Glimpses of Unfamiliar Japan Volume II Part 22

'By a new-made grave she paused and signed to him to wait. The tools of the grave-maker were still lying there. Seizing one, she began to dig furiously, with strange haste and strength. At last her spade smote a coffin-lid and made it boom: another moment and the fresh white wood of the kwan was bare. She tore off the lid, revealing a corpse within--the corpse of a child. With goblin gestures she wrung an arm from the body, wrenched it in twain, and, squatting down, began to devour the upper half. Then, flinging to her lover the other half, she cried to him, "Eat, if thou lovest mel this is what I eat!" 'Not even for a single instant did he hesitate. He squatted down upon the other side of the grave, and ate the half of the arm, and said, "Kekko degozarimasu! mo sukoshi chodai." [3] For that arm was made of the best kwashi [4] that Saikyo could produce.

'Then the girl sprang to her feet with a burst of laughter, and cried: "You only, of all my brave suitors, did not run away! And I wanted a husband: who could not fear. I will marry you; I can love you: you are a man!"'

Sec. 7

'O Kinjuro,' I said, as we took our way home, 'I have heard and I have read many j.a.panese stories of the returning of the dead. Likewise you yourself have told me it is still believed the dead return, and why. But according both to that which I have read and that which you have told me, the coming back of the dead is never a thing to be desired. They return because of hate, or because of envy, or because they cannot rest for sorrow. But of any who return for that which is not evil--where is it written? Surely the common history of them is like that which we have this night seen: much that is horrible and much that is wicked and nothing of that which is beautiful or true.'

Now this I said that I might tempt him. And he made even the answer I desired, by uttering the story which is hereafter set down:

'Long ago, in the days of a daimyo whose name has been forgotten, there lived in this old city a young man and a maid who loved each other very much. Their names are not remembered, but their story remains. From infancy they had been betrothed; and as children they played together, for their parents were neighbours. And as they grew up, they became always fonder of each other.

'Before the youth had become a man, his parents died. But he was able to enter the service of a rich samurai, an officer of high rank, who had been a friend of his people. And his protector soon took him into great favour, seeing him to be courteous, intelligent, and apt at arms. So the young man hoped to find himself shortly in a position that would make it possible for him to marry his betrothed. But war broke out in the north and east; and he was summoned suddenly to follow his master to the field. Before departing, however, he was able to see the girl; and they exchanged pledges in the presence of her parents; and he promised, should he remain alive, to return within a year from that day to marry his betrothed.

'After his going much time pa.s.sed without news of him, for there was no post in that time as now; and the girl grieved so much for thinking of the chances of war that she became all white and thin and weak. Then at last she heard of him through a messenger sent from the army to bear news to the daimyo and once again a letter was brought to her by another messenger. And thereafter there came no word. Long is a year to one who waits. And the year pa.s.sed, and he did not return.

'Other seasons pa.s.sed, and still he did not come; and she thought him dead; and she sickened and lay down, and died, and was buried. Then her old parents, who had no other child, grieved unspeakably, and came to hate their home for the lonesomeness of it. After a time they resolved to sell all they had, and to set out upon a sengaji--the great pilgrimage to the Thousand Temples of the Nichiren-Shu, which requires many years to perform. So they sold their small house with all that it contained, excepting the ancestral tablets, and the holy things which must never be sold, and the ihai of their buried daughter, which were placed, according to the custom of those about to leave their native place, in the family temple. Now the family was of the Nichiren-Shu; and their temple was Myokoji.

'They had been gone only four days when the young man who had been betrothed to their daughter returned to the city. He had attempted, with the permission of his master, to fulfil his promise. But the provinces upon his way were full of war, and the roads and pa.s.ses were guarded by troops, and he had been long delayed by many difficulties. And when he heard of his misfortune he sickened for grief, and many days remained without knowledge of anything, like one about to die.

