1906-7.] A Sketch of Japanese National Development. 339 
for the study of Chinese learning but also for training in military arts, such 
as archery, fencing, use of spears, riding, Jujutsu, swimming, etc. The 
education of Samurais in those days consisted almost entirely of the study 
of Chinese literature and training in military arts. The former was chiefly 
cultivated not so much for literary purposes as for the humanities. Its 
system of moral philosophy was studied, that they might thereby be better 
fitted for the task of regulating their own individual conduct ; of properly 
managing the affairs of their house, that is to say, their family relations ; 
of taking share in the conduct of government of their lord’s territories in a 
fit and proper manner ; and, if need be, of helping their lord in the wider 
sphere of national administration and government. History also was read, 
not for historical facts but for the lessons it gave of how states rose, 
declined, and fell ; how great men of the olden days dealt with different 
problems of government, and so on. 
Pedagogically speaking, there was great waste of time. Boys not older 
than five or six were made to learn books of Confucius. At first they were 
taught merely to read without understanding the meaning, but as they grew 
older they were taught to understand it, partly by lectures, which often 
consisted as much in moral sermons hung on to these texts as in their 
exposition, partly by their own thinking. Time, however, was no object in 
those old days ; and the mental culture and moral training they obtained in 
this way were very valuable indeed. Those who would not or could not 
acquire mental culture still obtained a certain amount of moral training ; 
and for the rest, they went in for military exercises, which also were largely 
encouraged, and in which they got a great deal of discipline and moral 
training. The masters demanded and obtained implicit obedience from 
their pupils, and considered themselves not mere teachers in the practice of 
these arts, but mental and moral mentors. Whether in literature or in 
military arts, if anyone showed special proficiency, he was allowed or even 
sometimes ordered to proceed to study with noted masters at schools 
belonging to the Shogun’s government, or to some other daimyo, or at 
private schools. A daimyo who was fortunate enough to have a great 
master among his retainers was proud of the fact, and not averse to those 
of other daimyos coming to receive instruction from him. Then, again, 
there were some masters who were unwilling or unable to serve a daimyo, 
and opened schools which would often be very largely attended for the sake 
of their teaching. It may also be stated that going in their lord’s retinue 
to reside in Yedo was a very good education, giving them opportunities of 
obtaining views of a larger world and coming into contact with a variety 
of people. 
