Old and new Japan

Chapter XIII

The Life and Commerce, Past and Present, of the Treaty Ports. Some Modern Tendencies, and the Future of Japan 265

ILLUSTRATIONS

On the Shore of the Inland Sea the Fisher Women gather She 11- fish ........

And then sometimes even in Japan the Mist comes and obliterates the distant Landscape

A Jutting^ Tree-clad Point along the Coast

A Little Shrine set amid a wealth of Green

To these Temples come a succession of Worshippers

A Torii by the side of some Hill-environed Lake

A Lovely Spot from which beautiful, dominating Fuji-Hama can be seen .......

A Torii often merely marks a beautiful spot, and does not necessarily lead to a Shrine ....

A Pagoda which has stood a thousand years

Up the grey, lichen-stained Steps to the Temple Gate .

A Picturesque Home by a lonely Shore

A Japanese Well . .

The Japanese Girl learns to play some Musical Instrument

Babies are carried on the Backs of Sisters or little Nurse maids ........

Baby often explores the Greensward of the Park or Garden

A Dainty Figure standing by some calm Lake

Frontispiece

Facing p. 4

13 16

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43 48

65 68

»n viii ILLUSTRATIONS

An Idyll Facing p. Ill

The Streets of almost every Town are wonderfully decorated . „ 112

On such a Canal as this the tiny Ships (at Bommatsuri) are

launched and sent on their voyage to the Sea . . „ 129

A Village Street at Festival Time . . . . . ,,134

// is a very orderly Crowd which makes its way homeward

from the Temple . . . . . . . „ 139

In Yokohama there is a strange blending of the Old with the New. But the Picturesque still abounds by the Waterside . . . . . . . . . ,,144

A Japanese Masseur, who is frequently blind . . . ,,146

The Steps of the Temples of the large Towns are worn by the

footsteps of many Generations . . . . . „ 1 50

One of the fi nest Gates in Japan . . . . . „ 155

The Japanese Dances performed by the Geisha are singularly

A Village of Farmers near Kyoto . . . . . „ 1 6 1

A typical Japanese Village by Moonlight . . . . „ 162

Winter in the Country . . . . . . . ,,164

Women often stand all day long up to their Knees in Mud

. . . planting the Rice . . . . . . „ 1 66

An exquisite Valley leading into the mysterious Hills . . „ 1 7 I

The Inland Sea, so often painted in bright though soft colours,

has its grey days . . . . . . . ,,173

A stretch of Shore which often forms a beautiful natural

The exquisite entrance to Nagasaki Harbour, narrow and

ILLUSTRATIONS

IX

A Garden in which each Flower is carefully and lovingly

tended ......... Facing p.

A secluded Garden by a River Bank . . . . „

" In the Ponds . . . glow with many shades of pink to blue-purple, blue to grey, and mauve to purest white, the messengers between the gods and men "...

" Then there are the scarlet, pink, and white Azaleas . . . which glint at one on the hill-sides amidst the trees ..."

A peaceful Comer on a placid Lake .....

A Flower Festival, which is usually a Japanese " Bank Holiday" ........

A Meal simply and daintily served .....

A Moonlight Scene, the simple and decorative beauty of which type of subject has appealed to succeeding generations of Japanese artists ....

Summer-time in Japan ....

A Japanese Fishing-feet in the Inland Sea

A Fishing Village on the Sea-coast, Hcmmoku

Irises by the Lake .....

A Corner of one of the old-time Treaty Ports

A glimpse of the Coast of- Kobe

A Kurumaya eating his Dinner, and wearing a Rain Coat

Spring-time in Japan ....

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Rain Coat

Chapter I The Legendary Genesis Of Japan, And The National Spirit

A ROUND the genesis of the fascinating and beaux' tiful land of Japan hangs a web of mythological / \ tradition which is not easy of unravelment. £ \^ That Japan was the first created portion of the * world is clear — to the Japanese ; but how, or when the rest of the work of creation was accomplished, forms no part of the tradition, nor is there any plain indication in early Japanese history or mythology.