'But when he began to recover his strength, all the pain of memory came back again; and he regretted that he had not died. Then he resolved to kill himself upon the grave of his betrothed; and, as soon as he was able to go out un.o.bserved, he took his sword and went to the cemetery where the girl was buried: it is a lonesome place--the cemetery of Myokoji. There he found her tomb, and knelt before it, and prayed and wept, and whispered to her that which he was about to do. And suddenly he heard her voice cry to him: "Anata!" and felt her hand upon his hand; and he turned, and saw her kneeling beside him, smiling, and beautiful as he remembered her, only a little pale. Then his heart leaped so that he could not speak for the wonder and the doubt and the joy of that moment. But she said: "Do not doubt: it is really I. I am not dead. It was all a mistake. I was buried, because my people thought me dead-- buried too soon. And my own parents thought me dead, and went upon a pilgrimage. Yet you see, I am not dead--not a ghost. It is I: do not doubt it! And I have seen your heart, and that was worth all the waiting, and the pain.. . But now let us go away at once to another city, so that people may not know this thing and trouble us; for all still believe me dead."

'And they went away, no one observing them. And they went even to the village of Min.o.bu, which is in the province of Kai. For there is a famous temple of the Nichiren-Shu in that place; and the girl had said: "I know that in the course of their pilgrimage my parents will surely visit Min.o.bu: so that if we dwell there, they will find us, and we shall be all again together." And when they came to Min.o.bu, she said: "Let us open a little shop." And they opened a little food-shop, on the wide way leading to the holy place; and there they sold cakes for children, and toys, and food for pilgrims. For two years they so lived and prospered; and there was a son born to them.

'Now when the child was a year and two months old, the parents of the wife came in the course of their pilgrimage to Min.o.bu; and they stopped at the little shop to buy food. And seeing their daughter's betrothed, they cried out and wept and asked questions. Then he made them enter, and bowed down before them, and astonished them, saying: "Truly as I speak it, your daughter is not dead; and she is my wife; and we have a son. And she is even now within the farther room, lying down with the child. I pray you go in at once and gladden her, for her heart longs for the moment of seeing you again."

'So while he busied himself in making all things ready for their comfort, they entered the inner, room very softly--the mother first.

'They found the child asleep; but the mother they did not find. She seemed to have gone out for a little while only: her pillow was still warm. They waited long for her: then they began to seek her. But never was she seen again.

'And they understood only when they found beneath the coverings which had covered the mother and child, something which they remembered having left years before in the temple of Myokoji--a little mortuary tablet, the ihai of their buried daughter.'

I suppose I must have looked thoughtful after this tale; for the old man said:

'Perhaps the Master honourably thinks concerning the story that it is foolish?'

'Nay, Kinjuro, the story is in my heart.'

CHAPTER ELEVEN The j.a.panese Smile

Sec. 1

THOSE whose ideas of the world and its wonders have been formed chiefly by novels and romance still indulge a vague belief that the East is more serious than the West. Those who judge things from a higher standpoint argue, on the contrary, that, under present conditions, the West must be more serious than the East; and also that gravity, or even something resembling its converse, may exist only as a fashion. But the fact is that in this, as in all other questions, no rule susceptible of application to either half of humanity can be accurately framed.

Scientifically, we can do no more just now than study certain contrasts in a general way, without hoping to explain satisfactorily the highly complex causes which produced them. One such contrast, of particular interest, is that afforded by the English and the j.a.panese.

It is a commonplace to say that the English are a serious people--not superficially serious, but serious all the way down to the bed-rock of the race character. It is almost equally safe to say that the j.a.panese are not very serious, either above or below the surface, even as compared with races much less serious than our own. And in the same proportion, at least, that they are less serious, they are more happy: they still, perhaps, remain the happiest people in the civilised world.

We serious folk of the West cannot call ourselves very happy. Indeed, we do not yet fully know how serious we are; and it would probably frighten us to learn how much more serious we are likely to become under the ever-swelling pressure of industrial life. It is, possibly, by long sojourn among a people less gravely disposed that we can best learn our own temperament. This conviction came to me very strongly when, after having lived for nearly three years in the interior of j.a.pan, I returned to English life for a few days at the open port of Kobe. To hear English once more spoken by Englishmen touched me more than I could have believed possible; but this feeling lasted only for a moment. My object was to make some necessary purchases. Accompanying me was a j.a.panese friend, to whom all that foreign life was utterly new and wonderful, and who asked me this curious question: 'Why is it that the foreigners never smile? You smile and bow when you speak to them; but they never smile.

