Part 11

'Japan is cleaner than most countries,' I continued, 'but she was even better in that respect in the days gone by. Conversely, therefore, the general atmosphere of social morality, I confess, became somewhat tarnished at the time of the great transition, as is bound at such period. There are two reasons for that. In the first place, in the feudal days social discipline was very strict in general, and tranquil enjoyment of the positions of Samurai--above all, those holding official positions--depended a great deal upon their private conduct; but with the introduction of occidental ideas, the private affairs of individuals have come to be viewed very leniently under the name of personal freedom. In the second place, the general condition of society has occasioned laxity in moral discipline almost unavoidably and of necessity. I mean to say that, during the last years of the Shogunate, when the country was in a state of effervescence, and when freedom of speech and meeting had no existence in the modern sense--nay, when any meetings or speeches having a political nature were most rigidly watched and pursued by emissaries, it was almost a matter of necessity that countless young patriots whose lives were as precarious as candle-lights in the wind, as we have it, should resort to a restaurant or tavern, where they could exchange and communicate thought and schemes under the cover of merriment and jocularity. Nay, more: there were not wanting young patriots, who in after years became famous, who owed their lives and success to the heroic assistance rendered by women of uncertain position, to whom they had to repay their indebtedness by personal consideration rather than yield to social scruples.

'The women also were heroic in those days, as is generally the case at the time of revolution in most countries. Add to this the general disruption and transformation, unknown in our previous history, of the whole structure of society, both political and social, and it will be no matter of surprise that a certain relaxation in the usual moral discipline of the people was the result. The Japan which foreigners have seen is _that_ Japan and not the Japan of her normal days. The effect of that great change of 1867--I say "Great Change," because we do not like to apply the term "revolution"--has been subsiding for many years, and now Japan is fast returning to her normal state. I am, therefore, not at all pessimistic in regard to the future of our national life, though the author may be.'

--'And besides,' interposed the duchess, 'foreigners themselves are also spoiling your manners, according to your remarks which I read in one of the English periodicals you gave me. Dulcy, will you bring the English periodical I mean? It is on the small table in my boudoir: I should like to read it once more.'

In a few moments the periodical in question was brought by Lady Dulciana. The duchess took it in her hand, saying, 'Here are the baron's remarks. Listen, I will read aloud.' She read as follows:--

'OCCIDENTAL CIVILISATION IN JAPAN

'"Do you really think," I asked, "that, generally speaking, occidental civilisation is beneficial to Japan?"

'"Well," slowly replied the baron, "that is a question which requires very careful answering. I am certainly of opinion that, from the purely material point of view, this invasion of Western thought and methods has done us the greatest possible good. I refer especially, of course, to science and mechanics. And as to the mental part of it, the influence also is distinctly good--but still, is not so beneficial as from the material point of view.

'"Remember that for centuries we have had our own way of thinking and reasoning, and so, to a great extent, we are not convinced by Western thought. We keep to our old ways, to our old methods, though the trend of our ideas is slightly altered by European thought. Let me give you an illustration of what I mean, for it is rather a difficult point to explain. For instance, we have always been humane and charitable to our fellow-creatures, but in the old days there was no form of public charity. It was not much needed, as a matter of fact, but now you will find that we are everywhere establishing hospitals on the European system. So you see only the old mode of our charity is changed. It is rather a delicate point to say how far Western thought has impregnated our own. The opinions of Darwin, Huxley, and Spencer, as well as the views of Catholic and Protestant Missions, are spread all over Japan; but our ethical sense is such that it does not allow us easily to adopt the dogmatic points of foreign religions, and though many Japanese have adopted Christianity, yet they are, after all, in a vast minority. But that does not signify that we are averse to religion; on the contrary, I am glad to say we extend the greatest tolerance to all kinds of religionists. I am not a Christian myself, but I know, perhaps, more of the essence of Christianity than some of my fellow-countrymen who profess it, for I had to study the Greek Testament in my Cambridge days. I am always amused when the people here imagine I know nothing about that religion. The Missionary question is always a very delicate one. I am sure missionaries mean well, but sometimes they are very indiscreet. For instance, Miss M'Caul, writing the other day from the front, says that one of her escorts was a Japanese lady of position, who had been specially attached to her by the Japanese Government. One day a missionary went up to this lady and asked her if she was married. 'Oh yes,' she replied, 'and I have three children.' 'But were you married in church?' 'No,' 'Then, of course, you are not really married!' Well such narrow minds do real harm. The missionary did not mean to be offensive, but as your proverb has it--'Evil is often wrought by want of thought.'"

