LITMIR.BIZ

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his life was again close behind him. In the Japanese attack on Kiaochow he foresaw a web of complications which even his unrivalled diplomacy might be unable to unravel; for he knew well from bitter experience that wherever the Japanese sets his foot there he remains. It is consequently round this single factor of Japan that the history of the two succeeding years revolves. From being indisputably the central figure on the Chinese canvas, Yuan Shih-kai suddenly becomes subordinate to the terror of Japanese intervention which hangs over him constantly like a black cloud, and governs every move he made from the 15th August, 1914, to the day of his dramatic death on the 6th June, 1916. We shall attempt to write down the true explanation of why this should have been so.

      It is extremely hard to discuss the question of Japan for the benefit of an exclusively Western audience in a convincing way because Japanese policy has two distinct facets which seem utterly contradictory, and yet which are in a great measure understandable if the objects of that diplomacy are set down. Being endowed with an extraordinary capacity for taking detached views, the Statesmen of Tokio long ago discerned the necessity of having two independent policies—an Eastern policy for Eastern Asia and a Western policy for Western nations—because East and West are essentially antithetical, and cannot be treated (at least not yet) in precisely the same manner. Whilst the Western policy is frank and manly, and is exclusively in the hands of brilliant and attractive men who have been largely educated in the schools of Europe and America and who are fully able to deal with all matters in accordance with the customary traditions of diplomacy, the Eastern policy is the work of obscurantists whose imaginations are held by the vast projects which the Military Party believes are capable of realization in China. There is thus a constant contradiction in the attitude of Japan which men have sought in vain to reconcile. It is for this reason that the outer world is divided into two schools of thought, one believing implicitly in Japan's bonâ fides, the other vulgarly covering her with abuse and declaring that she is the last of all nations in her conceptions of fair play and honourable treatment. Both views are far-fetched. It is as true of Japan as it is of every other Government in the world that her actions are dictated neither by altruism nor by perfidy, but are merely the result of the faulty working of a number of fallible brains and as regards the work of administration in Japan itself the position is equally extraordinary. Here, at the extreme end of the world, so far from being in any way threatened, the principle of Divine Right, which is being denounced and dismembered in Europe as a crude survival from almost heathen days, stands untouched and still exhibits itself in all its pristine glory. A highly aristocratic Court, possessing one of the most complicated and jealously protected hierarchies in the world, and presided over by a monarch claiming direct descent from the sacred Jimmu Tenno of twenty-five hundred years ago, decrees to-day precisely as before, the elaborate ritual governing every move, every decision and every agreement. There is something so engaging in this political curiosity, something so far removed from the vast world-movement now rolling fiercely to its conclusion, that we may be pardoned for interpolating certain capital considerations which closely affect the future of China and therefore cannot fail to be of public interest.

      The Japanese, who owe their whole theocratic conception to the Chinese, just as they owe all their letters and their learning to them, still nominally look upon their ruler as the link between Heaven and Earth, and the central fact dominating their cosmogony. Although the vast number of well-educated men who to-day crowd the cities of Japan are fully conscious of the bizarre nature of this belief in an age which has turned its back on superstition, nothing has yet been done to modify it because—and this is the important point—the structure of Japanese society is such that without a violent upheaval which shall hurl the military clan system irremediably to the ground, it is absolutely impossible for human equality to be admitted and the man-god theory to be destroyed. So long as these two features-exist; that is so long as a privileged military caste supports and attempts to make all-powerful the man-god theory, so long will Japan be an international danger-spot because there will lack those democratic restraints which this war has shown are absolutely essential to secure a peaceful understanding among the nations. It is for this reason that Japan will fail to attain the position the art-genius and industry of her people entitle her to and must limp behind the progress of the world unless a very radical revision of the constitution is achieved. The disabilities which arise from an archaic survival are so great that they will affect China as adversely as Japan, and therefore should be universally understood.

      Japanese history, if stripped of its superficial aspects, has a certain remarkable quality; it seems steeped in heroic blood. The doctrine of force, which expresses itself in its crudest forms in Europe, has always been in Japan a system of heroic-action so fascinating to humanity at large that until recent times its international significance has not been realized. The feudal organization of Japanese society which arose as a result of the armed conquest of the islands fifteen hundred years ago, precluded centralizating measures being taken because the Throne, relying on the virtues of Divine Ancestors rather than on any well-articulated political theory, was weak in all except certain quasisacerdotal qualities, and forced to rely on great chieftains for the execution of its mandates as well as for its defence. The military title of "barbarian-conquering general," which was first conferred on a great clan leader eight centuries ago, was a natural enough development when we remember that the autochthonous races were even then not yet pushed out of the main island, and were still battling with the advancing tide of Japanese civilization which was itself composed of several rival streams coming from the Asiatic mainland and from the Malayan archipelagoes. This armed settlement saturates Japanese history and is responsible for the unending local wars and the glorification of the warrior. The conception of triumphant generalship which Hideyoshi attempted unsuccessfully to carry into Korea in the Sixteenth Century, led directly at the beginning of the Seventeenth Century to the formal establishment of the Shogunate, that military dictatorship being the result of the backwash of the Korean adventure, and the greatest proof of the disturbance which it had brought in Japanese society. The persistence of this hereditary military dictatorship for more than two and a half centuries is a remarkable illustration of the fact that as in China so in Japan the theocratic conception was unworkable save in primitive times—civilization demanding organization rather than precepts and refusing to bow its head to speechless kings. Although the Restoration of 1868 nominally gave back to the Throne all it had been forced to leave in other hands since 1603, that transfer of power was imaginary rather than real, the new military organization which succeeded the Shogun's government being the vital portion of the Restoration. In other words, it was the leaders of Japan's conscript armies who inherited the real power, a fact made amply evident by the crushing of the Satsuma Rebellion by these new corps whose organization allowed them to overthrow the proudest and most valorous of the Samurai and incidentally to proclaim the triumph of modern firearms.

      Now it is important to note that as early as 1874—that is six years after the Restoration of the Emperor Meiji—these facts were attracting the widest notice in Japanese society, the agitation for a Constitution and a popular assembly being very vigorously pushed. Led by the well-known and aristocratic Itagaki, Japanese Liberalism had joined battle with out-and-out Imperialism more than a quarter of a century ago; and although the question of recovering Tariff and Judicial autonomy and revising the Foreign Treaties was more urgent in those days, the foreign question was often pushed aside by the fierceness of the constitutional agitation.

      It was not, however, until 1889 that a Constitution was finally granted to the Japanese—that instrument being a gift from the Crown, and nothing more than a conditional warrant to a limited number of men to become witnesses of the processes of government but in no sense its controllers. The very first Diet summoned in 1890 was sufficient proof of that. A collision at once occurred over questions of finance which resulted in the resignation of the Ministry. And ever since those days, that is for twenty-seven consecutive years, successive Diets in Japan have been fighting a forlorn fight for the power which can never be theirs save by revolution, it being only natural that Socialism should come to be looked upon by the governing class as Nihilism, whilst the mob-threat has been very acute ever since the Tokio peace riots of 1905.

      Now it is characteristic of the ceremonial respect which all Japanese have for the Throne that all through this long contest the main issue should have been purposely obscured. The traditional feelings of veneration which a loyal and obedient people feel for a line of monarchs, whose origin is

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