ISSUE THREE 31

MEIROKU ZASSHI Issue Three Undated industries and ten thousand arts burst forth one after another. By these means, the virtues of social intercourse will spread through the liberal expansion of commerce, products will reach perfection as machines are increasingly refined, and men will ultimately ap- preciate the true value of civilization. I would say that only then can countries defend their prestige and enter the glorious realm First Essay on Enlightenment’ [of enlightenment]. Mori Arinori

Scholars are of the opinion that the course of world civiliza- tion since creation has never turned downward notwithstanding the rise and fall of nations. Judging from the evidence of the past, it is indeed true that there has generally been progress and change in man’s means ofsupport. Thus, in the beginning when men were savages, their means of support were hardly different from those of beasts. As they progressed, men learned hunting and fishing, impressed and most fearful when I observed changes in the seasons, understood techniques for sowing tries. When Greece first aro and harvesting, and then advanced sufficiently to appreciate how to conserve their labor by employing horses and oxen. These may be regarded as the means of support at the first stage of enlighten- rections. The cou ment. We may term half-enlightened those who have come to look upon the products of labor as private property, to see hard work finement of the at time, however, as a source of happiness, to recognize the assignment of occupa- the customs of the peopl : luxury, greed, frivolity, tions as a requirement for community living, and to regard the and. cunning were preval rly spirit of bravery and strength was completely extl ; and Greece was finally expansion of social relations as a source of increased pleasure. ,’ Many instances may be found in history of people who have conquered by the Romans. stopped temporarily at this point of half-enlightenment. In the Since the rugged and st s at first had a spirit that long run, this arises when men have become unable to stimulate was bold and indomit to expand their ter- their intellects, their thought being out of harmony with their ritory by conquering E the world was obliged feelings so that they are credulous, or misled, or boastful, or hesi- to respect their autho me’s national power tant. Those who overcome these uncertainties and advance reached its zenith steadily against a myriad of difficulties will finally attain a bril- liant level of talent and virtue, having understood the wonders of creation and the principles in things, encouraged brotherly love, replaced by the VI and developed discrimination. These should be called men who ing; and Rome was finally have reached the level of enlightenment. Once national customs have achieved this level in some part, countries can construct ma- chines, erect buildings, dig mines, build ships, open seaways, produce carriages, and improve highways. Thus will the thousand

30 38 MEIROKU ZASSHI ISSUE THREE 39 Methods for Advancing EnlightenmentlO Now, when religion spreads among the people, the pressure for i, the superior to overcome the inferior and for the new to win over Tsuda Mamichi I the old is as steady as the flow of water. The examples of this tendency in the histories of the various foreign countries are be- Nowadays, men talk of “enlightenment, enlightenment” when- yond counting. Setting these aside for the moment, I would turn ever they open their mouths. For the reason that learning and to our own land. Before the introduction of Chinese characters, religion are generally circulating through the country, the level of our country was a Shinto theocracy in which administration and enlightenment is gradually changing, just as night gives way to religious rites were one and men were confused with gods. Upon day. In the final analysis, learning falls into two major categories. the introduction of the Analects and the Thousand Character Classic There are empty studies (kyogaku) that are devoted to such lofty by Achiki,rd Chinese writing spread with extreme rapidity in the doctrines as nonexistence and Nirvana [of Buddhism],” the theory 1 court. Nakatomi Kamako and Moriya b-murajirs thereafter were of the five elements [of Sung Confucianism],12 or intuitive knowl- c helpless to halt the eastward flow of Buddhism even though they edge and intuitive ability [of 2”8meigaku].ls And there are practical ; opposed it with all their might, and the religion was rapidly dif- studies (jitsugaku) that solely explain factual principles through F fused through the country. When the Zen, Pure Land (Jodo), and actual observation and verification, such as astronomy, physics, Lotus (Hakke) Sectsr6 subsequently emerged or were introduced, chemistry, medicine, political economy, and philosophy of the f, there were none who stopped them, although many tried to hurt modern West. We may call a society truly civilized when the them. In the recent past, the single sect of Catholicism alone has reason of each individual has been illumined by the general circu- been successfully suppressed after the shogun’s might with one lation of practical studies through the land. Progress by the people i, blow exterminated thousands of lives at Shimabara.17 as a whole to the area of civilization, however, cannot be expected Still more recently, there were also efforts to crush Western $, scholarship when it was first introduced, but its circulation was for a very long time even in the various countries of the West. How I much more is this the case in the regions of the South and Eastern sspeeded with the changed conditions in the country after the ar- f Seas! Ah, when can our people reach the area of civilization? b:*‘ -rival of the American ships at Uraga.r8 And so we have finally When I contemplate the matter, I am in despair. When asked z ,reached the situation today in which men discuss enlightenment then by what means we should promote education generally r ,whenever they open their mouths. The persons who thus discuss among the people who have not achieved civilization, I would say : dnlightenment, however, do not exceed a few hundred scholars, by religion. On the whole, the object of religion is to lead the un- ! :officials, and newspaper editors. They thus really constitute only enlightened people so that they will advance along the good path. an infinitesimal fraction of our population of thirty million. In the Among the various religions of the world, two are practiced in final analysis, the people of our country, being men attached to our country: Shinto and Buddhism. Although the religions prac- 1; customs of the past, are generally rude fellows misled by ground- ticed abroad are innumerable, the most important are not many: & less theories of hades, paradise, cause and effect, reward and Buddhism, Zoroastrianism, Islam, and Christianity. Of these, @ .punishment, the five elements, and geomancy.19 How can we call Christianity is the most fine. Christianity may in turn be divided b these people half-enlightened? into three sects : Greek, Roman, and Protestant, of which the Prot- f. :* Judging from present conditions, it is clear as the reflection in estant is the most fine. Protestantism is further divided into :. ia mirror that the Christian invasion of our country cannot be factions, among them the Lutheran and the Calvinist. And within prevented as it is just like a rushing torrent. There can be nothing these, there is a split between the old and the new groups, ofwhich f .like another Shimabara. the preponderantly liberal new elements come closest to civilized ‘; There is no religion in the world today that promotes enlighten- thinking. ‘ment as does Christianity. Nevertheless, since all Christianity is i 40 MEIROKU ZASSHI . ISSUE THREE 41 not an unmixed blessing, the best way at present to promote en- are not the parliaments of England and France regulated by the lightenment is to adopt the Christian ideas that are most liberal, most civilized, and most advanced. Now what if we should employ ffer as does Heaven from earth? Now the best and most enlightened missionaries to guide our people few years will suffice to develop tech openly, just’ as we are learning their arts and sciences from the lented students and have them t d in the West. numerous Westerners employed by the various ministries? I beg y be expected in due tours your comments on my proposal. charge them with admini iably hope for success litical matters if we e? Now let me inq rther into the think-

