度の 南半 を デカン （Deccan) と 稱ふは 梵語に て g の 意な り，
濠 斯太利 （Australia) は拉典 語の australis よ り 來 り 又 南方 を 謂 ふの 語な
り， 東西南北の 語 之 を 萬國の 語に 讀んで 許 多の 地理 的 固有名詞 を 作る， 其
意義の 固有なる にあらず'， 其發 音の 特別なる に 由る （吾人に 取りて)， 吾人
の識を 博め て 特別 は變 じて 普通と なる， 是れ豈 に獨り 地名に 於ての み然ら
んゃ.

大 川なる 普通名詞 を各國 の に 緩り て 許 多の 固有名詞 を 作る, ミ シ

W L ほ の 究

679

シ ッ ピ は米國 土人の 語に して 犬なる 長き 河の 意な り ， 印度の 但河 (Ganges
は Bm-ra Ganga の fi 略に して， 印度 語の 大河な り， イラ ヮヂ— は 緬甸語
(？) にして 同一の 意義 を 示し， ユー フラ テス （Euphrates) は バビロン 語の
Pura-nun より 來り， 大水 を 意味す, 西班牙 語の グ ヮ ダル キ ゲイル (Guadal-
quivir) は亞 拉比亞 語の \Vaci-a レ keber に 起り て 亦 大河の 意な りと 云 ふ.

白山の 文字 亦 固有名詞 として 存 する 多し, 我の 加賀に 白山 あり， 米國に
White Mountain あり， シリャ に Lebanon (希 伯來 語） あり， 印度に
Dualagiri (梵語） あ り ， 瑞 西に Mont Blanc (佛 語） あ り, アル プ フ、 (Alps)
亦拉典 語の albus よ り來り 白山 卽ち 雪山の 意な り と 云 ふ.

なる 普通名詞 は 我の 比 良 （蝦夷 語の ビラ） を 作り， バルカン半島の
Balkan (土 耳 古語） を 作り， 亞細亞 の Taurus (亞 拉比亞 語） を 作り， アン
デス 山 を Cordirellas と稱 する は 西班牙 語に て 連山の 意な り， 那咸の ベル
ゲン （Bergen' 巿 は北歐 語の berg (山） より 来り， 新英 州に 唯一の 倒 扇形
として 嘆賞 せらる る \Vaclu】sett も 土 八 語に て單に ^ の 意に 外なら ずと 云
ふ.

變 又は 進の 名詞 も 亦 固有名詞 を 作る こと 多し， 我に 森, 大森, 靑森 ある は
皆 蝦夷 語の 「モリ」 の ^ に して 灣 頭の 意な り と 云 ふ. 印度の^ 賈 (Bom-
bay) は 葡萄牙 語の BonBaWa にして 良灣を 意味し 南米 伯剌 西の バヤ ャ
港 は 同一の Bahia なる に 過ぎず'， 英吉利 海峡に 濱 して 佛蘭 西に Le Havre
あ り ， 葡萄 3^ 國ギ- 口 —河口 に Oporto あ り ， 共に 港 灣を謂 ふに 過き ず.

砂漠 を 亜拉ょ bgg 語に 讀んで Sahara あり， 千島 を馬來 語に 讀んで Mal-
dive) あり， 川 中島 を 希 職 語に 讀んで Mesopotamia あり， 米國 土人の 語に
讀んで Nashua あり， 我に 山城 國 あれば 蘇 格 蘭に Dumfries (ゲリ ック 語)
あり， その Glasgow は 我の 黑 と譯 すべき ものな り と 云 ひ， 我の 三 河に 對
して 歐洲に Trois Rivieres (三 川)， 米國に Three Rivers (仝） あり， 英と
蘇と を 分つ に Tweed (境) 川 あれば 攝 津と播 磨と を 別つ に 境 川 あり， フ オル
モサ （臺 薄） は 塞 を 意味して 伊國の Piacenza 露 西亞の Balaklava と 同意
義な り と 云 ふ. 英國の Oxford を 牛 津と譯 し 得べ く んば歐 と. 亞とを S 分す
る 海峡 Bosphorus も 亦 同一の 譯語 を附し 得べき ものな り. 種 ケ島は 蝦夷
語の 「タン ネ J 島に して 長 島の 意な り とすれば 之に 比對 する に 米國に Long
Island あ り ， 種ケ 島の 西方に 方 り て 屋久島 あ り , 是れ同 じく アイヌ 語に し

680

外國 語の fiff 究

て 鶴の 意な り といへば， 英國に Derham (鹿 村） Derby (鹿 田 J) Deerhurst
(鹿 森） 等 ありて， 英人亦 彼の地 名に 於て 大に アイヌ 人に 負 ふ 所 あるかと 怪
まる.

