A HANDBOOK
OF MODERN JAPAN

Uniform with this Work

JAPAN AS IT WAS AND IS: A Handbook of Old Japan. By Richard Hildreth. In two volumes. A reprint edited and revised, with notes and additions, by Ernest W. Clement and an Introduction by William Elliot Griffis. With maps and 100 illustrations. 12mo, in slip Case. $3.00 net.

A. C. McClurg & Co.
Chicago

THE LATE EMPEROR MEIJI TENNO

New Revised Edition

A HANDBOOK
OF
MODERN JAPAN

BY
ERNEST W. CLEMENT

WITH MAP AND ILLUSTRATIONS FROM PHOTOGRAPHS
NINTH EDITION
THOROUGHLY REVISED AND BROUGHT DOWN TO DATE
WITH ADDITIONAL CHAPTERS ON
THE RUSSO-JAPANESE WAR
AND
GREATER JAPAN

CHICAGO
A. C. McCLURG & CO.
1913

Copyright
A. C. McClurg & Co.
1903; 1905; 1913

Copyrighted in Great Britain
UNIVERSITY PRESS · JOHN WILSON
AND SON · CAMBRIDGE, U. S. A.

To the Memory of my Father
and my Mother

INTRODUCTION

THIS book, as its title indicates, is intended to portray Japan as it is rather than as it was. It is not by any means the purpose, however, to ignore the past, upon which the present is built, because such a course would be both foolish and futile. Moreover, while there are probably no portions of Japan, and very few of her people, entirely unaffected by the new civilization, yet there are still some sections which are comparatively unchanged by the new ideas and ideals. And, although those who have been least affected by the changes are much more numerous than those who have been most influenced, yet the latter are much more active and powerful than the former.

In Japan reforms generally work from the top downward, or rather from the government to the people. As another[1] has expressed it, “the government is the moulder of public opinion”; and, to a large extent, at least, this is true. We must, therefore, estimate Japan’s condition and public opinion, not according to the great mass of her people, but according to the “ruling class,” if we may transfer to Modern Japan a term of Feudal Japan. For, as suffrage in Japan is limited by the amount of taxes paid, “the masses” do not yet possess the franchise, and may be said to be practically unconcerned about the government. They will even endure heavy taxation and some injustice before they will bother themselves about politics. These real conservatives are, therefore, a comparatively insignificant factor in the equation of New Japan. The people are conservative, but the government is progressive.

This book endeavors to portray Japan in all its features as a modern world power. It cannot be expected to cover in great detail all the ground outlined, because it is not intended to be an exhaustive encyclopædia of “things Japanese.” It is expected to satisfy the specialist, not by furnishing all materials, but by referring for particulars to works where abundant materials may be found. It is expected to satisfy the average general reader, by giving a kind of bird’s-eye view of Modern Japan. It is planned to be a compendium of condensed information, with careful references to the best sources of more complete knowledge.

Therefore, a special and very important feature of the volume is its bibliography of reference books at the end of each chapter. These lists have been prepared with great care, and include practically all the best works on Japan in the English language. In general, however, no attempt has been made to cover magazine articles, which are included in only very particular instances.

There are two very important works not included in any of the lists, because they belong to almost all; they are omitted merely to avoid monotonous repetition. These two books of general reference are indispensable to the thorough student of Japan and the Japanese. Chamberlain’s “Things Japanese”[2] is the most convenient for general reference, and is a small encyclopædia. “The Mikado’s Empire,”[3] by Dr. Griffis, is a thesaurus of information about Japan and the Japanese.

After these, one may add to his Japanese library according to his special taste, although we think that Murray’s “Story of Japan,” also, should be in every one’s hands. Then, if one can afford to get Rein’s two exhaustive and thorough treatises, he is well equipped. And the “Transactions of the Asiatic Society of Japan” will make him quite a savant on Japanese subjects. It should be added, that those who have access to Captain Brinkley’s monumental work of eight volumes on Japan will be richly rewarded with a mine of most valuable information by one of the best authorities. “Fifty Years of New Japan” is valuable and unique, because it is written by Japanese, each an authority in his department.[4] For the latest statistics, “The Japan Year Book” is invaluable.

We had intended, but finally abandoned the attempt, to follow strictly one system of transliteration. Such a course would require the correction of quotations, and seemed scarcely necessary. Indeed, the doctors still disagree, and have not yet positively settled upon a uniform method of transliteration. After all, there is no great difference between Tōkiō and Tōkyō; kaisha and kwaisha; Iyeyasu and Ieyasu; Kyūshiu, Kiūshiu, Kyūshū, and Kiūshū. There is more divergency between Ryūkyū, Riūkiū, Liukiu, Luchu, and Loo Choo; but all are in such general use that it would be unwise, in a book like this, to try to settle a question belonging to specialists. The fittest will, in time, survive. We have, however, drawn the line on “Yeddo,” “Jeddo,” and similar archaisms and barbarisms, for which there is neither jot nor tittle of reason. But it is hoped that the varieties of transliteration in this book are too few to confuse.

The author is under special obligations to Professor J. H. Wigmore, formerly a teacher in Tōkyō, and now Dean of the Northwestern Law School, Chicago, for kind criticisms and suggestions; to Mr. Frederick W. Gookin, the art critic, of Chicago, for similar assistance, and for the chapter on “Æsthetic Japan,” which is entirely his composition; and also under general obligations for the varied assistance of many friends, too numerous to mention, in Japan and America. He has endeavored to be accurate, but doubts not that he has made mistakes. He only asks that the book be judged merely for what it claims to be,—a Handbook of Modern Japan.

Ernest Wilson Clement.

NOTE TO NEW REVISED EDITION

THE eight years which have elapsed since this book was revised have been so crowded with great events that another revision seems advisable in order to make the book yet more timely and as valuable as possible. Whenever it was practicable, the statements and statistics in both the body and the appendix of the book have been brought up to date. In some cases, but only a very few, it was impossible to alter the text without breaking up the paging; therefore the original text was allowed to stand, and the corrections have been indicated in notes or some other way. A new chapter, moreover, has been added, with new illustrations, and presents as concisely and yet as comprehensively as possible the facts which warrant its caption, “Greater Japan.”

Tōkyō, January, 1913.

CONTENTS

ILLUSTRATIONS

JAPANESE PRONUNCIATION

a like a in father
e „ e „ men
i „ i „ pin
o „ o „ pony
u „ oo „ book
ai as in aisle
ei „ weigh
au as o in bone
ō „ „ „ „
ū as oo in moon

i in the middle of a word and u in the middle or at the end of a word are sometimes almost inaudible.

The consonants are all sounded, as in English: g, however, has only the hard sound, as in give, although the nasal ng is often heard; ch and s are always soft, as in check and sin; and z before u has the sound of dz. In the case of double consonants, each one must be given its full sound.

There are as many syllables as vowels. There is practically no accent; but care must be taken to distinguish between o and ō, u and ū, of which the second is more prolonged than the first.

Be sure to avoid the flat sound of a, which is always pronounced ah.

A HANDBOOK
OF
MODERN JAPAN

CHAPTER I
PHYSIOGRAPHY

Outline of Topics: Situation of country; relation to the United States; lines of communication; “Key of Asia.”—Area of empire.—Divisions: highways, provinces, prefectures, principal cities and ports.—Dense population; natives and foreigners; Japanese abroad.—Mountains, volcanoes, hot springs, earthquakes.—Lakes, rivers, bays, harbors, floods, tidal waves.—Epidemics, pests.—Climate: temperature, winds (typhoons), moisture, ocean currents.—Flora and fauna.—Peculiar position: Japan and the United States.—Bibliography.

THE Japanese may appropriately be called “our antipodal neighbors.” They do not live, it is true, at a point exactly opposite to us on this globe; but they belong to the obverse, or Eastern, hemisphere, and are an Oriental people of another race. They are separated from us by from 4,000 to 5,000 miles of the so-called, but misnamed, Pacific Ocean; but they are connected with us by many lines of freight and passenger vessels. In fact, in their case, as in many other instances, the “disuniting ocean” (Oceanus dissociabilis) of the Romans has really disappeared, and even a broad expanse of waters has become a connecting link between the countries on the opposite shores. It may be, in a certain measure, correct to say, as pupils in geography are taught to express it, that the Pacific Ocean separates the United States from Japan; but it is, in a broader and higher sense, just as accurate to state that this ocean binds us with our Asiatic neighbors and friends in the closest ties. Japan was “opened” by the United States; has been assisted materially, politically, socially, educationally, and morally by American influences in her wonderful career of progress; and she appreciates the kindliness and friendship of our people. We, in turn, ought to know more about our rapidly developing protégé, and no doubt desire to learn all we can concerning Japan and the Japanese.

The development of trade and commerce has been assisted by the power of steam to bring Japan and the United States into close and intimate relations. There are steamship lines from San Francisco, Vancouver, Tacoma, Seattle, Portland, and San Diego to Yokohama or Koōbe; and there are also a great many sailing vessels plying between Japan and America. The routes from San Francisco and San Diego direct to Japan are several hundred miles farther than the routes from the more northerly ports mentioned above. The time occupied by the voyage across the Pacific Ocean varies according to the vessel, the winds and currents, etc.; but it may be put down in a general way at about 14 days. The fast royal mail steamers of the Canadian Pacific line often make the trip in much less time, and thus bring Chicago, for instance, within only a little more than two weeks’ communication with Yokohama. It must, therefore, be evident that Japan is no longer a remote country, but is as near to the Pacific coast of America, in time of passage, as the Atlantic coast of America was twenty years ago to Europe.

It is true that the steamers of the San Francisco and San Diego lines, especially those carrying mails and passengers, go and come via Honolulu, so that the voyage to Japan thus requires a few more days than the direct trip would take. But, as Hawaii is now part of the United States, our country has thus become only about 10 days distant from Japan. Moreover, as the Philippine Islands are also a portion of our country, and Formosa has been for several years a part, of Japan, the territories of the two nations are brought almost within a stone’s throw, and the people almost within speaking distance, of each other. This proximity of the two nations to each other should be an incentive to draw even more closely together the ties, not only historical, commercial, and material, but also political, social, educational, intellectual, moral, and religious, that bind them to each other, and, so far as possible, to make “Japan and America all the same heart.”

But Japan is also an Asiatic country, and thus holds a peculiar relation to the countries on the eastern coast of the mainland of Asia. The islands of Japan stretch along that shore in close proximity to Siberia, Korea, and China, and are not far distant from Siam. With all of those countries she enters, therefore, into most intimate relationship of many kinds. With Russia the relation is one of rivalry, of more or less hostility, at present passive, but likely to be aroused into activity by some unusually exasperating event. In any case, Japan is the only Far-Eastern power that can be relied upon to check the aggressions of Russia; and this fact the wise statesmen of Great Britain have clearly recognized by entering into the Anglo-Japanese Alliance. Toward Korea, China, and Siam, Japan sustains a natural position of leadership, because she is far in advance of all those nations in civilization. Ties geographical, racial, social, political, intellectual, and religious, bind them more or less closely together, so that Japan can more sympathetically and thus more easily lead them out into the path of progress. The natural and common routes of trade and travel from the United States to those countries run via Japan, which thus becomes, in more senses than one, “the key of Asia”; and for that very reason she is also the logical mediator between the East and the West.

The Japanese call their country Dai Nihon, or Dai Nippon (Great Japan), and have always had a patriotic faith in the reality of its greatness. But this delightful delusion is rudely dispelled when the fact is expressed statistically, in cold figures, that the area of the Empire of Japan is about 175,000 square miles,[5] or only a little more than that of California. It has, however, a comparatively long coast line of more than 18,000 miles. The name Nihon, or Nippon (a corruption of the Chinese Jih-pên, from which was derived “Japan”), means “sun-source,” and was given because the country lay to the east from China. It is for this reason that Japan is often called “The Sunrise Kingdom,” and that the Imperial flag contains the simple design of a bright sun on a plain white background.[6]

Japan proper comprises only the four large islands, called Hondo, Shikoku, Kyūshiu, and Yezo (Hokkaidō); but the Empire includes also Korea, Formosa, the Pescadores, and about 4,000 small islands, of which the Ryūkyū (Loo Choo) and the Kurile groups are the most important. Japan proper lies mainly between the same parallels of latitude[7] as the States of the Mississippi valley, and presents even more various and extreme climates than may be found from Minnesota to Louisiana.

The extreme northern point of the Empire of Japan is 50° 56´ N., and the extreme southern point is 21° 45´ N. The extreme eastern point is 156° 32´ E., and the extreme western point 119° 18´ E. These extremes furnish even greater varieties of climate than those just mentioned. The Kurile Islands at the extreme north are frigid, and have practically no animal or vegetable life; while the beautiful island of Formosa at the extreme south is half in the tropics, with a corresponding climate, and abounds in most valuable products. Marcus Island, farther out in the Pacific, has guano deposits worth working.

Japan proper is divided geographically into nine “circuits,” called Gokinai, Tōkaidō, Tōsandō, Hokurikudō, Sanindō, Sanyōdō, Nankaidō, Saikaidō, Hokkaidō. The word dō, which appears in all the names except the first, means “road” or “highway.” Some of these appellations are not much used at present; but others are retained in various connections, especially in the names of railways, banks, companies, or schools. A common official division of the largest island (Hondo) is into Central, Northern, and Western. Japan proper was also subdivided into 85 Kuni (Province), the names of which are still retained in general use to some extent. But, for purposes of administration, the empire is divided into 3 Fu (Municipality) and 43 Ken (Prefecture), besides Yezo (or Hokkaidō) and Formosa, each of which is administered as a “territory” or “colony.” The distinction between Fu and Ken is practically one in name only. These large divisions are again divided: the former into Ku (Urban District) and Gun (Rural District); and the latter into Gun. There are also more than 50 incorporated Cities (Shi) within the Fu and Ken.[8] Moreover, the Gun is subdivided into Chō (Town) and Son (Village).

But, while the prefix “great” does not apply to Japan with reference to its extent, it is certainly appropriate to the contents of that country. Within the Empire of Japan are great mountains with grand scenery, great and magnificent temples, great cities, and a great many people. For, while the area of Japan is only one-twentieth of that of the United States, the population is about one-half as numerous. Even in the country districts the villages are almost continuous, so that it is an infrequent experience to ride a mile without seeing a habitation; and in the large cities the people are huddled very closely together. The latest official statistics, those of 1909, give the total population of Japan as 53,500,000, of whom the males exceed the females by about 600,000; and as of late years the annual increase has amounted to about 700,000, the present population (1912) may fairly be estimated at more than 55,000,000.[9]

The number of foreigners resident in Japan in 1909 exceeded 17,000, of whom more than half were Chinese, and less than a quarter were British and American. The number of Japanese in 1909 living abroad was 301,000, of whom 100,000 were in the United States (chiefly in Hawaii), 97,000 in China, and only a few in British territory.

Japan is a mountainous country. The level ground, including artificial terraces, is barely 12 per cent of the area of the whole empire. A long range of high mountains runs like a backbone through the main island. The highest peak is the famous Fuji, which rises 12,365 feet above the sea-level, and is a “dormant volcano,” whose last eruption occurred in 1708. Its summit is covered with snow about ten months in the year.[10] There are several other peaks of more than 8,000 feet elevation, such as Mitake, Akashi, Shirane, Komagatake, Aso, Asama, Bandai, some of which are active volcanoes. Eruptions happen not infrequently; and earthquakes, more or less severe, registered by the seismometer, are of daily occurrence, although most of the shocks are not ordinarily perceptible. There are also several excellent hot springs, of sulphuric or other mineral quality, as at Ikao, Kusatsu, Atami, Hakone, Arima, Onsen. The mountainous character of Japan has also its pleasant features, because it furnishes means of escape from the depressing heat of summer. Karuizawa, Nikkō, Miyanoshita, Hakone, Arima, Chūzenji are the most popular summer resorts.

There are not many, or large, lakes in Japan. Lake Biwa, 50 miles long and 20 miles wide at its widest point, is the largest and most famous. Hakone Lake, the “Asiatic Loch Lomond,” is beautiful, and especially noted for the reflection of Mount Fuji in its water by moonlight. Lake Chūzenji, in the Nikkō mountains, is regarded by many as “unrivalled for beauty” and “hardly surpassed in any land.”

There are many beautiful waterfalls, such as Kegon, Urami, and others in the Nikkō district, Nunobiki at Kōbe, Nachi in Kii, etc.

There are numerous rivers, short and swift; and it is these streams, which, after a rainy season, swelling and rushing impetuously down from the mountains, overflow their sandy banks and cause annually a terrible destruction of life and property. The most important rivers are the Tone, the Shinano, the Kiso, the Kitakami, the Tenryū, in the main island, and the Ishikari in Yezo. The last is the longest (about 400 miles); the next is the Shinano (almost 250 miles); but no other river comes up even to 200 miles in length. The Tenryū-gawa[11] is famous for its rapids. Some of these rivers are navigable by small steamers.