The earliest known account of the birth of the Island Empire of the East dates from about the year a.d. 712, when the oldest book of Japanese history, commenced at the command of the Emperor Temmu and finished under the direction of the Empress Gemmyo, was presented to her Court under the title of Ko-ji-kz, or the Records of Ancient Matters. It was undoubtedly founded almost entirely upon oral tradition, which, as the art of writing and printing was not known in Japan till a.d. 284, was the only means of preserving and handing down the many traditions, mythological and otherwise, in which were enshrined the early history of the country. It need not be pointed out that such a system of perpetuating history is at best a very uncertain one, and likely, indeed, to result in the introduction of much material of no value, and of a most bewildering and contradictory character. Some idea of the possible errors which would almost surely creep in, may be gathered from the fact that for the twenty-five years during which Ko-ji-ki was in course of compilation, the traditions and myths which had been laboriously collected were only preserved in the memory of Hiyedano-are.

Nine years after the completion of these records of ancient matters, appeared yet another work called Nihonji, or the Chronicles of Japan, which in a measure supplements and elucidates the first one. Although the events recorded in these two important books are in many cases the same, the latter volume is less purely Japanese than its forerunner, being more overlaid or coloured by Chinese philosophy, whilst the myths dealing with the creation more especially show the influence of the latter. The first book has been ably translated into English by Basil Hall Chamberlain ; the other has not been completely translated. The Japanese themselves hold the latter in high repute, even though it is probably more overlaid with the embroidery of myths than the more purely Japanese Ko-ji-ki.

To these two works chiefly one must look for an account of the origin of the Empire of Japan and the Japanese race. But to them may be wisely added the ancient Japanese (Shinto) Rituals set down in the Yengishiki or Code of Ceremonial Law.

It will be easily gathered from the circumstances to which we have referred, that all knowledge of the earlier events of Japanese history, certainly of those anterior to the ninth century, must be accepted as being founded exclusively on tradition, and not based upon contemporary documentary evidence. Into this category must not only come the whole of the history of what is known as the Age of the Gods, but also the reigns of the various emperors from Jimmu to Richu, covering the period 660 b.c. to a.d. 400.

It is by placing reliance upon the two works Ko-ji-ki and Nihonji, that Japanese scholars and historians have been able to construct the earlier history of the country and its people. There is, of course, abounding evidence that grave discrepancies must have crept into the narrative, but there must be a sufficiently large substratum of truth to make their work of fascinating interest.

Under the circumstances there is only one course to pursue, namely, to accept this earlier history of the race as tradition pure and simple ; but tradition which has doubtless a considerable basis of truth.

At the creation three gods, who came into existence without being created and ultimately died, were in heaven ; their names were Ame-no-mi-naka-nushi, Kamu-musubi, and Take-mi-masubi, which freely translated mean the Master-of-the-August-Centre-of-Heaven, the Divine-Producing-Wondrous-Deity, and the High-August-Producing- Wondrous-Deity. There are but scant traces of these having been worshipped, and it seems more than probable that the names were merely descriptive of the sun. Then several pairs of deities came into existence without creation, and ultimately died. The first pair, rejoicing in the quaintly involved but not altogether incomprehensible names of Pleasant- Reedshoot- Prince -Elder- Deity and Heavenly- Outside-Standing- Deity, were supposed to have been born when the earth was yet young, and, according to the Japanese idea, in an amorphous condition, from a thing which grew up like a reed-shoot. The five deities we have already mentioned were known as the Heavenly deities, and they were followed by another pair which also came into existence without creation known as Eternally-Earthly-Standing-Deity, and Luxuriant- Making-Entire-Master-Deity. These, with the following five pairs of deities, were known as the seven generations of gods : Mud-Earth-Lord and Mud-Earth-Lady ; Germ- Making-entire-Deity and Life-Making-entire-Deity; Elderof-the-Great-Place and Elder- Lady-of-the-Great-Place ; Perfect - Exterior - Deity and August - Awful - Lady ; and finally Izanagi and Izanami, or the Male-who-invites and the Female-who-invites.

It is the last two who are the legendary parents of the earth, sun, moon, and all living things, and in the Japanese version of the creation these two are commanded by the other deities to make and consolidate the earth, which they found drifting about "like unto floating oil." To do this they stood on "the floating bridge of heaven" which spanned the waste of waters, and reaching down stirred them with a jewelled spear that had been given them for the purpose.