'"Has Occidentalism spoiled your art, baron, do you think?"

'"To a certain extent the Western civilisation has damaged the artistic side of our life. I don't think that your oil-paintings will ever supersede our own light sketches. Our houses are not made for elaborate picture frames, and the price of your pictures is much greater than the price of ours. And why should we pay a large sum when we can get as much happiness and pleasure for a small sum? But undoubtedly the European style is influencing ours, as ours is influencing yours. Although our pictures, as a rule, are excellent on the side of idealism, they are very often defective from a technical point of view. Our perspective can certainly be improved by the European method. Some people are of opinion that European methods will spoil our characteristics. But in my opinion it will be so only while the artists are in a transitory state; if they excel they will be all right. I don't see any reason to reject that kind of improvement. Let me give you a plain and simple example of what I mean. Take that square box, for instance. Now, a Japanese artist, owing to his inefficiency in perspective, would so draw it as to make it appear triangular; well, what harm could be done by showing him how to draw it properly.

'"The people generally move with the upper classes, and all our upper classes in Japan are in favour of Western modes of thought and life. People generally are delighted with the Westernisation of Japan, and especially grateful for the improvement in political and civic conditions. We have now the representative system in Parliament; our Courts of Law are modelled on yours; and alas! the increase of Courts has increased litigation, yet justice can be obtained, and appeal can be made against injustice, easier than under the old feudal system. The general condition of the lower classes is far better than in the days of the feudal daimios. Then every locality differed. In some places, if the daimio was a good man, the poor were happy; in others they were less happy, but on the whole there was not extreme poverty. The same condition is continued and somewhat improved. I fear, however, that the relative position of the poor has a tendency to degenerate as in Europe."

'THE STANDARD OF LIVING

'"Are the people generally better off as regards money?"

'"Well, they make more money, but £10 now is only equal to £1, or less, in the old days. But one thing is certain, they have better food. There is one thing, however, in which Western methods have not benefited us--the demarcation between rich and poor is becoming more marked with the new civilisation. And that is a bad sign, though it can't be helped. Education, I am glad to say, is much more general than it was. In former days the Samurai class were well educated, and there were several very good schools, but education was not so general as it is now, when every community has its elementary schools, although we are still far from well off in the way of universities. However, they will come."

'"In speaking to me of the new civilisation, for which he is mainly responsible, the Marquis Ito told me he was afraid that the reverence of the young for the old, and of children for their parents, which was so much a feature of old Japan, appeared to be dying out."

'"I quite agree with him," replied the baron, "and if the individualistic ideas of Western nations continue to increase in Japan, the old family feeling of reverence is sure to decline. That is our great problem of the future. Young Japan in some ways is departing from the ways of its ancestors, and it is a thing to be very greatly feared and deplored."

'"Do you think that, speaking generally, character is improved in Japan by the Western influence?"

'"Speaking of individuals," replied my host, with great vehemence, "no, it is not. On the contrary, I notice great deterioration from association with foreigners. Take, for instance, our ports, where there are mainly houses of ill-fame, mainly supported by European sailors, who have introduced vices and vulgarities of which old Japan was absolutely ignorant. But, of course, I do not consider that the Western influence is wholly bad merely because certain very low-class foreigners come to our country and behave badly. The general good of the community has been greatly advanced by our contact with the West. Trades-unions, for instance, and the formation of great business companies, which were quite unknown in the old days, have helped greatly to raise the commerical status of our people, both employers and employed. You ask me as to individual morality under modern influences. Well, it is difficult to define. On the whole, I think the morality of the individual was higher in the old days, because those days were more simple and the community was more sober. The more primitive a land is, the better it is morally. But I fear we must move with modern times."

'"And which do you prefer--the quiet feudal days of old Japan, or the modern push and worry and hustle and bustle?"

'"It all depends on the point of view," was my host's reply. "Competition with the world is absolutely necessary. But there were many good points about the old days. Although they involved a régime of restriction and there was very little chance of individual development (though not so little as Lafcadio Hearn would make out), men of ability could always push their way to the front even in the days of feudalism."

'"The Marquis Ito, for instance?"

'"Don't speak of him. He, Marquis Yamagata, and many others, have arisen from an obscure position, but, they belong more to our own time, I am speaking of older days. Take, for instance, Arai Hakuseki, who, born in humble circumstances, became the chief adviser of the Shogun. Many a farmer's son who joined the priesthood rose to greater power and position than that of a middle-class daimio."