地理 的 罔 有 名詞， 特に 都市の 名に 宗教 的名稱 多し. 世界の 最も 古き 城市
の 一は ユー フラ ト河邊 の バビロン なり， Babylon は Bab-ilu と 緩るべき
もの， ス メラ 二 ャ 語の KA DINGIERA KI を アツ シリ ャ 語に 意譯せ しも
のにして 神の 門の 意な り と 云 ふ. 今を去る六千年！；^前に於て旣に西方亞細
亞 の宗敎 的中 心な り し， 其 北方 ァ ッ シ リ ャの 地に 於て 莊大を 極め し ニネベ
(Nineveh) の 市 は 二 ナス （Ninus) の 神 を 戴きし を Jjl て斯 く名附 けられた
り. 希 臘の雅 典 は 女神 ァセネ の 名に 依て 建てられ しもの， 埃 及 古代の 城市
にして Rameses の 如き Ta-pais (Thebes) の 如き， 宗 M なら ざり し は 稀
な り . 然れ ども 近代に 至て 最も 多く 宗敎的 名 稱を用 ひし 者 は 西班牙 人な り
とす. 彼等が 西半球に 殖民 地を拓 いて 以来， 國 として， 州と して， 島と し
て， 岬と して， 港と して， 都府 として 其 名稱に 於て 西» 人種の 宗教心 を
表せざる もの 勘し. コ ロム ブス 初めて 大洋の 西に 陸地 を 見る や， 是に San
Salvador (聖教 主） の 名 を 奉りて 彼の 難 航路の 恙な かり し を 謝し， 二 カラ ガ
國の 東北 端に 「神に, 鶴」 畔 (Capo Gracias a Dios) あり， 其 南に 盡 きる
所 は 聖約謝 g (San Juan) な りと す， コスタ リ カ國の 首府 を聖 ヨセフ （San
Jose) と 云 ひ， 聖 救主國 （San Salvador) ありて 其 首府に 聖 救主巿 あり， 墨
西哥 最大の? S» は Vera Cruz にして 眞 十字の 意な り, 我に 對 する 桑 港 は
聖 フランシスコ 港に して， 是に 接して 聖 ヨセフ 市 （San Jose) あり， San
Pablo は聖' 保羅 にして， Sacramento 河 は 聖餐 河な り， 若し 夫れ 西 印度 諸
島に 至れば 恰も 寺院 國に 至り しごとき 感 あり， 玖瑪 島の 南端に 十字 あ 岬
(Capo de Cruz) あり， その 西 端を聖 アン トニ ォ dl 甲と 云 ひ， ハ イチ 島に 聖マ
リャ岬 あり， 山 （Monte Christi) あり， 日曜 島 （Dominica) あり， 聖
母 群島 あり， 基督 敎市 （Christians ほ d) あり， 聖路加 島 あり， 三位 ー體島
(Trinidad) あり， 亦 南米 諸 邦に 此 種の 地名 多し.

ras 牙の 護 神 と も 稱 すべき も のは實 に聖雅 各な り と す. 傳說に 依れば 聖
雅各パ レ フ、 チナの 地に 於て 虐殺せ られ し 後， 彼の 遺骸 は 不思議に も 西班牙
國 西北の 地に 移され， 此 所に 彼の II は 葬られて 其 上に 大寺院の 建てられし
以来 彼 は 牙 人の 守護の 聖者と して 尊崇せられ， 西 人が カム ボス テラの

外國 語の 究 681

聖雅各 （Sant Jago de Campostella) の 名 を 仰ぐ は 恰も 我國に 於て 善 光寺
の 如来， 成 田の 不動 尊が 民衆 特種の 崇敬 を惹 くが 如し， 故に 西 入 は 到る 所
に此 聖者 を 祭り, 聖雅各 （Santiago = Sant Jago 英語の Saint Jacob or
James なり） の 名 を 留めたり. 其 著名なる もの を擧 ぐれば 玖瑪 島の サン
チヤ ゴ 'は 米 西 戰爭の 際 其 附近に 於け る 海陸の 激戰を 以て 名 あり， 智 利の サ
ン チヤ ゴは其 首府に して 南米 第一の 都市な り と稱 せらる， 其 他 サン チヤ ゴ

州 あり， サン チヤ ゴ島 あり， 西 人の 愛國 心と 宗敎 心と は 籠め て此 名に 存 す.

斯 く て 地名に 歷史ぁ り ， 詩歌 あ り ， 宗敎ぁ り , 愛 國心ぁ り , 地名 は 鄭重に
攻究すべき もの.. 漫 に變更 すべき ものに あらず. 洛 北の 嚴嶽比 良 を アイヌ
語の ビラ （山） と 讀んで 幾多の 感慨の 是を 望んで 吾人の 心中に 湧 起せざる
を 得ん や. 憐 むべき アイヌ 人種， 今 は 大和 人種の 逐窘 する 所と なりて， 縫
に 北邊に 人種的 餘命を 保つ と雖 も， 一時 は 琵琶湖の 八景 は 彼等の 有に 歸し
堅 田に 獵し， 勢 田に 漁し， 遙に 北嶺の 白 冠 を 戴く を 望んで 彼等 は 悲痛 を 慰
めしなら む. 否な， 更に 南方に 進んで 肥 後鹿兒 島の 地を領 し， 南海の 三 島
を 命名す るに 其 長方形なる もの を タン ネ （種子 ケ島） と稱 し， 其 鹿 林 を 以て
茂れる をャ ッ ク （屋久 島） と 呼び， 其 火山 質に して 硫黄 を產せ し を ユーラ ッ
プ （永 良 部） と 名 づけし 頃 は， 實に 彼等 最 盛の 時 ft にて ありし ならむ. 其 時
未だ 肥 後人の 此樂 土に 侵入し 来り しなく， 阿蘇 は 火烟を 噴出せ しも 巧言 を
吐かず， 薩 摩に 誠 實の民 は 住して 虚偽の 新 華族の 其淨 土を據 せし なし 地
名 を 其 原語に 讀んで 吾人 は 太 古老 白の 時代に 溯り， 今 を 憤る と共に 吾人の
悲憤 を 過去の 淸 閑に 癒す を 得べ し.

