/ vy\ - 3 THE Rutgers Graddates IN Japan. AN ADDRESS DELIVERED IN Kirkpatrick Chapel, Rutgers College, JUNE 16, 1885. WILLIAM Elliot Grirlis, OF THE CLASS OF 1869. PUBLISHED BY THE RUTGERS COLLEGE ALUMNI ASSOCIATION. ALBANY : WEED, PARSONS AND COMPANY, PRINTERS. 1886. Digitized by the Internet Archive in 2017 with funding from Columbia University Libraries https://archive.org/details/rutgersgraduatesOOgrif_0 THE BADOATES IN JAPAN. AN ADDRESS DELIVERED IN Kirkpatrick Chapel, Rutgers College, JUNE 16, 1885. William: Elliot Grilf^is, OF THE CLASS OF 1869. PUBLISHED BY THE RUTGERS COLLEGE ALUMNI ASSOCIATION. ALBANY : WEED, PARSONS AND COMPANY, PRINTERS. 1886. This address was delivered in the Kirkpatrick Chapel of Eutgers College, June 10, 1885, before the Board of Trustees, the President and Faculty, and the Alumni Asso- ciation. By unanimous request of the Trustees and of the Association, the address is herewith printed. E. P. Teriiune, ’50, President, J. S. N. l)EJr.\REST, ’72, Treasurer, John S. Voorhees, ’76, Secretary, Committee of Publication. ADDRESS. Mr. President., Officers and Fellow- Alumni : It seems appropriate to follow up the subject so ably and brilliantly presented last year by onr member of the class of ’65 — “ The Scholar in Practical Life” — with a theme similar in its associations, illustrated, however, by history. Laying aside philosophy and literary discussion, we shall pursue the humbler vocation of narrator and eye-witness, as we tell of “ The Putgers Graduates in Japan,” and what they saw there. May we not suggest that in future our themes shall occasionally con- cern themselves with the achievements of our fellow-alumni ? Surely a college which already wears her crown of a hundred and fifteen years of honor, has a right to reminiscence and record. May we not talk of the scholars, the statesmen, the soldiers, the diplomatists of Rutgers • and what for learning, for literature, for science, for war, for peace, for diplomacy and state-craft her sons have accomplished? In both our own land and abroad our fellow-alumni have toiled in the world’s work, and left enduring works of influence of which we, sons of alma mater, should know for stimulus and cheer. Yet, note that your speaker to-day shall not, transcending modesty, detail what the Rutgers’ graduates in Japan have done, but what they have seen. Our first Minister-resident of the United States, accredited to the court of Yedo, was Robert H. Pruyn of the class of ’33. Appointed by President Lincioln in 1861, he went out in the dark days of the civil war, when our nation was engaged in a life-struggle at home. Despite domestic affliction on the way to the far off destination, he turned not back, but set himself bravely to his work. In those days when no telegraph enabled the diplomatist to converse with the home govern- ment, nor steamers, whose swiftness and punctuality now suggest the regularity of the heavenly bodies, cut the Pacific waves, the American envoy was left to his own decisions and resources. Our first Rutgers alumnus in Japan was sent to compete with European diplomatists of life long training; and, in the face of the proud and exclusive hermits 4 of tlie island empire, to maintain the prestige of the United States so nobly created by Matthew Perry and Townsend Harris. He was accompanied by his son, Robert C. Pruyn, afterward a member and graduate of the class of ’(59. At Yokohama they found James H- Ballagb of the class of ’57. This was the first group of Rutgers men in the Land of the Day’s Beginning. Let us note what they saw in 1861; or, if all that wrought in the life of the nation, was not then floating and visible on surface-currents, what deeps were then calling unto deeps, before their mighty foun- tains should be broken up for the floating of a new ark, and the dawn- ing of a new world. Here, then, were the diplomatist and the missionary, each called to confront difficult, dangerous and, at times, almost hopeless tasks. The American envoy in Yedo was accredited to the sho-gun, or in more common American parlance, the Tycoon. With the rest of the world, Mr. Pruyn had come believing in the duarchy of two emperors — the spiritual and the temporal. The military despotism at Yedo had for two centuries propagated a lie which all the world believed, but which Mr. Pruyn was to help discover and lay bare. He soon found himself, as he himself has described it, playing a game in which his unseen ad- versary moved the pieces with an invisible hand. He perceived that the government recognized by Perry and by Harris was but a hoary fraud, and a colossal usurpation; that the theory of duarchy was his- torically a fiction, and, unless the treaties" were signed by the Mikado, the previous work of Perry must be undone, and the half-open gates of the hermits be shut once more. The political real estate in Japan seemed about to rock down in the throes of earthquake. Unseen forces were breaking forth to engulf institutions centuries old. In the midst of these troubles on land came sorrow from the sea. The Alabama and the other Confederate commerce-destroyers swept the seas of our flag and shipping. The otficers of the old navy, under Perry and Rodgers, had turned their knowledge acquired in the eastern seas into an engine of destruction. Crossing the trail of every Amer- ican ship, they burnt, sank and destroyed, until our people at the ends of the earth felt that they had no longer a home. None, more than they, read with tears and knew tlie pathos of the story of “ The Man Without a Country.” Those four bitter 3 ’ears were hard both for missionary and diplom- atist, yet both sons of Rutgers quitted themselves like men. The one in mastery of the vernacular spoken language of the people is to-day probably not excelled by any missionary on the soil ; while as transla- tor, preacher, evangelist, and founder of the first Protestant, and the first Reformed, Christian church in Japan, he has done memorable service. He has seen two of liis children enter the sublime calling of the missionary, and is preparing a son for Rutgers. The other, whose two sons are our fellow-alumui, has left a body of diplomatic cori'espondence highly ]iraised by so impartial a judge as Cliarles Sum- ner. According to his best light, he upheld the honor of our country and her flag, in a time that at the ends of the earth, as at home, “ tried men’s souls.” These, our fellow-allumi, were “beginners of a better time” in a land and era of falsehood, sham, and gross paganism. What did they see? It maybe that they looked too often at reeds shaken by the wind, yet they too beheld, in the day of their small things, some of the greatest born of Japanese wmmen, whom God made forerunners of a new nation and kingdom. The murders, assassinations, incendiarism, the apparent loosening of the bonds of society, which once so alarmed, were but signs of the times, heralding the day which we behold. Things outwardly beheld were these : A military despotism in Yedo whose beginning had been in the twelfth century; the anar- chronism in the nineteentli century of a perfected system of feudalism ; an iron-handed ruler, called by foreigners the Tycoon, holding nearly three hundred daimios, or landed feudal barons in leash, treating diplo- matically with western nations which gradually found that the signa- torj^ of their treaties had not power to enforce his decrees or fulfill his promises, and that the centre of authority iu Japan must be else- where ; even in Kioto, all critical study and investigtion of scholars laid under interdict, an embargo put on foreign ideas, death the penalty for going abroad, or believing in Christianity ; patriots and scholars imprisoned or beheaded ; the whole nation giving to lying ; officials abnormally numerous and fattening on the people by oppression ; feudalism made spectacular, brilliant, divided, so that the common people might be kept contented and the daimios might’ be kept poor; the Mikado’s court isolated, and politically a shadow ; Buddhism sub- sidized and used as an engine of inquisition and despotism; harlotry made legal, and sensualism encouraged in order to lull the intellect ; one grade of people beneath and beyond the pale of humanity; the mercantile and agricultural