Japan, with its long and irregular coast line, is particularly rich in bays and harbors, both natural and artificial, which furnish shelter for the shipping of all kinds. The “open ports,” which formerly numbered only 6 (Nagasaki, Yokohama, Hakodate, Ōsaka, Kōbe, Niigata), have reached the figure 36; and the growing foreign commerce annually demands further enlargement. Of the old ports, Niigata is of no special importance in foreign commerce; but, of the new ports, Kuchinotsu in Kyūshiu, Muroran in Yezo (Hokkaidō), and especially Bakan and Moji, on opposite sides of the Straits of Shimonoseki, are rapidly growing. In this connection it is, perhaps, not inappropriate to make mention of the far-famed “Inland Sea,” known to the Japanese as Seto-no-uchi (Between the Straits), or Seto-uchi, which lies between the main island, Shikoku and Kyūshiu.

The long coast line of Japan is a source of danger; for tidal waves occasionally spread devastation along the shore. These, with floods, earthquakes, eruptions, typhoons, and conflagrations, make a combination of calamities which annually prove very disastrous in Japan.

The country is subject to epidemics, like dysentery, smallpox, cholera, plague, and “La Grippe,” which generally prove quite fatal. In 1890, for instance, some 50,000 Japanese were attacked by cholera, and about 30,000 died; and during two seasons of the “Russian epidemic” large numbers of Japanese were carried away. In both cases the foreigners living in Japan enjoyed comparative immunity. And now, on account of the advance in medical science, more stringent quarantine, and better sanitary measures, the mortality among Japanese has been considerably diminished: This fortunate result is largely due to the efforts of such men as Dr. Kitasato, whose fame as a bacteriologist is world-wide. The zoölogical pests of Japan are fleas, mosquitoes, and rats, all of which are very troublesome; but modern improvements minimize the extent of their power.

NAGASAKI HARBOR, AND LIGHTHOUSE INLAND SEA

But, in spite of the drawbacks just enumerated, Japan is a beautiful spot for residence. “The aspect of nature in Japan ... comprises a variety of savage hideousness, appalling destructiveness, and almost heavenly beauty.” The climate, though somewhat debilitating, is fairly salubrious, and on the whole is very delightful. The extremes of heat and cold are not so great as in Chicago, for instance, but are rendered more intolerable and depressing by the humidity of the atmosphere. No month is exempt from rain, which is most plentiful from June on through September; and those two months are the schedule dates for the two “rainy seasons.” September is also liable to bring a terrible typhoon. Except in the northern, or in the mountainous, districts, snow is infrequent and light, and fogs are rare. The spring is the most trying, and the autumn the most charming season of the year.[12]

On account of the extent of Japan from north to south, the wide differences of elevation and depression, and the influence of monsoons and ocean currents, there is no uniformity in the climate. For instance, the eastern coast, along which runs the Kuro Shio (Black Stream), with a moderating influence like that of the Gulf Stream, is much warmer than the western coast, which is swept by Siberian breezes and Arctic currents. The excessive humidity is due to the insular position and heavy rainfall. Almost all portions of the country are subject more or less to sudden changes of weather. It is also said that there is in the air a great lack of ozone (only about one-third as much as in most Western lands); and for this reason Occidentals at least are unable to carry on as vigorous physical and mental labor as in the home lands. Foreign children, however, seem to thrive well in Japan.

“Roughly speaking, the Japanese summer is hot and occasionally wet; September and the first half of October much wetter; the late autumn and early winter cool, comparatively dry, and delightful; February and March disagreeable, with occasional snow and dirty weather, which is all the more keenly felt in Japanese inns devoid of fireplaces; the late spring rainy and windy, with beautiful days interspersed. But different years vary greatly from each other.”[13]

In Japan “a rich soil, a genial climate, and a sufficient rainfall produce luxuriant vegetation” of the many varieties of the three zones over which the country stretches. In Formosa, Kyūshiu, Shikoku, and the Ryūkyū Islands, “the general aspect is tropical”; on the main island the general appearance is temperate; while Yezo and the Kurile Islands begin to be quite frigid. The commonest trees are the pine, cedar, maple, oak, lacquer, camphor, camellia, plum, peach, and cherry; but the last three are grown for their flowers rather than for their fruit or wood. The bamboo, which grows abundantly, is one of the most useful plants, and is extensively employed also in ornamentation.

In the fauna of Japan we do not find such great variety. Fish and other marine life are very abundant; fresh-water fish are also numerous; and all these furnish both livelihood and living to millions of people. Birds are also quite numerous; and some of them, like the so-called “nightingale” (uguisu), are sweet singers. The badger, bear, boar, deer, fox, hare, and monkey are found; cats, chickens, dogs, horses, oxen, rats, and weasels are numerous; but sheep and goats are rare. Snakes and lizards are many; but really dangerous animals are comparatively few, except the foxes and badgers, which are said to have the power to bewitch people!

In conclusion, attention should be called once more to the physiographical advantages of Japan, and it may be of interest to set them forth from the point of view of a Japanese who has indulged in some prognostications of the future of his nation. From the insular position of Japan, he assumes an adaptability to commerce and navigation; from the situation of Japan, “on the periphery of the land hemisphere,” and thus at a safe distance from “the centre of national animosities,” he deems her comparatively secure from “the depredations of the world’s most conquering nations”; from the direction of her chief mountain system (her backbone), and “the variegated configurations of her surface,” he thinks that “national unity with local independence” may easily be developed. Likewise, because more indentations are found on the eastern than on the western sides of the Japanese islands, except in the southwestern island of Kyushiu, where the opposite is true; because the ports of California, Oregon, Washington, and British Columbia are open toward Japan; because the Hoang-Ho, the Yangtze Kiang, and the Canton rivers all flow and empty toward Japan; because the latter thus “turns her back on Siberia, but extends one arm toward America and the other toward China and India”; because “winds and currents seem to imply the same thing [by] making a call at Yokohama almost a necessity to a vessel that plies between the two continents,”—he conceives of his native country as a nakōdo (middleman, or arbiter) “between the democratic West and the Imperial East, between the Christian America and the Buddhist Asia.”

But since these comparisons were made, the geography of Eastern Asia and the Pacific Ocean has been altered. Japan has acquired Formosa and Korea; the United States has assumed the responsibility of the Philippines; and China is threatened with partition through “spheres of influence.” Japan, therefore, seems now to be lying off the eastern coast of Asia, with her back turned on Russia with Siberian breezes and Arctic currents, her face turned toward America, with one hand stretched out toward the Aleutian Islands and Alaska and the other toward the Philippines, for the hearty grasp of friendship.

BIBLIOGRAPHY.

For more detailed information concerning the topics treated in this chapter, the reader is referred to “The Story of Japan” (Murray), in the “Story of the Nations” series; “The Gist of Japan” (Peery); and “Advance Japan” (Morris).

For pleasant descriptions of various portions of Japan, “Jinrikisha Days in Japan” (Miss Scidmore); “Lotos-Time in Japan” (Finck); “Japan and her People” (Miss Hartshorne); “Unbeaten Tracks in Japan” (Miss Bird, now Mrs. Bishop); “Every Day Japan” (Lloyd); and “Japan To-Day” (Scherer) are recommended.

The most complete popular work on the country is the “Hand-Book for Japan” (Chamberlain and Mason), 8th edition; and the most thorough scientific treatment is to be found in Rein’s “Japan.”

Students of seismology should consult Prof. John Milne’s works.

CHAPTER II
INDUSTRIAL JAPAN

Outline of Topics: Agriculture; petty farming; small capital and income; character of farmer; decrease of farmers; principal products; rice; tea; tobacco; silk; cotton; camphor; bamboo; marine products and industries.—Mining.—Engineering.—Shipbuilding.—Miscellaneous industries.—Mechanical industries.—Shopping in Japan.—Wages and incomes.—Guilds, labor unions, strikes, etc.—Mr. Katayama.—Socialism.—Bibliography.

THE chief occupation of the Japanese is agriculture, in which the great mass of the people are employed. On account of the volcanic nature and the mountainous condition of the country, there are large portions not tillable;[14] and for the same reason, perhaps, the soil in general is not naturally very fertile. It must be, and can be, made so by artificial means; but as yet not half of what is fairly fertile soil is under cultivation. Large portions of arable land, particularly in Yezo and Formosa, can be made to return rich harvests, and are gradually being brought under man’s dominion. But it can be readily understood that if for any reason the crops fail, severe suffering will ensue, and perhaps become widespread. The prosperity of the country depends largely upon the prosperity of its farmers.

Farming, like almost everything in that land of miniatures, is on a limited scale, as each man has only a very small holding. “There is no farm in Japan; there are only gardens” (Uchimura). Even a “petty farmer” of our Northwest would ridicule the extremely insignificant farms of the Japanese, who, in turn, would be astounded at the prodigious domains of a Dalrymple. A careful investigator, Dr. Karl Rathgen, has summed up the situation as follows: “In Japan are to be found only small holdings. A farm of five chō[15] (twelve acres) is considered very large. As a rule the Japanese farmer is without hired labor and without cattle. The family alone cultivates the farm, which, however, is so small that a large share of the available labor can be devoted to other purposes besides farming, such as the production of silk, indigo, tobacco. The average holding for the whole of Japan (excluding the Hokkaidō) for each agricultural family is 8.3 tan[15] (about two acres), varying from a maximum of 17.6 tan in the prefecture of Aomori to a minimum of 5.3 tan in the prefecture of Wakayama.” “There are no large landed proprietors in Japan.”

A Japanese farm is so insignificant, partly because a Japanese farmer has only a very small capital, and needs only a slight income to support life. It has been estimated that a man so fortunate as to own a farm of five chō[15] obtains therefrom an annual income of 100 or 120 yen.[15] And yet the Japanese farmers are very careful and thoroughly understand their business. “In spade-husbandry,” says Dr. Griffis, “they have little to learn”; but “in stock-raising, fruit-growing, and the raising of hardier grains than rice, they need much instruction.”[16]

A Japanese farmer is hard-working, industrious, stolid, conservative, and yet, by reason of his fatalistic and stoical notions, in a way happy and contented. “Left to the soil to till it, to live and die upon it, the Japanese farmer has remained the same, ... with his horizon bounded by his rice-fields, his water-courses, or the timbered hills, his intellect laid away for safe-keeping in the priest’s hands, ... caring little who rules him, unless he is taxed beyond the power of flesh and blood to bear.” He is, however, more than ordinarily interested in taxation, for the land-tax of three and one-third per cent of the assessed value of the land amounts to about half the national revenue, and is no inconsiderable part of the state, county, town, and village taxes. It would have reverted to the original rate of two and one-half per cent; but it has been still further increased on account of the Russo-Japanese War.[17]

The principal products of the Japanese farms are rice, barley, wheat, millet, maize, beans, peas, potatoes (Irish and sweet), turnips, carrots, melons, eggplants, buckwheat, onions, beets, and a large white bitter radish (daikon). A very good average yield is fifty bushels to an acre. The entire annual production of rice varies each year, but averages about 46,000,000 koku;[18] and the annual exportation of rice runs from about 8,000,000 yen to over 10,000,000 yen. The list of fruits[19] and nuts grown in Japan includes pears, peaches, oranges, figs, persimmons, grapes, plums, loquats, apricots, strawberries, bananas, apples, peanuts, chestnuts, etc.

Among other important Japanese productions must be mentioned, of course, tea, tobacco, and mulberry trees. Of these the last is, perhaps, indigenous; but the other two are importations in their origin. The culture of tea is most extensively carried on in the middle and southern districts. The annual production is now about 7,000,000 kwan;[20] the annual export trade is valued at over 10,000,000 yen. The price of tea runs from five cents to six dollars per pound, of which the last is raised at Uji, near Kyōto. The Japanese are a tea-drinking people; they use that beverage at meals and between meals, at all times and in all places. It is true that they drink it from a very small cup, which holds about two tablespoonfuls, but they drink, as we are told to pray, “without ceasing.” Hot water is kept ever ready for making tea, which is sipped every few minutes, and is always served, with cake or confectionery, to visitors.[21]

Tobacco was introduced into Japan by the Portuguese, but its use was at first strictly prohibited. The practice of smoking, however, rapidly spread until it became well-nigh a universal custom, not even restricted to the male sex. The Lilliputian pipe would seem to indicate that only a limited amount of the weed is used; but smoking, like tea-drinking, is practised “early and often.” The Japanese tobacco is said to be “remarkable for its mildness and dryness.”

The silk industry is the most important in relation to Japan’s foreign trade, and is on the increase. Silk is sent away to American and European markets chiefly in its raw state, but is also manufactured into handkerchiefs, etc. The exports of silk for the year 1910 amounted to about $90,000,000, or about two-fifths of the entire export trade. It would, of course, be beyond the limits of this chapter to enter into the description of the details of sericulture; it may be sufficient here to state that only the stolid patience of Orientals can well endure the slow, tedious, and painstaking process of feeding the silkworms.[22]

COTTON MILLS, ŌSAKA

Cotton-spinning is a comparatively new industry in Japan, but is growing rapidly. Cotton is, of course, the principal material for the clothing of the common people, who cannot afford silk robes. But Japan, though raising a great deal of cotton, cannot supply the demand, and imports large quantities from India and America. It is only within a short time that cotton-spinning by machinery has become a Japanese industry; formerly all the yarn was spun by hand; but in 1907 there were 136 cotton-mills in Japan. Some are very small concerns; but in Osaka, Nagoya, and Tōkyō there are comparatively large and flourishing mills. Ordinary workmen receive from 12 to 20 sen a day; skilled laborers make from 30 to 40 sen; girls earn from 10 to 20 sen, and children only a few sen per day; but the stockholders receive dividends of from 10 to 20 per cent per annum.

Since Japan acquired Formosa from China, she has had added to her resources another very important and valuable product, in which she possesses practically a monopoly of the world’s market and a supply supposed to be sufficient for the demands of the whole world for this entire century. It has been estimated, for instance, that the area of interior districts in which the camphor tree is found will reach over 1,500 miles. The camphor business of Japan in Formosa is in the hands of a British firm, to whom, as highest bidder, the government let out its monopoly for a fixed term of years.[23]

Perhaps the most generally useful product of Japan is the bamboo,[24] which “finds a use in every size, at all ages, and for manifold purposes,” or, as Huish expresses it, “is used for everything.” Rein and Chamberlain each takes up a page or more for an incomplete list of articles made from bamboo; so that Piggott is surely right when he states that it is “an easier task to say what is not made of bamboo.”

Inasmuch as Japan is an insular country, with a long line of sea-coast, it is natural that fishing should be one of the principal occupations of the people, and that fish, seaweed, and other marine products should be common diet. From ancient times down to the opening of Japan, the fishing industry was a simple occupation, somewhat limited in its scope; but since the Japanese have learned from other nations to what extent marine industries are capable of development, fishing has become the source of many and varied lines of business. The canning industry, for instance, is of quite recent origin, but is growing rapidly. Whaling and sealing are very profitable occupations. Smelt-fishing by torchlight by means of tame cormorants was largely employed in olden times, and is kept up somewhat even to the present day. The occupation of a fisherman, though arduous and dangerous, is not entirely prosaic, and, in Japan, contributes to art. The return home of the fishing-smacks in the afternoon is an interesting sight; and the aspect of the sea, dotted with white sails, appeals so strongly to the æsthetic sense of the Japanese that it is included among the “eight views” of any locality.

Mining is also a flourishing industry in Japan, as the country is quite rich in mineral resources. Coal is so extensively found that it constitutes an item of export. Copper, antimony, sulphur, and silver are found in large quantities; gold, tin, iron, lead, salt, etc., in smaller quantities. Oil, too, has sprung up into an important product.[25]

Engineering, perhaps, deserves a paragraph by itself. This department in the Imperial University is flourishing, and sends forth annually a large number of good engineers. In civil engineering the Japanese have become so skilful that they have little need now of foreign experts except in the matter of general supervision.

It is worthy of special notice that the Japanese have become quite skilful in ship-building, so that they now construct vessels of various kinds, not only for themselves but for other nations. The Mitsu Bishi Company, Nagasaki, has constructed for the Oriental Steamship Company three fine passenger steamers of 13,000 tons each. At the Uraga Dockyard large American men-of-war have been satisfactorily repaired; and on October 15, 1902, a small United States gunboat was launched,—“the first instance in which Japan has got an order of shipbuilding from a Western country.”[26]

Among the minor miscellaneous industries which can only be mentioned are sugar-raising, paper-making (there are a number of mills which are paying well), dyeing, glass-blowing, lumber, horse-breeding, poultry, pisciculture, ice, brick, fan, match, button, handkerchief, pottery, lacquer, weaving, embroidery, sake and beer brewing, soy, etc. The extent and variety of the industries of Modern Japan are also clearly evidenced in a short article about “The Ōsaka Exhibition” of 1903 in the Appendix.

