nominal sovereign, superior in rank, and the other a great vassal, who holds the power. A man of sense and intelligence would be ashamed to confess to a foreigner that he lived under such a constitution."

My friend observed to me: "If it is as you say, why should we have to wait a long time for the restoration of peace, seeing that the government has reverted to the sovereign, that the plan which the Emperor Godaigo failed in is being carried out, and that the imperial government is laying the foundation of an enduring condition of tranquillity, where does the difficulty lie?"

To this I answered: "An attempt to graft a federal constitution on the feudal system must end in the sovereign becoming a puppet, while the real functions of the government and the command of the military force will fall into the hands of the stronger Daimios. Then every one will seek to carry out his own policy, and the condition of affairs will resemble that in the time of the Ashikaga family, when its power was usurped by Yamana and Hosokawa. I hear that the Prince of Choshin has resigned his office and returned to his territories, which proves what I have been saying.

"My belief is that the country will be split up, and that we shall not see it quiet again until some man of genius arises who shall abolish the feudal system, unite the country into a single whole, support the imperial government instead of looking after his own interests, and establish a deliberative assembly on a wide basis."

My friend said: "Many clans are providing themselves with men-of-war, which bring the most distant places together and annihilate, as it were, both space and time. The movements of troops are, therefore, capable of being carried out with great quickness and ease, and of being stopped in the same manner. Do you not agree with me?" I replied: "No. If one Daimio possesses war steamers, so does his opponent. I do not wish to make invidious comparisons, but I cannot help thinking that the safety of the Daimios bordering on the Island sea will depend in a great measure on the geographical position of each. What we may be certain will greatly affect politics is, that foreign trade will center in our part of the country and desert the west. The most important staples we have are raw silk and tea, both of which are produced in large quantities in the northern and eastern provinces of Japan, and we may feel sure of securing the profits of the export trade. This effect will exercise a good deal of influence upon the relative strength of parties.

"If, however, the great men of both parties isolate themselves severally in the east and west, and make the central portion of the country the battle-ground of their rival ambitions, they will be the ruin of Japan. Even a great country like the United States is said to have declined in power, as well as in honesty and refinement, since the civil war, which lasted for five years; and I am afraid that the intestine strife going on among ourselves is preparing the foundation for acts of usurpation on the part of powerful European nations. If brothers quarrel in a family, destroy the fences and break down the doors, they will leave open a road by which thieves may find an easy entrance.

"It should be the first object of all patriotic and loyal subjects to bring the whole country into harmony, and to concentrate the national strength, so that Japan may take her stand among the nations of the earth, and assert the national dignity."

[Translation from No. 27 of the Yedo Home and Foreign News.]

Although the rule of our most revered sovereign, his Majesty the Mikado, and the wise gods over Japan is as eternal as the heavens and the earth, in the middle ages the true principles of government were lost sight of, and the Mikado's authority becoming gradually weakened during a succession of civil wars, the supreme power passed at length into the hands of the military class. Subsequently, in the end of the Ashikaka dynasty, disruption and war reached their height, and the whole nation forgot the respect due to his Majesty the Mikado.

Then arose Jyeyasu, gifted by Heaven with wisdom and courage, who, after undergoing the greatest hardships and fighting many battles, put an end to civil strife, and restored the observance of rectitude. He revived the authority of the Mikado, rescued the nation from misery, and asserted his power over all the Daimios of the empire in such a manner that the country once more enjoyed tranquillity; and a period of three centuries elapsed without the occurrence of civil war.

How great his services! How grand his virtues! Thus it is evident that the reversion of the supreme power in this country to the Tokugawa family was the gift of Heaven and man. It was not privately bestowed by the Mikado, nor was it usurped by the Shogun.

The question before us is, from what motives did our prince, the late Taishogun, abdicate the office of Shogun, which he had inherited from his ancestors, and restore the supreme power to the imperial court? Shall his act be called a want of filial piety or fidelity towards the spirits of his ancestors now on high?

The eighty thousand generals and warriors of the Tokugawa family suspected his motives, and were unable to account for his action. I beg permission to attempt an explanation.