r, it will rise toward the r thrust. Even if the pebble Refuting the Joint Statement by the Former Ministers to extreme h ill invariably fall, and its Nishi Amane ven a child of but three feet employ an indigent man with able to avoid some private doubts after reading ntact and provide him with one the memorial in in which the former ministers and other ase goods thirty miles away, do ularly elected assembly. Let me take up you know that the man w variably return with the goods, just ir arguments. The purport of their as you expect the stone to from the heights? Now I have heard memorial seems to lows. Strengthening the government that, according to We es in government, a rule will only lies in uniting the min :be successful if it is a the area and the times after the elected assembly will uni level of public enlig en clarified. Here is where the to introduce a popularly sciences and of government the rules governing parliame ,differ. The form nt to treat the two as one. Is as we make use of steam trains an have been discovered in the W rialists point out that .*’ The former e is a universal principle of the government really would undertake anything ghts to participate in, to should it delay using steam ing telegraphs until s affairs from their obli- we ourselves invent sue staken is their rea- taxes. Is this principle t universal? The people soning [when they thus man laws in the e right to expect security eturn for payment of ts of participation and sa , however, should ined when the nation and discussed in the istry, and mechanics. at arises from a in the same manner as politi rd that gravity follows a differ .cuntributing half of our labor to your administra America vary from those in . Then why do political matters :type of social contract arises when the people say: “ alone, on the contrary, not conform to universal principles? Why scribe half our labor for your support so that you m 166 MEIROKU ZASSHI ISSUE THIRTEEN 167 must always be controlled by law since the right o for SO.@, imagination. Omoiyari, however, had the meaning of cast- bly later affects the interests o ing out trouble [haimon16 in ancient Japanese, and it has assumed hildren .begins with marriage.” the meaning of compassion [joI in common speech. a husband takes several wiv when free love is Imagination is different from memory. Memory is not forgetting the offspring will in a previously noted experience. Imagination is contriving anew o raise their families. what has not yet been previously experienced. Since imagination and free love cannot be is not without some connection to previous experience, however, allowed. There naturally important for it is naturally related to memory. The plays and novels by Japa- the logic of morals and nese and Chinese usually arise from their authors’ imaginations, utilizing its appropria t relate to society, to establish and the verse by the most famous European poets also generally is laws prohibiting polygam ee-mating even though the Mor- all derived from imagination. mons and the Free Lov t these evil customs are sanc- Events in the antiquities of various countries as transmitted by tioned by the religio . the ancients are a mixture of imagination and memory. The do- ings on the Plain of High Heaven [Takama-ga-hara],s in Hades pomi],g or at the Dragon King’s Palace [Ryugu]ro of Japan as tention here on1 well as the legends of Egypt, Greece, India, and Rome are all absurdities unworthy of belief because they arose from the imagi- rch affairs, it also nation of the ancients. Did not Confucius decide to omit from his editing of the Book of History everything before T’ang and Yii be- ays to recognize the right cause he saw no value in teaching myths?” This elder should be not tolerate immorality and wrong among its subjects. praised for the high level of his perception. The imaginations of ntinued in the next issue.] Buddha and Christ happened to coincide in their respective com- ments on heaven and hell. It may be said that the views of Daruma and’his followers were also elevated when they penetrated the truth with one stroke.i2 -’ Then did Confucius and Daruma wholly eschew imagination and are they to be compared with Lao Tzii’s accomplished man Imagination (Sdz6)4 who does not dream?13 It may be replied that Confucius and Tsuda Mamichi Daruma were both men who employed their powers of imagi- nation to a great extent. Confucius’ commentaries on the Book of Imagination is a succession of forms conceived by men during Ctianges and Daruma’s enlightenment through meditation [zazen . meditation that closely resembles a mirage. A mirage is without ‘hmpa]l4 are all forms of broad imagination. It is only that their substance, but its vivid forms appear as a reflection in the atmo- ‘imagination was somewhat different and more elevated than that spheric mirror. [Similarly], even though there is no actual trace of of the ancients. Even though there were distinctions in the degrees men or of the manifold things of the universe in our hearts, imag- of profundity in the later Chinese studies on the natural principles ination is a clear reflection in our hearts, there being nothing of the five elements and the florid scholarship of rote memory,16 that we cannot conceive during meditation. The Japanese word

lH&hisha, $$$ti. The publisher of the rubin H&hi Shimbun (sr#BEbg), the Hbchisha also printed and distributed the Meiroku zasshi. aKcn-inryd, &#lH. This was apparently a stamp that approved or licensed publica- tion. STsubo, w, about thirty-six square feet. ‘

MEIROKU ZASSHI Issue Thirty-One March 1875 stop. ” Even though I also naturally knew the custom that forbids smoking in the presence of Western ladies, I dared not to follow it since it is compietely unreasonable. Frankly speaking, I must say that the foreigner’s words were indeed uncivil. The prohibition Abuses of Equal Rights for Men and Women against smoking may indeed have arisen from their dislike of the custom, but it is my free right to smoke since I enjoy tobacco. If KatB Hiroyuki ladies do not like smoking, they may themselves leave their seats. It can never be right for them to obstruct a man’s freedom for the As the true principles regarding married couples have been reason that they themselves disapprove. Moreover, why should gradually clarified in public since the appearance of the discussion dislike of smoking be limited only to women? There are also men on equal rights for husbands and wives by Mori and Fukuzawa,’ who dislike smoking. I must say that I really cannot understand the ugly custom of keeping concubines promiscuously and the bad why women alone forbid smoking while we smoke without asking practice by which the husband holds his wife in contempt will men whether they like it or not. Furthermore, if the habit violated gradually be destroyed, and we shall consequently reach the point morals or if it injured another’s health, then I too naturally would where equality between husband and wife is truly observed. Are not smoke. Since it does not in the least injure another’s health or not the achievements of these two gentlemen indeed wonderful? violate human morality, what reason is there for discriminating It is my opinion, however, that, even though the system of near between men and women when determining whether one smokes? equality between husband and wife in modern Europe conforms Although such a question is really a small matter, it clearly with Heaven’s Reason, the rights of the wife seem rather to surpass misrepresents the principle of equality between men and women, those of the husband in present-day society. This evil, after all, and it is also clearly an evil that has arisen’from the infatuation arises from a misunderstanding of the principle of equal rights. with which men court the favor of women with flattery. It is the There is not time to enumerate all the abuses, but the following unbearable but natural outcome that in Europe one often hears of are a few examples. adulterous scandals even about women reputed to be noble ladies. When the husband and wife pass through a door, the wife goes Ho%v dreadful this is! At present, when we are putting into practice first and the husband follows. When they are seated, the wife oc- in our country the principle of equal rights for men and women, cupies the highest seat; the husband, the next best seat. When we shall finally reach the point at which we are unable to control others call on the couple, they greet the wife before the husband. the injury of excessive women’s rights if men of intelligence, fully When they address the couple, they place the wife’s name first, recognizing this danger, do not prevent it in advance. What do the husband’s later. If men are seated with ladies, they are es- my friends make of this? pecially discreet in speech, and they do not smoke without first securing permission from the ladies. The extent of women’s rights is really surprising. Although it appears that Westerners cannot actually understand the impropriety of their ways since they have been soaked in them for a long time, I must say that the customs Abuses of Equal Rights for Men and Women are indeed strange from the point of view of East Asians. How can Part Two, March I,1875 they be called equal rights of husband and wife? The other day, KatD Hiroyuki when I was smoking as I pleased among a large number of women in a certain person’s house, a foreign guest said to me, “Since Some gentlemen have said : “We found extremely mistaken your many of the ladies present do not enjoy smoking, I beg you to discussion of the abuses of equal rights for men and women. You

