of Japan is absolute obedience. But the obedience does not mean the obedience which carries with it a servile idea. It is the obedience which is brought about by the self-consciousness of their mission. Thus the Sovereign and the people realize their own special characters by the relation of obedience regulated by 'The Path', that is, the national principles. In this sense, therefore, Japan is a country where the Sovereign comes before the people. It is not a country where the people call for the existence of their Sovereign. On the other hand, however, the people are regarded as the basis, in conducting the affairs of practical government.

The Emperor Meiji said in his Imperial Edict :

"The way here set forth is indeed the teaching bequeathed to our Imperial ancestors, to be observed alike by Their descendants and subjects."

The relation between the Sovereign and the subject becomes the relation between the Sovereign, the subject and 'The Path'. 'The Sovereign and the subject' is the term when the country is seen from the racial standpoint, but when it is viewed from the standpoint of attaining the national task, it must advance to a more firm relation. That is to say, the Sovereign should rule, not as a simple proprietor of the State, but as the master of the task, and the subjects should become the missionaries of 'The Path', instead of simply being residents in the land or members of the ruler's family. The above should be the relation between the Sovereign and the people. It should be different from the usual term of the Sovereign and the subjects.'

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In Chinese philosophy the virtues arising between :

The Sovereign and the subject
Father and child

Husband and wife
Brothers

Friends

have been usually called the five virtues. These and other ideas relating to human morality are quite different from the idea in Japanese morality. In Japan all the moralities and virtues start and revolve on the basis of the ruling morality in the relation between the Sovereign and the subjects.

The Chinese idea of loyalty can be measured by the service rendered to the Sovereign. The idea of loyalty so called Bushido' of feudal age of Japan is based on the material relation of the master and servant, although it has been coloured with a little moral explanation.

Contrary to the above, the idea of loyalty which originated from the Japanese ancient idealism is purely of a moral character. It is the highest and the fundamental human morality originated from the selfrealization of national mission.)

4. EXPOSITIONS OF PRINCE SHOTOKU

Having explained the establishment of the country and the realization of the Ideal Principles by Emperor Jimmu, I should now like to say how these were developed in later days.

The Central Government which was opened by Emperor Jimmu, faithfully followed the motto of His

August Ancestor and governed successfully. During the Dynasty of the tenth Emperor Sujin, 'the Four Governor Generals' were sent out in the four directions. The Emperor then alluded to his Imperial Rescript:

'To Govern is to Educate on Culture,'

and tried to propagate and realize the motto of His August Ancestor. In this connexion, I must state that my opinion is different from that of many scholars, both dead and contemporary, who treat these Governors as if they were merely Military Commanders. The Four Governor Generals, of course, undertook military actions, but, at the same time, as the teachers of the subject, they carried out an important task in propagating the Ideal Principles of His August Ancestor. This fact, I think, may be clearly understood, if you refer to the Imperial Rescript, from which I have just quoted.

Later on, the civilization of Corea, China, and India was introduced to Japan, and this naturally had a deep effect in many ways on the thoughts of the Nation. Coming to the dynasty of the thirty-third Emperor Suiko, there appeared a Prince Regent Umayado, on whom the Imperial name of ShotokuTaishi or Prince of Virtue was bestowed in later days. This Prince earnestly studied Buddhism, and published a Commentary book on the Saddharmapundarika Sutra, which has already been recognized as the most important sutra, and he also wrote several other works. He was also an ardent student of Confucianism, thus having combined and harmonized with the three essential doctrines of 'Shintoism' Confucianism, or Chinese Philosophy and Buddhism, by picking out in

each a characteristic point, showed the direction in which the national ideas should flow.

As I mentioned before, the foster' righteousness is declared in an Imperial Rescript at the time of the establishment of the country by Emperor Jimmu. And, therefore, with an object of fostering righteousness, advantage must be taken of anything that is best in the Human Civilization, from either Confucianism, Christianity, or the like. This attitude, indeed, is composed of the evolutional and aggressive principles of Japan towards the imported civilization, from Ancient times, to the Present.

Above all, Prince Shotoku, strictly took into consideration the national principles when adopting civilization, and he successfully realized the Ideal Principles which had been inherited from His August Ancestor. The Military Forces in Japan have been considered necessary for the sake of protecting and developing righteousness. In this connexion, Emperor Jimmu once said:

May I become a Sovereign with my virtue and not with my sword."

For the Ideal Principle Prince Shotoku said:

"There are two kinds of forces. One is the material and the other is the moral force."

Thus he had clearly made a distinction between the two. Moreover, the Prince put these Ideal Principles into the form of a regulation, and inaugurated the socalled Constitution Law of Seventeen Articles. I must mention, though, that this regulation is far from being similar to that of the present day, and is more or less

affected by moral considerations. Nevertheless, this is nothing but a regulation whose object was to endeavour to educate the Nation, derived from the condensed essence of Confucianism, Buddhism, and Shintoism. The Fourth Article runs as follows:

"The Ministers and functionaries should make decorous behaviour their leading principle, for the leading principle of the government of the people consists in decorous behaviour. If the superiors do not behave with decorum, the inferiors are wanting in proper behaviour, and then offence is necessarily the consequence. That is why when Lord and vassal behave with propriety, the distinctions of rank are not to be confused: when the people behave with propriety the Government of the Commonwealth goes on of its own accord."

Decorous behaviour, as quoted here, is a translation of the Chinese character of 'Lee'. It is to be noted, however, apart from decorous behaviour as generally understood,' Lee' implies the meaning of Law'.

Now, the Seventeenth Article, the last clause of the Constitution Law, is as follows:

"Decisions on important matters should not be made by one person only. They should be discussed. among many. But small matters are of less consequence. It is then unnecessary to consult a number of people. It is only in the case of the discussion of weighty affairs when there is a possibility that they may miscarry, that one should settle matters in concert with others, so as to arrive at the right conclusion."

If we carefully examine this article we shall readily