When Soshogu had reduced the empire to tranquillity, he devoted a great deal of attention to the encouragement of learning. Education, however, did not make any great advance. It was reserved for his descendant Gengiko of Mito to make great improvements in this direction, and to compile the Dainihonshi,* which may be styled "the spring and autumn annals" of our country. Thence forward right principles and the duties of relative ranks became well understood throughout Japan. In the heavens there are not two suns, and on earth there cannot be two sovereigns. According to the constitution of our country since the Kama Kura age, there has been a Shogun subordinate to the Mikado, who conducted the government of the country and possessed the supreme authority. Thus there existed as it were two sovereigns in one country, two heads to one man-an inconvenient condition of things, under which a good national system was impossible. Of late years also intercourse with foreign countries has been gradually increasing; the learning of the West has come into contact with the Chinese philosophy of the East, and the different systems of the world are generally tending towards unity. In the face of such events it became impossible to preserve in Japan an inconvenient national system which may be likened to a man with two heads.

This principle was not recognizable by ordinary persons like ourselves; it was reserved for the wise insight of our prince, the late Taishogun, to discover it. The object he had, therefore, in forming the resolution of restoring to the imperial court that governmental power which he inherited as the gift of God from his ancestors was no other than this: namely, the conversion of the divine provinces into a country with one sovereign and one head, the preservation of her happiness and integrity for all ages, and enabling her to rank with the powerful states beyond our seas.

It was not only that our prince, the late Taishogun, with a patriotic Japanese soul -a soul perfectly just, upright, and free from all selfish aims-displayed the profoundest truth and loyalty towards his Majesty the late Emperor Komei; but he also manifested the deepest benevolence and goodness towards the countless population of the empiresuch benevolence as never can or will be surpassed. Therefore his conduct towards the founder of the Tokugawa family was in fact filial piety and fidelity.

In the times of remote antiquity, when the heavenly grandson came down to this earth, the great god of Idzumo, the ruler of the eight great provinces, in his obedience to his order, surrendered this country into his hands. I think it is not irreverent to say that our prince in restoring the government to the Mikado, performed an act much nobler than that of Okuninushi, (i. e., the god of Idzumo.) The latter has enjoyed the offerings of the Tenshi for a thousand years. The former, in consequence of the differences of opinion among his followers, and their eagerness to be first in the fray, has offended the wrath of his Majesty, the still youthful Mikado, and an envoy has come eastward to punish him. There is no want among us of men like Take-mi-na-kata of old. Some proposed that the forces of the East should at once march westward and repeat the exploits of the period, Shokin; others proposed to meet our enemies in Sumga and Totomi, and to attack their nest by means of war vessels. These plans were noisily debated, and there were many who urged our prince to action, entirely disregarding their own lives. But he swerved not from his original purpose, from his true wish to do honor to his sovereign. Not one hairbreadth did he move, but was firm as the rocky base of the peak of Fuji, while his grief for his country was profounder than the sea of Ise. His fear was lest the national disturbances should increase and grow, and that foreign insolence would take advantage of the opportunity. He therefore adopted the motives of Kinshojo for his model, and continued in perfect obedience and submissiveness, admonishing us that those who resisted the imperial army would be applying a sword to his own body. He then evacuated the castle of Yedo, which is the very keystone of Kuanto; surrendered the arms and vessels, which are the very sinews of the naval and military forces, and retiring to the remote seclusion of Mito, now awaits there on his knees the decision of the Emperor. How profound and all prevading his delicacy; how great his suffering!

Besides, unfortunately, the imperial army does not resemble the soldiers of Yakemikaequehifutsunushi. The subject is made to rebel against his lord; the lesser families to attack those from which they sprung; younger brothers to make war on their elder brothers.

*This great work is in the ancient Chinese historical style, and extends to two hundred and fifty volumes. It was compiled by order of Munetaka, the fifth Prince of Mito, and presented by him in 1720 to the then Shogun Yoshimune, who was afterwards canonized under the name of Yu-tok-ko. The Dainihonshi is regarded by the Japanese as the standard work on the history of their country.

This period, from 1219-1221, witnessed an attempt to restore the imperial authority on the retired Mikado Gotoba, who in 1221 raised a large army and marched against Hojo Zoshitoki, the Main da Palais of the Shoguns. The Kioto forces were entirely routed, and the reigning Mikado Jiuntoku and his three predecessors were banished by Yoshitoki to different parts of Japan.

What shall we say of this inversion and destruction of ordinary bonds of society? In an age like the present, when learning flourishes so highly, and right principles are so well understood, and when the ancient monarchical system is being restored, and the government remodeled, such extraordinary actions fill us with astonishment, and almost leave us without words to vent our feelings.