然るに 政治家なる 者 あり， 卑俗に して 亦 無學， 彼等 は 自國の M に 暗し
矧ん ゃ萬國 地理 を や， 文 を 貴ばず して 錢を 尊び， 神を拜 せず して 魔に 事〜
詩歌の 美 を 知らず， 愛國 心の 何物た る を 解せ ず， 故に 彼等 は 地名 を 見る も
其 意 を 解せ ざる 事， 恰も 蠻 人が 聖賢の 書 を 開きし 時の 如し， 新地 名 を 作ら
んと 欲する に 當て拉 典 民族が 彼等 新設の 城市 を Romae (羅 馬， 強健 を 意味
す） と 命名して 彼等 遠大の 志望 を 後世に 傳 へしが 如き， 又は 猶太 人が 波 等
の 首都 を エルサレム （平和の 在る 所） と號 して 黄金 時 it の 到 來を豫 期せし
が 如 き, 勇壯に して 又 サブ ライム な る 思念の 政治家て ふ是等 凡骨の 頭] 鎖に

湧 き 来る な く ， 豐島郡 と 多 摩 郡 と を 合し て豐多 摩な る 新 名 を 作 り ， 標紫, m

葉の 二 郡 を 合せし ものに 双葉なる 平凡 的 新 稱を與 へ， 森 山， 德江， 粟野の

682

タ t S 15 の W 究

三 村 を 合併 して 森 江 野なる 奇 は 起 り ， 三 村 各其舊 名の 消滅 せん こと を惜
んで其 保存 せられん こ と を爭 へば 睦合 村な る彌縫 的お 稱を附 して 其 不滿を
宥む， 是等 政治家なる 者の 過去 を輕ん じ國 史を毁 損する こ と實に 此の 如 し.
彼等 は 實に此 美 國を委 ぬるに 足る の 人に あらず. 吾人 は 宜しく 彼等に 傚 ふ
ことなく， 博く 言語の 學に涉 らん こ と を 努め， 地名に 古人の 希望 を讀 み，
萬 國の民 を 解し， 敬虔に して 該 なる の 思想 を 養成すべきな () -

參考書 ウェブ スト ル氏 大字 典， マイケル ジョン 氏 比較 地理， セ イス 氏ァ
ッ シ リ ャ學， パ ッ ヂ氏バ ビロン 史， 口 — リン ソン 氏 太古 七 帝 國史, へ-' レ
氏 西班牙 史， ラゴー ジン 氏 印度 史， チヤ ムバ一 レン 氏 アイヌ 語と 地名 等.

第 八 章 の 英語 讀本

(英譯 聖書）

最も 簡潔に して， 亦 最も 高尙 にして， 最も 純淸 なる 散文と 最も 莊嚴 なる
韻文 と を雜 へ， 唯一 書に して 其 中に 英語の 捽を收 め し も の は 余 は英譯 聖書
なり と 信ず， 余 は 今玆に 聖書の 傳 ふる 教理の 眞 偽善 惡を 論ぜん と 欲する 者
に 非ず， 亦 mi 的に 其 記事 を 辯 護 せんと 欲する 者に あらず， 余 は « 語學
者と して， 英譯 聖書なる もの、 純文學 的に 無比の 價値を 有する ものなる 事
を 辯 ぜんと 欲す.

英譯 聖書に 數種ぁ り， 其 目 下 書肆の 店頭に 曝され， 一千べ ― ジ の大册 も
僅に 二三 十錢を 以て 購ふを 得べ く， 若し 之 を バックル， ス ペン サ―の 著書
に 比すれば 十 て ーを購 ふに 足らざる 者 は實に 「ジェ —ムス 王の 翻譯」 と
稱 せらる &者 にして， 英王ジ エー ムス 第一 世の 庇 保の 下に 五十 四 人の 頃學
の 手に 依て 千 六 百 十 年に 希臘希 伯來の 原語よ り 新たに 英語に 翻譯 せられし
も のな り • 是に 先ずる 七十 餘年， 千 五 百 三十 八 年上 梓の コバ— テー ルの譯
あ り , 千 五 百 二十 六 年の ティ ン デール の譯ぁ り , 其他ゥ ィ クリフ の譯ァ ッ
デル ムの, あ り て， 其 文 it の 中古 的なる よ り 今日 之を讀 解す るに 稍 や 困
難 を 感ぜざる に 非す と雖 も， 而も 今日 吾人の 有する 英 M 書 （ジ エ- ムス
王の 節譯） の 特種の 美 は:^ 先達 者の 氣 と 文と を 適用 化合せ しに 依ら ずん
ば あ らず. 其 に 至て 改正 葡譯 Revised Version) なる もの あり， 英
米大學 者の 團體 力; 十數 年の 刻苦 を 經て譯 出せ しもの， 其 原文の 意を寫 すに