classes with no rights which the samurai or sword-wearers were bound to respect ; with no process of law known for the punishment of the murder of people in certain classes, and even local government that of “despotism tempered by assassination.” In a word, Japan lay socially and politically in primitive barbarism, her civilization outwardly glossed with art and learning, but inwardly a mass of rottenness. The two and a half centuries of perfect peace. G which the genius of lyeyasfi had secured to his country, had become moral corruption and political paralysis. It was the calm of ice, the quiet of the stagnant pool, not the stillness of water that runs deep. And yet the deeps were calling unto deep. Discordant voices then, they were to be attuned into harmony by Him who shakes the nations and bids even the lightning return and say, “ here am I.” Let us note the forces that finally upheaved the old state of things ; for these were mostly intellectual, from within and not from without. The schoolmaster and the student preceded the revolutionist and the soldier. There was first the study of ancient history by native scholars, who discerned that the only fountain of authority was the Emporor in Kioto, and not his lieutenant in Yedo; that the camp was inferior to the throne; that the claim of the Mikado’s vassal, self-styled Tycoon (great prince), to sign treaties was an arrogant fraud, and that the very existence of the government at Yedo was historically a usurpation. The mayor of the palace had become de facto king, the pretorium had overborne the emperor, the camp had usurped the prerogatives of the throne, the civil had sunk beneath the military power. This was the whisper of the student in the cloister. It was soon to enter the touchhole and speak from the mouth of the cannon. Another voice was uttered in the renascence of the study of the ancient classics of China. This superb body of ethics is the remnant, or so jnucli of the old patriarchal religion of primitive times as it pleased the agnostic Confucius to retain, after rejecting or minimiz- ing the better and more spiritual part. The Chinese scholars, driven out of their old cloisters by the fierce Manchius of the seventeenth centuries, as were the Greek scholars from Constantinople by the Turks in the thirteenth, fled to Japan and taught anew “the five relations’’ of man’s duty based on the obedience of the inferior to the superior, and especially of vassal to suzerain. It was not to be expected that to Japan should come renascence in thought and reformation in religions like that which made a new Europe when “the Greek language rose from the dead with the New Testament in her hand,” for Confucuis cut the top root of progress when, eliminating the supernatural from the ancestral faith, he bade his countrymen “honor the gods, but keep them far from you yet a new spirit of inquiry, dangerous to usurpa- tion, began to move the heart and mind of Japanese thinkers. The line upon line and precept upon precept of the professor of ethics in the class-room at last swelled into the war cry of a nation — “ Dai-gi iiei- bun — The King and the Subject — exalt the one, the Mikado ; abase the other, the sho-gun. Let the military serve the civil, the camp obey the throne.” 7 Another voice was heard that rose from the critical study of the ancient native literature, and of the primeval cultus. The indigenous religion Shin-to or the doctrine of the gods makes the Mikado the vice- gerent of the heavenly spirits. Increase of reverence for the throne and ruler in Kioto resulted. Public opinion was moulded against their counterfeit and imitation at Yedo and against Buddhism, and in favor a new golden age in which, as in the days of old, the Mikado alone should rule. It was the plea of the heart and the intellect for love as against fear ; for the experience of centuries had lung before coined itself into this proverb : ‘‘ The Mikado alt men love; the sho-gun all men fear.” Another solvent influence which was to liquify old ideas into a com- mon menstruum, out of which the elementary basic forces of Japanese nature were to re-crystallize on new axes, was the presence at Nagasaki of the Hollanders and the resultant study of the Dutch language by native young men eager for knowledge. The Dutchman in Japan is a historic figure, cursed by some, abused by all, praised by none. The devil in him has had even more than his due, the angel in him has not. Much of good did he accomplish for the island empire. For centuries he furnished her only intellectual stimulant. He was the sole teacher of medicine, astronomy and science, to the hermit nation ; a kindly ad- viser, helper, guide and friend, the one means of communication with Europe and the world, a handful of salt in a stagnant mass. Long before the United States or Commodore Perry, did the Hollanders advise the Yedo government in favor of international intercourse. The Dutch language studied by eager young men was a key which opened the treasures of modern thought and the world’s literature. The minds of thinking Japanese were thus made plastic for the ideas of Christendom. It was the quickening influence of the Dutch that impelled noble spirits among the Japanese to warn their country how defenseless, how childishly weak, how dangerously paralytic the nation by long seclusion had become. In the teeth of torture, prison and decapitation at the blood-pit, these patriots uttered their warning cry and published their knowledge. Japan to-day gratefully builds costly monuments over the once neglected and even desecrated graves, wreathes with garlands the tombs, enshrines in biography and enhalos with glory the names of the prophet whom once she slew. Yet these men were the pupils of the Dutchmen to whom history yet shall do justice. It may be that the Hollanders loved the wages of unrighteousness, yet they were not sinners above all people, and they who have most persistently blackened their character are the intellectual heirs of Alva and Philip II and Loyola. When the storm of revolution broke in 1868, the native men s of the imperial party who knew Dutch were to a man called to responsible office on the deck of the ship of State, while those of diverse political sympathies were speedily invited to lend the aid of their scholarship in the work of national reformation. These were the intellectual forces at work long before Perry’s steamers made their apparition in Yedo Bay. The introdnction of western civilization wrought mightily to help, but it did not begin tlie revolution which has made new Japan. From 1853 to 1S6S these forces seethed and boiled beneath the crust of feudal- ism with their volcanic foci at Kioto and Yedo. The presence of foreigners was as the dropping of a pebble into a solution already super- saturated, and mightily hastening results to ciystallization. Steam and steamers enabled the daimios to combine against the Tycoon, to equip their forts and to tr}' a campaign against him, and an artillery duel with foreign ships. Their dream was first to reduce the Tycoon to his level as one of many vassals, to restore the Mikado to full powers, to drive out the aliens, and then dictate to and learn from them. With the troops from Yedo in moth-eaten armor it was only the old story of long guns against carronades, rifles against smooth-bores, bullets against arrows ; but in the face of western artillery, it was that of the bull glorying in his mass and horns, and measuring; himself against a locomotive. Yalor confronted by science rarely avails. At Shimonoseki one Ameri- can steamer, the Wyoming, sunk a small squadron, and an allied fleet cleared out their batteries as with the besom of destruction. The Japanese learned their lesson well. They broke the embargo of ages and sent their ^mung men to study in Europe and America, in order to learn the power of the foreigners and the secrets of the west. Henceforth, with busy pen and naked sword they plied their tasks. With American rifles and western drill the southern clansmen' per- fected themselves in military evolutions, until on the 27th of January, 1868, in the suburbs of Kioto, at the barrier-gate of Fushimi, a few hundred cool deliberate men, strong in the faith of science and the righteousness