The reason why we have borne that which is truly almost impossible to bear; why we have been abject, and humble, and obediently submissive, is no other than this: We have thoroughly appreciated the submissive and patriotic feelings which animate the Japanese soul of our prince; and we wish to forget our families for the sake of our country, and to disregard our private interests for the sake of that which is noble and disinterested. We daily and nightly conjure the heavens above us, and the wise gods, to cause the truth and honesty of our prince to be at once recognized by Heaven and earth, and to be approved by the allwise gods; and we pray that he may enjoy the favors and rewards of the wise gods, and of his Majesty the Mikado, who rules over Japan.

JUNE, 1868.

With tears of blood, respectfully waiting.

TSUDA SHINICHIN,
SANEMICHI.

Proclamation to the Ohometseke and Ometske on the fifth day of the sixth month, (July 24, 1868.)

The territorial limits having been settled, the number of followers will necessarily have to be reduced; and to our great regret we are compelled to notify our followers, that from this sixth month they must no longer expect to receive either money or rice allowances: they should, therefore, at once provide for themselves.

The heads of departments will promptly inquire whether their subordinates wish to enter the service of the imperial government, or leave their present service, and report accordingly.

NOTE. This applies equally to those who have estates.

[Translated from the sixteenth number of the Kioto Gazette.]

PAPER MONEY.

To create a sure basis for the prosperity of the realm, on the occasion of the reformation of the imperial government, after mature consideration the issue of paper money has been decreed; and according to his Majesty's orders this paper money shall pass current in the whole empire from the present year Tatz' to the next year Tatz', i. e., for thirteen years, that by it the poverty which reigns everywhere in the country may be alleviated. The rules to be observed are mentioned below.

The day from which it shall be put into circulation shall be published by the proper authorities to all people, even down to the lowest class. "Fourth Intercalary month, (twenty-second May to nineteenth June.)

TAIROKWAN.

As the introduction of paper money has been decreed, all Daimios shall be able to obtain loans according to their incomes, so that for every ten thousand kokus they may get ten thousand rios. They will have to lay their wishes, with regard to this, before the proper authorities.

With regard to the repayment they will be obliged to pay every year, for thirteen years, a tenth of the sum lent; payment to be made in notes, so that at the end of the next year Tatz', the repayments will have been effected.

The princes shall bear in mind that according to the intentions of the Emperor, through the paper money lent to them, a sure basis shall be created for the prosperity of the country. They shall use it, therefore, to assist the industry as much as possible, and do good to their countries. It cannot be allowed that the governments of the princes use their notes for unlawful purposes.

To the merchants of Kioto and in Sitz', (Osaka,) and of the neighboring rural districts, which desire to contract such loans, notes shall be given in accordance with the amount of business they transact after they have expressed their wishes to the officers issuing the notes.

To the inhabitants of the towns and villages of the Saibansho districts in the whole country, and in the territories of the princes, at their demand, after their fortune has been assessed, loans shall be given for the carrying on of their business. With regard to the repayment they shall pay every year a convenient part of the sum with interest.

Everywhere, in the whole country, the same principles shall be observed as with the merchants at Kioto and Osacca.

Such notes as are yearly repaid shall be destroyed in the Kaikeikyoku.

From the money lent this year between the first and seven months exclusive, ten per cent. shall be returned at the end of this year. From the money lent between the seventh and twelfth months, only five per cent.

In this manner, according to the will and decision of the Emperor, a substitute shall be created for the wanting coins. Nobody, therefore, ought to blame this measure. As, however, the loans are made in notes and to be repaid in notes, no exchange (against coin) shall take place.

No. 83.]

Mr. Van Valkenburgh to Mr. Seward.

LEGATION OF THE UNITED STATES,

Yokohama, August 15, 1868.

SIR: With reference to my dispatch No. 67, dated the 8th ultimo, I have now the honor to transmit inclosure No. 1, copy of a letter to me from our consul at Nagasaki, with four sub-inclosures, being copy of the correspondence between the consuls and the local authorities at that port, on the subject of the native Christians and their treatment. This correspondence reached me only a few days ago. I had already informed you that four thousand and ten native Christians had been ordered to be punished by banishment and hard labor, and you will now perceive that this judgment has actually been executed on one hundred and twenty of them.

I am informed that about sixteen of these poor people had been sentenced to death in accordance with the terms of the law, but were reprieved in consequence of the representations made to the government or the authorities by the foreign representatives, and I have also reason to believe that the delay in the execution of the sentence upon the remainder is mainly due to the same influence.

