A TRAVELLER IN THE EAR EAST.

Otago Witness, Issue 3102, 27 August 1913, Page 80

A TRAVELLER IN THE EAR EAST.

BUSHIDO AND MODERNISM IN JAPAN.

By The Rev, William Hat.

Bushido is probably, to many Westerners, an uninteresting and unmeaning term. Modernism is a suggestive stimulant. A disquisition upon the former may promise to bo as generally interesting as a lecture upon the psychology of the chromatic scale, but modernism —well, everybody knows that that means such things as eugenics, Parisian models, psychics phenomena, the suffragette terror, and oastcopathy, all of which are perfectly understood by even simple folk, and more or less intensely interesting. But if I say that Bushido should be of special interest to students of international ethics and comparative ethology, that will give it a sufficiently modern dress to make it as interesting as romance. Indeed, it is full of romance —stirring, weird, daring, chivalrous, tragic —for in Japan it has been the genius and philosophy and code of knighthood, and knighthood has always been suggestive of romance. One cannot know the history of Jajran, or the people of Japan, without knowing Bushido. How far Bushido still exists, and how far it altects the life of the nation to-day, and how far it is itself affected by the modern Western spirit, constitutes an important factor in racial possibilities, and has considerable bearing upon the problems of the Pacific, just as the genius and character and esprit de corps of any nation must ever bo the greatest determining factor in status and welfare and power and influence. Words by Dr Nitobe are apropos just hero: “It has been said that Japan won her war with China by means of Murata guns and Ivrupp cannon; it has been said that the victory was the work of a modern school system ; but these are less than half truths. Does ever a piano, be it of the choicest workmanship of Ehrardt or Stoinway, burst forth into‘the rhapsodies of Liszt, or the senates of Beethoven without a master’s hand? Or if the guns win battles, why did not Louis Napoleon beat the Prussians with his mitrailleuse, or the Spaniards, with their Mausers, the Filiponos, whose arms were no better than the old-fashioned Remingtons ? Needless to repeat what lias grown a trite saying, that it is the ‘ spirit that quickenc-th,’ without which the best of Instruments profiteth but little. The most improved guns and cannon do not shoot of their own accord; the most modern educational system does not make a coward a hero.” If Japanese history prompts such an argument, is it not true that nothing endorses it more forcefully than British history? It is the strength, the courage, too pcssion, the spirit,—the genius and ccprit dc corps—that tell in every struggle for supremacy. HISTORY AND DEFINITION OF ‘ BUSHIDO.

Feudalism and Bushido grew together, but one was not exactly a synonym tor the other. There can be a feudalism devoid of the merit and virtue of Bushido. Feudalism in Europe was not always accompanied by tile meritoriousness of knighthood Feudalism does not prevent knighthood from degenerating into a mercenary, soulless, sordid opportunism, or even a veneered brigandage. It can hardly be said that feudalism was the parent of Bushido, for the former is essentially a social and national organism, while the latter is essentially ethical. And yet just as social and national conditions often do give rise to moral conditions, by bringing into play moral forces, so feudalism in Japan gave rise to Bushido, and brought into the most vigorous activity its ethical element. in Japan,, when feudalism existed, a professional class of warriors called Samurai came into existence, too, whose duty it was to be ever at the service of their lord. A rough breed at first, and recruited from the most adventurous, they came in time to attach great honour to their vocation. The simplest and most elementary principle of their ethical code is to be found in the militant ideal of the hero of “Tom Brown's School Days”—“ to leave behind him the name of ft fellow who never bullied a little boy, or turned his back i pon a big one.” Great ethical structures can be built upon that elementary principle in the life and career of individuals and nations; it can be made the corner stone of a national glory. Japan, in her modern existence, may have bullied the little boy, and have cuffed him into the bargain, if Korea can be called the little boy; hut it cannot be said that she has Turned her back upon the big one. In course of time tins elementary principle grew iaito a greater and more complex ethical and national organism The politico-ethical precepts of Confucius were made to have a great productive and formative effect upon Bushido. But, >n addition to these, knowledge was sought, and ideals were formed and striven after, for the purpose of cultivating and developing the most robust and even stoical qualities, and nothing was regarded as useful that did not contribute to this attainment. The result was that there came into existence men in whom a noted French savant commends “ the vigorous initiative, the habit of sudden reeolutions and desperate undertakings, the grand capacity to do and to suffer.”