In what we style “the mechanical arts” the Japanese excel, and have a world-wide reputation. With their innate æsthetic instincts they make the most commonplace beautiful. It is a trite saying that a globe-trotter, picking up in a native shop a very pretty little article, and admiring it for its simplicity and exquisite taste, is likely to find it an ordinary household utensil. Japanese lacquer work is distinctive and remarkable for its beauty and strength; lacquered utensils, such as bowls, trays, etc., are not damaged by boiling soups, hot water, or even cigar ashes. In porcelain and pottery, the Japanese are celebrated for the artistic skill displayed in manufacture and ornamentation. “The bronze and inlaid metal work of Japan is highly esteemed.” Japanese swords, too, are remarkable weapons with “astonishing cleaving power.” To summarize this paragraph, it may be said that the Japanese have turned what we call mechanical industries into fine arts, which display a magnificent triumph of æstheticism even in little things.[27]

This chapter would be incomplete without a paragraph concerning Japanese shops, or retail stores, which are among the first curiosities to attract and rivet a foreigner’s attention. The building is, perhaps, a small, low, frame structure, crowded among its fellows on a narrow lane. The floor is raised a foot or so above the ground, and is covered, as usual, with thick matting. Spread out on the floor or on wooden tiers or on shelves are the goods for sale. The shopkeeper sits on his feet on the floor, and calmly smokes his pipelet, or fans himself, or in winter warms his hands over the hibachi (fire-bowl). He greets you with a profound bow and most respectful words of welcome, but makes no attempt to effect a sale, or even to show an article unless you ask to see it. He is imperturbably indifferent whether or not you make a purchase; either way, it is all right. He will politely display anything you want to see; and, even if, after making him much trouble, you buy nothing or only an insignificant and cheap article, he sends you away with as profound a bow and as polite expressions as if you had bought out the shop. Whether you buy little or much or even nothing, you are always dismissed with “Arigatō gozaimasu” and “Mata irasshai,” which are very respectful phrases for “Thank you” and “Come again.” Having dropped into “a veritable shoppers’ paradise,” you will quickly “find yourself the prey of an acute case of shopping fever before you know it!” It is, indeed, true, to quote further from this same writer, that “to stroll down the Broadway [known as the Ginza] of Tokio of an evening is a liberal education in every-day art.”[28]

From what has already been written, it is easily noticeable that wages and incomes, like so many things in petite Japan, are insignificant. It may be added that ordinary mechanics earn on an average over 50 sen a day, and the most skilful seldom get more than double that amount; that carpenters earn from 70 to 100 sen a day; that street-car drivers and conductors receive 12 or 15 yen per month, and other workmen of the common people about the same. Even an official who receives 1,000 yen per year is considered to have a snug income. It will be inferred from this that the cost of living is proportionately cheaper, whether for provisions or for shelter or for clothes, and that the wants, the absolute necessities, of the people are few and simple. Literally true it is, that a Japanese man “wants but little here below, nor wants that little long.” With rice, barley, sweet potatoes, other vegetables, fish, eggs, tea, and even sweetmeats in abundance and very cheap, a Japanese can subsist on little and be contented and happy with enough, or even less than that. But, unfortunately, the new civilization of the West has carried into Japan the itch for gold and the desire for more numerous and more expensive luxuries, and has increased the cost of living without increasing proportionately the amount of income or wages.[29]

Industrial Japan has already become more or less modified by features of Occidental industrialism, such as guilds, trade unions, strikes, co-operative stores. It is true that feudal Japan also had guilds, which are, however, now run rather on modern lines. One of the oldest, strongest, and most compact is that of the dock coolies, who without many written rules are yet so well organized that they have almost an absolute monopoly, with frequent strikes, which are always successful. Others of the guilds are those of the sawyers, the plasterers, the stonemasons, the bricklayers, the carpenters, the barbers, the coolies (who can travel all over the empire without a penny and live on their fellows), the wrestlers, the actors, the gamblers, the pickpockets, etc. The beggars’ guild is now defunct. The labor unions of modern days include the iron-workers, the ship-carpenters, the railway engineers, the railway workmen, the printers, and the European-style cooks. The last-mentioned is one in which foreigners resident in Japan necessarily take a practical interest! The only unions which have become absolute masters of the situation are those of the dock coolies, the railway laborers, and the railway engineers. As for co-operative stores, there are a dozen or more in Tōkyō, Yokohama, and Northern Japan.

The perfect organization of these modern unions is due largely to the efforts of a young man named Sen Katayama, who is the champion of the rights of the laboring man in Japan. He spent ten years in America and made a special study of social problems. He is the head of Kingsley Hall, a social settlement of varied activity in the heart of Tōkyō, and editor of the “Labor World,” the organ of the working classes. That the changes rapidly taking place in the industrial life of Japan will raise up serious problems, there is no doubt; what phases they will assume cannot be foreseen. But “socialistic” ideas are carefully repressed in modern Japan.

BIBLIOGRAPHY.

“Japan and its Trade” and “Advance Japan” (Morris); “The Yankees of the East” (Curtis); “Japan in Transition” (Ransome), chap. x.; “The Awakening of the East” (Leroy-Beaulieu), chaps. iv. and v.; “Dai Nippon” (Dyer), chaps. viii. and xi.; and especially Rein’s “Industries of Japan,” in which the subject is treated in great detail with German thoroughness. But to keep pace with the rapid progress along industrial and commercial lines, one really needs current English newspapers and magazines, such as are mentioned in the chapter on “Language and Literature.” The reports of the British and United States consular officials are also very useful in this respect.

“The Japan Year Book,” issued annually, is a veritable cyclopedia of important facts and figures.

CHAPTER III
TRAVEL, TRANSPORTATION, COMMERCE

Outline of Topics: Travelling in Old Japan; vehicles of Old and New Japan; jinrikisha; railway travel; telegraph and telephone; street-car, bicycle, and automobile; steamships.—Postal system.—Oil, gas, and electric light.—Foreign commerce; variety of imports.—Mixed corporations.—Stock and other exchanges.—Banking system; coinage; monetary standard.—Baron Shibusawa on business ability of Japanese, prospects of industrial and commercial Japan, and financial situation.—Bibliography.

ONE of the most common and most important indications of a great change in the life and civilization of Japan is to be seen in the improved modes of travel and transportation. The ancient method, though in some sections pack-horses and oxen were used, was essentially pedestrian. The common people travelled on foot, and carried or dragged over the road their own baggage or freight. Couriers, carrying the most important despatches, relied upon fleetness of foot. The higher classes and wealthy people, even though not themselves making any exertions in their own behalf, were carried about in vehicles by coolies, who, with their human burdens, tramped from place to place. On water, too, travel and transportation depended mostly upon human muscular exertion, as all boats, small or large, had to be propelled by oars or poles, except when favored with a breeze to swell the sails and allow the boatmen a respite from their toil. But all this hard labor developed, of course, a strength of limb and a power of endurance that even in recent years have enabled the Japanese soldiers to march and fight in either the piercing cold and deep snow of Manchuria or the blistering heat of Formosa. A life of constant outdoor exposure to wind, rain, cold, or heat has toughened and browned the skin, and made an altogether hardy race out of the common people; while the lack of this regular exercise and calisthenic training has left its mark in the comparatively weak constitutions of those who travelled, not on their own feet, but on the shoulders of others.

The common vehicles of the olden days were ordinary carts for freight and norimono and kago for passengers. The norimono is a good-sized sedan-chair or palanquin, in which the rider can sit in a fairly comfortable position. The kago is a sort of basket in which the traveller takes a half-sitting, half-reclining posture, not altogether comfortable—at least for tall foreigners. At present the norimono is seldom if ever employed except for corpses or invalids, but the kago is still used in mountainous regions, where nothing else is available. It must be understood, of course, that the nobles and their retainers often rode on horseback; but the great mass of the people walked and the few rode in kago or norimono.

Now, however, modes of travel have changed greatly, and are changing year by year. There are still many pedestrians; the kago is yet to be seen; boats are propelled by stern-end oar or laboriously pushed along with poles; and pack-horses and oxen—even in the streets of Tōkyō—are in frequent use. But there are many other means of communication and transportation. There have come into use the horse-car, the stage, the jinrikisha, the railroad, with the telegraph and the telephone; the modern row-boat, the steamboat; the bicycle, the automobile, and the electric railway, with the electric light to show the road by night. An excellent postal system and various other modern contrivances for facilitating the means of communication have been adopted.

The most common mode of conveyance at present, in all possible localities, is the jin-riki-sha (man-power-carriage), or “Pull-man car,” as it has been wittily called. This is a two-wheeled “small gig,” or large baby-carriage, pulled by one or more men. A ride in a jinrikisha, after one has become accustomed to human labor in that capacity, is really comfortable and delightful. The coolies who pull these vehicles develop swiftness and endurance, but are comparatively short-lived. There is also a two-wheeled freight cart manipulated in the same fashion. It has been estimated that in the Empire there are almost 1,350,000 hand-carts, about 185,000 jinrikishas, about 28,000 ox-carts, more than 66,000 other freight carts, and almost 100,000 carriages and wagons. The business of transportation thus furnishes occupation to thousands of people, but gives to each engaged therein only a scanty remuneration, which is often insufficient for the support of life, after the tax has been paid. The fee for a jinrikisha ride averages about 12 or 15 sen per ri (2½ miles), or varies from 20 to 30 sen per hour. If a coolie makes 50 sen in one day, he is fortunate, and is lucky to average 25 or 30 sen per day; for some days he may be wearily waiting and watching from dawn to the dead of night without receiving scarcely a copper. Hard, indeed, is their lot; and their death rate is rather high.[30]

But even the jinrikisha will eventually be supplanted for long journeys wherever a railroad goes. There are now in Japan over 6,000 miles of railway, and in Korea and South Manchuria there are 641 and 706 miles more. There is one continuous line of railroad from Aomori in the extreme north to Shimonoseki in the extreme south of the main island, and then, after crossing the Straits of Shimonoseki, there is another unbroken line from Moji to Nagasaki and Kagoshima or Kumamoto. In the island of Yezo (Hokkaidō) is a short line built by American engineers after American models; but all other railroads in Japan were built and are operated according to the British methods. The rate of fare is 1 sen per mile for third class, 2 sen for second class, and 3 sen for first class, and the rate of speed rarely exceeds 20 or 25 miles per hour; but fortunately the people are not in such a hurry as Americans. Recently, however, express trains, running at the rate of 30 or more miles per hour, have been started on several of the roads, especially between large and important places. Dining-cars and sleeping-cars, too, may be found on some of the lines; and the American check system is used for baggage. The government owns most of the railways; in 1906, the Twenty-second Diet adopted a bill for buying up the seventeen largest private lines. This may have been desirable from a strategic point of view; but from the business standpoint it was not advisable, for the government lines are not so well managed. The best line in the country was a private one, the Sanyō Railway Company, operating west from Kōbe.[31]

Railroads have been naturally accompanied, and often preceded, by telegraph lines, which now keep the various parts of the empire in close communication with Tōkyō and with each other. During 1910 the telegrams numbered over 28,000,000, and are increasing rapidly in number every year. The Japanese syllabary has lent itself easily to a code like the Morse Code.[32] Telephones, too, have been introduced and are growing in favor so rapidly that the government cannot keep up with the petitions for installation. According to the latest reports, there were over 100,000 telephones in all Japan. There are many public slot telephones, which can be used for a few minutes for 5 sen.

Horse-cars are largely used in cities, but are being gradually supplanted by electric cars. The bus in the city and the stage in the country are in common use, but cannot be recommended for comfort. Bicycles are very popular, and are cheaply manufactured in Japan; even Japanese women have begun to ride, while young men are very skilful as trick riders and rapid as “scorchers.” Automobiles also are coming into a limited use.

In a country where formerly no ships large enough to make long voyages were allowed to be made, steamship companies are now flourishing. The Ōsaka Shōsen Kwaisha (Osaka Merchant Marine Company) is a very large and prosperous corporation, whose business is chiefly coasting trade, but which also runs to Formosa, the Ryūkyū Islands, the Bonin Islands, Korea, China, and America. The largest steamship company in Japan, and one of the largest in the world, is the Nippon Yūsen Kwaisha (Japan Mail Steamship Company). It has a fleet of 88 vessels with 300,000 tons; and maintains not only a frequent coasting service, but also several foreign lines, to Siberia, Korea, China, India, Australia, Europe, and America. This is the line which runs fortnightly from Seattle to Hongkong with excellent passenger accommodations. The Tōyō Kisen Kwaisha (Oriental Steamship Company) is a Japanese organization with three fine vessels running about once a month from San Francisco to Hawaii, Japan, China, and Manila. The word Maru[33] in such combinations as “America Maru” or “Kaga Maru” is a special suffix always attached to the name of a ship.

In Old Japan there was no official postal system, and letters were despatched by private messengers and relays of couriers. When Japan was opened to the world, some of the foreign nations represented there maintained special post-offices of their own, but these were gradually abandoned. It was in 1872 that the modern postal system of Japan was organized on American models; and it was only five years later when Japan was admitted to the International Postal Union. The twenty-fifth anniversary of this event was celebrated with great éclat in Tōkyō in 1902. The Japanese postal system has been gradually improved during its quarter-century of existence, so that in some respects it excels its model, the United States postal system, and is really one of the most efficient in the world. It includes registration, money orders, parcel post, reply postal cards, postal savings,[34] and universal free delivery. Letter postage is 3 sen within the empire and 10 sen to all countries of the International Postal Union; postal cards are 1½ and 4 sen respectively. We also beg leave to remind Americans that letter postage to Japan is not 2 cents, but 5 cents, per ounce.

Oil is most extensively used for lighting purposes; but gas and electricity are also employed, and bring good dividends to companies furnishing such illumination. A very large amount of oil has been annually imported from the United States and Russia; but as rich fields have been found in Northern Japan,[35] the Standard Oil Company is also interested in a Japanese corporation, the International Oil Company, organized to work Japanese fields. Foreign capital has also been invested in the Ōsaka Gas Company, and is sought by the Tōkyō Gas Company, as well as by several electric and steam railway companies. The first buildings erected for the Imperial Diet were supplied with electric lights, but caught fire in some way, and were totally destroyed. This calamity was laid at the door of a flaw in the electric lighting apparatus, and so frightened the Emperor that he decided not to use the electric lights in the palace; but if my memory serves me rightly, after one or two nights of imperfect and unsatisfactory lighting, he resorted once more to electricity.

The foreign trade of Japan had increased from $13,123,272 in 1868 to $265,017,161 in 1902,—twenty-fold in a third of a century.[36] Of recent years the imports have been larger than the exports; in 1898 they were more than $55,000,000 in excess; in 1900, almost $41,500,000 in excess; but in 1901 the difference was only about $1,750,000. The chief articles of export are silk (either raw, or partly or wholly manufactured), cotton yarn and goods, matches, coal, high-grade rice, copper, camphor, tea, matting, straw braid, and porcelain. The principal imports are raw cotton, shirting and printed cotton, mousseline, wool, cotton velvet, satin, cheap rice, flour, sugar, petroleum, oil cake, peas and beans, machinery, iron and steel (including nails and rails), steamers, locomotives, and railway carriages. The exports are sent chiefly to the United States, Great Britain and colonies (especially Hongkong), China, and France; while the imports come mostly from Great Britain and colonies (especially England, India, and Hongkong), the United States, Germany, France and colonies, and China.

The variety in the geographical distribution of the imports of Japan may be faintly illustrated by the following partial list of supplies taken by an American family from Tōkyō to the summer resort of Hakone: soap from England and America, cocoa from England, butter from California, cornstarch from Buffalo, N. Y., Swiss milk, Holland candles, pickles from England, Scotch oatmeal, American rolled oats and cracked wheat, flour from Spokane Falls, Washington, canned goods from San Francisco, Kansas City, Chicago, and Omaha, and evaporated cream from Illinois.

The first mixed corporation, composed of Japanese and foreigners, to be licensed under the new Commercial Codes after the new treaties went into effect in 1899, was the Nippon Electric Company, in which a large electric company of Chicago is specially interested.

Japan has several stock exchanges and chambers of commerce in various localities, and these are all under the strictest supervision and close restrictions.