W 【M の 究

08；^

舊譯に 勝る と こ ろ 多き は 言 を 待たず. 又デ ユエ— バイブル （The Douay
Bible) と藝し 前述 ジ:^ -ムス 王の 翻譯と 同時に 天主 教徒の 手に 依て 佛國
デ ユエ - に 於て 譯 せられし 英文 聖書 あ り , 今尚 ほ英國 天主 教徒の 尊重す る
處の もの な り ， 亦 M に 至 り ， 英米 在住の 適 太 人に し て英譯 聖書な る もの
の 孰れ も 正確の も のに あら ざ る を 歎 じ， 猶太 譯の 英^ 書 を 1«： に 公け にせ
し 者 勘から ず， 其 中 余の 常に 參考 用と して 尊重す る もの は アイザ ッ クレー
ザ 一 (Isaac Leeser) 氏の 英譯舊 約 聖書な り とす， 氏 は單獨 事業と して 十八
年の 星霜 を 其のた めに 消費し， 吾人 英文 を 以て 此舊記 を 究めん と 欲する 者
の爲に 偉大の 便益 を 供 したり.

然れど も 純文學 的に: ir 等數 種の 譯文を 相比對 せんに は ジ ェ-ム ス 王の 翻
譯 なる もの k 他に 優る 數 等なる こ と は 何人も 承認す る處な り • 是れ 實に英
人の 宗教心が 其絕 頂に 達せし 時に 成りし もの， 若し 之 を 言語 學 的に， 文法
的に 評すれば， 過誤 缺點 一にして 足らずと 雖も， 其 能く 預言者の 精神 を傳
へ, 保 羅約翰 等 初代 基督 敎陡の 信仰 を寫せ し (な て は 今 日 世 に 存在す る 三
百 有 餘の翻 li^JI 中， 此英譯 の 如き は 他に あらざる べし 英譯 聖書 は實に
一種の 創造的 製作 物な り ， 若 し 之を譯 書の 類に 加 へん と な らば， 是れ 精神
譯 として 存 すべき ものにして， 正 譯と稱 すべき ものに あらず， 英人は 彼等
の 英譯ハ 'ィ ブルに 於て 彼等 獨特の 聖書 を 有する な り , 卽ち 猶太 思想 を英吉
利 化せし もの を 有するな り， 彼等の 個人的 希望と 國家的 思想と は 凝て 此
「譯 文」 と 成り， 永く 彼等の 中に 存し， 彼等の 國民的 文學の 長と して 彼等
を敎へ 慰め 導きつ、 あり.

今^ M 書 （ジ エー ム ス 王の 觀譯を 謂 ふ 以下 傲 之） よ り ， 純淸 なる 英文
五六の 例を擧 げんに，

Ana the Lord uod said. It is not good that the man should be
alone ； I will make him a lielp meet for liim : And the Lord
God caused a deep sleep to fall upon Adam, and he slept ； and
he took one of his ribs, and closed up the flesh instead thereof.
And the rib, which the Lord God had taken from man, made
he a woman, and brought her unto the man. And Adam saici,
This is now bone of my bones, and flesh of my flesh : She .shall
be called Wonian^ because she was taken out of man. Therefore

()84

タ I W 語の W 究

shall a man leave 】iis father and his motlier, and shall cleave
unto 】iis wife : and they f^hall he one flesh. ― Gen. 18, 21 ―
24.