Bushido passed very largely into the life of the race: for a true Samurai became the ideal of the youth of Japan. Even the peasants round the fire would repeat the exploits of Yoshitsume, and young hopefuls would feel their blood warmed by the stories, though the fire died in the embers. Perhaps it is unnecessary to say that the loyalty of the woman to the man meant that his spirit beeame the animating spirit of the subnr'ssivo sister and wife. The Samurai women lie came proud of their inherited traditions, and those who know say that many an officer whoso devotion to his country was so signally shown on the battlefields of Manchuria, owed the foundations of his character to an heroic mother. ELEMENTS OF BUSHIDO.

The ideals of Bushido wore much Iho same as those of European knighthood. In every order there are those who arc recreant to their ideals. The knighthood of Europe had its black spots, and some pretty big ones. Docs not Haiiam speak of the morality of chivalry as crude, and accuse gallantry of illicit love ? It cannot bo expected that the knighthood of Japan was iaeal, even though it had ideals. Yet in days when peace brought its social temptations and dissipations and artifices, the epithet Gishi (a man of rectitude) was considered, it i? asserted, Superior to any name that signified mastorv of learning or art. The atost popular elements were courage,

bravery, and fearlessness, and very early in life did the training begin for the cultivation and development of such qualities. Nursery tales were full of anecdotes of fortitude and bravery, and parents would set their children tasks that called forth all the pluck that was in them. To discipline and drill their nerves, visits to graveyards, and to houses reputed to - be haunted, were favourite pastimes of the young. In days when decapitation was public, not only were small boys sent to witness the ghastly scene, but they were made to visit the place in the darkness of the night, and there to leave a mark of their visit upon the trunkless head. To counteract the brutalising tendency of suoh discipline the concept of magnanimity, or magnanimous benevolence, was included among the elements or ideals of Bushido, and this, according to historians, saved the feudalism of Japan from becoming the most absolute despotism. A good illustration of how a sportive courage and magnanimous benevolence were combined is found in the history of a battle by the Koramo River in the days of civil strife. The eastern army was routed, and its leader, Sodato, took to flight, when the pursuing general pressed him hard and called out, “It is a disgrace for a warrior to show his back to the enemy.’’ Sodato reined his horse. Upon this ihe conquering chief shouted an impromptu verse: “Torn into shreds is *thc warp of the cloth.’’ Scarcely had tWo words escaped from his lips than the defeated warrior, undismayed, completed the couplet—“ Since ago has worn its thread by use.” The victor, whoso bow had all the while been bent, suddenly unstrung it and turned away, leaving his prospective victim to do as he pleased, because, as ho said, ho “could not bear to put to shame one who had kept his presence of mind while hotly pursued by his enemy.” Admiration for strength, rather than pity for weakness, was the soil in which magnanimity grow, a type that will ever have a natural and universal commendation, unless moral virility should ever pass from human nature. But pity for the weak—a pity of kindness and tendernesswill be found where the diviner . element of love takes the stoical hardness from strength, and while laying a worthy tribute of honour and of sorrow at the tomb of fallen strength, wi’l have for weakness a tear —and more, a consciousness of high responsibility to bear the burden of the weak, and a passion to help, and, if possible, to impart its own virility. But Bushido was too stoical for that ; ita method of strengthening was by hard discipline. and not by pity, and it reserved its tributes for the successful results of its stoical ethics. MASTERY.