376 378 MEIROKU ZASSHI ISSUE THIRTY-ONE 379

said that Westerners, misunderstanding the principle of equal the West, however, why do these bad customs of veneration exist rights, have come to venerate women and finally to allow them only in relations between men and women? (Since government excessively great power. After all, however, what you take for exists for the people who are its masters, it seems that, as a funda- veneration by Westerners of women is never veneration. It is mental principle, the people should take the upper place, and the helping women. These practices arise from the fact that women government the lower place. Nevertheless, it is important that the can never be secure without the help of men since women in government invariably occupy the upper position since it must general, in addition to being weak in body, are by nature reserved. grasp the power to protect the people. Governments, therefore, We beg you, therefore, seriously to consider how inappropriate it always rank above the people even in republican countries.) This was for you recklessly to criticize Western customs without re- is why I shall never concede to my critics’ theory. How can it not cognizing this principle.” be said that the [theory] is an abuse arising from amorous passion Looked at from my point of view, the wisdom of my critics not- in which men court the favor of women with flattery? What do withstanding, they have so long soaked in Western customs that my critics have to say? they no longer recognize the bad customs of the West, having ac- cepted the evil together with the good as good. Let us consider, for example, the view of my critics that what appears to be venera- tion of women by men is not venerating women but helping them. After all, the distinction between helping and venerating is self- Government and Ethics Are Not Separ evident. How can they interpret as helping the practices of for- Speech on March 1, 18752 bidding smoking before ladies, of calling the wife’s name before the husband’s, of seating the wife above the husband, and of Nishimura Shig ki greeting the wife before the husband? I must say to regard the e above practices as helping women really represents extreme inabil- the separation of scholar- ity to understand. If it is the opinion of my critics that, in order k it unnecessary to regret for men to help women, men must follow even the above-described governing. What is to be conduct that is practically the same as veneration, however, I regretted is the sepa and governing into two paths. have a further point to make. In the Great Learning ed the logical sequence of dis- Why is helping the weak wholly confined only to man’s rela- ciplining the individua managing the household, ruling tions to woman? The government’s relations to the people and the the country, and ke the world, and Mencius also relations of parents to children all involve helping persons because observed that the fa dation of the nation and that of their weakness. (Even though the principles in the relations of i the individual perso government to people and parents to children are, of course, not b, There is not t other instances in which the same, they are essentially similar in the sense that government ethics have been tion of the country. When and parents, respectively, protect their people and children for the nfucius and Mencius, reason that the recipients of their protection are unable to protect rtook to rule the coun- themselves.) If it is necessary to adopt such practices resembling e ethics. (Although, veneration when helping the weak, the government must take a were exceptions.) Since humble place while elevating the people to the highest level, and e already changed. Just the parents must place their children in seats of honor while they t the moon has not yet arise themselves occupy lesser seats. Since such is never the case even in us has already declined, but the phi 384 MEIROKU ZASSHI ISSUE THIRTY-ONE 385 on its shores. If you now observe the clothing of the Peruvian king, .2 st \vas decorated with a chrysanthemum. (See page 90 of aphy by the American [Samuel Augustus] Mitchel in 1863,)‘s Moreover, it is said that the grammar of e nation should select le worship as they hrysanthcmum adorning the forehead of the queen of various religions w ports with nation- the picture on page 464 of the book on regional al customs. Th Dutch author [Auguste Wahlen?]‘” and printed toned speeches cann s, and superior teachings are inadequate to lead II. What the superior man iscuss these accounts, scholars in nation believes is doubted by t and what satisfies an old drift’ 15 will surely say that castaways woman is ridiculed by ho indulge in the new ntry in antiquity established count abroacl from our d suspect the strange. foreign regions. Ye can a dynasty establish a religi The differences betw mnllncr? The Per 1 kings have already been d faces. If there a Spain. Of all the c ies established by the des ven though it is true in pri Hra\~l, our empire survives to this day as a . notwithstanding their reas sta?tc among the nations world. How can y I; faith is the difliculty in causing o on the example of Peru believe. Is not describing the way of religion quite beyond the from Heaven today, how he Son of God power of language? if his words and his con accept the descendants o seen come down from Hea en, whether com- moner or Son of Heaven, must \Vc have had a religion since at is called the religion The Equal Numbers of Men and WomerP of Heavenly Nature ( Tennen) .16 es cause men naturally i to return to the character of essence, that is, the unity Fukuzawa Yukichi of the sincere heart. Neverth affairs gradually became more complex with the unfo and the religion of One does not know who is right in the recent noisy discussion Heavenly Nature was i ct evil. Thereupon, of equal rights for men and women. Now when a person discusses and practiced, but anything, he will not grasp the matter unless he first closely exam- this Chinese thought a move the ignorant ines its character. Therefore, we should take up this discussion people. The religion of equal rights for men and women only after we have first con- beasts, trees, and sidered the nature of men and women and become well informed . Looking at the re on what rights are. If to the contrary we set forth our opinions at is it that some hold that it will according to our individual viewpoints, conjecturing on the best had there nature of men and women and speculating on the word “right,” bccausc men’s we shall be reduced to limitless futile argument. When equal seat- gions. At this point, the injuries of religion are ind ing for men and women is taken up, for example, giving prece- There \\.ill be untold harm to government in the near dence in seating to ladies is veneration for those who call it venera- ISSUE THIRTY-ONE 387 386 MEIROKW ZASSHI

basic dignity in their marital relations. Fukuzawa held that taking more than one wife tion and helping for those who call it helping. Even though some violates the laws of nature, that even a 108~ mansion is no more than a beast’s hut if may not become angry when we think of the practice as helping, it is a house of’one father and many mothers, and that failure to provide an heir should tlrc‘y may also gnash their teeth if they regard it as completely not be regarded as unfilial. The last point was directed against those who argued that a man should be allowed to take a concubine that he might secure an heir and thus dcdicntrd. sinrcrr \encrntion. rulfill what Mencius held to be the prime duty oTa filial son. For an English trarisla- Since public discussion has gcncrally sunk to this level, rather tion of Fukuaawa’s article, set David A. Dilworth and Umeyo Hirano, trs., Fukurawo ~II;III become embroilrd in a noisy discussion of the merits of equal ?“&chi’s .!?ncourogcmcnr o/Lenrning (Tokyo, 1969). pp. 49-55. aAlthough Nishimura actively engaged in writing and translation on behalf of en- rights, I \vould direct attention only to an aspect that anyone can lightenment, he was more interested in the ethical (shu‘shin, &a) and moral (ddfoku, easily understand after we have taken up a simple point that is $i@) aspects of Western culture, deplored the absence from the new Japanese educa- close at hand. This simple point is neither religious nor theoretical tion of training in the traditional virtues of loyalty, filial piety, human-heartedness, but rather a mathematical computation on the sorobadg of the and justice (chti kd jin gi, ,&%tsG;), and rejected Western utilitarian individualism as an invitation to selfishness and licencc. This essay epitomizes clearly Nishimura’s equal number of men and women that anyone can readily grasp. desire to draw from the West as well as the East in his campaign to revive the teaching First, since the number of men and women in the world are of ethics. In 1676 Nishimura joined with Sakatani Shiroshi and others to organize the roughly equal, the calculation will show that one man should Tokyo Shrishin Gakusha (~~@*!