Lafcadio Hearn's Japan Read online

  But as the outward strangeness of Japan proves to be full of beauty, so the inward strangeness appears to have its charm,—an ethical charm reflected in the common life of the people. The attractive aspects of that life do not indeed imply, to the ordinary observer, a psychological differentiation measurable by scores of centuries: only a scientific mind, like that of Mr. Percival Lowell, immediately perceives the problem presented. The less gifted stranger, if naturally sympathetic, is merely pleased and puzzled, and tries to explain, by his own experience of happy life on the other side of the world, the social conditions that charm him. Let us suppose that he has the good fortune of being able to live for six months or a year in some old-fashioned town of the interior. From the beginning of this sojourn he can scarcely fail to be impressed by the apparent kindliness and joyousness of the existence about him. In the relations of the people to each other, as well as in all their relations to himself, he will find a constant amenity, a tact, a good-nature such as he will elsewhere have met with only in the friendship of exclusive circles. Everybody greets everybody with happy looks and pleasant words; faces are always smiling; the commonest incidents of everyday life are transfigured by a courtesy at once so artless and so faultless that it appears to spring directly from the heart, without any teaching. Under all circumstances a certain outward cheerfulness never fails: no matter what troubles may come,—storm or fire, flood or earthquake,—the laughter of greeting voices, the bright smile and graceful bow, the kindly inquiry and the wish to please, continue to make existence beautiful. Religion brings no gloom into this sunshine: before the Buddhas and the gods folk smile as they pray; the temple courts are playgrounds for the children; and within the enclosure of the great public shrines—which are places of festivity rather than of solemnity—dancing-platforms are erected. Family existence would seem to be everywhere characterized by gentleness: there is no visible quarrelling, no loud harshness, no tears and reproaches. Cruelty, even to animals, appears to be unknown: one sees farmers, coming to town, trudging patiently beside their horses or oxen, aiding their dumb companions to bear the burden, and using no whips or goads. Drivers or pullers of carts will turn out of their way, under the most provoking circumstances, rather than overrun a lazy dog or a stupid chicken. . . . For no inconsiderable time one may live in the midst of appearances like these, and perceive nothing to spoil the pleasure of the experience.

  Of course the conditions of which I speak are now passing away; but they are still to be found in the remoter districts. I have lived in districts where no case of theft had occurred for hundreds of years,— where the newly-built prisons of Meiji remained empty and useless,—where the people left their doors unfastened by night as well as by day. These facts are familiar to every Japanese. In such a district, you might recognize that the kindness shown to you, as a stranger, is the consequence of official command; but how explain the goodness of the people to each other? When you discover no harshness, no rudeness, no dishonesty, no breaking of laws, and learn that this social condition has been the same for centuries, you are tempted to believe that you have entered into the domain of a morally superior humanity. All this soft urbanity, impeccable honesty, ingenuous kindliness of speech and act, you might naturally interpret as conduct directed by perfect goodness of heart. And the simplicity that delights you is no simplicity of barbarism. Here every one has been taught; every one knows how to write and speak beautifully, how to compose poetry, how to behave politely; there is everywhere cleanliness and good taste; interiors are bright and pure; the daily use of the hot bath is universal. How refuse to be charmed by a civilization in which every relation appears to be governed by altruism, every action directed by duty, and every object shaped by art? You cannot help being delighted by such conditions, or feeling indignant at hearing them denounced as “heathen.” And according to the degree of altruism within yourself, these good folk will be able, without any apparent effort, to make you happy. The mere sensation of the milieu is a placid happiness: it is like the sensation of a dream in which people greet us exactly as we like to be greeted, and say to us all that we like to hear, and do for us all that we wish to have done,—people moving soundlessly through spaces of perfect repose, all bathed in vapory light. Yes—for no little time these fairy folk can give you all the soft bliss of sleep. But sooner or later, if you dwell long with them, your contentment will prove to have much in common with the happiness of dreams. You will never forget the dream,—never; but it will lift at last, like those vapors of spring which lend preternatural loveliness to a Japanese landscape in the forenoon of radiant days. Really you are happy because you have entered bodily into Fairyland,—into a world that is not, and never could be your own. You have been transported out of your own century—over spaces enormous of perished time— into an era forgotten, into a vanished age,—back to something ancient as Egypt or Nineveh. That is the secret of the strangeness and beauty of things,—the secret of the thrill they give,—the secret of the elfish charm of the people and their ways. Fortunate mortal! the tide of Time has turned for you! But remember that here all is enchantment,—that you have fallen under the spell of the dead,—that the lights and the colors and the voices must fade away at last into emptiness and silence.