Every element already mentioned was regarded as making for power and supremacy. The dominant idea was mastery, and every quality for personality and character that would make for that was zealously cultivated. Mastery could not; really be attained without rectitude. A violation of rectitude was weakness and defeat. Certainly it could not be attained without courage and fearlessness, nor without magnanimity. It will not be so readily patent, however, that such an element as politeness could make for power and mastery. Yet even in the days of old Japan politeness had been reduced to a psychological science, by means of which it was regarded os possible to bring all the parts and faculties of one’s being into such perfect order and harmony as to express the mastery of the spirit over the flesh. Perfect manners meant great power in repose. Even the prolonged tea ceremony, which originated in the transcendental contemplation of a Hindu anchorite, was reduced to this science, and, indeed, to a fine art—a poetry with articulate gestures for rhythm, and regarded, according to one of Japan’s greatest authorities, as a modus operandi of soul discipline.” It was not always made this by its votaries; other things often predominated, much as the modern Western “At homo” often degenerates from a simple and friendly realisation of the social ideal to a vulgar display of vapidity or a hotbed of scandal. But essentially it was both a science and an art for the cultivation of calm, masterful power. I have watched this ceremony when many curious Westerners, who did not understand it, beguiled the time of waiting by light talk and laughter at the process; but never for one moment did she who presided at the ceremony betray distraction; as though unconscious of their presence, she demonstrated a reposeful power of superiority till the end, and then rose from her seat, swerved with calm and dignity, so that her trailing dross took an exact artistic sweep, and passed from the room as undiatraetedly as if she had been the only person in it. Mastery! That was the goal. Why? Because the ultimate eimimum bonum of all earthly existence nas Honour and Fame. The two were practically identical, for “Honour” was not the highest and purest form. It is admitted by a Japanese modern seer to h-xvo been “too often nothing higher than vainglory or wordly approbation.” Many a lad swore within himself as ho crossed the threshold of his paternal home that lie would not recross it until ho had made a name in the world, and many an ambitious mother refused to see her sons again unless they could return “ caparisoned •in brocade.” To win such fame they would submit to any privations and any bodily or mental suffering, and the result was a stoicism that meant an iron rigidity of emotional control, which was largely artificial and unnatural, hut a tremendous power all the same both in the life of the time and in heredity. LOYALTY. What has been described as the “keystone making feudal virtues a symmetrical arch,” however, was loyalty. “Other virtues,” says Dr Nitobe, “feudal morality shares in common with other systems of ethics and other classes of people; but tin's virtue—homage and fealty to a superior—is its distinctive feature.” But it was the loyalty of feudalism—the fidelity of vassals to a lord —which to us, in these days of democracy in which everybody is as good as anylxidy else, and, as the Irishman added, “better too,” is difficult for us to understand, except perhaps where one still sees something of the hereditary feudal stream still running in the country life of England. In China, Oonfuoian ethics made obedience to parents the first human duty; in Japan a more national and political interpretation of them gave precedence to feudal loyalty. The Bushido view of honour and life and death oame to make seppuku, or kappuku, popularly known as harakiri, which means self-immo-lation by disembowelmont, more than mere suicide. It was a legal and ceremonial institution, a process by which warriors could expiate their crimes, apologise ! or