@#j-, Tokyo Scholars in Ethics) and thereafter emerged as one of the most active spokesmen for expanding the moral and ethical marry one woman. If, contrary to this, an excessive number of content in Japanese education, including the teaching of loyalty to the nation and the \vomcn is taken into one house, there must be scarcity in another. imperial line. If the phrase “eight suitors for one daughter” on the iroha card20 3Thc &al Learning, or 7-a Hxiieh, A&. Nishimura here refers to the famous state- ment in the Tn Hsiirh that families arc regulated if persons are cultivated, that states is unfair, it is also unreasonable for one man to take eight concu- are well ruled if families are regulated, and that that the world will bc at peace if bines. Today setting aside the difficult discussion of equal rights, states arc well ruled. I only say that for one man to take several wives is not right as it 4This is from Book IV of the Book of Men&s, which states that the foundation of the world is the state; the foundation of the state, the family; and the foundation of the does not conform to computations on the soroban. We may then family, the person. take this as the first step toward equal rights and decide to post- 5Kdri, tiffi]. pone other discussion of the matter until scholarship has progressed. 6]dlei, 1%. If anyone feels that even this theory is too advanced, we shall 7 Tenri, z@,. *The phonetic original of this name is or ((ayman.” It seems entirely likely that tacitly allow him to keep concubines or take geisha. But these Nishimura intended to refer to Francis Wayland, whose writings were popular among practices must be hidden from others as private affairs. Hiding the early enlighteners. from others is the beginning ofshame, and being ashamed natural- aThomas Brown, 1830-1897, a Scottish philosopher. ‘OWU, q. ly is the beginning of voluntary abstention. Once we thus intro- “Kashiwabara is presumably commenting on Nishi Amane’s third article “On Ke- duce the first step toward equal rights, the present futile arguments ligion” that appears in Issue Six. Part Two of this series appears in Issue Thirty. somehow can also bc resolved in a few years. ‘*Tenson, x&:. rs[Samuel August] Mitchel, 1792-1868, a successful author ofgeography textbooks. ‘*The phonetic original is A. 4 X. Y f-+ :, or “mu.ee. hanbhcn.” It is tempting to think that Kashiwabara refers to a Dutch edition of a work by the Belgian Augustc Wahlcn (I 785-1850) entitled Moeurs, usnxes cl cost~mcs de tous Its pcopits du monde . . . (4 ~01s.: Brussels, 1843-1844). See vol. IV, page 168 of this work for a picture of the queen ~Flijrrddkm, &@$m#, equal rights for men and women. The tcrmfgyi may bccon- of the Sandwich Islands who sports a decoration that could be taken for a chrysan- strued as either husbands and wives or men and women, depending on the context. themum. Karb here refers to Mori Arinori’s articles “On Wives and Concubines” in this journal Wdkokugnkushn, $a&#. and to Fukuzawa Yukichi’s eighth essay in his Gakumon M Siutm~ (Fpt%Ta+ L &), The “3Tennen, xfi. Enrornagcmtnt of Learning, that appeared in April 1874. Whereas Kate makes fun of ‘?Meikyd, Q&. what he chooses to regard as subservience by Western men toward women as evi- ‘*In this essay on the equal numbers of men and women (danjo ddsti, W*AB), denced in their daily civilities, Mori and Fukuzawa were concerned to assure wives Fukuzawa is responding to Kate Hiroyuki on the equal rights of men and women 466 MEIROKU ZASSHI ISSUE THIRTY-EIGHT 467 will fall immediately on the man who, in neglect of this obliga- s in [my] theory of morality, the principles for n deal with their

responsibility once it ill never be able to appreciate has been entruste eatures) arise from nothing more than honorin asures. This is a point that I uity have spared no efforts i ining and guidance to d feel extreme shame and olarship and humility. y], should you ask re- violated the first ob- the third obligation [to en’s retribution will im- ectmg this obligation, whimsi- hard labor, avoiding serious endeavors, and ’ pleasures. I would call this ret- er of great wealth in treasure will thus ignores this treasure]. From en touched on this point.* Pivotal Times of Change Speech on May I,1875 amentals of morality will [only] be established if indivr eally honor these three treasures faith- Sakatani Shiroshi of Heaven’s endowments. Thereby eatest happiness. Nay, they can only There are pivots in the changes of things generally, just as last hope for correct c d richness of mind after establishing year came before this year; this year will become next year; spring these fundament do not completely establish these becomes summer; summer, fall; and fall, winter. Even though n will meet unbearable embarrass- these changes are all irrevocably the work of Providence (?-en-an)’ though they desire to be respect- and fhe trends of the times (j&i),8 human power of judicious cerity, to control themselves, and cultivation (suisci hosh8)g is also important as we move from one , retribution will fall on their point to another. Nevertheless, the natural course of Providence ese fundamentals. Binding and cannot prevail, and arbitrariness may readily emerge if change is of illness, ignorance, and artificially contrived. Some people may then be influenced by old Since, among the retribu- customs to regard vacillation as appropriate, while others may try 1 upon individuals, t re none greater, none more violently to act with military force. Being like fitting a round peg nd none more cruel th se three, we must energet- into a square hole, such behavior will only produce confused disor- me them and thereby the great principles of der and lead to naught as it contradicts Providence and the trends t else can there be tha hree treasures as the of the times. We must be especially cautious at this time. The ct and as principles for c ating truth and for change of the Restoration was the greatest Heaven-sent oppor- morality among individuals? tunity in history. How really wonderful it is to reveal fresh glowing these being the principles by wh ividuals should skin after washing away old sweat! New injuries and great harm will again be brewed, however, if *The Confucian teaching that man should be satisfied with p ty only means that hc should not indulge in ill-gained wealth. It does not admonish against earning much is left undone during such a pivotal occasion. Our country is money by hard work. a house in which many persons are sheltered together. Year before 468 MEIROKU ZASSHI ISSUE THIRTY-EIGHT 469 last, even a humble person such as I feared for the destruction of In the final analysis, it is the nature of things that there is the house when men’s minds in the nation were misled by the momentum in movement and that calm is accompanied by iner- agitation of great ministers. 10 I have discussed the fact that tia. A boat continues even after the oarsman stops rowing; a today’s urgent business is to preserve harmonious government and stopped cart hesitates even though the puller begins with full to establish the structure ofjoint rule by high and low (jage &ji)ll strength; breathing remains heavy after anger subsides; and eyes before there are disturbances. And I have also explained that we are still sleepy upon awakening. We call these phenomena momen- should encourage a sense of responsibility through the whole coun- tum or inertia. Such momentum and inertia are most extreme in try by referring to open discussion the taxes and finance that are human feelings. Take sake for example. Ifone tries to halt drinking the spiritual foundations of the nation. Some may say that I by degrees, one will ultimately fail as the disinclination to stop will should confine myself to my own business. I am of the opinion be strengthened [by the phenomenon of momentum]. The habit that words labelling others’ views as groundless fears are only can only be controlled by calm determination. slavish talk of “despotic” lands where the people do not assume I need not speak of the beauties in the three thousand years of responsibility on the ground that public matters are outside their our national history. Mounting “despotism” and bigoted “ambi- concern. All persons, even beggars; should be concerned for their tion,” however, have deeply penetrated and immobilized