ュホバ 神 言 ひ 給 ひける は， 人單獨 なる は 善しから ず， 我 彼に 適 ふ 助 者
を 彼の 爲に造 らんと …… 是に 於て ュ ホ '、'神 アダム を 熟く 睡 らしめ 睡り
し 時 其 肋骨の 一 を 取 り 肉 を も て 其處を 塞ぎ 給へ り， ホ バ神ァ ダム よ
り 取りた る 肋骨 を 以て 女 を 造り 之 を アダムの 所に 携れ來 り 給へ り，
アダム 言 ひける は， 是 こそ は 我が 骨の 骨， 我が 肉の 肉 なれ， 是は男
(man) より 取た る 者 なれ は， 之 を 女 （、voman) とおくべ しと， 是 故に
人 は 其 父母 を 離れて 其 妻に 合 ひ 二人 一 膣 となるべし
是の 英文 中に 一の 希臘語 又は 拉典 語よ り 引き 来り し 難語 あるな く， 皆な 簡
易單 純なる 英語に して 何人も 之 を 解す るに 困難 を 感ずべ き に 非ず， 殊に
man (男） より 來 りし 者なる が 故に w-oman (女） と 名くべし と ft^ し處,
希伯來 語の isha (女） なる 語 は ish (男） なる 語の 女性なる を寫 得て 妙な
り と 謂 ふべ し 英 入の 夫婦 觀 なる 者 は實に 彼等の 此譯 語に 依る ものにして，
其 shall cleave の 好 合 （鎚 る） べしと 命令 的に 讀み し處は 原語の 意味 を正當
に^し ものと は稱 すべから ざる も， 而も 彼等 を して 夫妻の 關 係に 非常に
重き を 置か しめ， 是を 犯す 者は實 に社會 組織 を 其 根底に 於て 動かす ものな
るの 念 を 彼等に 與へ しに 於て は， 彼等の 此聖 語の 解 擇が與 て 力 ある は 決し
て 疑 ふべき に 非ず， 勿論 生理 學 的に 此 記事 を 批評して 妄誕ま 稽の譏 を 免 か
れ ずと 雖も， 詩歌 的に 之 を 解して， 其 中に 微妙 15?、 遠の 眞理 を發 見す るに 難
からず， 夫妻と は 一物 を兩斷 せし ものな りとの 觀念， …一 瑞典國 の 神秘的
哲學 者スヰ ーデン ボル グが 未来 天上の 結婚式なる 者 を 想像して 「是れ 造化
の 始めに 當て 一時 相 分離せ し靈が 再び 相 2 に歸 合する 時な り 」 と 云 ひし は
實に 此美 はしき 思想 を畫 きし もの な ら ざるべ から ず.

ダビ デ 王が 其- r- アブ サロ ム の 死 を 歎 く の辭は 人情 其 儘 を 穿て 常に 英 人の
愛誦す る處 なりと す， '

0 mv son Absalom ！ my son, my son Absalom ！ would God I
had died for thee, 0 Absalom, my son, my son ！ ― II Samuel,
XVIII, 33.

ァ 、 我子ァ ブサ ロムよ， 我が 子 我が 子ァ ブサ ロムよ， 嗚呼 我 汝に代 り

タ t 語の OT 究

685

てお たらん もの を， アブ サ ロム 我 子よ， 我 子よ
是を 重復と 云へば 云 ふべ し 然れ ども 親た る 者が 其 子の 叛逆に 遇 ひ， 命 を
危うし 位 を 奪 はれん とする の 際， 其 子の 非業の死 を 遂げし を 聞き， 之を悲
むの 狀， 古今 東 商の 文學 に， ダビデ 王の 此悲號 に 優る の 痛聲は 余の 未だ 知
ら ざる 處 なり.

時勢 を慨し 腐敗 を愤り し 言に して 猶太 預言者の 語の 如き は 萬 國無雙 な
る は， 識^の 夙に 認めし 處 なり. 而 して 其 悲憤慷慨の 意を寫 せし ものにし
て英譯 聖書の 如き は 亦 他に 見ざる 處な り ' 十七 世紀の めに 當て國 民舉て
スチ ユア 一 ト 王朝の 腐敗 を 怒り， ミルトン をして 彼の 大政 論 を 吐かし め，
ピム， ハム プデ ン， コ ロム ゥェ' レ をして 彼等の M なる 改革 を 行 はしめ し
も のは實 に英譯 聖書の 力な りと す. 後ゥ ニス レー の宗敎 改革 となり， ウイ
ルバ 一 フォー フ、 の 奴 隸廢止 運動 と な り ， ハヮー ド の 監獄 改良 事業 と な り ，

コブ デン， ブライトの 政治 運動と なり， カーライ 几の 火の 如き 文字と なり，
ヂ ツケン スの 慈善 的 諧謔と な り し 者は實 に英譯 聖書に 依て 英 人に 染傳 せし
想な り と 云 はざる ベから ず， 英譯 聖書 を 除いて 英 人の 歷史は 解し
得べ からす'， 彼等の 憲法 は IS 語 其 儘 を 用 ひ， 彼等の 詩歌 美術 は 其 重なる 題
目 を 聖書の 記載す る 事實に 求め， 彼等の 社會 改良 蓮 動な る もの も 此 書に 關
聯 せざる は 稀な り， 若し 短刀 H 人 つて 俗人の 膽を剜 ぐるの 文 を 見ん と 欲
せば 預言者 亞麼士 の 言 は 劍戟; の 如き ものな り -

Ye that put far awav Ihe evu day, and cause the seat of vio-
lence to come near, that lie upon beds of ivorv, and stretch
themselves upon llieii- couches, and eat the lambs out of the
flock, and the calves out of the midst of the stall, that chant
to the sound of the viol, and invent to themselves instruments
of music, like David, that drink wine in bcAvls, and anoint
themselves mth the chief ointments ： but tliey are not grieved
for the affliction of Joseph .