of their cause; strong in the belief that the decision of ages was at hand, opened their guns against an advancing host of thirty- thousand men. Of the decisive battles of Asia, if not of the world, that of Fushimi, January 27, 1868, must be counted one, for then old Japan fell and new Japan rose. With the help of such sinews of war as British finance, American fire-arms and the iron-clad Stonewall, speedily furnished, backed by valor equal, and strategy superior to that of their antagonists, the war was nearly over, when a second gi’oup of Rutgers graduates appeared in Japan. The one was the ever genial “ Bob ” Brown of college days. 9 and the class of ’65, or more officially Mr. Robert Morrison Brown, who entered commercial life, and was for some time consul in Japan for Hawaii; the other was Henry Helson Stout, who was located at Hagasaki, where he still holds the fort as a toiling missionary in a difficult held. He took the place of Guido F. Verbeclc, the able and honored missionary of the Reformed Church in America, who had been called to Tokio, the national capital, and made superintendent of the imperial University. These saw Mutsuhito the 123rd Mikado enthroned, Keiki, the last of the Tycoons, exiled, and the center of authority shifted from Kioto to Yedo now officially and popularly named Tokio, the treaties ratified by the Mikado, new ports opened to foreign commerce, and the grand era of change and progress, which has astonished the world, begun. Eager for adventure. Brown was one of the first to traverse the country and try life on the western coast at Niigata. So far, however, the signs of progress in New Japan were confined to the sea ports and capital ; but with the restoration of the Mikado to supreme power and the government to monarchy, the daimios were given permission to employ foreign teachers, chemists, geologists and military instructors in their dominions. Education was declared unre- stricted and the interior was opened to the science of the west. Liberty to travel abroad was granted and young Japanese now flocked to our shores, and entered our schools; providentially they were led to New Brunswick. Few completed a full course of study according to our curriculum, yet we remember how eager for knowledge, how consum- ingly thirsty for science, some of these earnest lads were. Willow Grove cemetery here in New Brunswick, the shotted shroud at sea, and many a quiet dell under the camphor trees in beautiful Japan, tell the story liow all too soon, many were laid on sleep. Others lived to honor Rutgers, and to do noble service for their country. Of these, “ Matsmulla,” “ Nagai,” “ Soogiwoora,” “ Asahi,” “ Takaki,” “ Hattori,” are among the names most easily recalled. Speaking in general terms, I think it may be said that the Japanese educated ai New Brunswick have honored their teachers and have been found on the right side of the great questions which enter into the life of men and of nations. Prominent among the leading daimios who had taken part in the coup d’etat at Kioto, January 3, 1868, which had upset the old, and set up the new order of things, was Matsudaira, lord of the province of Echizen. Taking immediate advantage of the situation, he applied to l)r. Yerbeck for a teacher of science at Fukui, the capital of his fief or principality. Directly and indiretly, this was the means of bringing out from Rutgers college three more alumni, two members of the class 2 10 \ of ’69 and one of ’71. Yoni' speaker went as pioneer of this new gi’oup, and the first American to live inside the country beyond treaty ports. He is, perhaps, the only white man living who has seen from the inside the Japanese feudal system in its detail, its fulness, its glory and its fall. Leaving the nineteenth century for the fourteenth, he looked daily for seven months upon a political system and social life never again to appear on the earth; and then, on that memorable Sab- bath morning of October 1, 1871, in the great castle hall, saw the five thousand armed warriors and gentlemen, the two-sworded retainers of the princely house of Echizen, bid solemn farewell to their feudal lord, who stepped forth a private citizen, and they from rank and hereditary emolument to hard work and self support. They beheld feudal insti- tutions, after a thousand years of growth and seven hundred of power and embodiment, buried under a pen-stroke of the Mikado. In other of the nearly three hundred feudal sections of the empire, the proud men of hereditaiy privilege and rank refused thus calmly to obey. They took up the sword, and they perished by the breech-loader. Before leaving Echizen, after one year’s stay and toil, the Rutgers graduate at Fukui had called out Edward Warren Clark, of the class of 1869, and Martin N. Wyckoff, of the class of 1872. The former organ- ized a school at Shidzuoka in Suruga, called by himself “ The St. Helena of Tycoonism.” There dwelt the last of the line of Yedo sho-guns, surrounded by many of his old court who, from being mag- nates in power, had become private citizens. Wyckoff, after two years of labor in Fukui, and two more in Niigata came, as did Clark later on, to Tokio ; for the fall of feudalism, though in the end bene- ficial to the nation, was at first destructive to local interests, especially to the schools of the old foundation, organized under the auspices of the daimios. At one time we had no fewer than seven Rutgers grad- uates in Japan, together with our dear professor, David Murray, the superintendent of schools and colleges in Japan. In the fourth and latest group of Rutgers alumni in the Mikado’s empire are to be found Eugene S. Booth, of the class of ’76, who is now in charge of the Ferris Seminary at Yokohama, N. H. Demarest, of the class of ’80, at Nagasaki, Howard Harris, of the class of ’73, now in Tokio and M. N. Wyckoff who, alter a four years’ stay in the United States, returned to Japan, and is now principal of the Sandham Acad emy, the Christian Union College of Tokio. He has taught not only Japanese, but Coreans ; seven of these sons of Cho-sen have been under his own or his wife’s instructions. No graduate of Rutgers has yet entered the Land of Morning Calm, though the Rev. Horace Underwood who was trained in the New Brunswick Theological Seminary, is now 11 a missionary in Seoul. All in this latest group of Rutgers men are, with Ballagh and Stout, missionaries of the Reformed Church in America, engaged in laying the foundation of a new Christian nation in Asia. Of the Japanese who were fellow-students with us, or who were graduated from our olma mater — the ministers of Christ, and the envoys of the Mikado, the rear admiral, the high officers of the govern- ment and the men eminent or useful in politics, finance, science, educa- tion and commercial life, we cannot here speak. The Rutgers graduate of ‘ 69 during those three years spent by him in the new capital, Tokio, saw, knew, talked with, studied the leading men of New Japan. Let us glance at a few. The first whom he met in Tokio was Muneiiori Terashima, for many years the Mikado’s minister of foreign affairs, and later his en- voy at the Court of St. James and at Washington. Though of gentle blood and highly educated, he went when a young man to Nagasaki, and became a stevedore and laborer, unloading Dutch vessels and under- going menial toil that he might master a European language and the ways of the foreigners. Coming to the front in the revolution, he knew the good and the evil, and could measure both the bluster and the abilities of each member of the diplomatic corps. He possessed the masterful faculty of holding his tongue in several languages, and biding his time until opportunity came. At a council of the ministers he could sit all day, quiet as a lamb, yet as a tiger crouching, gathering all his strength for a final spring that would bear down all opposition. No man more than he understood how to wield the weapon of silence. Jealous to the last degree of the prestige of the central government, he struck out of the contract with Echizen the word “ government ” and substituted “local authorities.” The same jealous feeling of statecraft rather than religious convictions or intolerant bigotry led him to pro- pose a clause forbidding the