'"And do you think that the general level of happiness in Japan is as high as it was in the old days of romance?"

'"Yes," smiled the baron. "But people were happy in former days because they did not know what freedom meant, still less the enjoyment of the luxuries to which they are now accustomed. To them ignorance was literally bliss. But the idea of happiness nowadays differs in kind and character, and it is difficult to say if modern Japan is as happy as the ancient Japan. One thing, I hope, will always remain with us, and that is our patriotism and loyalty. A country is in a good way which puts loyalty to the sovereign and love of country before all private and meaner considerations."'

Finishing the reading, the duchess continued, 'I suppose you are correctly reported?'

--'Yes, in the main,' I answered.

--'I was reading,' said the duchess, 'the other day, the chapter on Japan in the _Far East_, by Archibald Little, just issued from the Clarendon Press, which, I think, is the best topographical description of Japan written in a popular style. In it I came across a passage to this effect:

'Whether increased intercourse with the essentially vulgar West will, as many well-wishers fear, at the same time destroy the old simplicity of living, the future will show.

'The Occidentals seem to have begun to perceive vulgarity in things European. There is really vulgarity in many things, I fear. But, baron, had you any particular idea when you spoke about the vulgarity introduced into your open ports?'

--'I am afraid not,' I answered; 'it would be difficult for me to explain it to you, and you would not appreciate it if I did. Look! the last ray of the sun is glittering in the foliage. Time has flown wonderfully quick: I must say _au revoir_'

V

Some observations on peace prospects--Discussion on Anglo-French-Russo-Japanese _entente_--Russian views of the Japanese--Discussion on religion and Japan--Japan and the International Conventions--The meaning of religion--General Nogi--A high-priest on Japan and Russia--The Japanese conception of death--A quotation from an old book on Bushido--The notion of the name--Further remarks on the Russian views of the Japanese--England and America--The outbreak of the war--A wanton project of the Russian admiral restrained by the French admiral--Discussion on the Yellow Peril and Pan-Asiatic ambition--Japan not a small country--French poor in the caves--Paris by night--Sir Stamford Raffles and his appreciation of Japan ninety years ago --Patriotism and France--_La France, c'est le pays de mon cœur_--A romantic and tragical story--Discussion on Socialism and Japan--England and America--Discussion on the word 'Revolution'--The Great Change of Japan in 1867--Its political and social effects--A comparison with the French Revolution--Discussion on unity and continuity of authority--An anonymous pamphlet--Discussion on the relative position of the French Nationalists and Socialists with regard to Japan--French thrift

I was once more partaking of tea _en famille_ in the Duchess of Fairfield's garden. She, like myself, prefers to be unceremonious, as there is then so much more possibility of a quiet conversation.

--'What do you think of the prospect of peace?' said the duke. 'The war must surely now cease.'

--'Yes, I should think so too,' I replied. 'Enough blood has already been shed; but, you know, our opponents are such that they do not see things in the same light as other people.'

--'But they must do so now,' was the reply. 'Every one has known for a long time that it is of no use for them to carry on the war. The issue is clear.'

--'Well, we shall see what will happen.'

--'The justice of the cause and the singleness of the aim of Japan are now widely recognised by the thinking people of the whole world,' said the duchess, 'and the part you have played in it is not small.'

--'I thank you very much for your sympathetic words,' I answered. 'On the morrow of the battle of Tsu-shima I received a telegram from a well-known English writer in which he congratulated me on the brilliant victory, as he said, of our fleets, adding thereto "only equalled by your success in Europe." That that victory was brilliant I cannot deny, though the honour belongs to my own country, but as to the part of the telegram concerning myself, it is an exaggeration. The only thing which is true, however, is that I have worked hard all this time--I may say, harder than I have in all my life. I have done so, as every Japanese ought to do, having in view the fact that my fatherland has been engaged in the most gigantic struggle since the famous invasion of the Mongolian Armada, or even more momentous than that. I merely mention this incident to you because you are so sympathetic: I have never told it to any one else.'

--'I can quite understand your feelings,' said the duchess, and continued after a little pause--

'The whole world knows the chivalrous character of the Japanese. Remember, however, I am a friend of Russia, and that is the reason why I am all the more anxious that Russia should recognise the situation as it is.'

