The Gist of Japan Part 2

It is historically certain that some Chinamen and Koreans have settled in j.a.pan and contributed toward the production of the j.a.panese race; both Chinese and j.a.panese histories contain accounts of such immigration; but it is likely that settlers were already here long before these, of whom we have historic accounts, arrived.

This problem is made more difficult by the fact that there are two separate and distinct races here--the j.a.panese and the Ainu. The latter do not appear to be Mongols. The j.a.panese call them the aborigines. When they entered j.a.pan, and where they came from, is not known. There is very little intermixing of these two races. The j.a.panese have gradually forced the Ainu back to the northern island, just as the settlers in the United States have driven back the Indians.

{34} Efforts are being made lately to better the condition of this race, but they do not meet with much success. The Ainu appear to have little capacity for civilization, and the race is rapidly becoming extinct.

So much for the origin of the people. We will endeavor to treat their history, very briefly, under three heads: mythology, mythological history, and reliable history.

_j.a.panese Mythology_

Although we of the West are perplexed as to the origin of the j.a.panese, the national records give what has been a very clear and satisfactory account of this. Hence I have included a very brief statement of this native account of the origin of the j.a.panese people under the head of history, although it is pure mythology.

j.a.panese history teaches that in the beginning all things were chaos.

There was no Creator, and no First Cause of the universe. There was merely a cosmic ma.s.s. By and by the ethereal matter sublimed and formed the heavens; what remained formed the earth. From the warm mold of the earth sprang up a germ which became a self-animate being--the first of the G.o.ds. Then four other G.o.ds were generated, all s.e.xless and self-begotten. These G.o.ds separated the {35} primordial substance into the five elements of wood, fire, metal, earth, and water, and gave to each its properties. The last of these spontaneous divine generations were a brother and a sister, named Izanagi and Izanami.

Uniting in marriage, they became the parents of the various islands of j.a.pan and of G.o.ds and G.o.ddesses innumerable. Izanami died when giving birth to the G.o.d of fire. Her divine consort afterward visits her in the lower regions to induce her to return to him. She would fain do so, but must first consult the G.o.ds of the place. Going to ask counsel of them, she does not return, and Izanagi, impatient at her tarrying, goes in search of her. He finds her a ma.s.s of putrefaction, in the midst of which the eight thunder-G.o.ds are sitting.

Disappointed in his hope, he returns to j.a.pan and purifies himself by bathing in a stream. As he bathes new G.o.ds are born from his clothing and from each part of his body. The sun-G.o.ddess was born from his left eye, the moon-G.o.d from his right eye, and Susanoo, the last of all, was born from his nose. What a prolific breeder of G.o.ds was he!

The mythology goes on relating, tale after tale, the absurd actions of these G.o.ds residing together for several generations in j.a.pan, the center of the universe, frequently visiting both heaven and h.e.l.l, and performing all kinds of miraculous feats. {36} In native history this period is called the "period of the G.o.ds." About six generations after Izanagi and Izanami, in the direct line of descent from them, the first human emperor of j.a.pan was born. His name was Kamu-Yamato-Ihare-Biko, posthumously called Jimmu Tenno.

Those j.a.panese to whose minds the problem of the origin of the outside nations ever occurred solved it in this fas.h.i.+on: the barbarian nations must likewise have descended from the mikado, the son of heaven, in very remote times, but have wandered off and are now far from the divine source. The j.a.panese, being still under the protection of their divine father, are very much nearer in the line of descent, and hence are the first race in the world.

Thus they trace their descent direct to the G.o.ds, and their emperor is to this day considered the divine father of his people. It is a pity we cannot join with them in accepting this easy solution of the difficult problem of their origin.

_Mythological History_

By this term I would designate that period in j.a.panese history in which mythology and history are so blended as to be inseparable. For almost one thousand years records purporting to be historical are so intermingled with that which is {37} purely mythological as to make it next to impossible to discriminate between them.

j.a.panese historians claim that the authentic history of their country dates from the time of Jimmu Tenno (600 B.C.), and the national records are unbroken from that time to the present. Most European and American historians have accepted these records as true, and yet critical scholars here feel bound to reject them. The oldest j.a.panese histories were not written until the eighth century A.D., and it does not seem probable that traditions handed down by word of mouth for more than a thousand years would be reliable. The records themselves are contradictory and self-refuting. Contemporary Chinese and Korean history, in which are frequent references to the "land of Wa," i.e., j.a.pan, does not agree with the j.a.panese records, which bear evidence of having been written for a purpose other than a true statement of historical facts. These and other reasons have led Messrs. Aston and Chamberlain, the scholars who have studied this subject perhaps more than any others, to conclude that j.a.panese records prior to the date 461 A.D. are unreliable.

This period in dispute (from 600 B.C. to 461 A.D.) I have designated the period of mythological history. Even in the j.a.panese so-called histories the mythology for centuries is narrated along with that which claims to be genuine {38} history; the G.o.ds still mingle with men and take part in their affairs. The legends of the G.o.ds and those of the emperors are given side by side in the same book, and as much credence attaches to the one as to the other.