teaching of Christianity. The Rutgers graduate of ’69 refused to have any dictation in this matter or in that in regard to absolute Sabbath rest. Terashima waived the points, and without fuss or sensation in American nevvspapers, religious or other- wise, the Rutgers graduate, after a dinner with a half dozen daimios, disappeared in the interior, having compromised naught of faith character or patriotism. Later, when the director of the Imperial Uni- versity in Tdkio, attempted to compel the American teachers to ply their tasks on Simday, the answer of the Rutgers graduate was, “not for ten thousand dollars a month,” and his prompt organization of resist- 12 anceinto compact imity. When obedience under coercion, with the alter- native of being cashiered, was presented, the Rutgers graduate with the Japanese “ Soogiwoora’’ (Hatakeyama) made a call upon the prime min- ister, and stated the facts. The bullying director was transferred to another field of labor, and the men from Christendom were left without compromise of character or convictions. The Rutgers graduates lived to see the Japanese themselves observe the great law of one day in the week for rest, not only in all the schools, but also in the government offices ; while over forty thousand day-schools in active operation, on the American systems, testify to the sincerity of the Japanese belief that “education is the basis of ])rogress.” The prime minister referred to was Iwakura Tomomi, whose three sons Asahi, Minami and Tatsu were educated at New Brunswick. The composite government now ruling Japan was made upon the theory of a union of the throne with the people, without any of inter- mediaries except the court nobles of imperial blood and descent. Hence there stood together high-souled parvenus, and blue-blooded magnates of immemorial lineage — the strength of youth united to the majesty of antiquity. Beneath these two groups, the daimios or territorial feudal nobles — men, as a rule, of no personal importance — sank out of sight. On the one side, then, we saw Sanjo Sanfyoshi and Iwakura Tomomi companions of the throne and the Mikado ; and on the other, able men sprung from the people, Saigo, Okubo, Xido, Katsu, Itagaki and many others. Let us draw a pen picture of some of them. Of Sanjo, still living, we say nothing but praise, but pass to Iwakura, well named “Rock-throne,” and fitly called the “Bismarck of Japan.” A personal attendant upon the emperor in Kioto, at the age of twenty, he began openly to oppose the assumptions of the Yedo usurpation which to him was but an exaggerated repetition of previous thefts of power. He ridiculed the title of Tycoon or “ great prince ” used in the treaty documents. He hated all foreigners, though he never saw one until lie was over forty years old. Five minutes’ sight of Sir Harry Parkes, the British envoy, converted him, and henceforth he believed in their humanity, equality and abilities; though when they met this man in diplomacy, they found him, who from childhood had been a recluse at court, their match. Having ever the overthrow of duarchy and feudalism in view, he made himself the willing instrument in the palace of the plans of the revolutionists. He sent his sons to learn of the teacher from the New World, at Nagasaki, Guido Yerbeck, and then later to New Brunswick. He prevailed upon the Mikado to sign the treaties. The revolution of 1868, which sifted the pretensions of 13 great names, found him the foremost man for the new age among all the court nobility. It was he, who after Kido’s memorial, saw that the iron was at white heat, and neiwed the imperial right hand to strike; and the framework of feudalism turned as clay on the potter’s wheel. It was he who, when opportunity again, like a flame, softened the national heart as wax, bade the Mikado with his divine prestige stamp it and give to the fusing mass of sectionalism the express image of a nation. At each issue of an imper- ial mandate wliich pulverized ancient abuses, dazed even his own follow- ers, and enraged the adherents of the old regime, Iwakura having counted tl'.e cost was ready to shed blood, and expected to doit. He planned and carried out the embassy round the world, whose supreme ob- ject was to obtain ihe erasure of the odious extraterritoriality clause from the treaties. Utterly fearless of all personal consequences, he defied alike the swords of the assassins, and the curses of the priests. Emerging scathless from repeated attempts on his life, after a giant’s work, he died quietly in his bed. The Rutgers graduate of ’69 present at a dinner given by Iwakura at his house near the palace, heard an American lady asked what most impressed him when in America. His answer quickly given was “ the strength of the central govern- ment at Washington.” As of all the natural wonders from the Pacific to Atlantic, none melted his high bred dignity into wreathes of smiles and transports of childlike joy save the greatest, Niagara, so in things social and political, nothing so moved this man of courts and of Asiatic despotism, this believer in a divinely descended Mikado, this central- izing Bismarck of Japan, as that picture of unity under freedom, that reality of mountain-like stability amid fluctuation of opinions, and of that flexible but invincible arm of steel at Washington moved by the will of a free people. Wonder of wonders to him, this was in a repub- lic. It ceases to be a marvel then that Iwakura returned to Japan with a transcendently noble purpose to educate, enrich, u{)lift his peo- ple so that his beloved country might become peer to the nations of Christendom. This explains why this man of blood and iron so loved peace, so loved schools, and so opposed aggressive war, idleness, in- justice, persecution for religion’s sake and all that in enlightened eyes stunts a nation’s growth. Let us look now to the men of the people — “self-made,” an American would say^ — able high-motived heroes sprung from the rank and file. There was Saigo, the heart and sword of the revolution, whose voice was a battalion, whose presence was an army, who led his disciplined lads against hosts, and with his sword carved the way for men of the pen. Would you call him the Grant of Japan ? Yes, in u splendid physical presence, a more than Grant, in courage, persistence, inborn military genius, wisdom and manifested skill in concentration of purpose and winning personal qualities, a Grant ; but in after con- duct, a Robert Lee rather. Like many other revolutionists who rouse the sleeping energies of a nation only to see these rush beyond their power to curb, the movement of 1868 exceeded his wishes, his expecta- tions and his control. Calhouns and Jefferson Davises there are in Japan as with us, and the doctrine of State rights in its most radical and venemous form, strengthened by too easily believed misrepresenta- tions of his old comrades in Tokio, led Saigo to take up the sword of Lee. Saigo the younger faced Saigo the elder, brother against brother, and Japan entered into a struggle for life. The “ Satsuma rebellion ” of 1877 cost the nation seven months of civil war, twenty-five thousand lives and one hundred million of dollars. Steam, electricity and modern artillery enabled Japan to maintain her existence, and the last of her many rebellions in the interest of reaction and the irrevocable past finds her to-day stronger than ever in national unity. In what Saigo failed, none other will attempt to lead. Of all the Japanese pre-eminent in the marvellous restoration period, from 1868 to 1877, the most European looking, thinking, and acting of all was Okubo. He was the interpreter of the West to the East. Like Saigo, he was a man of Satsuma, and had been nourished in the tradi- tions of undying jealousy and hatred of the Yedo system. He became early interested in that literary movement, whose goal was the restora- tion of the Mikado to ancient undivided authority. He too served behind the cannon when the British bombarded Kagoshima. At Kioto he aided to precipitate the crisis of six hundred years, urged the unfurling of the Mikado’s brocade banner of chastisement which stamped the Tycoon as a rebel, demanded the removal of the capital to Yedo, and plead that the divine emperor should come outfrom beyond the bamboo screens, stand on the earth and be the visible actual ruler of his people. These daring proposals were carried out, and thencefor- ward the name of Okubo is imperishably associated with the long list of reforms which have changed the insular empire of Japan from an agglomeration of feudal principalities into a compact modern state. In his visits to America and Europe, that strong dash of the Caucasian in his nature became an ordered but irresistible force. Whether as envoy to China before the dragon-throne where the tiny nation from the giant empire demanded and obtained justice, on the battle-fields, or at the tribunals which decided the fate of reactionary secession, Okubo was ever the lion-hearted. His goal was united enlightened Japan — a nation in all things and peer even to England or the United States. 