--'Yes, I know your views very well. There are many Frenchmen who hold similar views. Some of them sincerely wished to save the Baltic Fleet and advocated peace, as they were sure all the ships would go to the bottom of the sea if they ventured to the Far East, which would leave the Baltic defenceless, and would thus deprive France of the usefulness of the Dual Alliance. But those friendly counsels were not heeded by the Russians; on the contrary, as you know, some insinuations were made regarding the press which had published them. We have a saying: "Good medicine is bitter to the mouth, and faithful counsel is averse to the ear." This is a case in point.'

--'It is often so, I fear,' said the duke. 'But, baron, I must now leave you. I have an engagement to-day, and have to take my daughters with me. The duchess studies diplomacy and politics more than I, so please stay and talk with her.'

The Duke of Fairfield is a typical aristocrat: although not a great talker, he is eminently sensible, unostentatious, and dignified. France of to-day is not for the aristocracy, but the duke is resigned to the circumstance. He has always been as cordial and kind to me as the other members of his family. He now left the duchess and me to our conversation, and went out with his two daughters.

--'I am an advocate of an _entente_ Anglo-French as well as Russo-Japanese: we all four ought to keep on well together, that you know very well,' said the duchess. 'Of course I do not sympathise with the way in which the Russian bureaucracy carries on the administration of that country: that is understood. But what is your opinion of the Russians in general? Do you think you can ever be friendly with them?'

--'Yes, I think so: on our part there is no reason why we should not be friendly with the Russians. I can even say we like them individually. But, you see, they have some deep-rooted prejudices against us which stand in the way. Only some weeks ago, I read a letter written and widely circulated by Countess Sophie, the wife of Count Leo Tolstoy. She is an advocate of peace, and abhors war in general, as does her husband. We have no objection to her, so far as her conviction is concerned regarding war, but in that letter she is pleased to write:

'A spiritually undeveloped, unchristian nation, such as the Japanese, is bound to conquer, for among them is rife the principle of patriotism, which is opposed to the Christian principle of love to one's neighbour, and, therefore, of aversion to war. Russians have not yet grown to this stage, but they are on the way to it.

'You see, the countess says we are not Christians, and therefore cannot love our neighbours: it is a calumny. The great bulk of the Japanese are not Christians in religion, it is true, but we know how to love our neighbours all the same. It is a point of our ethics. For all that, we cannot give up our patriotism. Patriotism is not irreconcilable with the love of one's neighbour. If Christianity is such as the countess represents it to be, then I am fain to think that the less it influences our people the better. Besides, to say that the Russians are defeated by the Japanese because they love their neighbours more than the Japanese do theirs, is a proposition which, however religious it may be, cannot convince us in the least degree.'

--'Neither does it give me a shadow of conviction,' said the duchess. 'On the contrary, I know that intense belief in Christianity has often produced the best soldiers. Think of the Spanish army of Charles V., for instance. They were intensely religious, and at the same time intensely patriotic, and fought well. People often say the Japanese have no religion, but I do not believe it. They have a religion unique to themselves.'

--'Such views as those of the countess,' said I, 'are entertained not only by women like herself, but even by serious men, holding high positions. Only in the autumn of last year, a letter from one who signed himself "A Russian Statesman," and spoken of by the Editor as "A prominent Russian statesman, about whose love of peace there is no doubt," appeared in the _Deutsche Revue_, stating Russian views which to our eyes were of the most fantastic character. My answer to it was published in the same _Revue_, when the writer retaliated by another letter expounding notions even more extraordinary. I answered him once more, and there the matter ended. In the course of the controversy he spoke of the difference between the Russian religious views of life and those of the Japanese, and insinuated that our conception of justice and morality was inferior to that of his country. He abused our law-courts and legislation. Fancy! a Russian statesman boasting of the matters relating to laws.

'He even went on to say,' I continued, 'that Japan has not been doing her duty according to the Convention agreed upon at The Hague Conference, whereas Russia (according to his view) had been doing hers for months. But the truth is, Japan has been most scrupulous in those matters from the very beginning of the war; the prisoners' treatment regulations were promulgated within a week's time after the outbreak of the war, and the Prisoners' Intelligence Board was instituted seven days later. The whole world knows the excellent working of the Japanese Red Cross Society, and, I may add, the defectiveness of Russia in similar respects. Yet the so-called Russian statesman can make an assertion of this kind, not in his own country, but in a foreign press, unchecked. His statement regarding the difference in moral thought, and cognate subjects, may be partly due to some political motive, but the fact remains that he circulates false ideas.'