It was in 1872 that National Bank Regulations were first issued, and a few banks were established; but in 1876 it was found necessary to make radical amendments in those regulations in the way of affording greater facilities for the organization of banks. The result was that by 1879 there were 153 national banks in the country; and in 1886 the further organization of national banks was stopped. In the mean time the Yokohama Specie Bank had been organized (in 1880) for the support of the foreign trade; and (in 1882) the Bank of Japan (Nippon Ginkō) had been organized to “secure proper regulations of the currency.” In 1897 the Industrial Bank, and later provincial agricultural-industrial banks were organized to give special banking facilities to local agricultural and industrial circles. The Bank of Formosa, the Colonial Bank of Hokkaidō, and a Credit Mobilier complete the list of official institutions. By 1899 all the national banks had either been changed into private banks or had gone out of existence. Private banks number almost 1,700, of which the Mitsui, the Mitsubishi, the Hundredth, the Sumitomo, the Fifteenth (Nobles’), the First, and the Yasuda are the strongest. Savings-banks are also quite numerous (652), and are helping to develop habits of thrift and economy among the common people.[37]

FIRST BANK, TŌKYŌ

The first Japanese mint was established at Ōsaka in 1871, and has been actively at work ever since; and there is an institution in Tōkyō for the manufacture of paper money. The coins now chiefly used the copper, nickel, silver, and gold; but in the country districts it is still possible to find brass coins of less than mill values. The copper pieces are ½ sen (5 rin), 1 sen, and 2 sen; the 5 sen piece is the only nickel coin; the silver pieces are 5 sen, 10 sen, 20 sen, and 50 sen; and the gold coins are 5 yen, 10 yen, and 20 yen. There are also paper notes of 1 yen and upward: these are issued only by the Bank of Japan, and amounted in 1910 to over 400,000,000 yen.

In 1897 Japan adopted the gold standard, so that exchange fluctuations with the Occident are slight, and the Japanese currency has a fixed value, at the rate of about 50 cents for the yen.[38]

Concerning the prospects of industrial and commercial Japan, it may be well to note the views[39] of Baron Shibusawa, one of the foremost of Japanese merchants and financiers. In referring to the capacity of the Japanese for business, the Baron says:—

“There are, however, four peculiarities in the Japanese character which make it hard for the people to achieve business success. These are: Firstly, impulsiveness, which causes them to be enthusiastic during successful business and progressive even to rashness when filled with enthusiasm; secondly, lack of patience, which causes easy discouragement when business is not so successful; thirdly, disinclination for union; and fourthly, they do not honor credit as they should, which is so important a factor in financial success. These four peculiarities are to be met with in Japanese business men in a more or less marked degree.

“Although Japan, as a country, is old, yet her commercial and industrial career being new, there are necessarily many points of incompleteness. For example, although we have many railways, yet there is no close connection made between the railway station and the harbor. Again, although we have railways, yet we have no appropriate cars, etc. To complete such work and to open up the resources of the country, and to allow Japan to benefit from them, we need more capital. The capital we have in the country is not enough. So what is now wanted in Japan is foreign capital. A great proportion of the Japanese people, however, are opposed to the idea of sharing any profits equally with any other nation. Their exclusiveness in this respect is a distinct relic of the old era. They ignore altogether the fact that, with the assistance of foreign capital, the profits would be quadrupled. The very idea of sharing with an outside power is distasteful to them. For instance, I have been endeavoring for many years by word and deed to obtain a revision of the laws relative to the ownership of land in Japan by foreigners. I may say that Marquis Itō and other public men are of my opinion in the matter. Because, however, of this exclusive element in Japan, it has still been found impossible to allow foreigners to own Japanese land. Until this change is made, foreign investors will naturally feel that there is little safety for their investments.

“I am also anxious to introduce the idea of a system of trusteeship in order to encourage foreign nations to invest their money in Japanese enterprises. There are very many uncompleted works in Japan, which need outside money to finish them and which would return good profits. I feel assured that it would be possible for prominent Japanese bankers and capitalists to make themselves personally responsible for the money of the foreign investor. By such a system the security of the investment would be much increased, and the foreign investor would have the assurance that his money was safe, even if the business in which it had been invested may have ceased to exist. The entire loss caused by the failure of Japanese business enterprises would thus be borne by the Japanese.

“The day will come when Japan will compete with the powers already in the field on all lines of manufactured goods, but this time must necessarily be far distant. The trouble at present is that, while the Japanese can imitate everything, they cannot, at the same time, invent superior things. But the trade of the Oriental countries will come to be regarded as Japan’s natural share, and she is already well capable of supplying it.

“The resources of Japan are very varied and very fair in quantity at present. Raw silk and tea are abundant, while coal is plentiful, as also copper and silver; gold is not so much so. I hope to see our plentiful water supply turned into good account and harnessed to produce electric energy. This would be a great saving of expense and would cheapen the cost of production very much. Oil has been found in several districts and will take the place of coal to a large extent, and it is possible that if fully developed its export trade may be made to the neighboring countries. In Hokkaidō we have rich coal and silver mines and oil wells, while in Formosa we have rich gold mines. The iron we use in our iron works in Kiūshiu comes partly from several mines of Japan and partly from China.

“My hope for the future is that foreign capital may be brought into the country and that the economic position of the country may be made so secure as to leave no doubt possible in the mind of the world as to the stability of the Japanese Empire.”

We also take pleasure in quoting the same high authority upon the subject of the present financial situation in Japan, as follows:[40]—

“The present financial difficulty in Japan is only the natural sequence of the over-expansion of business of some years ago. In every country there are waves of prosperity followed by periods of depression. I have known, in the economic history of Japan since the Restoration, five or six such waves. They do not necessarily injure the real financial standing of the country. The peculiarities of the Japanese business character have much to answer for in the way of increasing the appearance of financial insecurity during the times of depression. After the prosperous times of 1893 came the war with China and the subsequent indemnity. Much of the money paid by China was spent in Japan, and the Japanese people came to the conclusion that this increased circulation of money would be permanent. They acted impulsively in many enterprises, and rushed into all kinds of business because the government had over-expanded its enterprises after the war. The depression reached its height in 1900 and 1901, and businesses were abandoned or reduced because it was not such easy work as formerly. By proper management our national income can be made still greater than our expenditure.”

BARON SHIBUSAWA

The national debt of Japan January, 1913, was more than 2,500,000,000 yen ($1,250,000,000), of which almost 1,500,000,000 yen ($750,000,000) was in foreign loans.

BIBLIOGRAPHY.

For interesting accounts of travel when and where modern conveniences were not available, read “Unbeaten Tracks in Japan” (Bird); “The Mikado’s Empire” (Griffis); “Noto, an Unexplored Corner of Japan” (Lowell); “Glimpses of Unfamiliar Japan” (Hearn); and papers in the Transactions of the Asiatic Society of Japan. For similarly interesting accounts of travel with modern conveniences read “Jinrikisha Days in Japan” (Scidmore); “Japan and her People” (Hartshorne); “The Yankees of the East” (Curtis); “Japan To-day” (Scherer); “Every Day Japan” (Lloyd).

On the industrial and commercial phases of these topics, consult books, papers, magazines, and pamphlets mentioned in the bibliography of the preceding chapter; especially, for the latest statistics, “The Japan Year Book.”

CHAPTER IV
PEOPLE, HOUSES, FOOD, DRESS

Outline of Topics: Ainu; ethnology; two types; comparative stature and weight; intellectual and moral qualities.—Classes in society of old and new régimes; social principle.—Family and empire.—Houses; public buildings; rooms; foreign architecture.—Gardens.—Food; meals; table manners; foreign cooking.—Undress and dress; European costume.—Bathing.—Bibliography.

WHO were the aborigines of Japan is yet a disputed question. Remains have been found of a race of dwarfs who dwelt in caves and pits, but who these people were is not positively known. They may have been contemporary with the Ainu, whom many call “the aborigines of Japan.” It is certain, however, that the Ainu were once a very numerous nation, “the members of which formerly extended all over Japan, and were in Japan long before the present race of Japanese.” But the latter gradually forced the former northward, until a final refuge was found in Yezo and the Kurile Islands. There the Ainu are now living, but are slowly dying out as a race; there are at present only about 17,000 remaining. They are said to be “the hairiest race in the whole world,” “of sturdy build,” filthy in their habits (bathing is unknown), addicted to drunkenness, and yet “of a mild and amiable disposition.” Their religion is nature-worship.[41]

It is well known that the Japanese are classed under the Mongolian (or Yellow) Race. They themselves boastfully assert that they belong to the “golden race,” and are superior to Caucasians, who belong to the “silver race”! As Mongolians, they are marked, not only by a yellowish hue, of many shades from the darkest to the lightest, but also by straight black hair (rather coarse), scanty beard, rather broad and prominent cheek-bones, and eyes more or less oblique. Some think that the Japanese people show strong evidences of Malay origin,[42] and claim that the present Emperor, for instance, is of a striking Malay type. It is not impossible, nor even improbable, that Malays were borne on the “Japan Current” northward from their tropical abodes to the Japanese islands; but there is no historical record of such a movement. Therefore the best authorities, like Rein and Baelz, do not acknowledge more than slight traces of Malay influence. A more recent theory concerning the origin of the real Japanese—or Yamato men, as they called themselves—is that they are descendants of the Hittites, whose capital was Hamath, or Yamath, or Yamato!

There are two distinct types of Japanese: the oval-faced, narrow-eyed, small aristocratic class; and the pudding-faced, full-eyed, flat-nosed, stout common people. Of these, the latter is the one claimed to be Malay. The plebeians, having always been accustomed to hard labor by the sweat of the brow, are comparatively strong; the others, having been developed by centuries of an inactive life, have inherited weak constitutions. Indeed, the people, as a whole, are subject to early maturity and early decay. There is a Japanese proverb to this effect: “At ten, a god-like child; at twenty, a clever man; from twenty-five on, an ordinary man.” And, in spite of the fact that there have been remarkable exceptions to this rule, careful investigation by Japanese supports the truth of the proverb. And yet there seems to be no doubt that modern education and conditions of life show a gradual improvement in this respect.

GROUP OF COUNTRY PEOPLE

The average Japanese, compared with the average European or American, has a lower stature[43] with a long body and short legs. A good authority states that “the average stature of Japanese men is about the same as the average stature of European women”; and that “the [Japanese] women are proportionately smaller.” Some one has wittily called the Japanese “the diamond edition of humanity.”

The Japanese also weigh much less than Europeans. The average weight of young men of twenty years of age in Europe is about 144 pounds, while the average weight of the strongest young men of the suburban districts of Tōkyō was only about 121 pounds; which gives the European an advantage of 23 pounds.

The Japanese are very quick to learn. Their minds are strong in observation, perception, and memory, and weak in logic and abstraction. As born lovers of nature, they have well-trained powers of observation and perception, so that their minds turn readily to scientific pursuits. And as the ancient Japanese system of education followed Chinese models, the power of memorizing by rote has been strongly developed, so that the Japanese mind has little difficulty in becoming a storehouse of historical and other facts. But, as the powers of reasoning and abstraction have not been well trained, the Japanese do not take so readily to mathematical problems and metaphysical theorems.

The typical Japanese is loyal, filial, respectful, obedient, faithful, kind, gentle, courteous, unselfish, generous.[44] His besetting sins are deception, intemperance, debauchery,—and these are common sins of humanity. In respect to these evils, he is unmoral rather than immoral; and in his case these sins should not be considered so heinous as in the case of one who has been taught and knows better.[45] And it is with reference to these very evils that Shintō, Buddhism, and Confucianism have been a complete failure in Japan, and that Christianity is making its impress upon the nation.

There never were distinct and rigid castes in Japan, as in Egypt and India, but formerly there were four classes in society. These were, in order, the official and military class; the agricultural class, or the farmers; the laboring class, or the artisans; and the mercantile class, or merchants. Above all these were the Emperor and the Imperial family; below all these were the tanners, grave-diggers, beggars, etc., who were the Japanese pariah, or outcasts. The first class included the court nobility, the feudal lords, and their knights; they alone were permitted to carry two swords, were exempt from taxation, and were also the special educated and literary class, because they had the most leisure for study. The other three classes together constituted the common people, who were kept in rigid subjection and bled profusely by taxes.

Under the present régime there are three general classes of the entire population of Japan: the nobility, the gentry, and the common people. The nobility, created in 1884, comprises five orders: prince, marquis, count, viscount, and baron; the gentry are the descendants of the knights (samurai) of the old first class; the common people include all the rest of the population. By the census of 1903 the nobility numbered 5,055; the gentry, 2,168,058; and the common people, 44,559,015. (These figures are exclusive of Formosa.) Even now the burden of taxation falls upon the mass of the common people, especially upon the farming class, for the land tax is the most important source of revenue in Japan.

The fundamental principle of Japanese society was, and still is, reverent obedience to superiors. This polite and humble deference is exhibited in their language and in their manners and customs, and has become so thoroughly incorporated into their natures that it even yet resists the levelling tendency of the present age. The language is full of honorifics to be applied to or concerning another, and of humilifics to be applied concerning self. I and mine are thus always ignorant, stupid, dirty, homely, insignificant, etc., while you and yours are ever intelligent, wise, clean, beautiful, noble etc. Perhaps there is nothing that causes the student of the vernacular deeper chagrin than to find that he has made so serious an error as to transpose the humble and the honorific words or phrases! The ordinary salutation is really an obeisance, as it consists of a profound bow,—on the street with body bent half forward, in the house with forehead touching the floor. This deep and universal feeling of reverence for superiors and elders early developed into worship, both of the family and of the national ancestors. This is the fundamental and central idea of Shintō, the native cult, of which more will be written in a subsequent chapter.

The Japanese family[46] was, in its constitution, an empire, with absolute authority in the hands of one man. The husband was, theoretically and practically, the great authority to whom wife and children were subject. He was a veritable autocrat and despot; and he received superciliously the homage of all the family, who literally bowed down before him. The family, and not the individual, was the unit of society; but by the new codes now in operation the individual has acquired greater rights. There is much hope, therefore, that gradually the tyranny of the family will be eliminated.

One writer on Japan has well said: “The Empire is one great family; the family is a little empire.”[47] In truth, the empire is founded and maintained on the family idea of one line “in unbroken succession” from Jimmu Tennō.

A house alone does not make a “home,” but merely gives it local habitation; and as Japanese houses[48] are unique, they deserve some consideration. Although brick and stone are coming into use among the wealthy classes, wood is the chief material employed in building. A typical Japanese house is a slight and flimsy frame structure with straw-thatched, or shingled, or tiled roof. It has no foundation in the ground, but rests on stones laid on the ground, and stands wholly above the surface. This and other peculiar features of construction and ornamentation are the outcome of attempts to lessen the dangers from the frequent and severe earthquakes. The outer doors and windows of Japanese houses are called amado (rain-doors), and are solid wood. They slide in grooves above and below; in stormy weather and at night they are closed and fastened, not so tightly, however, as to prevent them from rattling; at other times they are open. The inner doors, the windows, and sometimes the partitions between the different rooms are lattice frames, covered with a translucent, but not transparent, white paper, and running in grooves. These, too, as well as the opaque paper screens used between the rooms, can be taken out; so that all the rooms may be turned into one, or the entire house be thrown open to the air of heaven. The floors are covered with tatami—thick, soft mats of straw, each usually six by three feet in size. Thus the accommodations of rooms are indicated by the terms, “six-mat room,” “eight-mat room,” etc. Inasmuch as on these mats the Japanese walk, sit, eat, work, sleep, it is necessary to keep them very clean. They are carpet, chair, sofa, bed, table, all in one, and must not be soiled by dirty sandals, clogs, shoes, or boots, all of which are, therefore, to be removed before entering a house. It may readily be seen that this is quite an inconvenient custom for foreigners!

Schools, churches, offices, stores, and other places for large and frequent public gatherings are being constructed in Occidental style, with doors on hinges, glass windows, chairs, benches, tables, stoves, grates, and other “modern conveniences.”

A room in a Japanese house seems to an American to be comparatively bare and plain, as it is devoid of furniture and bric-à-brac. There is no stove, for only a small box or brazier, containing a few pieces of charcoal in a bed of ashes, is used for heating purposes. There are no chairs or sofas, for the Japanese sit on their feet on the floor. There are no huge bed sets, for they sleep on thick padded quilts spread on the floor at night, and kept in a closet when not needed. There is no large dining-table, for each person eats sitting before a small, low lacquer tray, or table, about a foot high. There is no dazzling array of pictures and other ornaments on the wall—only a kakemono (wall banner) or two; and there are no miscellaneous ornaments set around here and there—only a vase of flowers.

But more and more are the Japanese coming to build at least parts of the house in Occidental style, so that it is now quite common to find, in houses of well-to-do people, a foreign room with carpet, table, chairs, pictures, etc. Stoves and grates, too, for either wood or coal, are being largely used. Mattresses, springs, and bedsteads are also coming into use, because sleeping on the floor, where one is subject to draughts, has been found to be unhealthy. In the case of foreign rooms, moreover, it is generally unnecessary to take off the shoes; and thus another frequent cause of colds is removed. A prevailing style of architecture at present is the hybrid!