  * * *

  Some of us, at least, have often wished that it were possible to live for a season in the beautiful vanished world of Greek culture. Inspired by our first acquaintance with the charm of Greek art and thought, this wish comes to us even before we are capable of imagining the true conditions of the antique civilization. If the wish could be realized, we should certainly find it impossible to accommodate ourselves to those conditions,—not so much because of the difficulty of learning the environment, as because of the much greater difficulty of feeling just as people used to feel some thirty centuries ago. In spite of all that has been done for Greek studies since the Renaissance, we are still unable to understand many aspects of the old Greek life: no modern mind can really feel, for example, those sentiments and emotions to which the great tragedy of OEdipus made appeal. Nevertheless we are much in advance of our forefathers of the eighteenth century, as regards the knowledge of Greek civilization. In the time of the French revolution, it was thought possible to re-establish in France the conditions of a Greek republic, and to educate children according to the system of Sparta. To-day we are well aware that no mind developed by modern civilization could find happiness under any of those socialistic despotisms which existed in all the cities of the ancient world before the Roman conquest. We could no more mingle with the old Greek life, if it were resurrected for us,—no more become a part of it,—than we could change our mental identities. But how much would we not give for the delight of beholding it,—for the joy of attending one festival in Corinth, or of witnessing the Pan-Hellenic games ? . . .

  And yet, to witness the revival of some perished Greek civilization,— to walk about the very Crotona of Pythagoras,—to wander through the Syracuse of Theocritus,—were not any more of privilege than is the opportunity actually afforded us to study Japanese life. Indeed, from the evolutional point of view, it were less of a privilege,—since Japan offers us the living spectacle of conditions older, and psychologically much farther away from us, than those of any Greek period with which art and literature have made us closely acquainted.

  The reader scarcely needs to be reminded that a civilization less evolved than our own, and intellectually remote from us, is not on that account to be regarded as necessarily inferior in all respects. Hellenic civilization at its best represented an early stage of sociological evolution; yet the arts which it developed still furnish our supreme and unapproachable ideals of beauty. So, too, this much more archaic civilization of Old Japan attained an average of æsthetic and moral culture well worthy of our wonder and praise. Only a shallow mind—a very shallow mind—will pronounce the best of that culture inferior. But Japanese civilization is peculiar to a degree for which there is perhaps no Western parallel, since it offers u
s the spectacle of many successive layers of alien culture superimposed above the simple indigenous basis, and forming a very bewilderment of complexity. Most of this alien culture is Chinese, and bears but an indirect relation to the real subject of these studies. The peculiar and surprising fact is that, in spite of all superimposition, the original character of the people and of their society should still remain recognizable. The wonder of Japan is not to be sought in the countless borrowings with which she has clothed herself,—much as a princess of the olden time would don twelve ceremonial robes, of divers colors and qualities, folded one upon the other so as to show their many-tinted edges at throat and sleeves and skirt;—no, the real wonder is the Wearer. For the interest of the costume is much less in its beauty of form and tint than in its significance as idea, as representing something of the mind that devised or adopted it. And the supreme interest of the old Japanese civilization lies in what it expresses of the race-character,—that character which yet remains essentially unchanged by all the changes of Meiji.

