e; it determines the mental activities in a way and to a degree that Occidentals can hardly appreciate. Waves of feeling have swept through the country, carrying everythi

party leadership. The nation waxed hot over the discussion. Successive Diets were dissolved and new Diets elected, in none of which, however, could the supporters of the Cabinet secure a majority; the Cabinet was, therefore, incapable of carrying out any of its distinctive measures. Several times the opposition went so far as to decline to pass the budget proposed by the Cabinet, unless so reduced as to cripple the government, the reason constantly urged being that the Cabinet was not competent to administer the expenditure of such large sums of money. There were no direct charges of fraud, but simpl

he Cabinet was forgotten. When, on short notice, an extra session of the Diet was called to vote funds for a war, not a word was breathed about lack of confidence in the Cabinet or its incompetence to manag

as I could learn, the nation was a unit in regard to the war. There was not the slightest sign of a "peace party." Of all the Ja

beral; if conservative, they are extremely conservative. The craze for foreign goods and customs which prevaile

rkness into light and life, have suddenly, as it has appeared, lost all appreciation of the truths they had been teaching and have swung off to the limits of a radical rationalism, losing with their evangelical faith their power of helping their fellow-men, and in some fe

asm is universal, those who do not share it have simply to keep quiet. This takes place to some degree in every land, but particularly so in Japan. The silence of their dissent is one of the striking characteristics of the Japanese. It seems to be connected with an abdication of personal responsibility. How often in the experience of the missionary it has happened that his first knowledge of

he conservative and substantial members of the church would soon have been united in their opposition to the radical pastor and, being in the majority, could have set matters right. In the case of perversion of trust funds by the trustees of the Kumamoto School, many Japanese felt that injustice was being done to the American Board and a stain was bei

and a reaction is evident, those who before had been silent begin to voice their reactionary feeling, while those who shortly before had been in the ascendant

these more stable natures. These are the men who have borne the responsibilities of government. So far as we are able to see, they have not been led by their feelings, but rather by their judgments. When the nation was wild with indignation over Europe's interference with the treaty which brought the China-Japanese war to a close, the men at the helm s

phasize the emotional characteristics of the people, that we may well give it further attention at this point. In describing i

uently the custom came to be employed for political purposes, the cloak of religion was retained. From the throne the custom spread to Regents and high officers of state, and so universal had its observance amongst officials of the high ranks become in the twelfth century that, as Professor Shigeno states, it was almost the rule for such persons to retire from the world at the age of forty or fifty, and nominally enter the priesthood, both the act and the person performing it being termed 'niu do.' In the course of time, the custom of abdication ceased to be c

he one case, that of Western countries, it is the business or profession, the active work of life, which is relinquished, the position of the individual vis-à-vis the family being unaffected; in the other case, it is the position of head of the family which is relinquished, with the result of the complete effacement of the individual so far as the family is concerned. Moreover, although abdication usually implies the abandonment of the business, or profession, of the person who abdicates, this does not necessarily follow, abdication being in no way incompatible with the continuation of the active pursuits in which the person-in question is engaged. And if an excuse be needed in either case, there would seem to be more for the Japanese head of family, who, in addition to the duties and resp

shown by the official list of daimyos published by the Shogunate in

family abdication, described above, is perso

him who learns how little there was in the ancient training tending to give each man a "feeling of independent responsibility to his own conscience in the sight of Heaven." He was taught devotion to a person rather than to a principle. The duty of a retainer was not to think and decide, but to do. He might in s