Popular prejudice and opinion is strongly against the Christian religion, nor could it well be otherwise. The people are ignorant and superstitious, wedded to their ancient religious observances, and more or less under the influence or control of a host of priests, numbering, including the married ones and their families, monks and nuns, over five hundred thousand people; all of whom are living in a state next to absolute idleness, and dependent upon the continuance of ignorance among the people for their support.

I beg to submit that under the present circumstances as reported in my several dispatches, it would not be prudent to do more than has been done already.

My colleagues and myself are of opinion that our duty for the present should not go beyond urging the authorities persistently, in a firm but friendly manner, to adopt a more humane policy, and to revise the laws in a more liberal sense.

I transmit inclosure No. 2, translation of three documents relating to Christianity, and No. 3, translation of a pamphlet on the same subject by a Japanese scholar, who claims to have read the Bible from beginning to end. This pamphlet is now having a very extensive circulation in this country. For its better appreciation I transmit inclosure No. 4, memorandum of the five virtues and the five social relations therein referred to, as being this scholar's standard for comparison.

I have the honor to be, sir, very respectfully, your most obedient servant,

Hon. WILLIAM H. SEWARD,

R. B. VAN VALKENBURGH.

Secretary of State, Washington, D. C.

Mr. Mangum to Mr. Van Valkenburgh.

CONSULATE OF THE UNITED STATES, Nagasaki July 15, 1868. SIR: I have the honor to inclose herewith copies of correspondence between the treaty power consuls at Nagasaki (jointly) and the Japanese authorities relative to the native Christians. These embrace four inclosures, to wit: Inclosure No. 1, first letter of the consuls to the governor general of Kinsin; inclosure No. 2, reply to said letter; inclosure No. 3, reply of the consuls to inclosure No. 2; No. 4, joint letter of the consuls to the governor general relative to the carrying away from Nagasaki a large number of native Christians in a Japanese steamer. To this last letter no reply has been received as yet, but it is rumored that these Christians to the number of one hundred and twenty men have been separated from their families and are to be distributed in different parts of the empire in small parties, so as to keep them from all former associations, and thereby induce them to renounce their faith. As far as we have been able to learn, no physical torture is intended. Trusting that my action in this matter will meet with your approval,

I have the honor to be, sir, your most obedient servant,

His Excellency R. B. VAN VALKENBURGH,

Minister Resident in Japan, Yokohama.

WILLIE P. MANGUM,

United States Consul.

NAGASAKI, May 12, 1868.

SIR: From different sources we have been informed that the Japanese government intends a general persecution of those Japanese subjects who have embraced Christianity. We have not the least intention to interfere with the rights which the Japanese government have to exercise over their subjects, but think it our duty in the name of humanity, and in the most friendly spirit towards the Japanese government, to make earnest remonstrances against a step which certainly would prevent all civilized nations to regard Japan as heretofore, namely, a civilized nation.

The article VIII of the treaty, stating that neither Japanese nor foreigners should do anything that may be calculated to excite religious animosity, and that the Japanese government had abolished the practice of trampling on religious emblems, shows that the question was taken in serious consideration at the time when the treaty was made.

We hope that the new government will not retrograde doing what has been done centuries ago, at a time when the highest authorities in Japan declare their adhesion to progress.

Again we beg to state that this letter is merely written in a feeling of friendship for the Japanese government, and in the name of humanity, being most anxious to have these reports officially contradicted, and trust they may prove to be untrue. We will feel sincerely obliged by your favoring us at your earliest convenience with a reply. We have, &c.

His Excellency the GOVERNOR GENERAL of Kinsin.

[Signed by all the consuls.]

[Translation.]

NAGASAKI, May 31, 1868.

GENTLEMEN: We beg to acknowledge the receipt of your dispatch of the 12th instant, with reference to reports which have reached you of severe punishments about to be inflicted on those Japanese subjects who have embraced the Christian faith.

We respect the humane feelings which dictated this letter, and we pity those perverse minded Japanese subjects of the lower class, who, in the face of an old established Japanese law, have committed the crime of apostatizing to a strange religion. The practice of this is strictly prohibited, but we shall have no alternative but to punish them according to Japanese law, if our repeated remonstrances do not cause them immediately to repent and retract their errors. We further state the eighth article of the treaty provides that there shall be no religious animosity between Japanese and foreigners, and that the practice of trampling on religious emblems had been abolished by the Japanese government. It is true there should be no animosity with regard to the respective religions professed by each country, and both foreigners and Japanese are at liberty to follow their own. But the abolition of the trampling on religious emblems had no reference to your country religion.