  “Suggests” were perhaps a better word than “expresses,” for this race-character is rather to be divined than recognized. Our comprehension of it might be helped by some definite knowledge of origins; but such knowledge we do not yet possess. Ethnologists are agreed that the Japanese race has been formed by a mingling of peoples, and that the dominant element is Mongolian; but this dominant element is represented in two very different types,—one slender and almost feminine of aspect; the other, squat and powerful. Chinese and Korean elements are known to exist in the populations of certain districts; and there appears to have been a large infusion of Aino blood. Whether there be any Malay or Polynesian element also has not been decided. Thus much only can be safely affirmed,—that the race, like all good races, is a mixed one; and that the peoples who originally united to form it have been so blended together as to develop, under long social discipline, a tolerably uniform type of character. This character, though immediately recognizable in some of its aspects, presents us with many enigmas that are very difficult to explain.

  Nevertheless, to understand it better has become a matter of importance. Japan has entered into the world’s competitive struggle; and the worth of any people in that struggle depends upon character quite as much as upon force. We can learn something about Japanese character if we are able to ascertain the nature of the conditions which shaped it,—the great general facts of the moral experience of the race. And these facts we should find expressed or suggested in the history of the national beliefs, and in the history of those social institutions derived from and developed by religion.

  The Chief City of

  the Province of the Gods

  I

  The first of the noises of a Matsue day comes to the sleeper like the throbbing of a slow, enormous pulse exactly under his ear. It is a great, soft, dull buffet of sound—like a heartbeat in its regularity, in its muffled depth, in the way it quakes up through one’s pillow as to be felt rather than heard. It is simply the pounding of the ponderous pestle of the kometsuki, the cleaner of rice,—a sort of colossal wooden mallet with a handle about fifteen feet long horizontally balanced on a pivot. By treading with all his force on the end of the handle, the naked kometsuki elevates the pestle, which is then allowed to fall back by its own weight into the rice tub. The measured muffled echoing of its fall seems to me the most pathetic of all sounds of Japanese life; it is the beating, indeed, of the Pulse of the Land.

  Then the boom of the great bell of Tōkōji, the Zenshū temple, shakes over the town; then come melancholy echoes of drumming from the tiny little temple of Jizō in the street Zaimokuchō, near my house, signaling the Buddhist hour of morning prayer. And finally the cries of the earliest itinerant venders begin,— “Daikoyai! kabuya-kabu!” —the sellers of daikon and other strange vegetables. “Moyayamoya!” —the plaintive call of the women who sell little thin slips of kindling-wood for the lighting of charcoal fires.

  II

  Roused thus by these earliest sounds of the city’s wakening life, I slide open my little Japanese paper window to look out upon the morning over a soft green cloud of spring foliage rising from the river-bounded garden below. Before me, tremulously mirroring everything upon its farther side, glimmers the broad glassy mouth of the Ōhashigawa, opening into the grand Shinji Lake, which spreads out broadly to the right in a dim gray frame of peaks. Just opposite to me, across the stream, the blue-pointed Japanese dwellings have their to1 all closed; they are still shut up like boxes, for it is not yet sunrise, although it is day.

  But oh, the charm of the vision,—those first ghostly love-colors of a morning steeped in mist soft as sleep itself resolved into a visible exhalation. Long reaches of faintly-tinted vapor cloud the far lake verge,—long nebulous bands, such as you may have seen in old Japanese picture-books, and must have deemed only artistic whimsicalities unless you had previously looked upon the real phenomena. All the bases of the mountains are veiled by them, and they stretch athwart the loftier peaks at different heights like immeasurable lengths of gauze (this singular appearance the Japanese term “shelving”), 2 so that the lake appears incomparably larger than it really is, and not an actual lake, but a beautiful spectral sea of the same tint as the dawn-sky and mixing with it, while peak-tips rise like islands from the brume, and visionary strips of hill-ranges figure as league-long causeways stretching out of sight,—an exquisite chaos, ever changing aspect as the delicate fogs rise, slowly, very slowly. As the sun’s yellow rim comes into sight, fine thin lines of warmer tone— spectral violets and opalines—shoot across the flood, treetops take tender fire, and the unpainted façades of high edifices across the water change their wood-color to vapory gold through the delicious haze.

