taught under the fifth relation is not universality, and, as compared to the teachings of Jesus, is moonlight, not sunlight.  The doctrine of the sage is clearly expressed in the Analects, and amounts only to courtesy and propriety.  He taught, indeed, that the stranger is to be treated as a friend; and although in both Chinese and Japanese history there are illustrious proofs that Confucius had interpreters nobler than himself, yet it is probable that the doctrine of the stranger’s receiving treatment as a friend, does not extend to the foreigner.  Confucius framed something like the Golden Rule—­though it were better called a Silver Rule, or possibly a Gilded Rule, since it is in the negative instead of being definitely placed in the positive and indicative form.  One may search his writings in vain for anything approaching the parable of the Good Samaritan, or the words of Him who commended Elijah for replenishing the cruse and barrel of the widow of Sarepta, and Elisha for healing Naaman the Syrian leper, and Jonah for preaching the good news of God to the Assyrians who had been aliens and oppressors.  Lao Tsze, however, went so far as to teach “return good for evil.”  When one of the pupils of Confucius interrogated his Master concerning this, the sage answered; “What then will you return for good?  Recompense injury with justice, and return good for good.”

But if we do good only to those who do good to us, what thanks have we?  Do not the publicans the same?  Behold how the Heavenly Father does good alike unto all, sending rain upon the just and unjust!

How Old Japan treated the foreigner is seen in the repeated repulse, with powder and ball, of the relief ships which, under the friendly stars and stripes, attempted to bring back to her shores the shipwrecked natives of Nippon.[30] Granted that this action may have been purely political and the Government alone responsible for it—­just as our un-Christian anti-Chinese legislation is similarly explained—­yet it is certain that the sentiment of the only men in Japan who made public opinion,—­the Samurai of that day,—­was in favor of this method of meeting the alien.

In 1852 the American expedition was despatched to Japan for the purpose of opening a lucrative trade and of extending American influence and glory, but also unquestionably with the idea of restoring shipwrecked Japanese as well as securing kind treatment for shipwrecked American sailors, thereby promoting the cause of humanity and international courtesy; in short, with motives that were manifestly mixed.[31] In the treaty pavilion there ensued an interesting discussion between Commodore Perry and Professor Hayashi upon this very subject.

Perry truthfully complained that the dictates of humanity had not been followed by the Japanese, that unnecessary cruelty had been used against shipwrecked men, and that Japan’s attitude toward her neighbors and the whole world was that of an enemy and not of a friend.