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 such as they were before the introduction of the Chinese and Buddhist “ways,” and at demonstrating that in those facts is embodied the whole of the tune “way.” ’

Having disposed of his first heading in this manner, Hirata proceeds to deal with the second, namely the founders of the school to which he himself belongs. A summary of what he has said about them in the second and ninth volumes of his Tama-dasuki, has already been given in the former part of this paper.

The foundations upon which the Ancient Learning is based are the writings in which the Imperial Court has recorded the facts of antiquity. Most people are wont to suppose that the only way to attain to a knowledge of right conduct is to read books full of precepts, but they labour under a mistake. Precept is far inferior to example, for it only arises in the absence of example; while it is unnecessary when example exists. As Laotsu says, “When the Great Way decayed, Humanity and Righteousness arose.” In order to spur on a warrior to valiant deeds, rather than show him a book which says, “When you go to battle, strive to be first, do not lag behind others,” show him a book in which are written the facts about ancient heroes who led the way, fought bravely and achieved renown. The facts will sink deeply into his heart, and he will say to himself, “when the occasion arises, I will distinguish myself like such an one of antiquity,” but the mere exhortation will scarecly stir his emotions. The story of Ôôishi Kuranoské and the forty-seven faithful retainers, who underwent a thousand hardships and perils in order to slay Kira Kôdzuke no suke, the enemy of their lord Asano Takumi no kami, will do far more to keep alive the flame of loyalty than any simple precepts about the duty of avenging a master. The ethical writings of the T’ang dynasty are full of the most admirable teachings of