Why?'

The fact was, I had fallen altogether into j.a.panese habits and ways, and had got out of touch with Western life; and my companion's question first made me aware that I had been acting somewhat curiously. It also seemed to me a fair ill.u.s.tration of the difficulty of mutual comprehension between the two races--each quite naturally, though quite erroneously, estimating the manners and motives of the other by its own.

If the j.a.panese are puzzled by English gravity, the English are, to say the least, equally puzzled by j.a.panese levity. The j.a.panese speak of the 'angry faces' of the foreigners. The foreigners speak with strong contempt of the j.a.panese smile: they suspect it to signify insincerity; indeed, some declare it cannot possibly signify anything else. Only a few of the more observant have recognised it as an enigma worth studying. One of my Yokohama friends--a thoroughly lovable man, who had pa.s.sed more than half his life in the open ports of the East--said to me, just before my departure for the interior: 'Since you are going to study j.a.panese life, perhaps you will be able to find out something for me. I can't understand the j.a.panese smile. Let me tell you one experience out of many. One day, as I was driving down from the Bluff, I saw an empty kuruma coming up on the wrong side of the curve. I could not have pulled up in time if I had tried; but I didn't try, because I didn't think there was any particular danger. I only yelled to the man in j.a.panese to get to the other side of the road; instead of which he simply backed his kuruma against a wall on the lower side of the curve, with the shafts outwards. At the rate I was going, there wasn't room even to swerve; and the next minute one of the shafts of that kuruma was in my horse's shoulder. The man wasn't hurt at all. When I saw the way my horse was bleeding, I quite lost my temper, and struck the man over the head with the b.u.t.t of my whip. He looked right into my face and smiled, and then bowed. I can see that smile now. I felt as if I had been knocked down. The smile utterly nonplussed me--killed all my anger instantly. Mind you, it was a polite smile. But what did it mean? Why the devil did the man smile? I can't understand it.'

Neither, at that time, could I; but the meaning of much more mysterious smiles has since been revealed to me. A j.a.panese can smile in the teeth of death, and usually does. But he then smiles for the same reason that he smiles at other times. There is neither defiance nor hypocrisy in the smile; nor is it to be confounded with that smile of sickly resignation which we are apt to a.s.sociate with weakness of character. It is an elaborate and long-cultivated etiquette. It is also a silent language.

But any effort to interpret it according to Western notions of physiognomical expression would be just about as successful as an attempt to interpret Chinese ideographs by their real or fancied resemblance to shapes of familiar things.

First impressions, being largely instinctive, are scientifically recognised as partly trustworthy; and the very first impression produced by the j.a.panese smile is not far from the truth The stranger cannot fail to notice the generally happy and smiling character of the native faces; and this first impression is, in most cases, wonderfully pleasant. The j.a.panese smile at first charms. It is only at a later day, when one has observed the same smile under extraordinary circ.u.mstances--in moments of pain, shame, disappointment--that one becomes suspicious of it. Its apparent inopportuneness may even, on certain occasions, cause violent anger. Indeed, many of the difficulties between foreign residents and their native servants have been due to the smile. Any man who believes in the British tradition that a good servant must be solemn is not likely to endure with patience the smile of his 'boy.' At present, however, this particular phase of Western eccentricity is becoming more fully recognised by the j.a.panese; they are beginning to learn that the average English-speaking foreigner hates smiling, and is apt to consider it insulting; wherefore j.a.panese employees at the open ports have generally ceased to smile, and have a.s.sumed an air of sullenness.

At this moment there comes to me the recollection of a queer story told by a lady of Yokohama about one of her j.a.panese servants. 'My j.a.panese nurse came to me the other day, smiling as if something very pleasant had happened, and said that her husband was dead, and that she wanted permission to attend his funeral. I told her she could go. It seems they burned the man's body. Well, in the evening she returned, and showed me a vase containing some ashes of bones (I saw a tooth among them); and she said: "That is my husband." And she actually laughed as she said it!

Did you ever hear of such disgusting creatures?'

It would have been quite impossible to convince the narrator of this incident that the demeanour of her servant, instead of being heartless, might have been heroic, and capable of a very touching interpretation.