汝等は 災禍の 日 を 以て 尙ほ 遠し となし， ••••• 自ら 象牙の 牀に 臥し， 寢
臺の 上に 身 を 伸し， 群の 中よ り 盖羊を 取り， 琴の 音に 合せて 歌ひ噪 ぎ,
大盃 を 以て 酒 を 飲み， 最も 貴き 香油 を 身に 塗り， ヨセフ （國民 1 の艱
難 を 憂へ ざるな り.

w m m の w 究

直に 世の 貴顯 紳士なる 者の 良心 を 突き， 彼等が 生きて 此 地に 存 保す る の價
値な きを 知ら しむる に 足る， 然 らば 彼等 は 何を爲 すべき か 預言者 は 曰 ふ，
先づ 悔い 悛 むる のみ， 先づ 神明の 前にて 身 を 赤裸に し 以て その 恩 惠に與 か
らんの みと，

Sock him that makes the seven stars and Orum and turnetli
the shadow of death into the morning, and maketli the day
(lark with night : that calleth for the 、vaters of the sea, and
poureth them out upon the face of the earth : The Lord is his
name.

簡^な る 語， サブ ライムなる 想， 地上の 改革 を 行 ふに 宇宙 萬 有の 力に 依ら
ん とす. 是を f 拿 大と言 はんか， 莊 嚴と稱 はん 乎

正 を 水の 如く， 正義 を盡 きざる 河の 如く 流れし めよ

終に は 積極的の 改革 斯の如 く あれよ と 叫ぶ， m 々六べ 一 ジ餘の 誠 言 以て 萬
世を誨 ふるに 足る.
憂 國の情 は耶利 米の 書に 充滿 す，

Oh that niy heaa Ave re waters, and mine eyes a fountain oi tears
that I might weep day and ni.trht fur tlio slain of the daughter
of niy people ！ —- し、, 】.

ァ、 我が 首にして 水た らんに は-, 我が y に. して 涙の 泉た らんに は， 我
は晝 となく 夜と なく， の 女 （國 民） の 殺された る 者の ために 哭か

ん，

然れど も 彼 は 亦 自身 を 慰めて 曰 ふ

0 J.oid, I know that tlie 、vav ot um， is not in himself : it is
not in man that walketh to direct his steps.— X, 23,
神よ， 我れ 知る 人の 途は 彼に あらず， 歩む 人は自 から 其武 步を定 むる
こ と 能 はず

我 は 我が 前途 を 知らす'， 我の 運命 は 任 かせて 神に ありと， 然れ ども 愛國者

亦 時には 人生 を 悲觀せ ざろ を 得す'.

Woe is me, mv mother, that thou hast b り rne me a inan of strife
and a man of contention to the whole earth I I have neither
lent oil usurj' I nor men have lent to me on usury I yet every

外 M 語の w 究

687

one of them doth curse me. — XV， 10,

ァ- 我は禍 なる かな， 我 母よ 汝は 何故に 我 を 生みし や， 全國の 人我と
爭ひ 我を攻 む， 我 は 高利 を つて 入に 貸さず， 又 高利 を 以て 人よ り 借
りす'， 然るに 人"^ 我 を IB ふなり.
耶利 米の 書 を英譯 聖書に 讀んで 我 は高尙 なる 厭世家 と な り , 希望 一 點を失
望 暗夜に 留め， 勇者の 如 く 泣 t 、て 怯 者の 如 く 憂へ ざるに 至る .

然れど も 希望 を 以て 充滿 する 喜觀的 預言者 は 以賽亞 な り ， 彼に 憤怒な き
に 非ず， 然れ ども 希望の 光輝に 充 ちて， 彼 は 凱歌 を 奏する を 好んで 悲鳴 を
發 する を 好まず， 彼 は 神と 宇宙との 極 美 を 知る が 故に 世の 腐蝕に 赴く を怕
れず， 靜 かに 天の 救濟を 待ち 不朽の 希望と 不撓の 歡 喜と を 以て 此 世に 處す，
Wash ye, make you clean ； nut away the evil of your doings
from before mine eyes, cease to do evil ； lea rn to do well, s:ek
judgment, relieve the oppressed, judge the fatherless, plead for
the widoAV.— T, lli. 17.

汝曹 己れ を 洗 ひ 己れ を 潔く し， 我が （神の） 眼前よ り その 惡事を 去り，
悪 を 行 ふこと を 止め， 善 を 行 ふこと を 習 ひ， 公平 を 要め， 虐げら るる
者 を 助け， 孤 兒を 裁く に 公平に， 寡婦の 爲 めに 辯ぜょ

慈善 的 政治の 本旨 實に此 にあり と 謂ぶべし.

其 第三 十五 章 は 希望の 讚美歌， ダンテ， ゲーテ の 作と 雖も是 に 及ばざる

數等，

The wilderness and the solitary place shall be giad for them,
and the desert shall rejoice and blossom as the rose. It shall
blossom abundantly^ and rejoice even with joy and singing :
the gloiy of Lebanon shall be given unto it, the excellency of
Caniiel and Sharon ； they shall see the glory of the Lord, and
the excellency of our CtocL— XXXV, I. 2.

荒野と 滋 I 周な き 地と は樂 しみ， 沙漠 は 喜びて 番 紅の 花の 如くに き蹿
かん， （以下 日本 譯 聖書に て讀む べし）

其 他 四十--章， 五十 三 章， 五十 四 章， 六十 一章， 孰れ も大 S 想に 孕まれた

る 大文字 たらざる はなし.