The drops which fell from the spear, after Izanagi had dipped it into the brine, coalesced and became an island called Onogoro or Self-Coagulated-Island, supposed to have been one of the numerous small islands of the Inland Sea near Awaji. The legend goes on to say that the two deities then descended upon the earth and took up their abode upon the island they had thus created. Here they begat the other numerous islands which ultimately were to form the Kingdom of Japan, as well as the gods of the winds, trees, mountains, and plains, the last two of whom in turn became the parent stock of the lesser hills, valleys, and tracts of land. Izanami was also destined to be the mother in turn of the goddess of food, and of Kagutsuchi, the god of fire. But in giving birth to the latter she died, and in the rage of his despair Izanagi slew the young god. From the drops of blood that clung to and fell from his sword sprang other deities, of whom

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■ 0 the most important as regards the ultimate history of Japan was Take-mika-tzuchi, who ultimately emerges from the legendary mists as the conqueror of Japan for the Mikado's ancestors.

After the slaying of the God of Fire Izanagi descended into the infernal regions in search of his dead wife Izanami, by a passage on the boundary of Idzumi and Iwami. He heard the voice of Izanami, who told him from her new habitation that he must not enter, but that she would try and persuade the god of Hades to permit her return if Izanagi would wait for her. Then she vanished, and afterwards Izanagi, becoming impatient at her non-appearance, forced his way into Hades, and found her, but as a putrefying corpse. Terrified by the horrible sight he fled, pursued by legions of evil spirits, and returned to earth, where to purify himself he washed in a stream on the island of Tsukuschi. Whilst performing this act a fresh series of gods were created, springing into existence out of the various articles of his clothing as he cast them away. From his staff sprang a god, from his girdle another, and so on. Six deities were born from the two bracelets, one of which he wore on either arm ; in all, twelve from these and his clothing. All of them were given complicated but appropriate names.

Izanagi finding, however, the waters in the higher reach of the stream too rapid, and those of the lower reach too turgid, he proceeded with his washing in the middle reach. As he bathed the evil spirits from Hades were washed away, and other numerous gods were created, all of whose names it is unnecessary to mention. Afterwards as he washed below and on the surface of the stream, sea gods destined to have human descendants were created, and these were afterwards worshipped at Sumiyoshi, near Sakai. Then as he washed his right eye a deity was born whose name was Tsukuyomi-no-Mikoto, or His- August-

Moon-Night-Possessor ; and when he washed his left eye was born a deity who bore the name of Amaterasu-O Mi- Kami or Great-August-Deity-who-Shines-from-Heaven. The last is often called the Sun Goddess. From the washing of his nose sprang yet another deity, known as Susano-no-Mikoto or His-Brave-Speedy-Impetuous-Male- Augustness. This deity is supposed by many to be the god who influenced the tides, in other words the Moon God. The loveliness and cleverness of these three last children so delighted Izanagi's heart that he determined to bestow upon them high positions. Taking, therefore, his necklace from off his neck he gave it to the Great- August- Deity-who-Shines-from- Heaven, or Sun Goddess, saying to her at the same time, " Have rule in the plains of high heaven." To the August- Moon-Night-Possessor he gave the dominion over night. And to His-Brave-Speedy- Impetuous-Male-Augustness he gave to rule over the plains of the sea. But the last-named would not assume the dominion given to him, but wept until his beard had grown so long that it reached to his waist. Then his father asked him why he had not assumed dominion over the sea, and he replied that he preferred to go to his mother in Hades. This angered Izanagi, who promptly cast him off.

There are several legends connected with this same Brave-Speedy-Impetuous-Male-Augustness, one of which makes him ultimately descend from Heaven on to the Korean Peninsula, he having first gone to the Heavenly plains (after expulsion by Izanagi) to pay a visit to his sister the Sun Goddess. The legend proceeds to say that from Korea he crossed to Japan, and in this myth there would appear to be enshrined a fact which is most probably genuine history. And, indeed, this opinion is somewhat borne out by the structural resemblance which exists between the language of Korea and that of Japan.

It was whilst on this visit to his sister that His-Brave- Speedy-Impetuous-Male-Augustness' sincerity of intention was put to the test in a somewhat strange fashion by the Sun Goddess, who was suspicious of him. Taking his sword from him she broke it in three pieces, which she crunched in her mouth. Then she spat these pieces out, which, with her breath, turned into three female deities. Not to be outdone, His-Brave-Speedy-Impetuous-Male- Augustness took the various jewels which his sister the Sun Goddess was wearing, and putting them in his mouth also crunched them up and blew them out. These, like the pieces of his own sword, were transformed into deities, only they were five in number instead of three, and male instead of female.

