are practically concordant, and supply the data upon which the Japanese have constructed their "history." It is thus evident that the accounts of the period before Christ must be largely mythological, and the records of the first four centuries of the Christian era must be a thorough mixture of fact and fiction, which it is difficult carefully to separate.

According to Japanese chronology, the Empire of Japan was founded by Jimmu Tennō in 660 B. C. This was when Assyria, under Sardanapalus, was at the height of its power; not long after the ten tribes of Israel had been carried into captivity, and soon after the reign of the good Hezekiah in Judah; before Media had risen into prominence; a century later than Lycurgus, and a few decades before Draco; and during the period of the Roman kingdom. But according to a foreign scholar who has sifted the material at hand, the first absolutely authentic date in Japanese history is 461 A. D.,1 just the time when the Saxons were settling in England. If, therefore, the Japanese are given the benefit of more than a century, there yet remains a millennium which falls under the sacrificial knife of the historical critic. But while we cannot accept unchallenged the details of about a thousand years, and cannot withhold surprise that even the Constitution of New Japan maintains the "exploded religious fiction" of the foundation of the empire, we must acknowledge that the Imperial family of Japan has formed the oldest

1 See Transactions Asiatic Society of Japan, vol. xvi. pp. 39-75.

continuous dynasty in the world, and can probably boast an "unbroken line" of eighteen or twenty centuries.

1. "Divine Ages.'

2. Prehistoric Period [660 B. C.–400 (?) a. D.].

Dr. Murray, in "The Story of Japan," following the illustrious example of Arnold in Roman history, treats these more or less mythological periods in a reasonable way. He says: "Yet the events of the earlier period[s] are capable, with due care and inspection, of furnishing important lessons and disclosing many facts in regard to the lives and characteristics of the primitive Japanese." These facts concerning the native elements of civilization pertain to the mode of government, which was feudal; to food, clothing, houses, arms, and implements; to plants and domestic and wild animals; to modes of travel; to reading and writing, as being unknown; to various manners and customs; to superstitions; and to "religious notions," which found expression in Shintō, itself not strictly a "religion,' but only a cult without a moral code. "Morals were invented by the Chinese because they were an immoral people; but in Japan there was no necessity for any system of morals, as every Japanese acted rightly if he only consulted his own heart"! So asserts a Shintō apologist. And from the fact that so many myths cluster around Izumo, it is a natural inference that one migration of the ancestors of the

Japanese from Korea landed in that province, while the legends relating to Izanagi and Izanami, the first male and female deities, since they find local habitation in Kyūshiu, seem to indicate another migration (Korean or Malay?) to that locality. These different migrations are also supposed to account for the two distinct types of Japanese.

The story of the creation of the world bears considerable resemblance to that related in Ovid's Metamorphoses; and this is only one of many points of remarkable similarity between the mythology of Japan and the Græco-Roman mythology.1 And one famous incident in the career of the Sun-Goddess is evidently a myth of a solar eclipse.

Although the Emperor Jimmu cannot be accepted as a truly historical personage, neither can he be entirely ignored, for he is still an important "character" in Japanese "history" and continues to claim in his honor two national holidays (February 11 and April 3). And, just as Jimmu may be considered the Cyrus, or founder, of the Japanese Empire, so Sujin, "the Civilizer," may be called its Darius, or organizer. The Prince Yamato-Dake is a popular hero, whose wonderful exploits are still sung in prose and poetry. As for the Empress Jingu, or Jingō, although she is not included in the official list 2 of

1 There are, indeed, many striking resemblances between "things Japanese" of various kinds and the corresponding "things GræcoRoman." See "Japanesque Elements in 'The Last Days of Pompeii"" in the "Arena" for October, 1896.

2 See Appendix, where will also be found a list of the yearperiods, or eras.

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the rulers of the empire, she is considered a great heroine, and is especially famous for her successful invasion of Korea, assigned to about 200 A. D. And it is her son, Ōjin, who, deified as Hachiman, is still worshipped" as god of war; while Take-no-uchi is renowned for having served as Prime Minister to five Emperors and one Empress (Jingu). It was during this period that the Chinese language and literature, together with the art of writing, were introduced into Japan through Korea.

3. Imperialistic Period [400(?)–888 a. d.].

The continental influences form an important factor in the equation of Japanese civilization. The Japanese "have been from the beginning of their history a receptive people," and are indebted to Korea and China for the beginnings of language, literature, education, art, mental and moral philosophy (Confucianism), religion (Buddhism), and many social ideas. The conversion of the nation to Buddhism took place in the sixth and seventh centuries, and was largely due to the powerful influence of the Prime Minister of the Empress Suiko. He is best known by his posthumous title of Shōtoku Taishi, and is also famous for having compiled "the first written law[s] in Japan."

For a long period, on account of superstitions, the capital was frequently removed, so that Japan is said to have had "no less than sixty capitals." But during most of the eighth century the court was located