Orthodox s.h.i.+nto scholars, while recognizing the fact of the parallelism of the mythology and the history, inconsistently reject the mythological legends of the G.o.ds while strenuously holding to those relating to the emperors. My own opinion is that most of the important events related in the records during this period had some basis in fact, but that the accounts of them are exaggerated and perverted.

Commencing with the period which native historians a.s.sign as the beginning of authentic history, the first important event we find is the accession of Jimmu Tenno to the throne (600 B.C.). But the very existence of Jimmu Tenno as an historical personage is not at all certain. The evidence adduced has never been sufficient to satisfy Western scholars, although the j.a.panese would consider it almost treason to disbelieve in him.

j.a.panese histories for this period are very meager. They consist, for the most part, of a recital of the names and ages of the mikados, with perhaps a sentence or two concerning the state of the country during their reigns.

One of the most important events noted in {39} this early period is the subjugation of Korea by the Empress Jingo. She is said to have collected a large army, and, by the help of the fishes great and small, and of favorable winds and currents, to have crossed over into Korea in small junks, and completely subjugated the country, reducing it to the position of a tributary state. The j.a.panese firmly believe this story, and are proud of the early success of their arms in this foreign war.

Korean records justify us in a.s.suming that j.a.panese influence was predominant in Korea at this time, but the story of the Empress Jingo, especially in its details, must be received with caution. She is perhaps an historical personage, but whether she invaded Korea or not is doubtful.

The next event of importance in the records is the introduction of Chinese art, science, and learning, which took place in the early centuries of the Christian era, and exerted an incalculable influence upon the people of j.a.pan. Learning, religion, philosophy, literature, laws, ethics, medicine, art--all were brought over bodily. From this time forward the j.a.panese were largely students and imitators of China.

Korea was the medium through which these continental influences were transmitted. With the introduction of learning and literature historical records began to be kept over all j.a.pan, and oral tradition was no longer relied upon. From this time the authentic history of j.a.pan begins.

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_Reliable History_

Chamberlain, Aston, and others agree that the first trustworthy date in j.a.panese history is 461 A.D., and that for the succeeding century too much confidence must not be placed in details. This disproves the pretty stories told by the j.a.panese, and by many Western writers as well, as to the great age of this nation, and its unbroken line of emperors extending at least as far back as 600 B.C.; but it is not the first time that pretty theories have been rudely broken up by an investigation of facts. The imperial line is probably as old as that of the popes, but hardly older. j.a.pan, in fact and in authentic history, is younger than Christianity. Her existence as a state began about the time of the fall of the Roman empire.

With the year 461 historical events and personages appear, and, in the main, we may accept the history from this time forward as accurate.

About the middle of the sixth century began one of the most important processes in j.a.panese history--the conversion of the nation to Buddhism. For some centuries previous Chinese learning and arts had been gradually filtering into j.a.pan; but they had not as yet gained general acceptance. The Buddhist priests brought Chinese civilization, and in the course of two {41} centuries it spread over the country, influencing morality, politics, and everything. Sweeping changes were made in the government, which was then organized on the Chinese centralized plan. Arts, sciences, and literature flourished. This was the golden age of cla.s.sical j.a.pan.

In the year 670 A.D. the great Fujiwara family came upon the stage.

The mikados were in theory absolute rulers, but eventually they became mere figureheads. Their mode of life was not such as to make of them able rulers. Surrounded by an effeminate court, living in indolence and debauchery amid priests and court women, they were hardly competent to direct affairs. The emperor was often a mere child, who, when he grew up, either abdicated freely or was forced to abdicate the throne in favor of another child as weak as himself. The government was administered by the most powerful va.s.sals. The great Fujiwara family held the affairs of state in its own hands from 670 to 1050 A.D.: all the important posts were filled by its sons, while its daughters were married to the imbecile emperors.

The next important event in j.a.panese history is the rise of feudalism.

The warlike samurai cla.s.ses, disgusted with this weak petticoat government, arose in arms and overthrew it. The great clans of Taira and Minamoto appeared and alternately held the reins of government for nearly {42} two centuries. Lawlessness and disorder prevailed. The leader who could command the most men and win the victory with his sword was master of the empire. All j.a.pan became a military camp, the chieftains waging war against one another. Thus feudalism took its rise and prevailed for many centuries, powerfully affecting every form of thought and life, just as it did in Europe at a similar period.

The Taira family was finally overthrown by the Minamotos, and the chief of the latter clan, Yoritomo, was raised to the supreme power. This man was the first to obtain from the imperial court in Kyoto the t.i.tle of "shogun"--generally spoken of in the West as "tyc.o.o.n." From this time forward (1190-1867) the shogun was the real ruler of j.a.pan. The mikado was still the theoretical head of the state, descendant of the sun-G.o.ddess, and fountain of all honor, but he lived in the retirement and seclusion of his court, never seen by his subjects, and all matters of government were attended to by the shogun. Yoritomo's descendants gradually degenerated, and were finally overthrown by the As.h.i.+kaga family.