15 On the night of the 13th of May, 1878, having been warned of his im- pending assassination by fanatics who hated his progressive policy, he expressed before a party of friends his belief in the decree of Heaven that wonld protect him if his work were done, but which otherwise would permit his death, even tliough lie were surrounded by soldiers. The next day, while unarmed in broad daylight, he was hacked to pieces by the swords of six assassins, runaways from the rebellion put down six months before. Thus died one of the ablest men Japan ever -pro- duced. The Rutgers graduate remembers many a personal interview with him, especially the last, when out of his piercing black eye, out of his heart as well as his mouth, he uttered thanks for service done in education, begged that the meaning of the revolution in Japan might be explained to the American people, and wished that heaven would enlighten his own people as to the necessity of national unity and the duties of the hour and the age. Nor must we forget to mention another figure prominent in the great war and reconstruction period. If Saigo was the heart and sword of the revolution and Okubo its educator, Kido was its brain and pen. He too was almost American in his boyish appearance. He too tried odds, behind the cannon, with the allied fleet at Shimonoseki. There he was converted to the idea of the superiority of foreigners, and the impossibility of their expulsion from Japan. He was the author of that address to the emperor, purporting to come from the four great daimios of Satsuma, Hizen, Tosa and Cho-shiu, which pro- posed, and through Okubo and Iwakura, resulted in the abolition of the feudal system, and the I’etirement to private life of two hundred and seventy daimios, who relinquished their lands, incomes, and the roster of their military retainers to the central government. He founded the first newspaper, and the first local assembly or legislature, and took those initiatory steps which have culminated in the promise of the Mikado to call a parliament and establish a representative govern- ment in 1890. Of pre-eminent political genius, stainless life and gentle manners, his death was deplored by a nation. Time would fail me to tell of all the members of that wonderful group of men which the train of events, beginning even before Perry’s arrival called out Foreign influences excited, compelled change, but never could have created such men for the hour — true children of Japan, yet of the nineteenth century. They were fitted to accomplish what no for eigners could even attempt, and they did it. Surely the page of history presents few such records of the regeneration of a nation in so short a time. The rubbish has been cleared away, and the foundations laid on wdiich Christianity is now building her stately temple. The Rutgers graduates in Japan raay yet live to see a once Asiatic despotism and pagan liermitage become a constitutional monarchy and a Christian nation. A few words in summary of the period from 1868 to 1885 : What a brilliant panorama, yet full of shadow as well as of light, does our theme call up. We look again on men who from being hermits enieiged with swwd and pen to carve out the victories of war and of peace; Avho tore down, but who built up; who faced oppressor and rebel in the field, and vanquished both ; who bearded China in Formosa, while they crushed the war spirit of the fili- bustering braves at home; who won a ‘‘ brain-victory ” over the in- sulting Coreans ; who paid over the money-bags of “indemnity” to the greedy diplomats from Christian courts rather than yield honor and the nation’s right ; who freed the slave-like Etas or pariahs ; who broke the fetters of caste ; who reduced the burden of taxation on the soil and distributed the load on all classes ; who unsworded the swaggering bullies and commuted the hereditary pensions of the idlers; Avho gave women rights before the law; who founded public schools, mails, light-houses, railroads, national-banks, a Tiational army and navj' ; who laid the foundations of constitutional monarcliy and representative government ; who first persecuted and then, as they w'ere enlightened, ceased to persecute, and finally granted toleration to Christianity. With all their faults and mistakes, their record is noble, and the work done in seventeen years makes brilliant the page of his- tory for all time. The leading men of Japan ! How their faces gleam before us as w’e write ! Some were handsome and of noble bearing, some were ill favored and ugly, some were tall and lion-like in their imposing personal bearing, some were boyish and diminutive in figure. What if they all did have the “Mongolian” cast of feature! It was not this we saw, it was the splendid courage, the quenchless love of coun- try, the panting ambition, the unquailing fire of the spirit, the patience and the perseverance that conquer all things. We count it an honor to have known and talked with such heroes. In the face of misunder- standing at home, the opposition of a bigoted priesthood and a peasantry steeped in superstition, and of a proud warrior class; in the teeth of the opposition bred of the eager and selfish rivalry of foreign diplom- acy ; in defiant scorn of the contemptuous wrath of conservative China and wasp-like Corea; worse than all, in spite of their own mistakes and ignorance, they have pressed nobly forward to the goal — the equality of Japan, real as well as professed, before all the world. Iwakura, Hiroswa, Okubo, Kido, the mighty heroes of the revolu- 17 tion, Kawaji, the loyal hero ; Sameshima, the brilliant young diplomat ; Hatakeyama the interpreter, scholar, Christian — all these are dead. Assassination, as of Lincoln and Garfield, laid some in untimely graves; the overworking of delicate frames caused others to fall on sleep too soon for their country’s good. Enomoto, Ito, Inouye, Itagaki, Fukuzawa, Katsu, Kuroda, Niishima, Nakamura, Terashima, Moiu, Oki, Soyeshima, Tanaka, Yoshida — these are all living, toiling yet. They are leaders indeed, in government, finance, education, Christian effort, military skill, journalism, diplomacy, and in the various relations of complex national life. Japan has yet a rugged road before her. Her public men make many mistakes. Human selfishness and low passions have their place among the men of Japan as among those in America, with pagans as with so-called “ Christian statesmen but with the spirit of the men of ’68, yet living and at work, there is hope for Japan. We speak as men, humanly. In the public life of Japan the element of personal religion, loyalty to Christ, as well as unbelief in Shinto and Budd- hism and superstitution, is increasing ; and in the increase of such men — Christians at heart, and increasingly Christian in life — - we see bright rays of promise. Japan, which having emerged from the cocoon woven by centuries of seclusion has yet to escayoe the dangerous lights of bankruptcy, nihilism and agnosticism. 3 » NOTES AND APPENDICES- I. THE RUTGERS GRADUATES IH JAPAN. Name. Class. Place. Robert H. Pruyu James H. Ballagb Henry Nelson Stout Robert Morrison Brown, William Elliot Griffis . . Edward Warren Clark. Martin N. Wyckoff. . .. 1833 18.57 1865 1865 1869 1869 1872 Yedo Yokohama Nagasaki Niigata ) Yokohama C Fukui } Tokio ( Sbidzuoka ) Tokio Fukui ) Niigata}- Howard Harris. 1873 Tokio 1 Yokohama . Eugene S. Booth N. H. Demarest Ichizo Hattori Seiichi Kudo Tadanari Matsiidaira. 