our homeland during stirring times like these when the people’s rights minds, and sudden change is discouraged by the great mass of are cultivated and the challenging of traditional taboos is encour- remaining inertia. Even men who want to reform the evils they aged. When people are silent even though they are anxious in their recognize, therefore, are unwilling to go down among the people hearts, they become flatterers, deceive, and forget their responsi- because they do not want first to sacrifice their privileges. They bilities. I think that this is a great crime. think that they will be despised if they descend, as their authority Yet we cannot suddenly exclude these old obsequious customs. will not have been maintained. When undertaking changes in this The former ministers presented their memorial during a period frame of mind, they conduct affairs with their former oppressive of hesitation. While I certainly do not know their intentions when power without being able to learn the fine points of the West. they thus addressed the sain at the beginning of February 1874,rs When they thus emphasize old customs and dominate the people, they were not far from the facts. I subsequently joined the rear their inertia mires them to old ways and inures them to the past. ranks of the Meirokusha, and the purport of my writings and criti- Moreover, these leaders claim that the unenlightened people, cisms have invariably drawn from the ideas in their memorial. I obstinately clinging to the past, are too dispirited and listless to recognize, however, that a clumsy and circuitous fellow like me understand opposition to oppression. This type of leadership in can only ventilate his sincere feelings. On April 14 of this year, an the country promotes inertia. We should fear a slowing down at enlightened decree brilliantly perpetuated the Restoration Oath this time of pivotal change. There are also those who in general of 1868.1s Directed toward establishing a constitutional system, advance superficial facets of Westernism one after another. Such this decree enjoins the people broadly to assist the throne while people set aside what is privately inconvenient on the pretext that denying the ministers their private gains. This humble soul should it is premature for our countrymen to learn the fundamental es- deferentially await the achievements of the many wise men. Yet sence of the West, and they quickly carry out projects when these he cannot avoid passionate feelings of patriotism and deep anxiety. projects are handy as decorations, hasten their quest for power, This is because the most noteworthy words in the edict warn and spread their fame. Their measures are like fitting a round peg against rash and sudden change as well as against clinging to past in a square hole. If these fellows do not reflect that men’s minds customs. The admonition has inevitably caused me deep concern and customs are daily degenerating, the accelerating momentum at this pivotal time of unique opportunity [provided by the Meiji will contribute to the rash and sudden change [against which the Restoration]. emperor warned]. They say, however: “Our conduct should be 470 MEIROKU ZASSHI ISSUE THIRTY-EIGHT 47 1

unfettered. Unenlightened persons who chatter incessantly only as torture continued. His passion and bravery are greatly to be vainly protest their unrightness and make complaints. How are admired. If we are unable completely to end torture, we cannot they worthy of our cooperation? We can only stimulate their halt the inertia inherent in this condition. When promotions are knowledge through increased controls.” These are people who de- often obtained by connections and obsequiousness, these practices fend the defects of accelerated momentum. encourage men to push their names to the fore whenever they High and low comprise the people, and there is a large amount accomplish anything and to embellish their reputations by under- of both inertia and momentum among the people. After all, as taking spectacular public works. Such persons are narrow in their between high and low, which is most [plagued] by the inertia of discussions and undertake reforms rashly. Officials and people are those who are unenlightened and without spirit and by the thus mutually deceptive and inconstant, trifles daily proliferate, momentum of those slaves to ambition who are wise to the ways of and conduct and etiquette are rough. Relying on connections, the West? Should we not reflect on the opium smoker in China graft, and silent usurpation, lower officials falsify accounts and whose body will be damaged if he stops suddenly after the habit flatter their superiors. As these are all old evils of the late bakufu, has deeply penetrated his brain. Yet if he tries to stop only indo- are we not encouraging inertia when we practice them now? lently, he will die though he changes the pretexts and methods of There are at present ranks in government and distinctions his smoking as he will take puff after puff until he finally stoops to between classes. Such ranks encourage arrogant ways and only theft. add useless complications. Regardless of whether peers, samurai, Now let me just pose a few questions. Taxation and finance are or the people are involved, these distinctions obstruct the progress the foundations of protection, being the nerves of the nation and of morality and destroy the means for communication between the major items that should be shared publicly. As there have been high and low. Such conditions may indeed be inevitable. But is established no clear and explicit public laws by which receipts not the present inertia also excessive in this respect? As taxes and are collected according to the amounts to be disbursed, however, finance have not yet been referred to pub’lic discussion, the people finance is handled according to the old customs in which arbitrary confuse public expenditures for their own property and are reduced expenditures are made from fixed requisitions. There are only to cunning by ‘their extreme muddle-headedness. It is naturally private [financial] consultations inside the government without appropriate to abolish controls on interest rates.16 If we pay atten- public discussions among those outside. If the spirit of responsi- tion only to theory without heeding the evils, however, how shall bility is thus obstructed after the doubts of the people are stimu- we after all prevent injury and protect the people in conformity lated, when will the inertia in the nation’s nerves be ended? If we with the times? acknowledge the judicial power of foreigners and the maritime Even civilized countries like France have established laws govern- [conventional] tariff,r’ what can we do about the inertia in the ing interest rates after discussing publicly the evils arising from national structure? The criminal code is a basic law. If we move absence of control. It is today a punishable crime in France when rapidly to correct the offenses of the lower classes while, with interest rates exceed five or six percent on public bonds and ten inertia, we are perfunctory in dealing with the crimes of the upper percent on private loans. After her recent great defeat, France classes, is this not the same as establishing law without putting it I rapidly paid off a huge indemnity, and her wealth is increasing into practice? I still more. ’ The people have recently been paying several times I have recently heard of an incident relating to the Frenchman more in taxes than the officials have assessed. But even though the [Gustave] Boissonade,r6 who is employed as a lecturer on crimi- people thus habitually shoulder heavy responsibilities in public nal law by the Justice Ministry. One day, upon hearing anguished finance, there has been perfect confidence and mutual harmony cries from a torture chamber, Boissonade was greatly surprised between rich and poor because their financial measures contrib- and threatened with heated protests to halt his lectures for as long ute to protection, If such be not the case in Japan,. how can we 472 MEIROKU ZASSHI ISSUE THIRTY-EIGHT 473 avoid the injuries arising from innumerable suits and bankruptcies elimination of private interest and the cleaning out of the inertia and the harm of falling victim to the momentum of financial prof- in old customs among harmonious leaders in government and iteering after society has been confused by many superficial energetic people below. I hope that we may assist the throne in arguments in a multitude of tricky suits? the crisis of this pivotal time by prudent change and that we shall We unaccountably give profit to foreigners by failing to encour- observe “morals” conducive to courageously halting inertia and age maritime commerce, which is the foundation of English and momentum in the nation, being united by “morals” that bravely French prosperity. In the development of Hokkaidb, wily officials exclude inertia and momentum among individuals through and wicked persons are abusing the inhabitants.17 Hurrying to mutual stimulation among the people. levy taxes without long-range plans, they are inexorably heading toward destruction with their opportunistic attitude toward old customs. How much more is this the case in Karafuto!ls We should become champions of the nation by quickly establishing ‘Three Human Treasures, Jinxi Samba, AEz’lf. N&hi’s first four essays on the public laws for the election of a popularly elected assembly under three human treasures were his most important philosophical contributions to the the aegis of the throne. Vacillation and oppression, however, are Mciroku .