clusion of public interests? When men emerged from the sphere of
concentrated money-making, were they worth so very much as public men?
Might not the values of things have altered a little for them? Might
it not have a shrivelling effect on the heart to resist applications
which must be refused when the strengthening of one's financial
position was regarded as the chief object in life?

At this point our host, Mr. Yamasaki, the respected principal of the
big agricultural school of the prefecture and a well-known rural
author and speaker, broke in with the ejaculation, "He has got a
needle in your head"--the Japanese equivalent for "touching the
spot"--and continued: "Surely he is right who through his life offers
freely what he may have as to members of his own family. I give away
many pamphlets and I have guests. I could save in these directions.
But I am not doing it. I am content if I can support my family. I gave
a savings book to each of my five children. When the boy becomes
twenty-one he will have enough to finish at the university or start as
a small merchant so as not to be a parasite. My girls will be provided
with enough to furnish the costs of modest marriage. If I did more I
might perhaps become greedy."

I cannot say that the farmer who had so kindly outlined his life's
programme was impressed either by our host's views or by mine, but he
told us that he now spent 5 per cent. of his income on public
purposes, and that 150 yen received for giving lectures was spent on
books and recreation "for enlarging mind and heart." He happened to
mention that, though his family was of the Zen sect of Buddhism, he
was a Shintoist. It is difficult to believe that a genuine Buddhist
could have evolved such a life scheme. There is certainly a Shinto
symbolism in his plan of tree planting before his house. He has set
there, in the order shown, eleven pines which he named as marked:

[Illustration: PLAN OF THE ELEVEN SYMBOLIC TREES WHICH THE FARMER PLANTED
OUTSIDE HIS HOUSE AND THE EVILS (REPRESENTED BY ARROWS)
FROM WHICH THEY ARE SHIELDING HIM]

The virtues inscribed on this plan are the guardians of the farmer and
his family, which is represented in the middle of it. The words behind
the arrows represent the character of the attacks to which the farmer
conceives himself and his family to be exposed. Courage is imagined as
going before and Wisdom as protecting the rear.

The talk turned to some advice which had been gi