1876 1880 1871 1878 1879 Nagasaki | Yokohama ) Nagasaki Tokio Tokio Time in Japan 1861-1865 1861 - 1869 - 1866 - 1870 - 1874 1871 - 1875 1872-1877 1881-1884 1879 - 1884 - Diivicl Murray (Union, ^52), Professor of mathematics and astronomy in Rutgers College from 1865 to 1873, arrived in Japan June 30, 1873; left to attend the Centennial Exposition at Philadelphia in charge of educational .iffairs, October 12, 1875 ; arrived in Japan on his return, December 26, 1876 ; and left finally January 23, 1879. He was coun- selor to the department of education in Tokio, and general superintend- ent of schools and colleges in Japan; supervised the publication of “Outline History of Education in Japan,” p^igTs 202. N. Y., D. Ap- pleton & Co., 1876. On his departure from Japan, in acknowledgment of his services, the Mikado, after granting him audience, bestowed his thanks personally, and awarded the decoration of the third class Order of Merit, while the Department of Education made him a present of $1,500. Dr. Murray is now Secretary of the Board of Regents of the University of the State of New York, Albany, N. Y. 20 II. THE JAPANESE STUDENTS IN EUROPE AND AMERICA. lu answer to inquiries addressed to the minister of education in Japan, after the address was delivered, the following facts have been elicited : From causes easily understood, no complete record of Japanese young men studying abroad since the opening of the empire to foreign inter- course has been kept, but from the year 1865 to the year 1884, the num- ber known to have spent more or less time in Europe and America as students, exclusive of commissioners, travelers or tourists, is 594. Between the years 1875 and 1884, the number of Japanese graduated from colleges in the United States is 9. The above includes only those sent at government expense ; probably an equal number otherwise supported were also graduated in full course. The number of those wiio studied iu the United States and are now known to be in the public service of Japan is 35. The 2 :)lan of sending students to complete their course of education in foreign countries is still pursued as in former years, but on a smaller scale and in a wiser and more systematic way. The number of sudents under the care of the department of education, who, after several years preparatory study in the Imperial University of Tokio, had gone abroad and after completing courses of study during four or five years, returned to Japan by October, 1884, is 30. Most of these thirty students were pupils in Japan of the Rutgers graduates of ’69, and had graduated from the Tokio University, thus com- pleting at home and abroad a ten years’ course. Their special studies were in law, chemistry, engineering, mining, etc. They were located as follows ; United States 9 England 8 France 5 Germany 5 England and Germany 3 Of these thirty, after their arrival home, up to October, 1884, two had died, three were in the office of foreign affairs, sixteen were professors in the University of Tokio or connected with the education department, nine were civil or mining engineers, and one was a judge. The record of their degrees, diplomas, prizes and rewards gained in competition with European and American students is an extremely brilliant one. Of the students sent abroad from February 15, and still at their studies up to October 17, 1884, the number was 23. All these latter are full graduates of the Imperial University of Tdkio, iu medicine, law, mining, engineering, etc., and will complete a term of three vears abroad. The countries chosen are : United States 1 England 1 Germany 21 21 In addition to the above who are supported by the department of edu- cation, there have been and are in the United States and Europe smaller numbers of Japanese students pursuing collegiate, scientific or theologi- cal courses at private expense. As a rule the health of those now leaving home is now much better than in former years, and the mortality is much less. A considerable number of young men have been sent for limited periods of study since 1868, under the auspices of other depart- ments besides that of education. It is supposed that at least 3,000 Jap- anese have studied civilization of Christendom. III. JAPANESE STUDENTS IN RUTGEKS COLLEGE. Name as Recorded. Class. Course. Entered. Left. Toro Kusakabe 1870 Scientific. 1867 December, 1869 Zun Zow Matsmiilla 1871 Scientific. 1868 June, 1869 John Wesley Iwoske Nagai . . . 1871 Scientific. 1868 December, 1868 Ko Zo Soogiwoora 1871 Scientific. 1868 June, 1869 Icby Zo Hattori 1875 Scientific. 1871 Graduated June, 1875 Sbumma Shirane 1875 Scientific. 1871 One term Nagateru Yasujiro Outska .... 1876 Classical , 1872 April, 1874 Yasutaro Kara 1877 Scientific. 1873 No record Zen Kicliy Ongawa 1877 Scientific. 1873 No record Yoshio Obswa 1877 Scientific. 1873 No record Kanicliero Taku 1877 Scientific . 1874 April, 1873 Sei Ichi Kudo 1878 Classical . 1874 Graduated June, 1878 Tadanari Matsdaira 1879 Scientific . 1875 Graduated .June, 1879 Kojiro Matsugata 1889 Hope Scientific . College 1885 Motoitero Oligimi 1879 Classical . 1875 Graduated June, 1879 Kumage Kimura 1879 Classical . 1875 Graduated June, 1879 IV. PERSONAL NOTICES. The following personal notices of Japanese who have studied at New Brunswick, N. J., or Holland, Mich., are made up from various sources including personal recollections. As the fashion now increasingly preva- lent among the progressive men in Japan is to follow our method, and write the family name last, we shall so arrange them, adding also the cognomen under which they were known when among us, wherever it differs from their true name. Many other Japanese young men besides those mentioned here were in New Brunswick for a greater or smaller period, whose names are not now recalled. Sataro Ise, born in Kumamoto, Higo, was the first Japanese student in New Brunswick. He studied at the Grammar school during a few months, and then entered the Naval Academy at Annapolis, but failed to pass the examinations. “ He went home deeply chagrined and died soon after.” 22 Numaguwa of Kumamoto, Higo, was for a short time iu New Bruns- wick in 1870, but was obliged to return liome on account of ill health. From Kumamoto he sent several students to study in Fukui. He was a noble specimen of a Japanese samurai, and on his return was influential in founding a school in his native city before he died. This school was for several years in charge of Captain Janes and became noted for its excellence. Many of its graduates taking their theological course in Kioto became Christian ministers and missionaries. Taro Kusakabe was a native of Fukui, Echizen, of the Samurai class, and as his name implies, was the first-born of his parents. He was an admirable mathematician, and an excellent scholar. He entered Rutgers college in 1867, and would, had he lived, have graduated with honors in the class of 1870. He died April 13, 1870, of consumption. The writer met his father in Fukui and presented to him the B. K. key presented by the chapter in Rutgers College. His books sent back from America where added to the library of the school of English and Science in Fukui. Tetsunosuke Tomita, a native of Sendai, born about 1837, made his home for fifteen months with Rev. E. T. Corwin, D. D., and after study at New Brunswick, entered Whitney’s Business College at Newark. He returned to Japan in 1870, and afterward held office as H. I. J. M. con- sul at New York and San Francisco. Kozo Soogiwoora, the assumed name of Yoshinari Hatakeyama, born iu Kagoshima, Satsuma, was among the number who clandestinely left Japan, having taken another name to avoid the vigilance of the sho-gun’s spies. Falling into the hands of some socialistic fanatics at or near Dun- kirk, he worked on a farm gratuitously for the jiurpose, they told him, “of crucifying the flesh, that he might receive true knowledge.” He escaped from them and reaching New Brunswick, entered for the scien- tific course of Rutgers College in 1867, remaining until 1871. He was then ordered to attach himself as interpreter to the Embassy. He trav- eled round the world, meeting nearly every crowned head in Europe, arriving in Japan in the autumn of 1873. He was