+sshi. They are also the essays in the journal that most clearly reflect the influence. of ’s utilitarianism on Nishi’s thought. Like Fukuzawa daily stirring up anger, and the other agents of momentum and Yukichi, Nishi was convinced that Japan would only advance to the level of civili- inertia cannot be counted. zation if her feudal traditions of loyalty and subservience as well as the ethia of Chu What after all will come from this pivotal time of change if we Hsi (&R) Confucianism were replaced by a new morality that stressed individual initiative. To this end, he proposed as the ethical basis for society the individual continue to suffer the twin ills of clinging to the past while we pursuit of the three treasures of health, wealth, and wisdom. While his ideas of indi- rashly introduce reforms ? The people are responsible for failing vidual initiative and private gain may appear commonplace in the West, they were to assist the throne, and the people naturally include high and quite alien to the group-oriented society into which Nishi was born. For a fine ex- low. Since the power of the people is now generally held by the planation of the significance of Nishi’s essays in Japan, see Thomas Havens, JGhi Amanr and MO&XII Ja/mnrse Thought (Princeton, 1970), pp. 141-163. Nishi eventually upper classes, which is most to blame, the high or the low? I completed eight essays in this series, but the Meirokusha halted publication of their have heard that the English like neither to be controlled by other journal before the final four could be printed. These last four may be found in the men nor to control other men. The Japanese, on the other hand, collection of N&i’s writings edited by Professor Ok&o Toshiaki (AA@gJB), &hi Amane

520 522 MEIROKU ZASSHI ISSUE FORTY-THREE 523 before the change? Judging from present conditions, it cannot be such favors today. They have only destroyed such despotic said that today’s blessings greatly exceed yesterday’s. What if there measures as forced loans, compulsory assistance to neighboring had been only the first.fundamental character and not the second? villages, and property confiscations that were practiced during Again, judging from today’s conditions, I do not know that the feudal days. blessings of the people have greatly increased, the addition of the The first fundamental character regards the people as the second fundamental character notwithstanding. If you ask why I treasure of the nation and is concerned to train and nurture them do not know, it is because the heads of the people today are per- as well as to shield them from calamities and dangers. Yet it as- meated with a mixture of both fundamental characters. sumes the people to be completely ignorant and holds that they What is the situation when the minds of the people are per- should not be allowed to participate in governmental affairs. meated by the first fundamental character? The people indeed Therefore, government is extremely benevolent toward the people pay taxes, but they know not how the government uses these taxes. when tyrants arise. Between the extremes of benevolence and des- The high regional officials are like territorial lords ofold, and even potism, there is the [type] of rule that, as previously explained, is the lower, unranked clerks trifle with the people oppressively. sometimes advantageous and sometimes disadvantageous for the Legislation is entirely in the hands of officials who cause the people people. to obey the law whether they agree or not and who punish those Since the second fundamental character assumes the people to who disobey. Such being the rule that emerged from the first be the main body of the country and the government to be fundamental character, feudal government of the past was also established by the people, the people themselves then formulate entirely of this nature. the laws, and they pay taxes the level of which they themselves What is the situation when the minds of the people are per- have established. Public expenditures of the entire nation are meated by the second fundamental character? The people are wholly subscribed by the people and devoted to their needs, since forced to send their young men for military service, to pay the cost the people can dismiss officials if they arbitrarily exert tyrannical of roads, bridges, police, flood control, and embankments, and to power and change the government if it rules autocratically. It is provide funds for schools, the construction and maintenance of then naturally unnecessary to draw a distinction between the which have been established by law. It is practically impossible to people’s expenses and official expenses. If these rights are withheld observe and abide by the numerous changes in the rigorous and and if the people are subjected to the aforementioned arbitrary vexing laws relating to census registration, land surveys, and tax- ways, they should become extremely vexed even though they may ation. These trials are all the consequences of the second funda- not call the practices autocratic. At present, the advantages de- mental character that were extremely rare in old feudal society. volving on the people from the second fundamental character are There are advantages and disadvantages for the people in the limited to such items as the adoption of family names, permission first fundamental character. What I have recorded above are dis- to ride on horseback, bringing outcasts into the ranks of the com- advantages for the people, but there are also advantages. Thus the mon people, and elimination of the requirement that the people upper classes are themselves practitioners of frugality who lighten sit on gravel in the courts ofjustice. the tax burdens of the people. In troubled times of flood, draught, As I have said before, the minds of the people today are per- or epidemic, they make large grants in money and rice or help the meated by two fundamental characters. More especially, it is also distressed people by lending these essentials. When there are not unreasonable that the people voice annoyance and distress venerable elders or admirable persons, such as filial sons and loyal since the disadvantages they derive from these characters are more retainers, the rulers help the aged and encourage the virtuous by numerous than the advantages. The first fundamental character, granting them rice stipends for life. But whereas one often heard however, is gradually being extinguished, while the second funda- of these advantages in feudal society, the people cannot receive mental character is daily more flourishing. And since even the 524 MEIROKU ZASSHI ISSUE FORTY-THREE 525 government really intends to revive the people’s strength and to since he is reviving an outdated issue that is as old as the tengu’s plan benefits for the entire nation, the advantages no less than the loin cloth hanging from Heaven.9 My ideas on patriotism may disadvantages of the second fundamental character will ultimately indeed be mistaken, but I must set right in this speech how I feel pass to the people. Since the present is a time of change when the in my heart on the matter. There was discussion of Sonna, “Honor- people are gaining their freedom as they abandon the old for the ing the Emperor,” in Katb’s recent speech, and Fukuzawa also new, they should surely reach a fine season once they have touched on this theme.10 Their arguments were different even endured and moved through this present troublesome period. I though they reached the same conclusions. Differing opinions feel, therefore, that there was a change of governing power in the should be welcomed in society because they enhance discernment. year of Teibo ( 1867)6 and that there will be a shift to people’s rights I also differ from them since I shall discuss both Sonna, “Honoring not long hereafter. the Emperor,” and Ja;i, “Expelling the Barbarians.” Although this Should you ask when we will shift to people’s rights, the change may not benefit others, I beg your indulgence since I am setting will come when the people grasp the legislative power that is for forth my views on these two themes for my own