The Sun Goddess then claimed that the male deities which had been produced from her jewels were hers, and the female which had sprung from the pieces of his sword were Susano's. This angered His-Brave-Speedy- Impetuous-Male-Augustness, who argued that he had won the trial by wager because the children by his sword were beautiful girls. In his anger he not only broke down the fences surrounding the Sun Goddess's rice-fields, defiled her garden, and filled up the water sluices used to irrigate it, but also committed many dreadful excesses, in consequence of which outrageous conduct the Sun Goddess retired into a cavern, where she sat with her maidens, and closed the door. This action caused complete darkness to envelop not only the Heavens but also the Central-Land-of-the-Reed-Plains. Then, so the legend goes, there were many strange portents and happenings ; and myriads of deities gathered in the bed of the tranquil river of Heaven, and besought the child of the High-August-Producing- Wondrous-Deity to devise a plan by which the Sun Goddess might be tempted to come out of the cavern and make the world light again. Then the gods, in pursuance of the plan agreed upon, took a branch of Sakaki,1 the sacred tree of the Shintoists, and planted it in front of the entrance to the cavern. Upon this they hung beautiful jewels, strings of precious stones, rolls of white and blue cloth, and a mirror. Then they gathered together the farmyard cocks and made them crow, and the mirthful sfoddess Ame-mo-uzume-no-Mikoto danced as did others, and Ame-no-ko-yane-no-Mikoto, the wisest of all the gods, recited the rituals. Hearing the noise the Sun Goddess, perhaps overcome by the curiosity of her sex, cautiously opened the door, and peeping out asked the reason of the disturbance. The revellers told her it was because they had found another goddess more beautiful than she ; at the same time they held before her face the mirror they had made and hung upon the tree. Astonished at the reflection she stepped out incautiously, and they hastily shut the door of the cavern behind her. And thus did the high plain of Heaven, and the Central- Land-of-the-Reed-Plains, once more become light.

His-Brave-Speedy-Impetuous-Augustness_commits yet another crime by killing the Goddess of Food, Ogetsu-hime, and as a punishment is expelled from Heaven. He descended to earth, and came to the province of Izumo, where he found an old man who once had had eight beautiful daughters, one of whom had been each year devoured by a serpent till but one, called Inada-hime, remained. The god rescued her by killing the eightheaded and eight-tailed serpent, which he had made drunk with sakd, and obtained from one of the tails the wonderful and mythical sword which, with the mirror the gods had made to circumvent the Sun Goddess, and the necklace of precious gems, formed the legendary regalia of the early Japanese sovereigns. The marvellous sword was ultimately deposited, and became an object of veneration and worship

1 Cleyera japonica.

in the temple of Asuta at Miya; the mirror became the emblem of the Sun Goddess in her great temple at Ise, and the necklace is preserved in the palace of the Mikado at Tokio, with replicas of the wonderful sword, named Kusa-nagi or the Grass Cutter, and the mirror. These objects form a part of the modern regalia of Japan.

Concerning the five male deities who sprang from the Sun Goddess's necklace when that jewel was crunched up and spat out by Susano, it is only necessary to mention the eldest, who rejoiced in the lengthy name of Masa-ka- A-katsu-kachi-haya-bi-Ame-no-Oshi-ho-mimi-no-Mikoto, which, literally translated, means His-Augustness-Truly- Conqueror- 1 -conquer-Conquering- Swift- Heavenly-Great- Great- Ear. This extraordinary collection of names is a somewhat exaggerated sample of the use of honorific titles frequently conferred by the Japanese on their distinguished men and women ; many of whom, though apparently deities, were most probably actually human beings.