made an officer in three departments of the government. Interior, Education, Foreign Affairs- As director of the Imperial University of Tokid he did much to advance its prosperity and elevation. Incessant application and overwork, aggra- vated bv the importunity of office seekers, brought on consumption. He visited the Centennial Exposition at Philadelphia in 1876 in the hope of recovery, but died on his way home at sea. Hatakeyama became a Christ- ian, and iu 1870 united with the Second Reformed Church, Rev. C. D. Hartranft, pastor, and both at home and abroad lived a consistent life, notwithstanding that at his death he was buried with high official and pagan honors. Though not so brilliant as Kusakabe, he was a hard plodder, and Japan lost iu him a noble son. 23 Zun Zo Matzmulla (Junzo Matsumnra) a native of Kagoshima, Sat- suma, after preparatory study in the grammar school, entered Rutgers College in 1868, and remained one year. He was a thorough student, of quick apprehension and clear understanding. He took the regular course at Annapolis Naval Academy, and returning home received a commission as captain in the Imperial navy. He was in command of an iron-clad, and rose to be a rear admiral, a position which he now occupies. He keeps up his professional studies, and is considered one of the foremost naval men of Japan. John Wesley Iwoske Nagai (Kiyonari Yoshida), was born in Satsuma in 1845. He left Japan in 1865, visited the United States and lived two years in London, studying at University College. He afterward studied at Munson, Mass., with the Rev. S. R. Brown, D. D., and entered Rutgers College in September, 1868, remaining until December of the same year. On his return to Japan he was made chief clerk of the finance department, appointed commissioner of internal revenue, and in 1871, having been appointed assistant minister of finance, he visited Europe and the United States to negotiate a loan of 812,000,000 in which he was very successful. From 1874 to 1882 he was the Mikado’s minister plenipotentiary in Washington. He now occupies the position of vice-minister of foreign affairs, maintaining his studious habits, and will doubtless, if his life is spared, fill a cabinet position of the first class, Ichiy Zo Hattori (Ichizo Hattori) a native of Yamaguchi, Cho-shiu- Suwo, entered Rutgers College and took the full scientific course, grad- uating in 1875. He delivered at commencement an oration in Japanese. Returning to Japan he was made vice-director of the language or prepara- tory school of the Tokio University, and rose to be vice-president of the University and dean of the law department. Later he was appointed commissioner to the New Orleans exposition, and is now, we believe, H. I. J. M. consul-general at London. Shumma Shirane (Shiuma Shirane). After preparatory study at the grammar school entered Rutgers College in 1871, remaining less than one term. He is now a ship-builder at Kanagawa, Japan. Nagateru Yasujiro Outska (Utsiika) entered Rutgers College in Sep- tember, 1872, and remained until 1874. Yasutaro Hara, Zen Kichy Ongawa, and Yoshiro Ohsawa were admitted into Rutgers College, purposing to take the scientific course. Seiichi Kudo, a native of Tbkio, came to New Brunswick in 1872 unable to converse in English. He became a member of the household of Rev. E. Corwin at iMillstone and a member of the Reformed Church. In two years he entered Rutgers College ranking among the first nine. Taking first classical and then scientific studies, he was graduated in both courses. While in college he was supported by Dr. Corwin and other American friends. Changing his views he gave up the idea of 24: entering the ministry, and is now connected with the department of education in Japan. Moto Oghimi (Moto-ichiro Ogimi) of Shidtihka, Suruga, who had been a civil judge in Japan, came to Holland, Michigan, about 1872 or 1873. He became a Christian, united with the church, and passed through the full course of preparatory study in the grammar school, and in Hope College. Coming to New Brunswick he took the full course in the Theological Seminary, and was ordained by the chassis of Albany in 1882. He is now a missionary of the Keformed Church in America, laboring in Tokio. He is pastor of the church in Kojimachi, and lecturer on Church History in the Union Theological Seminary of Tokio, which is maintained by the united missions under the Presbyterian form of government, and in December, 1885, was Moderator of the Third Gen- eral Assembly. Kumage Kimnra, coming to Holland, Michigan, about the same time with Ogimi, passed through the full course of grammar school and Hope College, and entered the Theological Seminary at New Brunswick. He was licensed to preach May 23, and ordained by the classis of New Brunswick, June 4, 1882, signing his subscription in Japanese and Eng- lish. He is now a missionary of the Eeformed Church in America laboring in the Tokio station. Koroku Katz (K. Katsu), the son of the famous minister of the sho- gun (Katsu Awa), who was present at the signing of Perry’s treaty, saved Yedo from conflagration in 1868, navigated the first Japanese steamer across the Pacific, and was the Mikado’s minister of marine or secretary of the navy. K. Katz came to New Brunswick, studying in the grammar school two years or more, passed through the Annapolis Naval Academy, and is now an officer in the imperial navy. Hiraka, a law student in Boston, but known in New Brunswick, on his return to Japan became a judge. ilasashi Nara Nambu, younger brother of Nambu Okuma is now pay- master in the imperial navy. Juisuke Yamamoto, of Yamaguchi, Cho-shiu-Suwo, was prepared in the grammar school at New Brunswick for the scientific course, but entered the Eensselaer Polytechnic Institute at Troy, N. Y., graduating in full course. He is now a railway engineer in the department of public works in Japan. Yonosuke Mitsi and Yozo Mitsi, for a while at New Brunswick, are now in the banking business in Kioto. Hikoichi Orita, born in Satsuma, came to New Brunswick in October, 1870, and for two years Avas a member of Di’. E. T. CorAvin’s household at Millstone. In 1872 he entered Princeton College, graduating in 1876, delivering an oration in his native language. He Avas baptized by Dr. McCosh, not as a member of any particular church, but as a Christian. 25 In Japan he was appointed in the department of education, assisting Dr. Murray as interpreter for some time. He is now in charge of physical culture at the Tdkio University. Uobu Kanda, the son of an eminent progressive liberal in Tokio. He came to the United States at the age of fourteen, and after six months stay with Dr. Corwin, went to Amherst, Massachusetts, and spent six or seven years, graduating in full course from Amherst College. He is now professor of English and Latin in the language school of the Imperial University of Tokio. Becoming a Christian in America, he Avitnesses a good confession at home. Kotaro Asahi (Tomosada Iwakura), the son of the dai-jin or junior premier Tomomi Iwakura, born in Kioto, was with his brother a pupil of Eev. Guido F. Verbeck at Nagasaki, and came to the United Statesiu 1868. Though in very delicate health, he spent over two years in the grammar school, and is now secretary of tbe Da Jo Kuan, or imperial privy council at Toki5. Kotaro Tats (Tomotsiine Iwakura) after two years study at New Brunswick, accompanied his father, the chief of the embassy, to Europe and studied during several years at Oxford. He is now secretary of the Japanese legation at St. Petersburg. K. T. Minami, another son of Iwakura, Avas at New BrunsAvick a few months, and Avhen known to the Avriter in Japan, had charge of extensive tea plantations in Shimosa. Samro Takaki, a uatiA^e of Sendai, Avas a diligent student at the gram- mar school, and afterward H. I. J. M. consul at New York and San Francisco. He is noAv connected with the Doshin Kai-sha, a large silk company in Yokohama. Nambu Okuma Avas in Ncav BrunsAvick in 1871. In Japan he married a daughter of Okuma, the minister of finance. He AAms for a Avhile an officer in the land survey, and is noAv a teacher in a private school in Tokio. Kenjiro YamakaAva, a very diligent student, on his return home was made assistant professor