Even one not a Philistine might be deceived in such a case by appearances. But quite a number of the foreign residents of the open ports are pure Philistines, and never try to look below the surface of the life around them, except as hostile critics. My Yokohama friend who told me the story about the kurumaya was quite differently disposed: he recognised the error of judging by appearances.

Sec. 2

Miscomprehension of the j.a.panese smile has more than once led to extremely unpleasant results, as happened in the case of T--a Yokohama merchant of former days. T--had employed in some capacity (I think partly as a teacher of j.a.panese) a nice old samurai, who wore, according to the fashion of the era, a queue and two swords. The English and the j.a.panese do not understand each other very well now; but at the period in question they understood each other much less. The j.a.panese servants at first acted in foreign employ precisely as they would have acted in the service of distinguished j.a.panese; [1] and this innocent mistake provoked a good deal of abuse and cruelty. Finally the discovery was made that to treat j.a.panese like West Indian negroes might be very dangerous.

A certain number of foreigners were killed, with good moral consequences.

But I am digressing. T--was rather pleased with his old samurai, though quite unable to understand his Oriental politeness, his prostrations or the meaning of the small gifts which he presented occasionally, with an exquisite courtesy entirely wasted upon T--. One day he came to ask a favour. (I think it was the eve of the j.a.panese New Year, when everybody needs money, for reasons not here to be dwelt upon.) The favour was that T--would lend him a little money upon one of his swords, the long one.

It was a very beautiful weapon, and the merchant saw that it was also very valuable, and lent the money without hesitation. Some weeks later the old man was able to redeem his sword.

What caused the beginning of the subsequent unpleasantness n.o.body now remembers Perhaps T--'s nerves got out of order. At all events, one day he became very angry with the old man, who submitted to the expression of his wrath with bows and smiles. This made him still more angry, and he used some extremely bad language; but the old man still bowed and smiled; wherefore he was ordered to leave the house. But the old man continued to smile, at which T--losing all self-control struck him. And then T--suddenly became afraid, for the long sword instantly leaped from its sheath, and swirled above him; and the old man ceased to seem old.

Now, in the grasp of anyone who knows how to use it, the razor-edged blade of a j.a.panese sword wielded with both hands can take a head off with extreme facility. But, to T--'s astonishment, the old samurai, almost in the same moment, returned the blade to its sheath with the skill of a practised swordsman, turned upon his heel, and withdrew.

Then T-- wondered and sat down to think. He began to remember some nice things about the old man--the many kindnesses unasked and unpaid, the curious little gifts, the impeccable honesty. T-- began to feel ashamed.

He tried to console himself with the thought: 'Well, it was his own fault; he had no right to laugh at me when he knew I was angry.' Indeed, T-- even resolved to make amends when an opportunity should offer.

But no opportunity ever came, because on the same evening the old man performed hara-kiri, after the manner of a samurai. He left a very beautifully written letter explaining his reasons. For a samurai to receive an unjust blow without avenging it was a shame not to be borne, He had received such a blow. Under any other circ.u.mstances he might have avenged it. But the circ.u.mstances were, in this instance, of a very peculiar kind, His code of honour forbade him to use his sword upon the man to whom he had pledged it once for money, in an hour of need. And being thus unable to use his sword, there remained for him only the alternative of an honourable suicide.

In order to render this story less disagreeable, the reader may suppose that T--was really very sorry, and behaved generously to the family of the old man. What he must not suppose is that T--was ever able to imagine why the old man had smiled the smile which led to the outrage and the tragedy.