benefit. them most precious and most noble. To acquire this legislative I shall not be understood unless I return to fundamentals. There power, however, they must be endowed with both education and is an anecdote that contains my cherished views on the slogan spirit. Without these two, they cannot hold the power even if it is “Honor the Emperor and Expel the Barbarians.” In the fourth given to them by the government. If the people prematurely try month of the first year of Ganji [1864],1l Nakamura Kurb and to grasp the power forcefully, they will actually foment distur- Kusaka Gisuke (formerly Genzui) of Chbshurs called at my house bances in the country, ultimately injuring their own well-being. in Bitch0 when they were returning home together from Bizen.18 Therefore, I earnestly beg you : train the people in letters, cultivate When we touched on the phrase during an evening of delightful their spirit, avoid bowing to authority and force, and ignore hard- conversation, I observed : ships. Then when the people are able to grasp the legislative power, their other disadvantages will melt away like ice. The You may ridicule me or become angry, but I would say a word people’s power being strong and flourishing, national power will since it would be flattery and deception for me to hide what is also be strong and flourishing. When such comes to pass, we shall in my heart. While the peace following your defeat in the fight- conform with the intent in the Imperial Oath (Goscimon)’ regard- ing at Shimonoseki last year did no honor to your han,l4 I must ing our country’s position among the nations and reach the point ,’ say that it was extremely commendable since the reputation of where high and low both receive blessings. Should we not then the empire was established thereby. To explain this, under old rejoice? laws, foreign ships were invariably repulsed when they brought castaways to Japan, and we always drove away the distressed vessels that sought help or asked for fuel and water. Was it not extremely savage that we regarded such impolite, unfeeling, and inhuman conduct as appropriate? Let us set aside the pos- sibilities that our people would have been completely destroyed Honoring the Emperor and Expelling the Barbarians or that we would have been shouldered with an indemnity of Sakatani Shiroshi many millions after enemies had been provoked to attack on all sides by an initial victory on our part at Shimonoseki. If we had If I now take up such a theme as Sonna J&,8 “Honoring the fortunately won victory after victory, foreign states would have Emperor and Expelling the Barbarians,” I fear that people will warned against approaching a country of tigers and wolves like scoff and wonder whether the toothless Sakatani has become mad Japan. Our empire would then be known through the world as 526 MEIROKU ZASSHI ISSUE FORTH-THREE 527

a land of savage wolves, and our unparalleled emperor, rep- destroyed. We should reflect on the clear lessons of history. resenting an unbroken line, would be regarded as the chief of Take the fellow who lacks the courage to defend the virtuous savage wolves. Could a man with the least degree of spirit permit path in the country whose rice he eats and from which he re- his sovereign to be thus demeaned rather than honored? How ceives remuneration. Like a drunkard who expands his ego, he splendid it was for the empire that you were fortunately de- is arrogant and arbitrary if he is not flattering and servile, and feated and pacified before we suffered great shame. he will bring shame on the country and weaken the monarch. That is, he is savage and barbarian. If one tries to love the When Kusaka asked if then the opening of the country by the country and honor the king with barbaric ways, how is this bakufurs was good, I responded: different from honoring barbarians and demeaning one’s No, no, its professions are good, but its heart is bad, and its sovereign? Even great treachery like that of a Yoshitoki or a conduct is still worse. If you look at the bakufu, it undertakes to Takaujirs cannot ,destroy the principle that we should honor open the country saying that there is no alternative, even though emperor and country. This is because the principle is inherent at heart it hates foreign countries and would establish inhumane and thus immutable. Nevertheless, the monarchy will clearly savagery by expelling them. It is without courage or policy, still fall into confusion and decline if it loses the virtuous path by less settled convictions. It invariably acts like women and chil- turning toward injustice. Society is finally becoming enlight- dren confronted by robbers. Its every act and every word being ened, and there are many who understand the nature of things. subservient and fawning, it resorts only to flattery without ex- By the end of the Chou Dynasty,‘9 there were no longer efforts pressing its true convictions. It explains that we must await the to mix administration with the mysterious teachings of religion right time as it is too early to expel the barbarians [foreigners], or to stimulate loyalty [to the throne] with miraculous theories. and it is no less savage for having changed from tigers and The way to honor the emperor lies entirely in expelling our wolves into rats and monkeys. I can only be really enraged that barbaric customs by acting in conformity with the virtuous and the [bakufu] has demeaned the sovereign, brought shame on just path that extends through the whole world. To open the the nation, and brewed great harm for future foreign relations. ports today is both just and in conformity with the times, and this is why opening the ports is honoring the emperor. To Kusaka’s inquiry as to what we should do under the circum- stances, I responded: I Without replying, Kusaka left after giving me a small volume on The word barbarians (i)rs was applied to those who did not facts relating to imperial edicts. The book is still in my home, the comport themselves according to the manners and ways of bequest from a dead friend. Being pressed to defend his ban against China. Barbarians, therefore, refers to savages (y&zn).l’ How false charges, Kusaka was too diverted to comment on my opin- can we think of Westerners as barbarians when we weresavages ions. I cannot again discuss [with my dead friend], but my views in the first place? When a flying bullet suddenly fell before two have not changed. At this time, therefore, we should consider men who had set out in the night, one drew his sword in fury, foreign and domestic conditions when we treat such current mat- and the other prostrated himself and begged for mercy. Their ters as Korean relations. And when we decide, we should act in aversion for ghosts was the same even though their conduct was accordance with the just path that is common to all nations. different. They were both no more than savages insofar as they At the time of my conversation with Kusaka, I was unacquaint- were at a loss to distinguish between bullets and ghosts. The ed with Western studies and the trends of the times, as I was a king is the leader of the country who protects the people by dullard who had lived long in the country. I only contemplated following the virtuous path. Should he stray in the least from these problems by relying on the one righteous and just path. this virtuous path, [the country] will surely decline if it is not Since recently joining your society, I have come to appreciate 528 MEIROKU ZASSHI ISSUE FORTY-THREE 529 many things from listening to your discussions, and I have increas- When touts and buffoons become patrons, they boast of their ingly learned that I shall not be far from the mark if I consider luxury, and find pleasure in foolish conduct until they themselves matters in light of the. righteous and just path. unwittingly become fools. Flattery is really more to be feared than When I earlier asked you to correct what I had written on a opium-smoking. This is why some of reputed brilliance in the past popularly elected assembly, you may have laughed at my essay, became fools as they rose in the world. Slander cannot induce as there were many rough places that I was unable to revise changes in conduct and morality even though it harms reputa- quickly. My purport, however, was that the way to honor the tions. But flattery blunts man’s discernment, upsets his mind, and emperor and to expel barbarism is surely as I have explained here. leads him down the evil path. Moreover, slander generally arises The expositions by Fukuzawa and Katb were indeed not the same, from flattery. Those who are free from flattery are extremely firm but they agreed in detesting subservience. Even though I have of character, and those produced by flattery are crafty tricksters many fears, they all amount to a fear of flattery. Flattery is the whose injuries are incalculable. source of subservience, and