The best rooms of a Japanese house are not in the front, but in the rear, and have an outlook upon the garden, which likewise, from its plainness and simplicity, is unique. “Its artistic purpose is to copy faithfully the attractions of a veritable landscape, and to carry the real impressions that a real landscape communicates. It is, therefore, at once a picture and a poem; perhaps even more a poem than a picture.” It is in Japan, moreover, that it is possible to have a “garden” without flowers or grass—with, perhaps, only “rocks and pebbles and sand.” For the Japanese truly and literally find “sermons in stones,” and give them not only “character” but also “tones and values.” More than all that, “they held it possible to express moral lessons in the design of a garden, and abstract ideas, such as charity, faith, piety, content, calm, and connubial bliss.” In Japan, therefore, landscape-gardening is and always has been a fine art.[49]

The Japanese may be called vegetarians, for it is only within a recent period that meat has come to play any part in their diet. Fish, flesh, and fowl were once strictly forbidden as articles of food by the tenets of Buddhism, but gradually, one after another, came to be allowed as eatables. Even now meat, though becoming more and more popular as an article of diet, is not used in large quantities at one meal. Chicken, game, beef, ham, and pork may be found on sale in most large towns and cities. But beef is cut up into mouthfuls, and sold to Japanese by the ounce; chickens are carefully and minutely dissected, and sold by parts, as the wing, the leg, or an ounce or two of the breast. It was a matter of great amazement to the Japanese of Mito that the foreigners living there bought a whole chicken or two, or five or six pounds of beef, at one time, and devoured them all in two or three meals!

Rice is, of course, the staple article of diet, “the staff of life” of the Japanese; and yet, in poverty-stricken country districts, this may be a luxury, with barley or millet as the ordinary food. Various vegetables, particularly beans, are much used, fresh or pickled; seaweed, fish, eggs, and nuts are largely eaten; and a sauce, made of beans and wheat, and sold in America as “soy,” is “the universal condiment.” Thin vegetable soups are an important part of their meals, and, as no spoons are used, are drunk with a loud sucking noise, which is a fixed habit in drinking. The principal beverages, even more common than water, are tea and sake. The latter, an alcoholic liquor brewed from rice, is taken hot; the former, without milk or sugar, is also taken hot, and is served, not only at meals, but just about all the time. A kettle of hot water is always kept ready at hand, in house or inn, so that tea may be steeped in a moment and procured to drink at any time. It is always set before a guest as soon as he arrives, and is absolutely indispensable in every household.

At meal time each person sits on the floor before a small, low table on which his food is placed. They use no knife, fork, or spoon, only chop-sticks; and do not consider it in bad form to eat and drink with loud smacking and sucking sounds. Their food, when served, seems to foreigners more beautiful than palatable; it is “unsatisfying and mawkish.” One who has probably had innumerable experiences during a long residence in Japan says: “After a Japanese dinner you have simultaneously a feeling of fulness and a feeling of having eaten nothing that will do you any good.”[50] Yet, in time foreigners learn to like many parts of a Japanese bill of fare; and when travelling about the country, by carrying with them bread, butter, jam, and canned meats, can get along with rice, eggs, vegetables, and chicken or fish to complete the daily fare. In the summer resorts frequented by foreigners there are always hotels and restaurants where only European cooking is served. With the introduction of Western civilization came wine, ale, beer, etc., which are extensively used by the Japanese.

Indeed, we must not fail to take notice of the change that is taking place in the diet of the Japanese. Bread and meat, which were long ago introduced into the diet of the army and the navy, are pretty generally popular; and many other articles of “foreign food” are largely used. It is quite a common custom in well-to-do families to have at least one “foreign meal” per day; and “foreign restaurants,” especially in the large cities, are well patronized. It is said, indeed, that first-class “foreign cooking” is cheaper than first-class “Japanese cooking.” The standard of living has been considerably raised within the past decade.

It is important to touch briefly on the subject of costume, though it will not be possible or profitable to describe minutely every garment. It may not be improper to begin with the topic of undress; for the Japanese, perhaps because great lovers of nature, think it nothing immodest to be seen, even in public, in the garb of nature. Of course, in the open ports and large cities, foreign ideas of modesty are more strongly enforced; but in the interior the primitive innocence of the Garden of Eden prevails to a greater or less extent. In hot weather children go stark-naked, and men wear only a loin-cloth: “Honi soit qui mal y pense”—“Evil to him who evil thinks.”

The ordinary Japanese costume may be said to consist of a shirt, a loose silk gown fastened at the waist with a silk sash, short socks with separate places for the big toes, and either straw sandals or wooden clogs. For ceremonial occasions, “a divided skirt,” and a silk coat, adorned with the family crest, are used; these are called, respectively, hakama and haori. In winter two or three padded gowns are added; and in all seasons many persons go bare-footed, bare-legged, and bare-headed. The female garb[51] does not differ greatly from the male costume, except that the sash is larger and richer and the gown is made of lighter fabrics. The women powder and paint, oil their hair, and adorn their heads with pretty combs and hairpins.

The Japanese costume is certainly very beautiful and becoming, and is pronounced by medical authorities to be highly sanitary. For persons, however, in active business, and for those who work in the fields, it is not so convenient as the European costume; but it is altogether too charming to be entirely discarded, and, with some modification, might well be adopted in other lands. At court, the European costume is generally used; the frock coat and evening dress have become common ceremonial garbs; and silk hats, gloves, and canes also have become fashionable. The efforts of the Japanese to adopt Western customs and to conform to the usages of the Occident in matters of dress are sometimes quite amusing to those who witness them.[52]

Chamberlain affirms that “cleanliness is one of the few original items of Japanese civilization.” Surely their practice of frequent bathing ought to have brought them to that stage which is considered “next to godliness.” A bathroom is commonly an important part of the house; but if a room is not available for that purpose, a bathtub outdoors will do, or the public bath-houses afford every facility at a very small charge. Necessary exposure of the person in connection with bathing is not considered immodest; but, in large cities at least, the two sexes are no longer permitted to bathe together promiscuously. The hot baths, with water at about 110° F., are generally unendurable by foreigners. The latter, however, after some experience, may become accustomed to such heat and find it quite healthy. “Sea-bathing was not formerly much practised; but since 1885 the upper classes have taken greatly to it, in imitation of European usage, and the coast is now dotted with bathing establishments.”[53] The Japanese also resort “to an almost incredible extreme” to the hot mineral springs, which are so numerous in Japan and generally possess excellent medicinal qualities.

BIBLIOGRAPHY.

Rein’s “Japan” is valuable on these topics; “Advance Japan” has a good chapter on “Diet, Dress, and Manners” (iv.); “A Japanese Interior,” by Miss Alice M. Bacon, gives most interesting glimpses of the inner life of the people; Murray’s “Story of Japan,” chap. ii.; Knapp’s “Feudal and Modern Japan,” vol. i. chap. v. and vol. ii. chap. iv.; and “Japan in History, Folklore, and Art” (Griffis), are useful; Finck in his “Lotos-Time in Japan,” also gives interesting glimpses of these topics; and Miss Bacon’s “Japanese Girls and Women” (revised and illustrated edition) is invaluable concerning family life. Miss Hartshorne’s “Japan and her People” is well worth reading on these subjects. “Japanese Life in Town and Country” (Knox), “Dai Nippon” (Dyer), and “Every Day Japan” (Lloyd) are also valuable.

CHAPTER V
MANNERS AND CUSTOMS

Outline of Topics: Birth and birthdays; marriage; death and funeral; mourning.—Holidays (national, local, class, and religions); the “five festivals”; New Year’s holidays; the other four festivals; floral festivals; religious festivals.—Games; wrestling.—Theatre; scenery and wardrobes; chorus and pantomime; the Nō.—Music; dancing-girls.—Occidentalization.—Folk-lore; superstitions about lucky and unlucky days, hours, ages, years, etc.—Bibliography.

THE three great events in the career of a Japanese are, of course, birth, marriage, and death, each of which is, therefore celebrated with much formality. When a child is born, he or she is the recipient of many presents, which, however, create an obligation that must eventually be cleared off. A very common but honorable present on such an occasion consists of eggs in small or large quantities, according to circumstances. When the first American baby was born in Mito, she was favored with a total of 456 eggs, besides dried fish, toys, Japanese robes, and other articles of clothing, etc., and her parents were favored with universal congratulations, diluted with condolences because the new baby was a girl instead of a boy! Japanese babyhood is blithesome.[54]

The birthday of an individual, however, is not especially observed upon its recurring anniversary; for New Year’s Day is a kind of national, or universal, birthday, from which age is reckoned. And this loss of an individual birthday is also made up to the boys and girls by the two special festivals, hereafter described, of Dolls and of Flags.

The wedding ceremony[55] is quite simple but very formal. The principal feature thereof is the san-san-ku-do (three-three-nine-times); that is, both the bride and the bridegroom drink three times out of each of three cups of different sizes. This ceremony, however, does not affect at all the validity of the marriage; it is purely a social affair, of practically no more importance than the wedding reception in America or England. In Christian circles this convivial ceremony is omitted, and a rite performed by a Christian minister is substituted. As marriage is only a civil contract, its legality rests upon the official registration of the couple as husband and wife; and this formality is often neglected, so that divorce is easy and frequent. And as “matches” are generally made by parents, guardians, relatives, or friends, the mariage de convenance prevails in Japan. But the new Civil Code throws safeguards around the institution of wedlock; and the teachings of Christianity have already caused considerable improvement in the way of elevating marriage from its low standard to a holy rite.

To the fatalistic Japanese death has no terrors, especially as they are a people who seem to take about as much care of the dead as of the living. Funeral ceremonies[56] are very elaborate, expensive, solemn, and yet somewhat boisterous affairs. The Shintō rites are much plainer than Buddhist ceremonies. In the former, the coffin is long and low, as in the West, but in the latter it is small and square, so that the corpse “is fitted into it in a squatting posture with the head bent to the knees.” There are other distinguishing features of the two funerals: the bare shaven heads of Buddhist priests in contrast with the non-shaven heads of Shintō priests; the dark blue coats of the Buddhist pall-bearers in contrast with the plain white garb of the Shintō pall-bearers.

The mourning code of Japan is rather strict, and contains two features: the wearing of mourning garments (which are white), and the abstinence from animal food. The regular dates for visits to the grave are the seventh, fourteenth, twenty-first, thirty-fifth, forty-ninth, and one-hundredth days, and the first, third, seventh, thirteenth, twenty-third, twenty-seventh, thirty-third, thirty-seventh, fiftieth, and one-hundredth years.

As is shown in another chapter (“Japanese Traits”), the Japanese are a merry, vivacious, pleasure-loving people, who are satisfied with a simple life. They give and take frequent holidays, which they enjoy to the fullest extent. The national holidays are numerous, and come as follows every year:—

Four Sides’ Worship, January 1.
First Beginning Festival, January 3.
Emperor Kōmei’s Festival, January 30.
Kigen-setsu, February 11.
Spring Festival, March 22 (about).
Jimmu Tennō Festival, April 3.
Autumn Festival, September 24 (about).
Kanname Festival, October 17.
Emperor’s Birthday, November 3.
Niiname Festival, November 23.

Some of the national holidays need a few words of explanation. Kigen-setsu, for instance, was originally a festival in honor of the ascension of Jimmu, the first Emperor, to the throne, and was thus the anniversary of the establishment of the Old Empire; but it is now observed also as the celebration of the promulgation of the constitution (Feb. 11, 1889), and is thus the anniversary of the establishment of the New Empire. The Jimmu Tennō Festival of April 3 is the so-called anniversary of the death of that Emperor. The Kanname Festival in October celebrates the offering of first-fruits to the ancestral deities, and the Niiname Festival in November celebrates the tasting of those first-fruits by the Emperor. The Spring and Autumn Festivals in March and September are adaptations of the Buddhist equinoctial festivals of the dead, and are especially observed for the worship of the Imperial ancestors. The Emperor Kōmei was the father of the present Emperor, and reigned from 1847 to 1867. “Four Sides’ Worship” naturally suggests worship from the four principal directions. This and the “First Beginning Festival” make the special New Year’s holidays.

Besides these, there are a great many local, class, and religious holidays, including Sunday, so that comparatively few persons in Japan are kept under high pressure, but almost every one has frequent opportunities to relax from the tension of his occupation or profession. Even the poorest, who have to be content with a hand-to-mouth existence, take their occasional holidays.

The five great festivals of the year fall on the first day of the first month (New Year’s Day), the third day of the third month (Dolls’ Festival), the fifth day of the fifth month (Feast of the Flags), the seventh day of the seventh month (Festival of the Star Vega), and the ninth day of the ninth month (Chrysanthemum Festival). These are now officially observed according to the Gregorian calendar, but may also be popularly celebrated according to the old lunar calendar, and would then fall from three to seven weeks later. And there are not a few people who are perfectly willing to observe both calendars and thus double their number of holidays!

The greatest of these is the New Year’s holiday or season, which is often prolonged to three, five, seven, or even fifteen days. The practice of making calls and presents still prevails, and, though quite burdensome, illustrates the thoughtfulness, good cheer, and generosity of the people.[57]

NEW YEAR’S GREETING

The Dolls’ Festival is the one especially devoted to the girls; and the Feast of Flags is set apart for the boys. The Festival of the Star Vega commemorates a tradition concerning two starry lovers on opposite sides of the Milky Way, or River of Heaven. The Chrysanthemum Festival seems to have been overshadowed by the Emperor’s Birthday.

There are also many “flower festivals,” such as those of viewing the plum, cherry, wistaria, iris, morning-glory, lotus, maple, etc.[58]

One of the most important of the Buddhist festivals is that in honor of the spirits of the dead; it is called Bon-matsuri and comes in the middle of July. Buddha’s birthday in April is also observed. There is a Japanese Memorial Day, celebrated twice a year in May and November, when immense crowds flock to the shrines called Shōkonsha, and pay their homage to the spirits of those who have died for their country. Moreover, space would fail to tell of the numerous local shrines and temples, Shintō and Buddhist, where the people flock annually or semi-annually, to “worship” a few minutes and enjoy a picnic for the remainder of the day. And, in Christian circles, Christmas, Easter, and Sunday-school picnics are important and interesting occasions.

The common games are chess, go (a very complicated game slightly resembling checkers), parchesi, and cards. Flower-cards and poetical quotations are old-style, but still popular; while Occidental cards, under the name of torompu (“trump”) are coming into general use. Children find great amusement also with kites, tops, battledore and shuttlecock, snow-men, dolls, cards, etc.[59] The chief sports of young men are wrestling, rowing, tennis, and baseball. In the great American game they have become so proficient that they frequently win against the Americans and British who make up the baseball club of the Yokohama Athletic Association!

Professional wrestling-matches[60] continue to draw large crowds to see the huge masses of flesh measure their strength and skill. Jūjutsu is a kind of wrestling in which skill and dexterity are more important than mere physical strength.[61] Sleight-of-hand performers and acrobats are quite popular.

The theatre[60] is a very important feature in the Japanese world of amusements, and still remains about the only place where Old Japan can be well studied. Theatrical performances in Japan are, of course, quite different from those in the Occident, and seem very tedious to Westerners, partly because they are so long and partly because they are unintelligible. When the writer attended the theatre in Mito, the play began, thirty minutes late, at 3:30 P. M., and continued, without interruption, until almost midnight. Then, according to custom, a short supplementary play of almost an hour’s duration followed, so that it was about one o’clock when he finally reached home. The Japanese, however, are accustomed to this “sweetness long drawn out,” and either bring their lunches or slip out between acts to get something to eat and drink, or buy tea and cake in the theatre.

The wardrobes and the scenery are elaborate and magnificent. The former are often almost priceless heirlooms handed down from one generation to another. Changes of wardrobe are often made in the presence of the audience; an actor, by dropping off one robe (which is immediately carried away by a small boy), entirely metamorphoses his appearance. One convenient arrangement of the scenery is that of the revolving stage, so that, as an old scene gradually disappears, the new one is coming into view. The supernumeraries, moreover, though theoretically invisible, are distinctly present, but seem to distract neither players nor audience. The female parts are usually taken by men dressed as women; and animals are represented by either men or wooden models.

The orchestra plays an exceedingly important part in a Japanese drama. It consists of the samisen (a guitar of three strings), the fue (flute), and the taiko (drum). It plays, not between the acts to entertain the spectators, but, like the Greek chorus, during the scene, to direct and explain the drama. Pantomime is an important element in the play and exceedingly expressive. The pantomimic actions are guided by the orchestra and the singers of the chants that furnish necessary explanations. Japanese plays are mostly historical, though some depict life and manners. It is quite interesting to note that in 1903 an adapted translation of “Othello” was put on the Japanese stage with marked success.