of physics in the Imperial University of Tokio, and since 1882 has been full professor. Takemura is noAV in the finance department, Tokio. Okubo is noAV assistant curator in the botanical gardens of the Imperial University of Tokio. KaAvamura is now an artist in Tokio. Tugawa Avas the first Japanese Avho came to Holland, Michigan. Be- coming a Christian, he united Avith the Eeformed Church, Eev. A. T. SteAvart, D. D., pastor. He did not enter college. Osama Nagura, of Shidzuoka, Japan, is now a surgeon in the Japanese army. 4 20 Tadanari Matsudaira was born in Uyeda in Sliiuano, and by hereditary succession became daimio, or territorial feudal ruler of his province, but retired to private life in 1871 after the edict of the Mikado mediatizing the dainiios. He entered Rutgers College, taking the full scientific course and graduated in 1879 Under the peerage regulation, promulgated by the Mikado in 1884, he was made viscount of the empire. He is now an officer in the department of foreign affairs, and is interested especially in the advaticement of education in his old province, for which, in late years he has given money in considerable sums. Kojiro Matsugata, who prepared at the grammar school and entered upon the scientific course at Rutgers College in June, 188-5, is a son of Count Matsugata, the Mikado’s minister of finance. There are now at New Brunswick in the college, Kumakichiro Oishi, and in grammar school, S. Tsuchiya and Masaichi Noma. The number of Japanese students who have studied at New Brunswick during longer or shorter periods of time is about three hundred. At one period, there were about thirty of them boarding in the city, from the learners of the alphabet to the members of the college classes. Nearly all were well educated in the learning of Japan and China, and most of those who came before 18G9 had been in Dr. Verbeck’s school at Nagasaki. V. INSCRIPTIONS ON THE MONUMENTS IN THE JAPANESE LOT IN WILLOW GROVE CEMETERY, NEW BRUNSWICK, N. J. TARO KUSAKABE, A NATIVE OP ACHIZEN, JAPAN. DIED APRIL 13, 1870. AGED 25 YEARS. A student of Rutgers College, CLASS ’70, AND A MEMBER OF d>. B. E. IN MEMORY OF K I J I R 0 W H A S E G A W A, HBIEJI, JAPAN. Who Died at Troy, N. Y., NOV. 18, 1871, AGED 2.3 YEARS. IN MEMORY OF SOSUKE MATSGATA, SATSUMA, JAPAN. Who Died at Farmington, Conn., AUG. 13, 1872, AGED 22 YEARS. 27 IN MEMORY OF JINZABURO OBATA, KOKUEA, JAPAN. Died at Brooklyn, N. Y., JAN. 20, 1873, AGED 29 YEARS. IN MEMORY OF I RITE OTOJIRO, CHOSHIIT, JAPAN. Died at Neiv York City, N. Y., MARCH 30, 1873. AGED 19 YEARS. ERECTED IN MEMORY OF J. OBATA, By Ms Associates in the KEI-O GIJIKU, TOKIO, JAPAN. INFANT DAUGHTER OF SAMRO AND SUM A TAKAKI, Died September 5, 1877. VI. MISSIONARIES OF THE REFORMED CHURCH IN AMER- ICA IN JAPAN. (For biography and notes, see Manual of the R. C. A., by Rev. E. T. Corwin, D. D. NAME. College. Years in service. 1 Place. Samuel R. Brown, D. D. (founded first Christian school in China, preacher, translator, author) A"ale, ’32 1859-1879. ( Kanagawa. - A^okohama. ( Niigata. j Nagasaki. Guido P. Verbeck, D. D. (president of the Imperial University of Tokio. 1869-’73 ; awarded decoration, 3rd order of merit by the Mikado) 1859-1885. . James H. Ballagh Rutgers, ’57. . . . 1861-1885. . 1 1 okiO. A'okohama. D. B. Simmons, M. D 1859. Henry Stout Euta’ers, ’65. . . . 1868-1885. . Xa,g*asaVi Chas. H. H. Wolff 1870-1875. 3 A'okohama. Edward Rothesay Miller Princeton, ’67. . N. Y. Univ. ’62. 1872-1885. . ( Hirosaki. 3 A'okohama. James L. Amerman, D. D 1876-1885. . ( TOkiO. Tokio. Eugene S. Booth Rutgers, ’76. . . . 1876-1885. . 3 Nagasaki. ( A^okohama. Nagasaki. Nagasaki. (Eukui. - Niigata N. H. Demarest Rutgers, ’80. . . . 188U1885. . Howard Harris Rutgers, ’73. . . . 1884-1885. . Martin N. Wyckoff Rutgers, ’69. . . . 1881-1885. . (Tokio. 28 Lady Missiokauies. (In addition to tlie wives of ordained missionaries.) NAME. Years iu service. Place. Mrs. E. R. Miller (born Kidder) 1869-1885. . j Yokohama. / Tokio. Yokohama. Miss n. K. M. Hequemboi’o- 1872-1874. jMiss Emma C. Whitbeck 1874-1878. Yokohama. Miss Hattie Brown 1878-1880. Yokohama. Miss H. L. Winn 1877-1883. Yokohama. Miss Leila Winn 1878-1885. . Yokohama. Miss IMarv L. Farrington 1878. Nagasaki. Nagasaki. Miss Elizabeth Farrington 1878. Miss Carrie E. Ballagli 1882-1885. Yokohama. Miss Anna N. Ballagii 1884-1885. . Yokohama. Miss Clara B. Richards 1884. Nagasaki. !Miss !Mary E. Brokaw 1884-1885. . Nagasaki. AIembeks R. C. a. IX W. U. M. S. Mrs. Marv Prnvn 1871-1876. Miss .Julia Cro.shv 1871-1885.. Native ORDAiiirED Mii^isters, 1884. Masatsnna Okniio Sliigeto Maki Kajinosuke Ibuka. Kumaji Kimura, . Motoicliiro Ogimi. Akira luagaki. . . . TOkio. Yokoliania. Kaiicki Bamio Sliinkichi Takagi . Masaliisa Uvemura Asaslii Segawa. . . . Ickiji Toinegawa.. Yokohama. Nagasaki. IMissioxary Statistics of the Keformed Church in America in Japan. Stations, Tukio, Yokohama, Nagasaki 3 Out-stations and preaching places 32 Missionaries, ordained 8 Assistant missionaries, male 2 Assistant missionaries, female 14 Native ordained ministers 12 Catechists or jireachers 11 Unlicensed assistant catechists 12 Schoolmistresses 3 Churches 10 Communicant members 837 Academies 3 Scholars in academies *206 Day schools 3 Scholars in day schools 70 Theological students 22 Contributions of native churches $2,049 57 Churches, in T5kio, 4 ; Uyeda, 1 ; in Yokohama, 1 ; in Nagoya, 1 ; in Mishima, 1 ; in Nagasaki, 1 ; in Kagoshima, 1. Educational institutions, in Tokio, Sandham Academy ; in Yokohama, Ferris Seminary for girls ; in Nagasaki, Sturges Seminary for girls, and a theological class in Mr. Stout’s house. * Including 193 pupils in the Union CoWege in Tokio. 29 VII. BIBLIOGRAPHY. Graduates, E. C. E. H. Pruyn, see U. S. Diplomatic Correspondence, 1862-66. Volum- inous and of great historical value. J. H. Ballagh, translations of Westminster catechism and hymns. Spirited and valuable letters to the Christian Inielligencer, 1860-1885. H. N. Stout, translations, “Inscriptions in Shimabara and Amakfisa,’' in transactions Asiatic, Society of Japan, Vol. VII, 1879; Manual of Sacred History, 1883; Manual of Church History, 1884; text-books in theology. W. E. Griffis, Kew Japan, series of primers, reading and spelling books, five vols. ; the Tokio Guide ; the Yokohama Guide; Map of Toki5 with notes, 1874; the Mikado’s Empire, 1st ed. 1876, 5th ed. 1886; .Jap- anese Fairy World, 1880; Corea the Hermit Nation, 2d ed., 1885; Corea Without and Within, 1884 ; Life of Matthew Calbraith Perry, a typical American naval officer. Many articles in Japanese and American news- papers, magazines, reviews and encyclopedias, and revision of matter relating to Japan in text books of geography and history, maps, and words in Webster’s Dictionary. E. W. Clark, letters in Eva^igelist and N. Y. Evening Post ; Life and Adventure in Japan, 1878; From Hong Kong to the Himalayas, 1880. M. N. Wyckoflf, Manual of English Composition (in Japanese), Tokio, 1885. S. R. Brown, Translations of Sei Yo Ki Bun, a Japanese work in 3 vols., and of the Old and New Testaments, 1868-’76; Grammar of Col- loquial Japanese, 1863; Prendergast’s Mastery System applied to .Japan- ese, 1875 ; many letters to American newspapers. G. F. Verbeck, author of several tracts and important memorials to the government of Japan, which have had great influence for good ; translator of the Bible and Hymn book ; History of Protestant Missions in Japan, 1883. J. L. Amerman, Biblical Theology of the New Testament, 2d ed., 1884; Argument for the Being of a God, and Introduction to the Study of Systematic Theology, 1884; Attributes of God and the Trinity, 1885. In addition to books in bound volumes written, most of the mission- aries have made contributions in various ways to a Christian Japanese literature. Tracts, hymns, manuals and the entire liturgy of the Re- formed Church in America, now in Japanese dress, are the products of their labors. Mrs. E. R. Miller edits the Yorolcobino Otodzure (Glad Tidings), a weekly Christian newspaper, and a leaflet published for little children. The former has a circulation of 3,300 and the latter of 1,300 copies respectively. They go into nearly every province of the empire. 30 VIII. HOW THE JAPANESE CAME TO NEW BEHNSWICK.