sertion, that "the word most commonly used
applies to both sexes," would have more force, if Mr. Hearn had stated
what the word is. His English definition of the term has not enabled
me to find the Japanese equivalent, although I have discussed this
question with several Japanese. It is their uniform confession that
the Japanese language is defective in its terminology on this topic,
the word with which one may exhort a woman to be chaste being
inapplicable to a man. The assertion of the missionaries has nothing
whatever to do with the question as to whether the terms used are pure
Japanese or imported Chino-Japanese; nor has it any reference to the
fact that the actual language is deficient in abstract terms. It is
simply that the term applicable to a woman is not applicable to a man.
And this in turn proves sharp contrasts between the ideals regarding
the moral duties of men and of women.

An interesting point in the Japanese moral ideal is the fact that the
principle of filial obedience was carried to such extremes that even
prostitution of virtue at the command of the parents, or for the
support of the parents, was not only permitted but, under special
conditions, was highly praised. Modern prostitution is rendered
possible chiefly through the action of this perverted principle.
Although the sale of daughters for immoral purposes is theoretically
illegal, yet, in fact, it is of frequent occurrence.

Although concubinage was not directly taught by Confucius, yet it was
never forbidden by him, and the leaders and rulers of the land have
lent the custom the authority and justification of their example. As
we have already seen, the now ruling Emperor has several concubines,
and all of his children are the offspring of these concubines. In Old
Japan, therefore, there were two separate ideals of morality for the
two sexes.

The question may be raised how a social order which required such
fidelity on the part of the woman could permit such looseness on the
part of the man, whether married or not. How could the same social
order produce two moral ideals? The answer is to be found in several
facts. First, there is the inherent desire of each husband to be the
sole possessor of his wife's affections. As the stronger of the two,
he would bring destruction on an unfaithful wife and also on any who
dared invade his home. Although the woman doubtless has the same
desire to be the sole possessor of her husband's affection, she