The Nō “dances,” as they are sometimes called, were at first “purely religious performances, intended to propitiate the chief deities of the Shintō religion, and were acted exclusively in connection with their shrines.” But they were afterwards secularized and popularized, as lyric dramas. They are comparatively brief, and occupy only about an hour in performing. They are now given chiefly as special entertainments in high society or court circles to extraordinary guests.[62]

Music, especially in connection with dancing, furnishes another common means of amusement. The chief instruments of the old style are the koto, a kind of lyre; the samisen, already described; the kokyū, a sort of fiddle; lutes, flutes, fifes, drums, etc.; while the violin, organ, and piano are coming into general use. These instruments, moreover, are now being manufactured by the Japanese. Individuals, bands, and orchestras, trained under foreign supervision, furnish music, both instrumental and vocal, for private and public entertainments; and concerts in European style are becoming very popular.

It used to be that no evening entertainment was considered complete without the dancing-girls (geisha),[63] whose presence is never conducive to morality. But a strong effort is now being made, even in non-Christian circles, to banish these evil features of social entertainments. The Occidental mixed dances have not yet met with great favor, except that in the court circle, which is cosmopolitan, quadrilles, waltzes, etc., are encouraged.

The manners and customs, especially in the large cities, are undergoing considerable Occidentalizing, which results at first in an amusing mixture, or a queer hybrid. This is particularly true of social functions in official or high life. It is, of course, true that the great mass of the people, the “lower classes,” are not yet to any great extent affected by the social changes in the world above their reach and ken, and still conduct their social intercourse more Japonico, that is, in the approved methods of their ancestors; but in the life of the middle and upper classes, and especially in official functions, the influence of Occidental manners and customs is quite marked.

Japanese literature is immensely rich in stories of adventure, most interesting historical and biographical incidents, folk-lore, and fairy tales. All of these are quite familiar to the Japanese child, whether boy or girl, whose mind feasts upon, and delights in, the heroic and the marvellous. The youth and the adults, also, are not at all averse to such mental pabulum, and flock, for instance, to the hall of the professional story-teller, who regales them with fact and fiction ingeniously blended. Yoshitsune, Benkei, Momotarō, Kintarō, and others are common heroes of folk-lore and fiction; while “The Tongue-Cut Sparrow,” “The Matsuyama Mirror,” “The Man who Made Trees Bloom,” are examples of hundreds of popular fairy tales. Japanese folk-lore is an instructive and most interesting subject, which must, however, be now dismissed with references.[64]

To an audience of Athenians on Mars Hill, Paul said: “Ye men of Athens, I perceive that in all things ye are altogether superstitious.” One might likewise stand before an audience of Japanese and say: “Ye men of Nippon, I perceive that in all things ye are altogether superstitious.” For most faithfully and devoutly do the mass of the people still worship their innumerable deities, estimated with the indefinite expression “eight hundred myriads”; and most firmly do they continue to believe in the efficacy of charms and amulets and to hold to inherited superstitious ideas. It is only where the common school and Christianity have had full sway that these “foolish notions” disappear. And while we have not space for a methodical study of Japanese superstitions, we ought at least to present, even in a desultory manner, some illustrations, culled at random from various sources.[65]

The days of each month were named, not only in numerical order, but also according to the animals of the Chinese zodiac. And the latter names were perhaps more important than the numerical ones, because, according to these special names, a day was judged to be either lucky or unlucky for particular events. “Every day has its degree of luck for removal [from one place to another], and, indeed, according to another system, for actions of any kind; for a day is presided over in succession by one of six stars which may make it lucky throughout or only at night, or in the forenoon or the afternoon, or exactly at noon, or absolutely unlucky. There are also special days on which marriages should take place, prayers are granted by the gods, stores should be opened, and signboards put up.” Dr. Griffis informs us in “The Mikado’s Empire,” that “many people of the lower classes would not wash their heads or hair on ‘the day of the horse,’ lest their hair become red.” On the other hand, this “horse day” is sacred to Inari Sama, the rice-god, who employs foxes as his messengers; and “the day of the rat” is sacred to Daikoku, the god of wealth, who, in pictures, is always accompanied by that rodent. As for wedding days, Rev. N. Tamura says: “We think it is very unfortunate to be married on the 16th of January, 20th of February, 4th of March, 18th of April, 6th of May, 7th of June, 10th of July, 11th of August, 9th of September, 3d of October, 25th of November, or 30th of December, also on the grandfather’s or grandmother’s death day.” These dates are probably applicable to only the old calendar. “Seeds will not germinate if planted on certain days” (Griffis).

The hours were named, not only according to the numerical plan, but also according to the heavenly menagerie in the following way:—

The “hour of the ox,” by the way, being the time of sound sleep, was sacred to women crossed in love for taking vengeance upon a straw image of the recreant lover at the shrine of Fudō.

“After 5 P. M. many people will not put on new clothes or sandals” (Griffis). From “Superstitious Japan”: “If one swallows seven grains of red beans (azuki) and one go of sake before the hour of the ox on the first day of the year, he will be free from sickness and calamity throughout the year; if he drinks toso (spiced sake) at the hour of the tiger of the same day, he will be untouched by malaria through the year. On the seventh day of the first month if a male swallows seven, and a female fourteen, red beans, they will be free from sickness all their lives; if one bathes at the hour of the dog on the tenth day [of the same month], his teeth will become hard.”

There are also superstitions about ages. Some persons, for instance, “are averse to a marriage between those whose ages differ by three or nine years. A man’s nativity also influences the direction in which he should remove; and his age may permit his removal one year and absolutely forbid it the next.” There are also critical years in a person’s life, such as the seventh, twenty-fifth, forty-second, and sixty-first[66] years for a man, and the seventh, eighth, thirty-third, forty-second, and sixty-first[66] years for a woman. There is a similar story to the effect that a child born (or begotten?) in the father’s forty-third year is supposed to be possessed of a devil. When such a child is about one month old, it is, therefore, exposed for about three hours in some sacred place. Some member or friend of the family then goes to get it, and bringing it to the parents, says: “This is a child whom I have found and whom you had better take and bring up.” Thus having fooled the devil, the parents receive their own child back.

From Inouye’s “Sketches of Tōkyō Life” we learn that aged persons provide against failing memory by passing through seven different shrine gates on the spring or autumn equinox. An incantation against noxious insects, written with the infusion of India ink in liquorice water on the eighth day of the fourth moon, Buddha’s birthday, will prevent the entrance of the insects at every doorway or window where it is posted. January 16 and July 16 were and are special holidays for servants and apprentices, and considered sacred to Emma, the god of Hades. At the time of the winter solstice doctors would worship the Chinese Esculapius. “The foot-wear left outside on the night of the winter equinox should be thrown away; he who wears them will shorten his own life. If you cut a bamboo on a moonlight night, you will find a snake in the hollow of it between the third and fourth joints.” “During an eclipse of the sun or moon, people carefully cover, the wells, as they suppose that poison falls from the sky during the period of the obscuration.” “If on the night of the second day of the first moon, one dreams of the takara-bune (treasure-ship), he shall become a rich man.” The first “dog day” and the third “dog day” in July are days for eating special cakes. “The third dog day is considered by the peasantry a turning-point in the life of the crops. Eels are eaten on any day of the bull [ox] that may occur during this period of greatest heat.” The author was once warned by a Japanese woman that he must not take medicine or consult a doctor on New Year’s Day, because such acts would portend a year of illness.

BIBLIOGRAPHY.

There are many good books which portray the manners and customs of the Japanese people; and as for magazine and newspaper articles on the subject their name is legion. The works of Griffis, Chamberlain, Rein, Hearn, Lowell, Miss Bacon, Miss Scidmore, Miss Hartshorne, Mrs. Isabella Bird Bishop, and Mitford’s “Tales of Old Japan” may be recommended. Good novels, like “Mito Yashiki” (Maclay), “Honda the Samurai” (Griffis), “In the Mikado’s Service” (Griffis), etc., give an insight into Japanese life. This may suffice, as more particular references have been given in connection with many of the topics of the chapter. “A Japanese Boy” (Shigemi), “When I was a Boy in Japan” (Shioya), “Japanese Girls and Women” (Miss Bacon), and “The Wee Ones of Japan” (Mrs. Bramhall) give good pictures of child-life; and Dr. Griffis has edited an edition of Mrs. Chaplin-Ayrton’s valuable “Child-Life in Japan.” “Japanese Life in Town and Country” (Knox), and “Every Day Japan” (Lloyd) also contain good material in this connection.

CHAPTER VI
JAPANESE TRAITS

Outline of Topics: First impressions: minuteness; politeness and courtesy; etiquette; simplicity; vivacity; equanimity; union of Stoicism and Epicureanism; generosity; unpracticality; procrastination; humility and conceit; lack of originality; fickleness; æstheticism; loyalty; filial piety; sentimental temperament; susceptibility to impulse; land and people.—Bibliography.

FIRST impressions are, of course, often deceitful, as they are likely to be formed from merely superficial views; but they are quite certain to emphasize the peculiar characteristics of a person or a people. The points of difference are very evident at first, but gradually become less observable or prominent, and in time may scarcely be noticed. It is, of course, undeniable that first impressions must be more or less modified, but it is also true that some remain practically unchanged, or are verified and strengthened by long experience.

In the case of the Japanese, for instance, a first and lasting impression is that of minuteness. This characteristic of “things Japanese” pertains less to quality than to quantity, is not a mental or a moral, so much as a physical or dimensional, feature. The empire, though called Dai Nippon (Great Japan) is small; the people are short; the lanes are narrow; the houses are low and small; farms are insignificant;[67] teacups, other dishes, pipes, etc., are like our toys; and innumerable other objects are Lilliputian. Pierre Loti, the French writer, in his description of Japanese life, draws extensively on the diminutives of his native tongue. In business matters, moreover, the Japanese seem incapable of managing big enterprises, and do everything on a small scale with a small capital. The saying that they are “great in little things and little in great things” contains some truth. But it must, in fairness, be acknowledged that, of recent years, the Japanese have begun to display a remarkable facility and success in the management of great enterprises. They are outgrowing this characteristic of smallness, and are even now reckoned among the “great world-powers.”

The Japanese are famous the world over for their politeness and courtesy; they are a nation of good manners, and, for this and other qualities, have been styled “the French of the Orient.” From morning to night, from the cradle to the grave, the entire life is characterized by unvarying gentleness and politeness in word and act. Many of the expressions and actions are mere formalities, it is true; but they have, by centuries of hereditary influence, been so far incorporated into the individual and national life as to be a second nature. This trait is one which most deeply impresses all visitors and residents, and concerning which Sir Edwin Arnold has written the following:—

“Where else in the world does there exist such a conspiracy to be agreeable; such a widespread compact to render the difficult affairs of life as smooth and graceful as circumstances admit; such fair decrees of fine behavior fixed and accomplished for all; such universal restraint of the coarser impulses of speech and act; such pretty picturesqueness of daily existence; such lovely love of nature as the embellisher of that existence; such sincere delight in beautiful, artistic things; such frank enjoyment of the enjoyable; such tenderness to little children; such reverence for parents and old persons; such widespread refinement of taste and habits; such courtesy to strangers; and such willingness to please and to be pleased?”

As stated above, the innate courtesy of the Japanese manifests itself in every possible way in word and deed. Thus has been developed an almost perfect code of etiquette, of polite speech and conduct for every possible occasion; and while these formalities are sometimes apparently unnecessary, often even a cloak for insincerity, and also a waste of time in this practical age, we cannot but lament the decadence of Japanese manners.

GARDEN AT ŌJI

Another prominent and prevailing element of Japanese civilization is simplicity. The people have the simplicity of nature to such an extent that the garb of nature is not considered immodest. They find delight in the simplest forms of natural beauties, and they plant their standard of beauty on a simple base. A rough and gnarled tree, or even a mere trunk or stump; a bare twig or branch without leaves or blossoms; an old stone; all kinds of flowers and grasses have in themselves a real natural beauty. A Japanese admires the beauties of nature just as they are; he loves a flower as a flower. The Japanese truly worship Nature in all her varied forms and hold communion with all her aspects. They enjoy the simplest amusements with the simplest toys which, cheap and frail, may last only an hour, but easily yield their money’s worth and more of real pleasure. They find the greatest happiness in such simple recreations as going to see the plum blossoms or cherry flowers, and gazing at the full moon. They are, in comparison with Americans, childish in their simplicity; but they succeed in extracting more solid enjoyment out of life than any other people on the globe. Americans sacrifice life to get a living: Japanese, by simply living, enjoy life.

And this leads to another impression and characterization of the Japanese people as merry, lighthearted, and vivacious. Careless, even to an extreme; free from worry and anxiety, because easily satisfied with little, and because inclined to be excessively fatalistic,—they not only are faithful disciples of the Epicurean philosophy, that happiness or pleasure is the summum bonum of life, but they succeed in being happy without much exertion. They believe that men “by perpetual toil, bustle, and worry render themselves unfit to enjoy the pleasures which nature places within their reach”; and that the Occidental, and especially the American, life of high pressure, with too much work and too little play, is actually making Jack a dull boy. It is certainly to be hoped, but perhaps in vain, that the increasing complexity of modern life in Japan will not entirely obliterate the simplicity and vivacity of the Japanese; for they seem to “have verily solved the great problem—how to be happy though poor.”

The Japanese are, however, extremely stoical in belief and behavior, and can refrain as rigidly from manifestations of joy or sorrow as could a Spartan or a Roman.[68] Many a Japanese Leonidas, Brutus, or Cato stands forth as a typical hero in their annals. Without the least sign of suffering they can experience the severest torture, such as disembowelling themselves; and without a word of complaint they receive adversity or affliction. Shikata ga nai (“There is no help”) is the stereotyped phrase of consolation from the least to the greatest loss, injury, or affliction. For a broken dish, a bruise, a broken limb, a business failure, a death, weeping is silly, sympathy is useless; alike for all, shikata ga nai.

It is possibly this combination or union of Stoicism and Epicureanism that makes the real and complete enjoyment of life. The following paragraph pictures graphically the contrasting characteristics of Japanese and American women: “It is said that the habitual serenity of Japanese women is due to their freedom from small worries. The fashion of their dress never varies, so they are saved much anxiety of mind on that subject. Housekeeping is simplified by the absence of draperies and a crowd of ornaments to gather dust, and the custom of leaving footwear at the entrance keeps out much mud and dirt. With all our boasted civilization, we may well learn from the Orientals how to prevent the little foxes of petty anxieties from spoiling the vines of our domestic comfort. If American housekeepers could eliminate from their lives some of the unnecessary care of things, it would probably smooth their brows and tone down the sharpened expression of their features.”

The Japanese are, by instinct, a very unselfish and generous people. These two seemingly synonymous adjectives are purposely used; for the Japanese possess, not only the negative and passive virtue of unselfishness, but also its positive and active expression in generosity; they are not merely careless and thoughtless of self, but they are careful and thoughtful of others. In fact, their philanthropic instincts are so strong that neither excessive wealth nor extreme pauperism is prevalent. These two traits had their origin, probably, in a contempt for mere money-making and the lack of a strong desire for wealth. The merchant, engaged in trade,—that is, in money-making pursuits,—was ranked below the soldier, the farmer, and the artisan. The typical Japanese believed that “the love of money is the root of all evil,” and was not actuated by “the accursed greed for gold” (auri sacra fames). No sordid views of life on a cash basis were held by the Japanese, and not even the materialism of modern life has yet destroyed their generous and philanthropic instincts. They are as truly altruistic as Occidentals are egoistic.

The modern characteristic expressed by the term “practical” does not belong to the Japanese, who are rather visionary in disposition. This trait is undoubtedly an effect of the old distaste for money-making pursuits, and renders the Japanese people, on the whole, incapable of attending strictly and carefully to the minutiæ of business. They do not, indeed, appear to possess the mental and moral qualities which go to make a successful merchant or business man.[69] This is the testimony both of those who have studied their psychological natures and of those who have had actual business experience with them. The former say that unpracticality and a distaste for money-making are natural elements of the Japanese character, as is evidenced by the fact that, in ancient society, the merchant was assigned to the fourth class—below the soldier, the farmer, the artisan. “The temperament, the training, and the necessary materials are, for the most part, lacking”; and these cannot, in spite of the impressionableness of the Japanese nature, be readily acquired and developed. Business men, moreover, who have had actual dealings with the Japanese, complain of dishonesty,[70] “pettiness, constant shilly-shallying,” and unbusiness-like habits; and call them “good-natured, artistic, and all that, but muddle-pated folks when it comes to matters of business.”

