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 such as the Yengishiki, the Seikiushô, the Hokuganshô, Gôka-shidai, &c., must be carefully read in proper order, and the Monogatari, or earliest writings in syllabic characters (kana), must be studied for the sake of the traces which they contain of the archaic language.

Mabuchi was very voluminous writer. A list of his works is given at the end of the notice of his life in the Sanjiurok’kashiu riakuden. Many of them have been superseded by the writings of subsequent authors, but a considerable number are still worthy of being studied. These are the Manyôkô, or commentary on the Manyôshiu, and its supplement, the Kokin-shiu uchi-giki, commentary on the collection called Kokin-shiu, Hiakuninshiu Kosetsu and Hiakuninshiu nimanabi, commentaries on the collection of verses called Hiakuninshiu; Kanjikô, a lexilogus of Makura kotoba, Ise-monogatari koi and tai-i; and the Genji-monogatari Shin-shoku (new comments on), besides those which are noticed below.

In the Koku-i-kô we have Mabuchi’s views upon the worthlessness of the Chinese philosophy. He asks “Wherein lies the value of a role of conduct? In its conducing to the good order of the state.” He argues that while the Chinese for ages past have had a succession of different dynasties to rule over them, Japan has been faithful to one uninterrupted line of sovereigns. Every Chinese dynasty was founded upon rebellion and parricide. Sometimes a powerful ruler was able to transmit his authority to his son and grandson, but they in their turn were inevitably deposed and murdered, and the country was in a perpetual state of civil war. A philosophy which produced such effects must be founded on a false system.

When Confucianism was first introduced into Japan, the simple-minded natives, deceived by its plausible appearance, accepted it with eagerness, and allowed it to spread its influence everywhere. The consequence was the civil