し an a "'oman forget her sucking child, that she should not

688

外 ほ 認 の fiff 究

have compassion on the son of her yromb ? yea, tliey may fur-
get, yet will I not forget thee. XLIX. 15.

婦 その 乳 兒を 忘れて 己が 腹の 子 を憫ま ざる こと あらん や， 縱ひ 彼等 忘

る、 こと ありと も 我 は汝を 忘る k ことなし
宇宙の 主宰なる 神に して 吾人 入 類 を 愛する 如斯 しと， 是れ 天来の 聲に 非ず
して 何ぞ.

聖書の 理想的 人物 は以 賽亞霄 第五 十三 章に あ り , 是を 解し 得て 翁太敎 と

mtm と を 解 し 得た り と 謂 ふ を 得るな り . 全 章の 一言一句^ 超俗 超凡に し.

て， 是を 讀んで 吾人 は 今日 世に 賞 讚 せらる る， 十九 世紀 文明なる 者の 58 太
政治家の 理想な る も のと 相距る 如何に 遠き や を 察する を 得べ し-

紙數 り 有て 余 は爱に 詩篇の 美， ソロモン 王の 箴言の 美， 雅歌 (Canti-
cles) と稱 せらる る 古代の 戲 曲の 美， 路得 記な る 牧羊 歌の ご ときもの、 美,
聖女 マリヤの 感謝の 歌， 使?^ 保 羅の雄 辯， 默示錄 記者の 天啓 的 文 學の壯 を
讀 者に 紹介す る 能 はざる を 悲しむ. 若し 夫れ 聖書 全 gi が 余に 與 ふる 文 學的
感動 を 一言 以て 表せん とならば， 余 は 詩人 ハイネ （彼 は S« 敎には 餘り熱
心なる スには あら ざり し） が 此の 書 を ー讀し 終り し 後の 感と して 傳 へらる
る もの を 余の ものと して 讀 者に 傳 へんの み，

What a book ！ Vast and wide as the world, rootea m the
abyss of creation, and towering up beyond the blue secrets of
heaven. Sunrise and sunset, promise and fulfilment, life and
death, the whnle dream of humanity arc in this book.

'英 譯）

驚くべき 書！ 犬に して 廣き こ とぞ まの 如 く ， 其 根 は 造化の 根底に 蟠ま
り， 其 枝 は 蒼 空の 外に 聳ゅ， 日 昇と 日沒， 應 許と 踐 約と， 生と 死と， 人
類の 凡ての 希望と は收 めて 此書 にあり. •

w t も 1 語の w 究

(389

ァ波ァ 巴マグ
ル フ _ セ'
. ガ フラ
ャ期ン 利チチ

I，

了
ひ

七 露 '

. 西 '
ビ

ャ 亞

丁

獨

成

典

英 語 北 逸 派/^ 西

逸

ゲ I リ

伊太

怫蘭 西，

西班牙-

葡萄牙

新希臘

ャ (？ ：

690

外國 語の 究

附 西班牙 語の 研究

日本人 は 西 Jiff3= 語の 研究 を忽 にすべからざる な り . そ は是に 依って 吾人
は カルデロン， セル ベン テス， ローべ， フランシスコ ゴ' メーズ 等の 大作に
接する の 便 を 得る のみならず， 西班牙 語 は將來 の大國 民の 言語と して 吾人
の 注目すべき もの なれば な り . 我が 南 隣に 非律賓 群島 あ り て 其 米國ょ り 獨

立す ると 否と に關 せず， 其 遠 か ら ず して 一大 M 易國 と 成る は 決して 疑 ふべ

きに あらず. 八 萬 方哩の m と 七 百 萬の 人口と を 有する 我が 南 隣の 歐羅巴
的 は 充分に 吾人の 研究 を 値する も のな り • 若 し 夫れ 太平洋 彼岸， 墨 西
其 以南の 地に 至て は 西班牙 語 は 唯一の 開明 的^に して， 北米 リ ォ ゲ ラ
ン デ 河よ り 南米の 南端 ホ 一 ル ン 岬に 至る まで は實に 西班牙 語 普及の 地な り
とす. 此に 七— 白-五十 萬 方哩の 邦土と 四千 萬の 民と ありて， 此 語に 依て 特種
の 文物: ま發 達せられつ 、あり. 詩人 として はァ ル セン チン 共和 國に カルロ
ス ギ 一 ドー あり， 南米の ロンゲ フエ 口-と 稱 せらる. 又 ファン ゴ トイ
ありて アン デスの 偉 觀を歌 ふて 名 あ り ， 玖瑪に ゴ- メ 一 ズ 女史 出で 、 南米 齊
しく 彼女の 麗 詞を唱 ふ. ギレ ル モー アツ タは智 利國の バイ ロンと 稱 せら
る. 墨 西 其の マヌエル ァ カナ は 悲痛の 想 を て 名 あり， 其 他伯剌 西に，
ボ リ ビヤに， ウル ゲ- に 吾人の 耳に せ ざ り し大 詩人 あ り • XSJc 治 家と して
は 墨 西 其に ディ ャ ズ あ り ， 智 利に バル マセ ダ， パラ ゲー に搏士 フランシス，

