Politically, what was done in 645 A.D. and the period immediately following was not unlike what was done in France by Louis XI and Richelieu—curbing of the great nobles and an exaltation of the sovereign, with a substitution of civil justice for military anarchy. The movement was represented by its promoters as a Restoration, probably with about the same amount of truth as in 1867. At the latter date, there was restoration so far as the power of the Mikado was concerned, but innovation as regards the introduction of Western ideas. Similarly, in 645 A.D., what was done about the Mikado was a return to the past, but what was done in the way of spreading Chinese civilization was just the opposite. There must have been, in both cases, the same curious mixture of antiquarian and reforming tendencies.
Throughout subsequent Japanese history, until the Restoration, one seems to see two opposite forces struggling for mastery over people's minds, namely the ideas of government, civilization and art derived from China on the one hand, and the native tendency to feudalism, clan government, and civil war on the other. The conflict is very analogous to that which went on in mediæval Europe between the Church, which represented ideas derived from Rome, and the turbulent barons, who were struggling to preserve the way of life of the ancient Teutons. Henry IV at Canossa, Henry II doing penance for Becket, represent the triumph of civilization over rude vigour; and something similar is to be seen at intervals in Japan.
After 645, the Mikado's Government had real power for some centuries, but gradually it fell more and more under the sway of the soldiers. So long as it had wealth (which lasted long after it ceased to have power) it continued to represent what was
