An important point for the sociological student of Japanese moral ideals is the fact that her moralists have directed their attention chiefly to the conduct of the rulers.  The ideal of conduct as stated by them is for a samurai.  If any action is praised, it is said that it becomes a samurai; if condemned, it is on the ground that it is not becoming to a samurai.  Anything wrong or vulgar is said to be what you might expect of the common man.  All the terms of the higher morality, such as righteousness, duty, benevolence, are expounded from the standpoint of a samurai, that is, from the standpoint of loyalty.  The forty-seven ronin were pronounced “righteous samurai” because they avenged the death of their lord, even though in doing so they committed deeds that, by themselves, would have been condemned.  Japanese history and literature proclaim the same ideal.  They are exclusively concerned with the deeds of the higher class, the court and the samurai.  The actual condition of the common people in ancient times is a matter not easily determined.  The morality of the common people was more a matter of unreasoning custom than of theory and instruction.  But these facts are susceptible of interpretation if we remember that the interest of the historian and the moralist was not in humanity, as such, but in the external features of the social order.  Their gaze was on the favored few, on the nobility, the court, and the samurai.

In closing our discussion of Japanese moral ideals it may not be amiss to append the Imperial Edict concerning the moral education of the youth of Japan, issued by the Emperor November 31, 1890.  This is supposed to be the distilled essence of Shinto and Confucian teaching.  It is to-day the only authoritative teaching on morality given in the public schools.  It is read with more reverence than is accorded to the Bible in England or America.  It is considered both holy and inspired.

     IMPERIAL EDICT ON MORAL EDUCATION

“We consider that the Founder of Our Empire and the ancestors of Our Imperial House placed the foundation of the country on a grand and permanent basis, and established their authority on the principles of profound humanity and benevolence.

“That Our subjects have throughout ages deserved well of the state by their loyalty and piety, and by their harmonious co-operation, is in accordance with the essential character of Our nation; and on these very same principles Our education has been founded.

“You, Our subjects, be therefore filial to your parents; be affectionate to your brothers; be harmonious as husbands and wives; and be faithful to your friends; conduct yourselves with propriety and carefulness; extend generosity and benevolence toward your neighbors; attend to your studies and follow your pursuits; cultivate your intellects and elevate your morals; advance public benefits and promote social interests; be always