One day I called on a family, expecting to meet the mother, with whom I was well acquainted.  She proved to be out; but a daughter of whom I had not before heard was at home, and I began to talk with her.  Contrary to all my previous experience, this young girl of less than twenty years looked me straight in the face with perfect composure, replied to my questions with clear voice and complete sentences, and asked questions in her turn without the slightest embarrassment.  I was amazed.  Here was a Japanese girl acting and talking with the freedom of an American.  How was this to be explained?  Difficult though it appeared, the problem was easily solved.  The young lady had been in America, having spent several years in Radcliffe College.  There it was that her Japanese demureness was dropped and the American frankness and vivacity of manner acquired.  It was a matter simply of the prevailing social customs, and not of her inherent nature as a Japanese.

And this conclusion is enforced by the further fact that there is a marked increase in vivacity in those who become Christian.  The repressive social restraints of the old social order are somewhat removed.  A freedom is allowed to individuals of the Christian community, in social life, in conversation between men and women, in the holding of private opinions, which the non-Christian order of society did not permit.  Sociability between the sexes was not allowed.  The new freedom naturally results in greater vivacity and a far freer play of facial expression than the older order could produce.  The vivacity and sociability of the geisha (dancing and singing girls), whose business it is to have social relations with the men, freely conversing with them, still further substantiates the view that the stolid, irrepressive features of the usual Japanese woman are social, not essential, characteristics.  The very same girls exhibit alternately stolidity and vivacity according as they are acting as geisha or as respectable members of society.

This completes our direct study of the various elements characterizing the emotional nature of the Japanese.  It is universally admitted that the people are conspicuously emotional.  We have shown, however, that their feelings are subject to certain remarkable suppressions.

It remains to be asked why the Japanese are more emotional than other races?  One reason doubtless is that the social conditions were such as to stimulate their emotional rather than their intellectual powers.  The military system upon which the social structure rested kept the nation in its mental infancy.  Twenty-eight millions of farmers and a million and a half of soldiers was the proportion during the middle of the nineteenth century.  Education was limited to the soldiers.  But although they cultivated their minds somewhat, their very occupation as soldiers required them to obey rather than to think; their hand-to-hand conflicts served mightily to stimulate