One illustration of their natural incapacity for business life is found in the fact that they had no idea of time. They did not understand the value, according to our standards, of the minutes, and were much given to what we call a “waste of time.” They were not accustomed to reckon time minute-ly, or to take into notice any period less than an hour, and considered it nine o’clock until it was ten o’clock. Moreover, the hour of the old “time-table” was 120 minutes long.[71] Besides, the Japanese are too dignified to be in a hurry; so that, if they miss one train, they do not fume and fret because they have to wait even several hours for the next train, but take it all calmly and patiently. And as clocks and watches are still somewhat of a luxury to the common people, we must not expect them to come up at once to our ideas of strict punctuality. But in school and office and business they are learning habits of promptness and coming to realize that “time is money”; so that recent years have shown a marked improvement.

In the character of the Japanese are blended the two inharmonious elements of humility and conceit. Their language, customs, and manners are permeated with the idea of self-abasement, “in honor preferring one another”; but their minds are filled with excessive vanity, individual and national. They call their own country “Great Japan,” and have always had a strong faith in the reality of its greatness. The precocity and conceit of Japanese youth are very noticeable. A schoolboy of fourteen is always ready to express with confidence and positiveness his criticisms on Occidental and Oriental politics, philosophy, and religion. Young Japan, whether individually or collectively, is now in the Sophomore class of the World’s University. Japan is self-assertive, self-confident, and independent. But the marvellous achievements in the transformation of Japan during the past half-century are some excuse for the development of vanity; and the future, with its responsibilities, surely demands a measure of self-confidence.

The Japanese are commonly criticised as being imitative rather than initiative or inventive; and it must be acknowledged that a study of their history bears out this criticism. The old civilization was very largely borrowed from the Chinese, perhaps through the Koreans; and in modern times we have witnessed a similar adoption and imitation of Occidental civilization. But it must also be borne in mind that in few cases was there servile imitation; for, in almost every instance, there was an adaptation to the peculiar needs of Japan. And yet even this assimilation might show that the Japanese have “great talent, but little genius” (Munzinger), or “little creative power” (Rein). However, there have been indications of late years that the Japanese mind is developing inventive power. Originality is making itself known in many really remarkable inventions, especially along mechanical lines. Rifles, repeating pistols, smokeless gunpowder, guncotton, and bicycle boats are a few illustrations of Japanese inventions. Moreover, many of the Japanese inventors have secured letters patent in England, Germany, France, Austria, and the United States. In scientific discoveries, too, the Japanese are coming forward.

The Japanese have also been frequently accused of fickleness, and during the past fifty years have certainly furnished numerous reasons for such a charge. They have seemed to shift about with “every wind of doctrine,” and, like the Athenians in Paul’s day, have been often attracted by new things. But Dening’s defence against this accusation is worthy of notice, and seems quite reasonable. He claims that “this peculiarity is accidental, not inherent”; that there was “no lack of permanence in their laws, institutions, and pursuits in the days of their isolation”; that in recent times “their attention has been attracted by such a multitude of [new] things ... that they have found great difficulty in making a judicious selection”; and the rapid changes “have not been usually dictated by mere fickleness, but have resulted from the wish to prove all things.” Chamberlain, likewise, refers to so-called “characteristic traits” that are “characteristic merely of the stage through which the nation is now passing.” And certainly a growing steadfastness of purpose and action is perceptible in many phases of Japanese life.

The Japanese are pre-eminently an æsthetic people. In all sections, among all classes, art reigns supreme. It permeates everything, great or small. “Whatever these people fashion, from the toy of an hour to the triumphs of all time, is touched by a taste unknown elsewhere.”[72]

The national spirit is excessively strong in Japan, and has been made powerful by centuries of development. Every Japanese is born, lives, and dies for his country. Loyalty is the highest virtue; and Yamato-damashii (Japan spirit) is a synonym too often of narrow and inordinate patriotism. But the vision of the Japanese is broadening, and they are learning that cosmopolitanism is not necessarily antagonistic to patriotism. They used to harp on “The Japan of the Japanese”; later they began to talk about “The Japan of Asia”; but now they wax eloquent over “The Japan of the World.”

Filial piety is the second virtue in the Japanese ethics, and is often carried to a silly extreme. The old custom of inkyō made it possible for parents, even while they were still able-bodied, to retire from active work and become an incubus on the eldest son, perhaps just starting out in his life career. But now there is a law that no one can become inkyō before he is sixty years of age. And yet filial piety can easily nullify the law!

Professor George T. Ladd, who has made a special study of the Japanese from the psychological point of view, sums up their “character” as of the “sentimental temperament.”[73] The following are suggestive passages:—

“This distinctive Japanese temperament is that which Lotze has so happily called the ‘sentimental temperament.’ It is the temperament characteristic of youth, predominatingly, in all races. It is, as a temperament, characteristic of all ages, of both sexes, and of all classes of population, among the Japanese. But, of course, in Japan as everywhere, the different ages, sexes, and classes of society, differ in respect to the purity of this temperamental distinction. Many important individual exceptions, or examples of other temperaments, also occur.

“The distinguishing mark of the sentimental temperament is great susceptibility to variety of influences—especially on the side of feeling, and independent of clear logical analysis or fixed and well-comprehended principles—with a tendency to a will that is impulsive and liable to collapse. Such susceptibility is likely to be accompanied by unusual difficulty in giving due weight to those practical considerations, which lead to compromises in politics, to steadiness in labor, to patience in developing the details of science and philosophy, and to the establishment of a firm connection between the higher life of thought and feeling and the details of daily conduct. On the other hand, it is the artistic temperament, the temperament which makes one ‘interesting,’ the ‘clever’ mind, the temperament which has a suggestion of genius at its command....

“Japan is the land of much natural scenery that is pre-eminently interesting and picturesque. It is the land of beautiful green mountains and of luxurious and highly variegated flora. It is the land that lends itself to art, to sentiment, to reverie and brooding over the mysteries of nature and of life. But it is also the land of volcanoes, earthquakes, floods, and typhoons; the land under whose thin fair crust, or weird and grotesque superficial beauty, and in whose air and surrounding waters, the mightiest destructive forces of nature slumber and mutter, and betimes break forth with amazing destructive effect. As is the land, so—in many striking respects—are the people that dwell in it. The superficial observer, especially if he himself be a victim of the unmixed sentimental temperament, may find everything interesting, æsthetically pleasing, promising continued kindness of feeling, and unwearied delightful politeness of address. But the more profound student will take note of the clear indications, that beneath this thin, fair crust, there are smouldering fires of national sentiment, uncontrolled by solid moral principle, and unguided by sound, practical judgment. As yet, however, we are confident in the larger hope for the future of this most ‘interesting’ of Oriental races.”

BIBLIOGRAPHY.

Rein’s “Japan,” “The Gist of Japan” (Peery), “Japan and its Regeneration” (Cary), “The Soul of the Far East” (Lowell), “Feudal and Modern Japan” (Knapp), “Lotos-Time in Japan” (Finck), and Hearn’s works discuss the subject of Japanese characteristics with intelligence from various points of view. The most interesting and instructive Japanese writer on the subject is Nitobe in his “Bushidō, the Soul of Japan.” Dening’s paper in vol. xix. Transactions Asiatic Society of Japan is very valuable. “The Evolution of the Japanese” (Gulick) should also be carefully studied, especially as he differs from Lowell and others, who contend that Orientals in general, and Japanese in particular, have no “soul,” or distinct personality.

Hearn’s best work, entitled “Japan, An Interpretation,” is interesting and instructive in this connection. “Japanese Life in Town and Country” (Knox), “Dai Nippon” (Dyer), chap. iii., and “Every Day Japan” (Lloyd) also throw light on this topic.

CHAPTER VII
HISTORY (OLD JAPAN)

Outline of Topics: Outline of mythology and history; sources of material; earlier periods; Japanese and Græco-Roman mythology; prehistoric period; continental influences; capitals; Imperialism; Fujiwara Epoch; Taira and Minamoto; Hōjō tyranny; Ashikaga Period; Nobunaga and Hideyoshi; Iyeyasu; Tokugawa Dynasty.—Bibliography.

THE mythology and history of Japan may be outlined in the following manner:—

A. Sources of material.

1. Oral tradition.

2. Kojiki [711 A. D.].

3. Nihongi [720 A. D.].

B. Chronology.

I. Old Japan.

1. “Divine Ages.” Creation of world; Izanagi and Izanami; Sun-goddess and brother; Ninigi; Princes Fire-Shine and Fire-Fade; Jimmu.

2. Prehistoric Period [660 B.C.-400 (?) A. D.]. Jimmu Tennō; “Sūjin, the Civilizer”; Yamato-Dake; Empress Jingu; Invasion of Korea; Ōjin, deified as Hachiman, the Japanese Mars; Take-no-uchi. Native elements of civilization. Chinese literature.

3. Imperialistic Period [400 (?)-888 A. D.]. Continental influences (on language and literature, learning, government, manners and customs, and religion); Buddhism; Shōtoku Taishi; practice of abdication; Nara Epoch; capital settled at Kyōto; Sugawara; Fujiwara family established in regency (888 A. D.).

4. Civil Strife [888-1603 A. D.]. Fujiwara bureaucracy; Taira supremacy (1156-1185); wars of red and white flags; Yoritomo and Yoshitsune; Minamoto supremacy (1185-1199); first Shōgunate; Hōjō tyranny (1199-1333); Tartar armada; Kusunoki and Nitta; Ashikaga supremacy (1333-1573); “War of the Chrysanthemums”; tribute to China; fine arts and architecture; cha-no-yu; Portuguese; Francis Xavier; spread of Christianity; Nobunaga, persecutor of Buddhists (1573-1582); Hideyoshi, “Napoleon of Japan” (1585-1598); persecution of Christianity; invasion of Korea; Iyeyasu; battle of Sekigahara (1600 A. D.).

5. Tokugawa Feudalism [1603-1868 A. D.]. Iyeyasu Shōgun (1603); capital Yedo, girdled by friendly fiefs; perfection of feudalism; Dutch; Will Adams; English; extermination of Christianity; seclusion and crystallization (1638-1853); Confucian influences.

II. New Japan.

5 (continued). Perry’s Expedition; treaties with foreign nations; internal strife; Richardson affair; Shimonoseki affair; resignation of Shōgun; abolition of Shōgunate; Revolutionary War; New Imperialism; Imperial capital Yedo, renamed Tōkyō; Meiji Era.

6. New Empire [1868- ]. Opening of ports and cities; “Charter Oath”; telegraphs, light-houses, postal system, mint, dockyard, etc.; outcasts acknowledged as human beings; abolition of feudalism; first railway, newspaper, and church; Imperial University; Yokohama Missionary Conference; Gregorian calendar; anti-Christian edicts removed; Saga rebellion; Formosan Expedition; assembly of governors; Senate; treaty with Korea; Satsuma rebellion; bi-metallism; Loo Choo annexed; new codes; prefectural assemblies; Bank of Japan; Ōsaka Missionary Conference; new nobility; Japan Mail Steamship Company; Privy Council; Prince Haru made Crown Prince; anti-foreign reaction; promulgation of Constitution; first Diet; Gifu earthquake; war with China; Formosa; tariff revision; gold standard; freedom of press and public meetings; opening of Japan by new treaties; war with China; Tōkyō Missionary Conference; Anglo-Japanese Alliance.

The student of Japanese history is confronted, at the outset, with a serious difficulty. In ancient times the Japanese had no literary script, so that all events had to be handed down from generation to generation by oral tradition. The art of writing was introduced into Japan, from China probably, in the latter part of the third century A. D.; but it was not used for recording events until the beginning of the fifth century. All these early records, moreover, were destroyed by fire; so that the only “reliance for information about ... antiquity” has to be placed in the Kojiki,[74] or “Records of Ancient Matters,” and the Nihongi,[75] or “Chronicles of Japan.” The former, completed in 712 A. D., is written in a purer Japanese style; the latter, finished in 720 A. D., is “much more tinctured with Chinese philosophy”; though differing in some details, they are practically concordant, and supply the data upon which the Japanese have constructed their “history.” It is thus evident that the accounts of the period before Christ must be largely mythological, and the records of the first four centuries of the Christian era must be a thorough mixture of fact and fiction, which it is difficult carefully to separate.

ŌSAKA CASTLE

According to Japanese chronology, the Empire of Japan was founded by Jimmu Tennō in 660 B. C. This was when Assyria, under Sardanapalus, was at the height of its power; not long after the ten tribes of Israel had been carried into captivity, and soon after the reign of the good Hezekiah in Judah; before Media had risen into prominence; a century later than Lycurgus, and a few decades before Draco; and during the period of the Roman kingdom. But according to a foreign scholar who has sifted the material at hand, the first absolutely authentic date in Japanese history is 461 A. D.,[76]—just the time when the Saxons were settling in England. If, therefore, the Japanese are given the benefit of more than a century, there yet remains a millennium which falls under the sacrificial knife of the historical critic. But while we cannot accept unchallenged the details of about a thousand years, and cannot withhold surprise that even the Constitution of New Japan maintains the “exploded religious fiction” of the foundation of the empire, we must acknowledge that the Imperial family of Japan has formed the oldest continuous dynasty in the world, and can probably boast an “unbroken line” of eighteen or twenty centuries.

1. “Divine Ages.”

2. Prehistoric Period [660 B. C.—400 (?) A. D.].

Dr. Murray, in “The Story of Japan,” following the illustrious example of Arnold in Roman history, treats these more or less mythological periods in a reasonable way. He says: “Yet the events of the earlier period ... are capable, with due care and inspection, of furnishing important lessons and disclosing many facts in regard to the lives and characteristics of the primitive Japanese.” These facts concerning the native elements of civilization pertain to the mode of government, which was feudal; to food, clothing, houses, arms, and implements; to plants and domestic and wild animals; to modes of travel; to reading and writing, as being unknown; to various manners and customs; to superstitions; and to “religious notions,” which found expression in Shintō, itself not strictly a “religion,” but only a cult without a moral code. “Morals were invented by the Chinese because they were an immoral people; but in Japan there was no necessity for any system of morals, as every Japanese acted rightly if he only consulted his own heart”! So asserts a Shintō apologist. And from the fact that so many myths cluster around Izumo, it is a natural inference that one migration of the ancestors of the Japanese from Korea landed in that province, while the legends relating to Izanagi and Izanami, the first male and female deities, since they find local habitation in Kyūshiu, seem to indicate another migration (Korean or Malay?) to that locality. These different migrations are also supposed to account for the two distinct types of Japanese.

The story of the creation of the world bears considerable resemblance to that related in Ovid’s Metamorphoses; and this is only one of many points of remarkable similarity between the mythology of Japan and the Græco-Roman mythology.[77] And one famous incident in the career of the Sun-Goddess is evidently a myth of a solar eclipse.

Although the Emperor Jimmu cannot be accepted as a truly historical personage, neither can he be entirely ignored, for he is still an important “character” in Japanese “history” and continues to claim in his honor two national holidays (February 11 and April 3). And, just as Jimmu may be considered the Cyrus, or founder, of the Japanese Empire, so Sūjin, “the Civilizer,” may be called its Darius, or organizer. The Prince Yamato-Dake is a popular hero, whose wonderful exploits are still sung in prose and poetry. As for the Empress Jingu, or Jingō, although she is not included in the official list[78] of the rulers of the empire, she is considered a great heroine, and is especially famous for her successful invasion of Korea, assigned to about 200 A. d. And it is her son, Ōjin, who, deified as Hachiman, is still “worshipped” as god of war; while Take-no-uchi is renowned for having served as Prime Minister to five Emperors and one Empress (Jingu). It was during this period that the Chinese language and literature, together with the art of writing, were introduced into Japan through Korea.

3. Imperialistic Period [400(?)-888 A. D.].

The continental influences form an important factor in the equation of Japanese civilization. The Japanese “have been from the beginning of their history a receptive people,” and are indebted to Korea and China for the beginnings of language, literature, education, art, mental and moral philosophy (Confucianism), religion (Buddhism), and many social ideas. The conversion of the nation to Buddhism took place in the sixth and seventh centuries, and was largely due to the powerful influence of the Prime Minister of the Empress Suiko. He is best known by his posthumous title of Shōtoku Taishi, and is also famous for having compiled “the first written law in Japan.”

For a long period, on account of superstitions, the capital was frequently removed, so that Japan is said to have had “no less than sixty capitals.” But during most of the eighth century the court was located at Nara, which gave its name to that epoch; and in 794 A. D. the capital was permanently established at Kyōto.

At first the government of Japan was an absolute monarchy, not only in name, but also in fact; for the authority of the Emperor was recognized and maintained, comparatively unimpaired, throughout the realm. But the decay of the Imperial power began quite early in “the Middle Ages of Japan,” as Dr. Murray calls the period from about 700 to 1184 A. D. The Emperors themselves, wearied with the restrained and dignified life which, as “descendants of the gods,” they were obliged by etiquette to endure, preferred to abdicate; and in retirement “often wielded a greater influence and exerted a more active part in the administration of affairs.” This practice of abdication frequently brought a youth, or even an infant, to the throne, and naturally transferred the real power to the subordinate administrative officers. This was the way in which gradatim the “duarchy,” as it is sometimes called, was developed, and in which seriatim families and even individuals became prominent.

