Even a slight study of Japanese history suffices to show that the faculty of moral discrimination was highly developed in certain directions.  In what land have the ideal and practice of loyalty been higher?  The heroes most lauded by the Japanese to-day are those who have proved their loyalty by the sacrifice of their lives.  When Masashige Kusunoki waged a hopeless war on behalf of one branch of the then divided dynasty, and finally preferred to die by his own hand rather than endure the sight of a victorious rebel, he is considered to have exhibited the highest possible evidence of devoted loyalty.  One often hears his name in the sermons of Christian preachers as a model worthy of all honor.  The patriots of the period immediately preceding the Meiji era, known as the “Kinnoka,” some of whom lost their lives because of their devotion to the cause of their then impotent Emperor, are accorded the highest honor the nation can give.

The teachings of the Japanese concerning the relations that should exist between parents, and children, and, in multitudes of instances, their actual conduct also, can hardly be excelled.  We can assert that they have a keen moral faculty, however further study may compel us to pronounce its development and manifestations to be unbalanced.

Better, however, than generalizations as to the ethical ideals of Japan, past and present, are actual quotations from her moral teachers.  The following passages are taken from “A Japanese Philosopher,” by Dr. Geo. W. Knox, the larger part of the volume consisting of a translation of one of the works of Muro Kyuso—­who lived from 1658 to 1734.  It was during his life that the famous forty-seven ronin performed their exploit, and Kyu-so gave them the name by which they are still remembered, Gi-shi, the “Righteous Samurai.”  The purpose of the work is the defense of the Confucian faith and practice, as interpreted by Tei-shu, the philosopher of China whom Japan delighted to honor.  It discusses among other things the fundamental principles of ethics, politics, and religion.  Dr. Knox has done all earnest Western students of Japanese ethical and religious ideas an inestimable service in the production of this work in English.

“The ‘Way’ of Heaven and Earth is the ‘Way’ of Gyo and Shun [semi-mythical rulers of ancient China idealized by Confucius]; the ‘Way’ of Gyo and Shun is the ‘Way’ of Confucius and Mencius, and the ‘Way’ of Confucius and Mencius is the ‘Way’ of Tei-Shu.  Forsaking Tei-Shu, we cannot find Confucius and Mencius; forsaking Confucius and Mencius, we cannot find Gyo and Shun; and forsaking Gyo and Shun, we cannot find the ‘Way’ of Heaven and Earth.  Do not trust implicitly an aged scholar; but this I know, and therefore I speak.  If I say that which is false, may I be instantly punished by Heaven and Earth."[AX]

“Recently I was astounded at the words of a philosopher:  ’The “Way” comes not from Heaven,’ he said, ’it