It was the foregoing lengthily-named deity whom the Sun Goddess adopted as her favourite and heir, and ultimately sought to send to earth to take up the sovereignty of the beautiful land of Japan. The Sun Goddess's protdgd, however, discovering that his future kingdom was in a very unsettled condition, refused to descend to it, and resigned his claims in favour of his son, whose mythological name was even longer than that of his pusillanimous parent. To make the difficult path of sovereignty easier for this other god, two inferior deities were sent on in advance, who, on behalf of the Sun Goddess's grandson, received the submission of a descendant of one of Susano's (the Impetuous-Male-Augustness) wives, who, with his sons, held sovereignty in Izumo. Then the Sun Goddess's grandson descended in company with five distinguished followers, named Futodama, Ischikore-dome, Tamanoya, Ama-tsu-koya-ne, and Uzume-no-

Mikoto, settling on the summit of Mount Takachiho, in Tsukushi.

There is a mountain still connected with this legendary descent in the present island of Kiushiu. It was here, now the province of Satsuma, and not in the province of Izumo, the stronghold of the conquered O-kuninushi, that the Sun Goddess's grandson, whose name is generally shortened to Ninigi-no-Mikoto, established his palace.

The Prince one day subsequently, whilst walking along the shore, met the beautiful daughter of the God of Mountains, and promptly fell in love with her. It was this Ko-no-hana-saku-ya-bime, or the Princess Brilliantly- Blossoming-like-Flowers-on-the-Trees, that he married, and by whom he had three sons, Ho-suseri-no-Mikoto, Ho-deri-no-Mikoto, and Ho-ori-no-Mikoto ; the latter of whom married, whilst on his travels to the region of the sea-god, the Princess Toyo-tama-bime. A child was born to them under romantic, or rather mythical circumstances, who was nursed by his mother's sister, whom he afterwards— on growing up — married. The son of this marriage, named Kama-yamato-Iware-biko, is known to historians as Jimmu Tenno, who became the first Emperor of Japan, about 660 B.C.

It is at this point that, in the opinion of the Japanese themselves, pure myth and history part company ; and this line of demarcation is generally accepted by scholars and students ; and if not unassailable, it still forms at least as good and satisfactory a division as any other. It seems more than probable, however, that there is a large substratum of history in the mythical tales relating to persons and events of far earlier date. But it must be noted that the extant records are of a far later period than the commencement of the historical era, according to the Japanese of to-day. These make the latter com-

LEGENDARY GENESIS OF JAPAN n

mence with the accession of Jimmu, whilst the popularly accepted chronology is almost certainly fictitious down to the end of the fourth century, and the documentary records and evidence do not commence till the end of the seventh or beginning of the eighth.

With regard to the real or entirely mythical character of the personages who flit through the traditions and legends of early Japan, it is difficult to decide. But there seems good reason for considering both the Sun Goddess and her brother, Susano-no-Mikoto, or His- Brave-Speedy- Impetuous-Male- Augustness, as actual historical personages ; the names by which they and other gods and goddesses are referred to in the original legends being merely honorific titles conferred upon them after their deaths, although the original bestowal of these was overlooked in later times. For this reason, such deities as Amaterasu-O-Mi-Kami, or the Great- August-Deity-who- Shines-from-Heayen, identified with the Mikado's ancestress the Sun ; Ogetsu-hime, the Goddess of Food, and Ko-no-hana-saku-ya-bime, the God of the Mountains, probably had human originals. Indeed, it is almost impossible to account for, or explain in any other way, the genealogies found in Japanese records. The word kami, too, which is so frequently translated as "god," "deity," or "goddess," is not thus accurately rendered — its literal meaning being " superior." The Mikado's own most usual title, O-kami, though esteemed by the commonalty to be indicative of his divine origin, as a matter of fact is merely a title of respect bestowed upon personages of high rank by their more immediate vassals or dependants.

An examination of the names of the Shinto gods held most in honour, reveals the fact that many of them are undoubtedly human beings who at various times have been deified, probably in pursuance of the natural religion, originally ancestor-worship, upon the foundations of which a certain amount of nature-worship has from time to time been superimposed.

It is from many of these Shinto gods, goddesses, heroes, and conquerors that the Imperial family of Japan traces its descent. But it is impossible and unnecessary in a book of the present kind to enter into Japanese history further than we have done to enable us to briefly tell the story of the creation of Japan, and to show the legendary character of much of the history dealing with the first bearers of the Imperial sovereignty. It is sufficient to add that the Emperor Jimmu, who began to reign in 660 b.c, and died in 585 B.C., was the first of the unique line of sovereigns who have for a period of nearly 2500 years governed Japan — the present Emperor, Mutsuhito, being the hundred and twenty-first link in the Imperial chain.