Sec. 3

To comprehend the j.a.panese smile, one must be able to enter a little into the ancient, natural, and popular life of j.a.pan. From the modernised upper cla.s.ses nothing is to be learned. The deeper signification of race differences is being daily more and more ill.u.s.trated in the effects of the higher education. Instead of creating any community of feeling, it appears only to widen the distance between the Occidental and the Oriental. Some foreign observers have declared that it does this by enormously developing certain latent peculiarities --among others an inherent materialism little perceptible among fife common people. This explanation is one I cannot quite agree with; but it is at least undeniable that, the more highly he is cultivated, according to Western methods, the farther is the j.a.panese psychologically removed from us. Under the new education, his character seems to crystallise into something of singular hardness, and to Western observation, at least, of singular opacity. Emotionally, the j.a.panese child appears incomparably closer to us than the j.a.panese mathematician, the peasant than the statesman. Between the most elevated cla.s.s of thoroughly modernised j.a.panese and the Western thinker anything akin to intellectual sympathy is non-existent: it is replaced on the native side by a cold and faultless politeness. Those influences which in other lands appear most potent to develop the higher emotions seem here to have the extraordinary effect of suppressing them. We are accustomed abroad to a.s.sociate emotional sensibility with intellectual expansion: it would be a grievous error to apply this rule in j.a.pan. Even the foreign teacher in an ordinary school can feel, year by year, his pupils drifting farther away from him, as they pa.s.s from cla.s.s to cla.s.s; in various higher educational inst.i.tutions, the separation widens yet more rapidly, so that, prior to graduation, students may become to their professor little more than casual acquaintances. The enigma is perhaps, to some extent, a physiological one, requiring scientific explanation; but its solution must first be sought in ancestral habits of life and of imagination. It can be fully discussed only when its natural causes are understood; and these, we may be sure, are not simple. By some observers it is a.s.serted that because the higher education in j.a.pan has not yet had the effect of stimulating the higher emotions to the Occidental pitch, its developing power cannot have been exerted uniformly and wisely, but in special directions only, at the cost of character. Yet this theory involves the unwarrantable a.s.sumption that character can be created by education; and it ignores the fact that the best results are obtained by affording opportunity for the exercise of pre-existing inclination rather than by any system of teaching.

The causes of the phenomenon must be looked for in the race character; and whatever the higher education may accomplish in the remote future, it can scarcely be expected to transform nature. But does it at present atrophy certain finer tendencies? I think that it unavoidably does, for the simple reason that, under existing conditions, the moral and mental powers are overtasked by its requirements. All that wonderful national spirit of duty, of patience, of self-sacrifice, anciently directed to social, moral, or religious idealism, must, under the discipline of the higher training, be concentrated upon an end which not only demands, but exhausts its fullest exercise. For that end, to be accomplished at all, must be accomplished in the face of difficulties that the Western student rarely encounters, and could scarcely be made even to understand. All those moral qualities which made the old j.a.panese character admirable are certainly the same which make the modern j.a.panese student the most indefatigable, the most docile, the most ambitious in the world. But they are also qualities which urge him to efforts in excess of his natural powers, with the frequent result of mental and moral enervation. The nation has entered upon a period of intellectual overstrain. Consciously or unconsciously, in obedience to sudden necessity, j.a.pan has undertaken nothing less than the tremendous task of forcing mental expansion up to the highest existing standard; and this means forcing the development of the nervous system. For the desired intellectual change, to be accomplished within a few generations, must involve a physiological change never to be effected without terrible cost. In other words, j.a.pan has attempted too much; yet under the circ.u.mstances she could not have attempted less. Happily, even among the poorest of her poor the educational policy of the Government is seconded with an astonishing zeal; the entire nation has plunged into study with a fervour of which it is utterly impossible to convey any adequate conception in this little essay. Yet I may cite a touching example. Immediately after the frightful earthquake of 1891, the children of the ruined cities of Gifu and Aichi, crouching among the ashes of their homes, cold and hungry and shelterless, surrounded by horror and misery unspeakable, still continued their small studies, using tiles of their own burnt dwellings in lieu of slates, and bits of lime for chalk, even while the earth still trembled beneath them. [2]

What future miracles may justly be expected from the amazing power of purpose such a fact reveals!

But it is true that as yet the results of the higher training have not been altogether happy. Among the j.a.panese of the old regime one encounters a courtesy, an unselfishness, a grace of pure goodness, impossible to overpraise. Among the modernised of the new generation these have almost disappeared. One meets a cla.s.s of young men who ridicule the old times and the old ways without having been able to elevate themselves above the vulgarism of imitation and the commonplaces of shallow scepticism. What has become of the n.o.ble and charming qualities they must have inherited from their fathers? Is it not possible that the best of those qualities have been trans.m.u.ted into mere effort,--an effort so excessive as to have exhausted character, leaving it without weight or balance?