  Looking sunward, up the long Ōhashigawa, beyond the many-pillared wooden bridge, one high-pooped junk, just hoisting sail, seems to me the most fantastically beautiful craft I ever saw,—a dream of Orient seas, so idealized by the vapor is it; the ghost of a junk, but a ghost that catches the light as clouds do; a shape of gold mist, seemingly semi-diaphanous, and suspended in pale blue light.

  III

  And now from the river-front touching my garden there rises to me a sound of clapping of hands,—one, two, three, four claps,—but the owner of the hands is screened from view by the shrubbery. At the same time, however, I see men and women descending the stone steps of the wharves on the opposite side of the Ōhashigawa, all with little blue towels tucked into their girdles. They wash their faces and hands and rinse their mouths,—the customary ablution preliminary to Shintō prayer. Then they turn their faces to the sunrise and clap their hands four times and pray. From the long high white bridge come other clappings, like echoes, and others again from far light graceful craft, curved like new moons,—extraordinary boats, in which I see bare-limbed fishermen standing with foreheads bowed to the golden East. Now the clappings multiply,—multiply at last into an almost continuous volleying of sharp sounds. For all the population are saluting the rising sun,—O-Hi-San, the Lady of Fire, Amaterasu-oho-mi-Kami, the Lady of the Great Light. 3 “ Konnichi-Sama! Hail this day to thee, divinest Day-Maker! Thanks unutterable unto thee, for this thy sweet light, making beautiful the world!” So, doubtless, the thought, if not the utterance, of countless hearts. Some turn to the sun only, clapping their hands; yet many turn also to the West, to holy Kitzuki, the immemorial shrine; and not a few turn their faces successively to all the points of heaven; murmuring the names of a hundred gods; and others, again, after having saluted the Lady of Fire, look toward high Ichibata, toward the place of the great temple of Yakushi-Nyorai, who giveth sight to the blind,—not clapping their hands as in Shintō worship, but only rubbing the palms softly together after the Buddhist manner. But all—for in this most antique province of Japan all Buddhists are Shintōists likewise—utter the archaic words of Shintō prayer: “Harai tamai kiyome tamai to Kami imi tami.”

  Prayer to the most ancient gods who reigned before the coming of the Buddha, a
nd who still reign here in their own Izumo-land,—in the Land of Reed Plains, in the Place of the Issuing of Clouds; prayer to the deities of primal chaos and primeval sea and of the beginnings of the world,—strange gods with long weird names, kindred of U-hiji-ni-no-Kami, the First Mud-Lord, kindred of Su-hiji-ni-no-Kami, the First Sand-Lady; prayer to those who came after them,—the gods of strength and beauty, the world-fashioners, makers of the mountains and the isles, ancestors of these sovereigns whose lineage still is named “The Sun’s Succession;” prayer to the Three Thousand Gods “residing within the provinces,” and to the Eight Hundred Myriads who dwell in the azure Takama-no-hara,—in the blue Plain of High Heaven. “Nippon-koku-chū-yaoyorozu-no-Kami-gami-sama!”

  IV

  “Ho-ke-kyō!”

  My uguisu is awake at last, and utters his morning prayer. You do not know what an uguisu is? An uguisu is a holy little bird that professes Buddhism. All uguisu have professed Buddhism from time immemorial; all uguisu preach alike to men the excellence of the divine Sutra.

  “Ho-ke-kyō!”

  In the Japanese tongue, Ho-ke-kyō; in Sanscrit, Saddharma-Pundarika: “The Sutra of the Lotus of the Good Law,” the divine book of the Nichiren sect. Very brief, indeed, is my little feathered Buddhist’s confession of faith,—only the sacred name reiterated over and over again like a litany, with liquid bursts of twittering between.