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Updated: June 29, 2025
Tuan Chi-jui Marco Polo Marriage, immunity of Chinese women, with Manchus Meiji, Japanese Emperor Memorandum, of Dr.
Through the Minister of Public Instruction, His Imperial Majesty has sent to all the great public schools of the Empire a letter bearing date of the thirteenth day of the tenth month of the twenty-third year of Meiji. And the students and teachers of the various schools assemble to hear the reading of the Imperial Words on Education.
Now it is important to note that as early as 1874 that is six years after the Restoration of the Emperor Meiji these facts were attracting the widest notice in Japanese society, the agitation for a Constitution and a popular assembly being very vigourously pushed.
It was, therefore, in these northeastern provinces that the Yemishi maintained their independence until their strength was broken by the splendid campaign of Yamato-dake; it was in these northeastern provinces that the bushi, noblest product of Japanese civilization, was nurtured; it was in the same provinces that the Taira family made its brilliant debut, and it was by abandoning these provinces for the sweets of Kyoto that the Taira fell; it was in the north-eastern provinces that Minamoto Yoritomo, the father of military feudalism, established himself, to be followed in succession by the Hojo, the Ashikaga, and the Tokugawa, and it is in the northeastern provinces that the Meiji Government has its seat of power.
For the interest of the costume is much less in its beauty of form and tint than in its significance as idea, as representing something of the mind that devised or adopted it. And the supreme interest of the old Japanese civilization lies in what it expresses of the race-character, that character which yet remains essentially unchanged by all the changes of Meiji.
They could not even avail themselves of those new educational opportunities which the era of Meiji has given to the masses; prejudice is still far too strong to allow of their children being happy in a public school. A small special school might be possible, though there would perhaps be no small difficulty in obtaining willing teachers .
Eventually a nation formed; but the clan remained the real unit of society; and not until the present era of Meiji was its disintegration effected at least in so far as legislation could accomplish. We may call that period during which the clans became really united under one head, and the national cult was established, the First Period of Japanese Social Evolution.
Since missionaries are not officials and do not have the manners of heroes, it is not to be expected that the Japanese will accept their leadership. A few foreigners have, however, become heroes in Japanese eyes. President Clark and Rev. S.R. Brown had great influence on groups of young men in the early years of Meiji, while giving them secular education combined with Christian instruction.
Of course the conditions of which I speak are now passing away; but they are still to be found in the remoter districts. I have lived in districts where no case of theft had occurred for hundreds of years, where the newly-built prisons of Meiji remained empty and useless, where the people left their doors unfastened by night as well as by day. These facts are familiar to every Japanese.
A few extracts will serve to show the nature of the ethical teaching given to Japanese children in medieval days: *A syllabary of moral precepts like the ethical copy-books of Occidentals. A model letter-writer. *The criminal laws of Hojo Yasutoki. All these text-books remained in use until the Meiji era. Let nothing lead thee into breaking faith with thy friend, and depart not from thy word.
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