subservience is the source of flattery. From antiquity, persons who have subverted dynasties were all When there is flattery and subservience, it is like the parent who the creatures of flattery. Drawing close to those of like opinions, gives poison to a child in compliance with his willful demands. detesting those who differed, and striving to achieve only their own Such conduct is really contemptible even though it arises from a profit by means of divisive factionalism, these flatterers inevitably true feeling of affection. To honor the emperor is but to expel end in destruction, treason, or tyranny after suppressing national barbarism. If we want to honor the emperor, we shall defend the public opinion. The country is not a house of ill fame, and the virtuous path by invariably casting out barbaric customs of flat- monarch is the protector of the country, not its patron. To honor tery and by standing up independently. A flatterer is one who tries the ruler is to secure adoption of the virtuous path of protection to realize his personal ambitions by resorting to words and conduct even at the risk of opposing him. No country in the world is with- that he knows in his heart to be wrong. His direct speech and exalt- out a leader, even though monarchial traditions differ. The leader ed theories at times may surprise others, but the injury of his is an individual, and the subjects are many. What can even kings crafty conduct is even greater than subservience. These flatterers like the notorious Chou and Chiehz accomplish by themselves mislead the king down the wrong path by playing with him like a if the people all act in accordance with the righteous path of self- toy and pandering to his wishes, and they seek advantages for reliant independence without resorting to flattery? Still less will themselves by talking behind his back. There are those in society I there emerge dull kings and tyrants to jeopardize the succession whom we call jesters and brothel touts. Such persons are invari- once a constitution is determined by public opinion. ably flatterers and sycophants who on occasion may startle their If we review and compare history with statistical methods, however, [it will be seen] that people actually demean the ruler guests with their straight arguments. But they only degrade their and bring ruin when they assume that they do him honor by fol- patrons even though they may include one or two sincere words. lowing the savage path of flattery. Fellows who thus reduce rulers Just reflect how many in old China and Japan were not touts to misery are as numerous in history as swarms of maggots. In- and jesters. Leading examples of such persons were Dbkyb,z’) stances of their bravery, independence, and success have only been Takauji, Wang Mang,sr Ts’ao Ts’ao,n Chao Kao under Ch’in,” isolated achievements, the end results of which have really been to Ishida Mitsunari under HO Taikb,M the Egyptian Cleopatra who increase oppression and nurture flattery until there was no sal- captivated two great warriors, and John Law who threw France vation. Under such circumstances, all things flow toward temporiz- into confusion. Truly, there are innumerable people who take ing. fancy to trifling honors that resemble hundreds of flowers. Those By what means can we then achieve enlightenment? And by who flatter invariably enjoy flattery by others since it is also what means can we establish the practices of honoring the emperor human nature to detest bitter words, to enjoy pleasantries, and and expelling barbarism? There cannot indeed be established laws to desire the realization of one’s personal ambitions. 530 MEIROKU ZASSHI ISSUE FORTY-THREE 531 against flattery. We can only make flattery unprofitable. The mining the methods for public discussion by high and low after various enlightened countries of Europe are noteworthy in this rejecting flattery. If asked where we should start from, I would respect. They have made .clear the principle of public conduct of begin with the nation’s public finance. national affairs and devised political structures that provide for These are my views on honoring the emperor and expelling harmonious rule by high and low [limited monarchy]. In their barbarism. Some may complain that theories at times contradict system, there is no room for flattery and subservience since those facts. Looking at this contention more closely, however, there guilty of such conduct only suffer loss and shame without deriving have actually been no facts either good or bad in the course of any profit. Even the Chao Kaos and the Mitsunaris only cultivate history that have not arisen from theories. I honor most divergent their intellects on behalf of country without practicing their views and dissenting opinions that do not arise from flattery. This deceptions. [Western countries] have been able to avoid distur- is why I previously contributed the article on honoring differences bances by establishing good laws and constitutions through public to the journal of the society.fl I beg you to favor me with your discussion. Their finances are not doubted as they are public; criticisms. appointments can bring no complaints as they are fair. In these strong and prosperous countries, the people exert themselves to the utmost to honor the emperor and expel barbarism, loving their countries ardently, performing their duties with high spirits, %ce Iasuc Thirty-Eight for Sakatani Shim&i’s speech on “Pivotal Times of and departing from the bigoted customs of the past. change.” The Chinese, on the other hand, admire savage ways, willfully *Nishimura here refers to the rise of the military houau (buke, SW) to win power follow customs of flattery and oppression, and are content with from the old court nobility (kag.s, 2%) in the late twelfth century and the datruction of the prerequisites of the bukc after the Meiji Restoration of 1868. methods that degrade the sovereign, even though they were the 3Fundamental roots (gee-in, AH) and fundamental character (gcnrhilsu, RR). first to advocate honoring the emperor and expelling barbarism. I 4Sonnb Jai, @EfB(B, the slogan of the critiw of the Tokugawa bakufu (#b,ll#R;f) hear that the Americans are debating whether to expel the Chinese before 1868. 6Bnttnnei Rut&r, %yA{L:, a slogan of the era of enlightenment during the decade immigrants whose disturbance to customs they loathe. This after 1828. truly is expelling barbarians, a twist in circumstances at which some eTeiba, Tfl, the calendrical combination for 1867, the year in which the but may snicker or grieve. When I pondered on the causes of national shsgun (MT) returned his powen to the emperor. misfortune, they all came down to temporizing by the officials ?[Gohjd M] Goseimon, Z:%#$ / asa, the Five Article Imperial Oath of 6 April 1868. and the people. Men are without backbone when they cajole and % this essay, Sakatani haa tried to modity the meaning of the phrase Soen J6i so oppress each other with flattery and subservience, and they hasten that it could be applied in the era of the enlightenment. Whereas in the decade aimlessly hither and yon when they are without backbone. It can before 1868 it was a call to honor the emperor and expel the Watern barbarism from be clearly and factually demonstrated in the case of China that Japan, Sakatani would have it mean to honor the emperor by expelling from Japan the barbaric elements that did not conform with the mores of an enlightened and nothing can be accomplished in the face of such confusion and civilized world. irresolution. We detest these old customs in our country, and we %akatani here refen to a folk legend of the tinge (K$J) whose loincloth (fundoshi, are trying to adopt the fine points of Western civilization before b;lr) W~LI so long that it reached from Heaven to earth. If men compared Sakatani with the tmgu’a loin cloth, therefore, they would think him a long-winded bore. we are overtaken by disaster. There have already been the Im- 1oAlthough Sakatani does not specify the occasion for the statementa by Fukuaawa perial Oath enjoining the determination of all matters by public Yukichi and Kata Hiroyuki, it is entirely possible that he refen to a meeting of the discussion and the imperial edict calling upon the people to assist Mciroktuha, which was reported in the Gkdya Shimbun (#8%5#1) the preview 7 May. While Kats held that the Japanese people were not yet ready to grasp liberty since the throne in its efforts to establish a constitutional systemSzs they had been ground down by 2500 years of despotism, Fukuzawa claimed that the Honoring the emperor and expelling barbarism formerly lay in libertia of the people had been greatly expanded since the abolition of the domains opening the ports after rejecting flattery. Today it lies in deter- (/nrn, s) in 1871. In an article on dividing the national power in the Minkwt .+shi