It is to the still fluid, mobile, natural existence of the common people that one must look for the meaning of some apparent differences in the race feeling and emotional expression of the West and the Far East. With those gentle, kindly, sweet-hearted folk, who smile at life, love, and death alike, it is possible to enjoy community of feeling in simple, natural things; and by familiarity and sympathy we can learn why they smile.

The j.a.panese child is born with this happy tendency, which is fostered through all the period of home education. But it is cultivated with the same exquisiteness that is shown in the cultivation of the natural tendencies of a garden plant. The smile is taught like the bow; like the prostration; like that little sibilant sucking-in of the breath which follows, as a token of pleasure, the salutation to a superior; like all the elaborate and beautiful etiquette of the old courtesy. Laughter is not encouraged, for obvious reasons. But the smile is to be used upon all pleasant occasions, when speaking to a superior or to an equal, and even upon occasions which are not pleasant; it is a part of deportment.

The most agreeable face is the smiling face; and to present always the most agreeable face possible to parents, relatives, teachers, friends, well-wishers, is a rule of life. And furthermore, it is a rule of life to turn constantly to the outer world a mien of happiness, to convey to others as far as possible a pleasant impression. Even though the heart is breaking, it is a social duty to smile bravely. On the other hand, to look serious or unhappy is rude, because this may cause anxiety or pain to those who love us; it is likewise foolish, since it may excite unkindly curiosity on the part of those who love us not. Cultivated from childhood as a duty, the smile soon becomes instinctive. In the mind of the poorest peasant lives the conviction that to exhibit the expression of one's personal sorrow or pain or anger is rarely useful, and always unkind. Hence, although natural grief must have, in j.a.pan as elsewhere, its natural issue, an uncontrollable burst of tears in the presence of superiors or guests is an impoliteness; and the first words of even the most unlettered countrywoman, after the nerves give way in such a circ.u.mstance, are invariably: 'Pardon my selfishness in that I have been so rude!' The reasons for the smile, be it also observed, are not only moral; they are to some extent aesthetic they partly represent the same idea which regulated the expression of suffering in Greek art. But they are much more moral than aesthetic, as we shall presently observe.

From this primary etiquette of the smile there has been developed a secondary etiquette, the observance of which has frequently impelled foreigners to form the most cruel misjudgements as to j.a.panese sensibility. It is the native custom that whenever a painful or shocking fact must be told, the announcement should be made, by the sufferer, with a smile. [3] The graver the subject, the more accentuated the smile; and when the matter is very unpleasant to the person speaking of it, the smile often changes to a low, soft laugh. However bitterly the mother who has lost her first-born may have wept at the funeral, it is probable that, if in your service, she will tell of her bereavement with a smile: like the Preacher, she holds that there is a time to weep and a time to laugh. It was long before I myself could understand how it was possible for those whom I believed to have loved a person recently dead to announce to me that death with a laugh. Yet the laugh was politeness carried to the utmost point of self-abnegation. It signified: 'This you might honourably think to be an unhappy event; pray do not suffer Your Superiority to feel concern about so inferior a matter, and pardon the necessity which causes us to outrage politeness by speaking about such an affair at all.'. The key to the mystery of the most unaccountable smiles is j.a.panese politeness. The servant sentenced to dismissal for a fault prostrates himself, and asks for pardon with a smile. That smile indicates the very reverse of callousness or insolence: 'Be a.s.sured that I am satisfied with the great justice of your honourable sentence, and that I am now aware of the gravity of my fault. Yet my sorrow and my necessity have caused me to indulge the unreasonable hope that I may be forgiven for my great rudeness in asking pardon.' The youth or girl beyond the age of childish tears, when punished for some error, receives the punishment with a smile which means: 'No evil feeling arises in my heart; much worse than this my fault has deserved.' And the kurumaya cut by the whip of my Yokohama friend smiled for a similar reason, as my friend must have intuitively felt, since the smile at once disarmed him: 'I was very wrong, and you are right to be angry: I deserve to be struck, and therefore feel no resentment.'