errors, escape from disgrace, redeem their friends, or prove their sincerity. It was a legal refinement of self-destruction, and was carried out with elaborate and even religious ceremony. ~ • BUSHIDO TO-DAY. What is the effect of modernism, for Japan has eagerly received, during the last 50 years, of all that the modern Western world could yield that has appealed to her as essential to the advancement of a nation and an empire? It. is well for us to know Japan, for, besides being allied with the British Empire, it is one of the most important factor's to be seriously considered in solving all the problems of the Pacific. We must recognise in the first place the power of heredity, and the genius of centuries. These do not die in a period that is measured by decades. Extraneous influences may tear a pathway into the soul of the nation like the scooping of the earth in the track of a cyclone. Each of us has in our veins something of the blood of ages. Bushido remains, and will remain ; but many a loader in modern Japan is deeply concerned about the passing of come of the best elements of Bushido from young Japan. Sincerity and veracity and rectitude were important elements, and. of course, these continue in modern life. Sweeping generalisations are sure to bo incorrect. However, even Dr Nifcobe admits that “ a loose business morality has indeed been the worstblot on Japanese national reputation,” but, as he explains, of all the groat occupations of life none was farther removed from the profession of the Samurai than commerce. The merchant was placed lowest in the category of vocations; and obloquy brings within the palo of those who receive it such as care but little for social repute. Commerce has grown until the Japanese are fast becoming a commercial nation, and so the old order of things has changeel; but that docs not mean that commerce to day is regarded by all who engage in it as the unscrupulous ones regarded it in days that have passed. Other merchants, or' the merchants of other nations, have learned that in the end honecty pays, and Japanese merchants are ■learning that, too. Now that commerce is so widely participated in', it would be impossible for the nobler spirit of Bushido to be utterly absent from it. POLITENESS AND ETIQUETTE. Politeness and etiquette survive to a very great extent. No people in the world are more polite than the Japanese. A story of Japanese politeness, that would have been incredible or ridiculous had I not known so well the persons to whom it was demonstrated, was told me in Tokio. The wife of a missionary was learning to rido a bicycle, and one evening, before she had become the perfect master of it, she mounted her machine and, leaving her husband on the road, went sailing along most capably. She had not gone far, however, before the bicycle, by a strange uncontrollable freak, took her with some momentum into tho front of a house with a force that brought her and the machine to the ground, and gave to the inhabitants the disturbing idea that an earthquake had occurred. By the time the inmates had opened the door to flee outside for safety, the missionary himself had come to the rescue of his wife. Both began to apologise for the disturbance caused, whereupon the owner remonstrated with them for troubling to apologise; and declared that it was no who should offer the apology, since ho had been so thoughtless as to build his house in such an inconvenient position.

Seppuku, or harakiri, is still practised, but not nearly to the same extent as in the days of old Japan. In the Russian war, before the Japanese fleet sailed from Sasebo, Admiral Togo called his officers on board the Mikasa and addressed them to the following effect: —‘‘We sail to-night, and the enemy flies the Russian flag.” On a tray in front of him lay one of those short daggers which in former times were used to commit seppuku. The officers understood his meaning. Bushido : s still alive. It has, however, been weakened in some respects even to the extent of causing great anxiety to Imperial statesman, and of evoking the most powerful protest a Japanese can ever make. The late General Nogi realised the modern trend. He saw a strong tendency in young Japan to depart from the Samurai ideals, the trend towards individualism; he saw that many were concentrating'upon a selfish seeking of wealth, and a departure from the self-sacrificing life that used to be laid eagerly, as an offering, at the feet of his Imperial lord. Ho felt he could not, while living, stem the tide, so, as was customary, ho selected some great occasion to make the most potent protest. Efforts have been made to revive Bushido, and an appeal came not long since from the highest quarters for a revival of Shintoism. Why Shintoism? Because it upholds the rule of the dead, maintains the belief in the deity of those who have passed to “ the plain of heaven,” the divinity of the Emperor and all his predecessors, and so constrains and compels to a sacred loyalty, while holding out the reward of deification that encourages bravery and intensifies strength, and takes the thought from an individualistic trend of life In epita of all appeals, the entrance of Japan into the world’s field of commerce, with its concomitants of wealth and ease and luxurious selfishness for individuals at least, is producing a. new spirit that is feared, and there is a strange irony in the fact that Socialism, which is supposed to counteract individualism, is, in Japan, assisting in the development of the individualistic element, inasmuch as it ia leading people to think more of themselves and detracting from the loyalty to lord and Emperor.