亞善丁 共和 國にサ ン マルチン 等 あり. 南米 プ dSc^ 家の 特性 と し て 政治
倆に 加 ふるに 常に 幽 達なる 哲學 思想と 高遠なる 詩的 觀念を 以てす， 國 民と
して は 北米 合衆國 人， 加奈陀 人 等に 及ばざる 遠し と雖も 個人と して はリ ン
コ ルン， ウェブ ス トルに 比對 する の 人物に 乏しから ず. 南米の 政治 文學は
決して 蔑視すべからざる ものな り -

曰 本 國の發 達 は 西班牙 的 ■JF- 米 利 加の 發達 と 相伴 ふべ きものな り， 墨 西 其,
白露， 伯 剌西等 は 我が 同胞の 移住に g も 適した る國 なり， 彼等の 文明の 程
度 亦 我に 優らざる が 故に 我と 相互 的 交換 をな して， 殖產 上， 思想 上 利益 ft
も 多 かるべし. 余 < ま 我が 邦人が 斯民 と 斯國と に對す る 今日の 如く 冷淡な ら
ざらん こと を 欲す. 而 して 我 画の 平和的 膨脹 を 計らん が爲 めに 吾人 は 盛に
西班牙 語を學 び， 單に西 隣の 支那に のみ 法 意す るを歇 めて， 意 を 東南の 大
陸に 馳 せて 其 同情 的 併 吞を畫 すべきな り-

691

第 十六 卷內容 年譜

EARLY WRITINGS (初期の 英文）
1886

XEBULAR HYPOTHESIS, mm (明治 42 年 一 1909 — i ；3; 再錄
1891

A TEMPERANCE ISLAND OF THE PACIFIC. Reprinted in
JAP ハ- AND .Tapaa-ese," (1895).

1892

JAPAN : ITS MISSION. Reprinted in " Jap 丄ヽ- ,xd J 組 馬 e,"
(1895), and the Japan Christian Intelligencer, Vol. I., Xo. 6,
larch, 1926. 第二 卷 ' '初期の #frF." ' U 本の 天職， （g 文） 套 照.， • ，
1894

JUSTJFICATIOX OF THE COREAX WAE. Kepriuted in
"お PAX AXD Japanese/' (1895). 第二 卷 "初期の 著作に' ， 日 淸戰爭 の
義 ' （譯 文） S 照.
1897

BELIEF,— L\ WHAT ？ Eeprinted in the Japan Ckrktian Intel-
ligencer, Vol. 11., ^so. 1, March 19'?7
TWO KINDS OF ENGLAXD. Partly reprinted in tl.e Japan
ひ m's"tm IntdUgeiver, Vol. IL, Xo. 4， entitled ' To an uubeJiev-
ing Englishman/ June, 1927.
E^^GLAXD'S GREATNESS. Reprinted in the Japa. arlsHa.

Intelligencer, Vol. 11.， No 1., March, 19->7
OBSERVATIONS OX CHEISlM MISSIO^v. Reprinted in

the Japan Christian Intelligencer, Vol. I" Xo. 8, Oct 1996
THANKFLT^^^SS OF HEAET. Eeprinted in the Japan CI, ま-
Intelligencer, Vol. 11" Xo. 3, Maj^ 1927,

692 内？？ 年绺

ABOUT XOBLES. ； Reprinted in the Japan C/iristian Intellif/encer,

Vol. II., No. 0, July, 1927.
OX REFORMS AND REFOR^iEKS. Reprinted in the Japan

Christian Intelli'jencer, Vol. II" Xo. 8, Oct., 1927.

AX AXGLO- JAPAXE -E COXVEllSATION ON JAPANESE
MEX AND THINGS. 英和 時事 會話 明治 32 年 （i89?) ii ほ

京 S 立? SiS 第 26 —お 號, 明治 32 年 (1899) 3 ；| 25 曰 一 10 fj 5 th

GREAT MEN AND READING. 偉人と 讀書 p 月 治：" 年 （i9oo) 9 n

東京 獨立, 第 5S~67 ^. 明治 33 年 ,:1900) 1 H 25 日一 5 巧 15 kh

外國 語の 研究 明治 お 年 （1899) 4 a

東京 獨立雜 誌 m ^ SF, 28 號， 明治 32 年 .'189リ 1；] 15 |4-；3 ； 3 25 0. 4 ；3 15 ト J.

(寺 島 製 *)

發行所 Tiyii, 酽 I 岩波 書店

一-一八 七番 一八 八番

振 16 口 4iK 二 六 二 四 0 S

昭和 八 年 五月 十 口 印 刷

昭和 八 ハゃ五 H: 十五 ロ發 行

著作 ffl*

印 M *

內村鑑 三 全集 第 十六 卷

內村祐 之

tHK 神 田 61； 一 ッ -11 番 地 英

山 波 茂 雄 舎

印

« 京 市 市 KItoas- 1 丁目 十二 番地

菊 地 眞次郎

PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET

UNIVERSITY OF TORONTO LIBRARY

BR Uchimura, Kanzo

1725 Uchimura Kanzo zenshu

U34A2

1932

V.16

East Asia

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