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bringing up was in accordance with this view. Upland’s couplet that ‘she thrives in sunshine, but our strength in storm and rain,’ did not apply to the training of our girls. They were instructed in many martial practices, in the art of self-defence—that they might safeguard their person and their children—the art of committing suicide, that in case no alternative opened but disgrace, they might end their lives in due order and in comely fashion. Peaceful accomplishments—music, dancing, belles-lettres, flower arrangements, etc.—were not to be neglected, but readiness for emergency, housekeeping, and the education of children were considered by far the most weighty lessons to be learnt. The inuring of nerves to hardship was a necessary part of their training. Sobs and shrieks were regarded as unworthy of a Samurai woman. We read of a mother in whose presence her daughter was slaughtered calmly composing an ode—‘The mosses growing hidden in the bottom depth of an ancient well may bring to strangers’ ken the fluttering of their leaves, but never may my heart betray its emotions to human eye.’

Stoicism is a point insisted upon constantly in our self-culture; so that no sooner is our heart stirred than the will is brought into reflex motion to subdue it. Is a man angry? it is bad taste to rage; let him laugh out his indignation! Has tribulation stricken him? let him bury his tears in smiles. It is a very common remark that the Japanese are a bright-hearted, merry people, wearing a perpetual smile, and that the girls are ever simpering and giggling. As Lafcadio Hearn has in his inimitable style analyzed the Japanese smile, there is but little left to add. Suffice it to say that it is a complex phenomenon, being the result of several conscious and unconscious conflicts in the brain and in the breast. The constant endeavour to maintain serenity of mind is so closely connected with our sense of politeness and civility that I may now pass over to this trait of Samurai education. The underlying idea of politeness is to make your company and companionship agreeable to others. It is the first condition of good society. Bows and courtesies are but a small part of good breeding. If, however, your bows are so awkward as to offend your friend’s good taste, they deserve to be studied and amended. Etiquette, therefore, may be studied as one studies music for the voice or mathematics for mental discipline. This implies as little that manners are all as that the voice is everything. Etiquette is not an end in Bushido culture: it is one of the many ways whereby man may cultivate his spiritual nature. In drinking tea, it is a slight affair how you handle your spoon, but it is never too small to show what you are. ‘Manners make the man.’ Still, I cannot emphasize too strongly that