4. Civil Strife [888-1603 A. D.].

Although actual warfare did not begin for a long period, the date of the appointment of a Fujiwara as Regent practically ended Imperialism and was the beginning of jealousy and strife. And yet the Fujiwara Epoch was the “Elizabethan Age” of classical literature. But after that family had for about 400 years “monopolized nearly all the important offices in the government,” and from 888 had held the regency in hereditary tenure, it was finally deposed by the so-called “military families.”

The first of these was the Taira, who, after only a short period of power (1156-1185) through Kiyomori, were utterly overthrown in the “wars of the red and white flags,” and practically annihilated in the great naval battle of Dan-no-ura. Next came the Minamoto, represented by Yoritomo,[79] whose authority was further enhanced when the Emperor bestowed on him the highest military title, Sei-i-Tai-Shōgun. And from this time (1192) till 1868 the emperors were practical nonentities, and subordinates actually governed the empire. The Japanese Merovingians, however, were never deprived of their titular honor by their “Mayors of the Palace.”

But the successors of Yoritomo in the office of Shōgun were young and sensual, and gladly relinquished the executive duties to their guardians of the Hōjō family, who, as regents, ruled “with resistless authority” and “unexampled cruelty and rapacity,” but yet deserve credit for defeating (in 1281) an invading force of Tartars sent by Kublai Khan. The great patriots, Kusunoki and Nitta, with the aid of Ashikaga, finally overthrew the Hōjō domination in 1333; but the Ashikaga rule succeeded and continued till 1573.

During the fourteenth century occurred the Japanese “War of the Roses,” or the “War of the Chrysanthemums,” which was a conflict between two rival branches of the Imperial family. It resulted in the defeat of the “Southern Court” by the “Northern Court,” and the reunion of the Imperial authority in the person of the Emperor Komatsu II. It was an Ashikaga Shōgun who encouraged the quaint tea-ceremonial, called cha-no-yu; it was the same family who fostered fine arts, especially painting and architecture; it was an Ashikaga who paid tribute to China; it was “in almost the worst period of the Ashikaga anarchy” that, in 1542, “the Portuguese made their first appearance in Japan”; and it was only seven years later when Francis Xavier arrived there to begin his missionary labors, from which Christianity spread rapidly, until the converts were numbered by the millions.[80]

The next few decades of Japanese history are crowded with civil strife, and include the three great men, Nobunaga, Hideyoshi, and Iyeyasu, each of whom in turn seized the supreme power. The first-named persecuted Buddhism and was favorable to Christianity; the other two interdicted the latter. Hideyoshi, who “rose from obscurity solely by his own talents,” has been called “the Napoleon of Japan.” He is generally known by his title of Taikō; and he extended his name abroad by an invasion of Korea, which was not, however, a complete success. He is regarded by many as “the greatest soldier, if not the greatest man, whom Japan has produced.” If this statement can be successfully challenged, the palm will certainly be awarded to Iyeyasu, who, by the victory of Sekigahara in 1600, became the virtual ruler of the empire.

5. Tokugawa Feudalism [1603-1868 A. D.].

Iyeyasu founded a dynasty (Tokugawa) of Shōguns, who, for more than 260 years, ruled at Yedo, surrounded by faithful vassals, and who at least gave the empire a long period of peace. He brought Japanese feudalism to its perfection of organization. His successors destroyed Christianity by means of a fearful persecution; prohibited commercial intercourse, except with the Chinese and the Dutch,[81] and allowed it with these only to a limited extent, and thus crystallized Japanese civilization and institutions. It may be true that “Japan reached the acme of her ancient greatness during the Tokugawa Dynasty”; but it is also true that by this policy of insulation and seclusion she was put back two and a half centuries in the matter of progress in civilization.

The long years of peace under the Tokugawas were also years of literary development. Chinese history, literature, and philosophy were ardently studied; Confucianism wielded a mighty influence; but Japanese history and literature were not neglected. The Mito clan especially was the centre of intellectual industry, and produced, among a large number of works, the Dai Nihon Shi (History of Great Japan), which is even to-day the standard. The study of Japanese history revealed the fact that the governmental authority had been originally centred in the Emperor, and not divided with any subordinate; and the study of Confucian political science led to the same idea of an absolute monarchy. Thus the spirit of Imperialism grew, encouraged, perhaps, by clan jealousies and fostered by anti-foreign opinions, until “the last of the Shōguns” resigned his position, and the Emperor was restored to his original sole authority. Then the leaders of the Restoration abandoned their anti-foreign slogan, which had been only a pretext, and by a complete but wise volte-face, began to turn their country into the path of modern civilization, to make up for the lost centuries. But the story of this wonderful transformation belongs to the next chapter.

BIBLIOGRAPHY.

Griffis, in his “Japan in History, Folk-lore, and Art,” gives interesting glimpses of Japanese history; and many other works on Japan present a brief treatment of this subject. Clement’s Hildreth’s “Japan as it Was and Is” is especially valuable for the period of seclusion. Knapp’s “Feudal and Modern Japan” is instructive in its contrasts. The Transactions of the Asiatic Society of Japan abound in valuable material. For a single volume on this subject, Murray’s “Japan” in the series of “The Stories of the Nations” or Longford’s “Story of Old Japan” is the best. Murdoch’s “History of Japan” in three volumes, of which two have been published, is the most authoritative.

CHAPTER VIII
HISTORY (NEW JAPAN)

Outline of Topics: Birth of New Japan.—Nineteenth Century Japan; calendars; six periods: (I) Period of Seclusion, chronology and description; (II) Period of Treaty-making, chronology and description; (III) Period of Civil Commotions, chronology and description; (IV) Period of Reconstruction, chronology and description, especially the “Charter Oath”; (V) Period of Internal Development, chronology and description; (VI) Period of Constitutional Government, chronology and description; summary of general progress.—Bibliography.

JULY 14, 1853, was the birthday of New Japan. It was the day when Commodore Perry and his suite first landed on the shore of Yedo Bay at Kurihama, near Uraga, and when Japanese authorities received, in contravention of their own laws, an official communication from Millard Fillmore, President of the United States.

It may be true that, even if Perry had not come, Japan would have been eventually opened, because internal public opinion was shaping itself against the policy of seclusion; but we care little for what “might have been.” It is, of course, true that Perry did not fully carry out the purpose of his expedition until the following year, when he negotiated a treaty of friendship; but the reception of the President’s letter was the crucial point; it was the beginning of the end of old Japan. The rest followed in due course of time. When Japanese authorities broke their own laws, the downfall of the old system was inevitable. Mark those words in the receipt—“in opposition to the Japanese law.” That was a clear confession that the old policy of seclusion and its prohibitions could no longer be strictly maintained. A precedent was thus established, of which other nations were not at all slow to avail themselves.

But although New Japan was not born until the second half of the nineteenth century, it suits the purpose of this book a little better, even at the expense of possible repetition, to take a survey in this chapter of that entire century, in order that the real progress of Japan may thereby be more clearly revealed in all its marvellous strides.

Of course, the employment of the Gregorian calendar in Japan is of comparatively recent occurrence, so that it would be quite proper to divide up the century according to the old Japanese custom of periods, or eras,[82] of varying length. This system was introduced from China and has prevailed since 645 A. D. A new era was always chosen “whenever it was deemed necessary to commemorate an auspicious or ward off a malign event.” It is interesting, by the way, to notice that, immediately after Commodore Perry’s arrival (1853), the name of the period was changed for a good omen! Hereafter these eras will correspond with the reigns of the emperors.

But it is really more intelligible to divide the history of the century into six periods of well-determined duration. Each one of these periods, moreover, may be accurately named in accord with the distinguishing characteristic of that period. It must, however, be clearly understood that these distinctions are not all absolute, but rather relative. It is also possible, without an undue stretch of the imagination, to trace, in the order of the periods, the general progress that has marked the history of New Japan. These periods are as follows:—

I.	Seclusion (1801-1853).
II.	Treaty-making (1854-1858).
III.	Civil Commotions (1858-1868).
IV.	Reconstruction (1868-1878).
V.	Internal Development (1879-1889).
VI.	Constitutional Government (1889-1900).[83]

It is of special interest for Americans to notice that the third and fourth periods are almost contemporaneous with the periods of Civil War and Reconstruction in the United States.

We now take up each period in detail.

I. Period of Seclusion (1801-1853).
CHRONOLOGY.

1804.	Resanoff, Russian Embassy.
1807.	The “Eclipse” of Boston at Nagasaki.
1808.	The British frigate “Phaethon” at Nagasaki.
1811-1813.	Golownin’s captivity in Yezo.
1818.	Captain Gordon (British) in Yedo Bay.
1825-1829.	Dr. Von Siebold (Dutch) in Yedo.
1827.	Beechey (British) in “Blossom” at Loo Choo Islands.
1837.	The “Morrison” Expedition in Yedo Bay.
1844.	Letter[84] from King William II. of Holland.
1845.	American whaler “Mercator” in Yedo Bay.
	British frigate “Saramang” at Nagasaki.
1846.	Dr. Bettelheim in Loo Choo Islands.
	Wreck of American whaler “Lawrence” on Kurile Islands.
	(United States) Commodore Biddle’s Expedition in Yedo Bay.
1848.	Wreck of American whaler “Ladoga” off Matsumai, Yezo.
	Ronald McDonald landed in Japan.
1849.	United States “Preble” in Nagasaki harbor.
	British “Mariner” in Yedo Bay.
1853.	Shōgun Iyeyoshi died.
	Commodore Perry in Yedo Bay.

It needs only a few words to summarize this period which includes the final days of the two-edged policy of exclusion and inclusion, which forbade not only foreigners to enter, but also Japanese to leave, the country. It would not even allow Japanese ship-wrecked on other shores to be brought back to their native land, as several futile attempts mentioned above attest. Nagasaki was the only place where foreign trade was allowed, and there only in a slight degree with Chinese and Dutch. The events of this period are almost all vain attempts to open Japan. Two important events concern the Loo Choo Islands, then independent, and later visited also by Commodore Perry on his way from China to Japan. Ronald McDonald was an Oregon boy, who, “voluntarily left adrift, got into Yezo, and thence to Nagasaki.” He is reported to have puzzled the Japanese authorities by stating that in America “the people are king and the source of authority”! This period of seclusion came to an end on July 14, 1853, when the Japanese, contrary to their own laws, received from Commodore Perry the letter from President Fillmore to the Emperor of Japan.[85]

II. Period of Treaty-Making (1854-1858).
CHRONOLOGY.

1854.	Perry’s treaty of peace and amity.
	British treaty of peace and amity.
1855.	Russian treaty of peace and amity.
	Terrible earthquake.
1856.	Fire in Yedo; 100,000 lives lost.
	Dutch treaty of peace and amity.
	Townsend Harris, United States Consul, arrived.
1857.	Harris in audience with the Shōgun.
1858.	Harris treaty of trade and commerce.
	Elgin treaty of trade and commerce.

PERRY MONUMENT, NEAR URAGA

This is the era which was opened by Commodore Perry, and was almost entirely devoted to the persevering attempts of Perry, Harris, Curtius, Lord Elgin, and others to negotiate treaties, first of friendship and amity, and afterwards of trade and commerce, with Japan. It is rather interesting that the only events chronicled above, besides treaty-making, are terrible catastrophes, which the superstitious conservatives believed to have been visited upon their country as a punishment for treating with the barbarians! It is again a matter of peculiar pride to Americans that the first treaty of friendship and amity was negotiated by Perry; that the first foreign flag raised officially in Japan was the Stars and Stripes, hoisted at Shimoda by Harris on September 4, 1856; that Harris was the first accredited diplomatic agent from a foreign country to Japan; that he also had the honor of the first audience of a foreign representative with the Shōgun, then supposed to be the Emperor; and that he negotiated the first treaty of trade and commerce.

III. Period of Civil Commotions (1858-1868).
CHRONOLOGY.

1859.	Yokohama, Nagasaki, Hakodate opened.
	First Christian missionaries.
1860.	Assassination of Ii, Prime Minister of the Shōgun.
1861.	Frequent attacks on foreigners.
1862.	First foreign embassy. Richardson affair.
1863.	Bombardment of Kagoshima.
1864.	Bombardment of Shimonoseki.
1865.	Imperial sanction of treaties. Tariff convention.
1866.	Shōgun Iyemochi died; succeeded by Keiki.
1867.	Emperor Kōmei died; succeeded by Mutsuhito.
	Keiki resigned. Reorganization of the Government.
1868.	Restoration, or Revolution.

This era has been so named because it was marked by commotions, not merely between different factions among the Japanese, but also between Japanese and foreigners. The anti-foreign spirit that manifested itself in numerous assaults and conspiracies was so involved with internal dissensions that it is quite difficult to distinguish them. The assassination of Ii, the Shōgun’s Prime Minister, who had the courage and the foresight to sign the treaties, was the natural sequence of the opening of three ports to foreign commerce. The conservative spirit, moreover, was still so strong that the Shōgun had to send an embassy, the first one ever sent abroad officially by Japan, to petition the treaty-powers to permit the postponement of the opening of other ports. The murder of Richardson, an Englishman who rudely interrupted the progress of the retinue of the Prince of Satsuma, was the pretext for the bombardment of Kagoshima; and the firing on an American vessel that was passing through the Straits of Shimonoseki was the excuse for the bombardment of Shimonoseki. About the middle of this period the Imperial sanction of the treaties was obtained, and a tariff convention was negotiated.

The civil dissensions, however, continued; the great clan of Chōshiu became engaged in actual warfare against the Shōgun’s troops in Kyōto and were proclaimed “rebels,” against whom an Imperial army was despatched; the young Shōgun, Iyemochi, died and was succeeded by Keiki; and the Emperor Kōmei also died and was succeeded by his young son, Mutsuhito, the present Emperor. Finally, the new Shōgun, observing the drift of political affairs and the need of the times for a more centralized and unified administration, resigned his position; and the system of government was re-formed with the Emperor in direct control. The new Emperor declared in a manifesto: “Henceforward we shall exercise supreme authority, both in the internal and [the] external affairs of the country. Consequently the title of Emperor should be substituted for that of Tycoon [Shōgun], which has hitherto been employed in the treaties.” Of this manifesto, one writer says: “Appended were the seal of Dai Nippon, and the signature, Mutsuhito, this being the first occasion in Japanese history on which the name of an Emperor had appeared during his lifetime.”[86]

But the effect of the reorganization of the government seemed to the adherents of the former Shōgun to work so much injustice to them that they rose in arms against the Sat-Chō [Satsuma-Chōshiu] combination which was then influential at court. This led, in 1867, to a civil war, which, after a severe struggle, culminated in 1868 in the complete triumph of the Imperialists. This event is what is called by some “the Restoration,” and by others “the Revolution.” This was, in fact, the climax of all the civil commotions of the period; the anti-foreign spirit and policy were only secondary to the prime purpose of overthrowing the usurpation of the Tokugawa Shōgunate and restoring the one legal Emperor to his lawful authority. And thus fell, not only the Tokugawa Dynasty, as had fallen other dynasties, of Shōguns, but also the whole system of a Shōgunate; and thus the Emperor of Japan became, not ruler in name and fame only, but sovereign in act and fact. From 1868 to the middle of 1912 Mutsuhito was Emperor both de jure and de facto.

IV. Period of Reconstruction (1868-1878).
CHRONOLOGY.

1868.	Opening of Hyōgo (Kōbe) and Ōsaka.
	Emperor’s audience of foreign ministers.
	Yedo named Tōkyō and made capital.
1869.	Opening of Yedo and Niigata.
	The “Charter Oath” of Japan.
1870.	Light-houses, telegraphs.
1871.	Postal system, mint, and dock.
	Feudalism abolished.
	Eta and hinin (outcasts) admitted to citizenship.
	Colonization in Yezo [Hokkaidō].
1872.	First railway, newspaper, church, and Missionary Conference.
	Imperial University in Tōkyō.
	Iwakura Embassy to America and Europe.
1873.	Adoption of Gregorian calendar.
	Removal of anti-Christian edicts. Empress gave audience to foreign ladies.
1874.	Saga Rebellion. Formosan Expedition.
1875.	Assembly of Governors. Senate.
	Sakhalin traded off for Kurile Islands.
1876.	Treaty with Korea.
1877.	Satsuma Rebellion.
	First National Exhibition in Tōkyō.
1878.	Bimetallism.
	Promise to establish Prefectural Assemblies.