Over the Japanese mind the traditionally divine though mythical origin of the founders of the present dynasty has, doubtless, in times past exercised a potent influence. It has certainly invested their throne with a double lustre, that of both temporal and spiritual power ; and the people, who are themselves the descendants of those who served under the sway of the far-off Emperor Jimmu and his immediate successors, regard this divinely Imperial throne with unbounded reverence and pride.

How far advanced from myths and abstractions the present-day Japanese are is known to all the world. The Japan of to-day, however, with some slight modifications as regards area, is practically identical with that mythical Empire which evolved itself from the drops of brine that fell from the spear of Izanagi.

That a nation which had so fascinating, though legendary, a beginning, and possesses so many picturesque attributes, should exercise a strange allurement over the minds of more Western and less romantic peoples, is peri

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A JUTTING. TREE-CLAD POINT ALONG THE COAST.

haps little to be wondered at. More than one famous traveller, who has " ranged the world " like Alexander in the hope of discovering new worlds to conquer, or in which to be interested, has admitted that in Japan he has found the one land which neither disappoints nor palls. And none who have ever come under the spell of its strange beauty and astonishing interest in happycircumstances, leave it without the hope, which ever lingers on through the years, that some day they may return. In this quaint, mysterious land, with its at first elusive and then all-compelling beauty, one finds a country of enchantment, which differs so widely from Western, and even from other Eastern lands, that it stands unique.

It is difficult at first entirely to account for its charm. It is not solely owing to its scenery, lovely though that is ; nor is it wholly because of its climate, or customs, though these things in themselves are sufficiently beautiful and curious to arouse one's enthusiasm. And so, after serious consideration, one is compelled to think that it is Japan as a whole, and the results of centuries of isolation working out a unique scheme of civilisation, religion, art, morals and customs, which makes the Island Empire of the East so charming and so fascinating a study.

By what processes the human mind has worked through the two and a half centuries of complete isolation which Japan experienced it is not easy at first to conceive. But the wonder remains, in the least curious and industrious student of her history, that instead of Japan relapsing (as might have been anticipated) into a state of barbarism or semi-savagery, she spent these years of quietude and freedom from outside influences in the refinement of her life, arts, and national characteristics. It is this strange advance, when a retrograde movement would have seemed most probable, if not, indeed, absolutely inevitable, which has caused Japan to be the wonder of the world of thinkers and of nation-builders. Her success in modern warfare, startling though it has been, is, after all, but a link in the chain of the national history, and the line of conduct and strength of character which, year by year, age by age, each generation has been silently perfecting, and slowly but surely building up.

Most of those who have studied the subject of the genesis of the Japanese race have been confronted by a problem so puzzling that the actual solution would appear even now to be far from attained.

In this far Eastern Sea stands an Island Empire which in some of its characteristics, its traditions, its art, and its legendary lore has a close resemblance to an empire so distant both in space and time as that of Ancient Greece. Differing as do the modern Japanese almost as much from the Chinese as they do from ourselves (almost the sole suggestion of their Mongolian origin being the obliqueness of their eyebrows, which, after all, is only an indication of an origin in high latitudes), there yet seems little doubt that from Korea came the largest strain of blood in the Japanese race. But it is esteemed more than possible by distinguished ethnologists that the Malays, who drifted up from the south, contributed some of the fighting blood to the peoples who, as invading tribes from the South and West, gradually drove northward the Ainos, or original inhabitants, who are nowadays confined entirely to the northernmost island. But what is less speculative, and indeed almost certain, is the fact that whatever combination of blood has gone to the making of the Japanese race, the result of such combination is sufficiently startling.

Of one thing we may be certain, that with no trace of Aryan blood in their veins, they possess traits of a distinctly Aryan character. For example, they have the love of and capacity for progress of that division of the human race, which not even three centuries of isolation could extinguish ; and also the spirit of refinement which perished with the Grecian Empire in the West, but has through the ages been kept alive in Japan, and has, indeed, become a part of the people themselves ; and it is this survival which has served to make the Japanese of to-day, though severed in blood, still in all essential things the Indo-Europeans of the Far East. It is the possession of these characteristics which gives hope that the Japanese may prove capable of being the pioneers for a new civilisation of the other and less progressive nations of Asia.