The transformation of Japan is a fact patent to the whole world.  In a work of such magnitude various motives naturally entered; but if one were to name the principal, one would not hesitate to name Bushido.  When we opened the whole country to foreign trade, when we introduced the latest improvements in every department of life, when we began to study Western politics and sciences, our guiding motive was not the development of our physical resources and the increase of wealth; much less was it a blind imitation of Western customs.  A close observer of oriental institutions and peoples has written:—­“We are told every day how Europe has influenced Japan, and forget that the change in those islands was entirely self-generated, that Europeans did not teach Japan, but that Japan of herself chose to learn from Europe methods of organization, civil and military, which have so far proved successful.  She imported European mechanical science, as the Turks years before imported European artillery.  That is not exactly influence,” continues Mr. Townsend, “unless, indeed, England is influenced by purchasing tea of China.  Where is the European apostle,” asks our author, “or philosopher or statesman or agitator who has re-made Japan?"[32] Mr. Townsend has well perceived that the spring of action which brought about the changes in Japan lay entirely within our own selves; and if he had only probed into our psychology, his keen powers of observation would easily have convinced him that that spring was no other than Bushido.  The sense of honor which cannot bear being looked down upon as an inferior power,—­that was the strongest of motives.  Pecuniary or industrial considerations were awakened later in the process of transformation.

[Footnote 32:  Meredith Townsend, Asia and Europe, N.Y., 1900, 28.]

The influence of Bushido is still so palpable that he who runs may read.  A glimpse into Japanese life will make it manifest.  Read Hearn, the most eloquent and truthful interpreter of the Japanese mind, and you see the working of that mind to be an example of the working of Bushido.  The universal politeness of the people, which is the legacy of knightly ways, is too well known to be repeated anew.  The physical endurance, fortitude and bravery that “the little Jap” possesses, were sufficiently proved in the China-Japanese war.[33] “Is there any nation more loyal and patriotic?” is a question asked by many; and for the proud answer, “There is not,” we must thank the Precepts of Knighthood.

[Footnote 33:  Among other works on the subject, read Eastlake and Yamada on Heroic Japan, and Diosy on The New Far East.]

On the other hand, it is fair to recognize that for the very faults and defects of our character, Bushido is largely responsible.  Our lack of abstruse philosophy—­while some of our young men have already gained international reputation in scientific researches, not one has achieved anything in philosophical lines—­is traceable to the neglect of metaphysical training under Bushido’s regimen of education.  Our sense of honor is responsible for our exaggerated sensitiveness and touchiness; and if there is the conceit in us with which some foreigners charge us, that, too, is a pathological outcome of honor.