This powerful clan took charge of the government in 1338 and held it until 1565. It encouraged literature and the arts, and the court became a center of elegance and refinement. Especially {43} did the intricate tea ceremonies flourish at this time. This family became weak and effeminate finally, like its predecessors, and was overthrown.

j.a.pan was first discovered by Europeans probably in 1542, when the Portuguese adventurer Mendez Pinto landed on her coasts. He brought the first definite information concerning her received in Europe, and his reports were so highly exaggerated that he was spoken of everywhere as "mendacious Pinto." Soon after his visit numbers of Portuguese adventurers came, who were received warmly by the impressible people.

With them came the Jesuits and the introduction of Christianity. The growth of Christianity, and the b.l.o.o.d.y persecutions it encountered, begin from this time. These interesting subjects will be treated in another chapter and hence are pa.s.sed over here.

During this period lived successively three of the greatest men in j.a.panese history--n.o.bunaga, Hideyos.h.i.+, and Iyeyasu. On these men devolved the tasks of breaking the power of the feudal lords and bringing them into more complete subjection to the shogun; of unifying the empire and of strengthening the central government. The plan was conceived by n.o.bunaga, begun by Hideyos.h.i.+, and completed by Iyeyasu.

The former was the friend and patron of the Christians, the two latter their bitter persecutors.

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After the rulers had succeeded in stamping out Christianity the country was closed to foreign influence, and for two hundred years remained hermetically sealed. Even s.h.i.+pwrecked foreign sailors found on her coasts were executed, and no j.a.panese was permitted to leave the country on pain of death. The only communication with the outside world reserved was through the Hollanders, a small band of whom were permitted to reside at Nagasaki. Through them various arts and sciences, including medicine, were introduced.

This calm seclusion was rudely broken in upon by the coming of Commodore Perry, in 1853-54, with his big guns. He came to establish treaties of commerce and trade, and to secure better treatment for American s.h.i.+ps and sailors--peaceably if possible, forcibly if necessary. Here it is needful, in the interests of truth, to disprove another pretty story, to the effect that Perry and his crew were very pious, G.o.dly men, and that they secured the concessions desired by peaceable methods--by praying and singing psalms. The fact is that the concessions gained were _forced_ from j.a.pan by intimidation, by threats, and by a show of strength. Commodore Perry also used the same tactics in Liukiu. He effected his purpose, it is true, without using his guns, except for intimidation, but it is safe to say that he would not have accomplished it without them.

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The treaties then forced from the government were humiliating to j.a.pan; for example, granting exterritoriality, by virtue of which foreigners should live under their own consuls and in no sense be amenable to the laws of the land. Such concessions are demanded by civilized states of the uncivilized only, and their very existence implies inferiority.

But nothing else was possible at that time, nor did j.a.pan object.

The coming of Perry, and his forced opening of the country, marked the birth of new j.a.pan, so different from the old, and the beginning of an era of unprecedented prosperity. The j.a.panese now recognize this, and speak of Perry as one of their greatest benefactors.

During the years immediately preceding this there was a great revival of learning. A school of literati arose, which zealously studied the antiquities of its own country as opposed to the imported Chinese cla.s.sics. A revival of s.h.i.+nto sprang up, and with it grew again that great reverence and esteem for the ancient imperial line, the divine mikados, as against the upstart shoguns. In this way began the movement which ended in the revolution of 1868 and the overthrow of the shogunate.

When Perry came the shogun's government was already tottering to its fall, and when this government made treaties with foreign countries, {46} admitting the "barbarians" to this "land of the G.o.ds," a loud cry arose against it over all the land. Finally the imperial court at Kyoto, prompted by the mighty daimios of Choshu, Satsuma, and Tosa, decided upon the abolition of the shogunate. The shogun himself submitted to the decree of the mikado, but many of his followers did not. The War of the Revolution ensued, and after much fighting the imperial troops were victorious; the shogunate was forever abolished, and the emperor once more took personal charge of the government.

The literary party had triumphed. Buddhism was largely supplanted by s.h.i.+nto; the shogunate, which had admitted the foreigners, was abolished; and the literati fondly supposed that the court would now expel the intruders, abolish the treaties, again shut up the country, and affairs would go on as in the "good old times." But they were deceived. The mighty lords of Tosa, Satsuma, and Choshu now declared in favor of foreign intercourse and the adoption of European civilization. These princes were too powerful not to be heard. Their advice was heeded; the foreigners were welcomed, the country was opened more and more, old abuses were corrected, and the Europeanization of j.a.pan was begun.

The reformation was ably a.s.sisted from the very quarter where we would expect to find it {47} most bitterly opposed. The young and able emperor Mutsuhito, coming out of the obscurity which had enshrouded his ancestors for ages, and putting aside the traditions of centuries, ably seconded the efforts of his ministers in every reform. The unparalleled progress during his long and enlightened reign is due in no small part to his wisdom and prudence. He has shown himself a liberal, enlightened monarch, and I am sure that I express the sentiment of every friend of j.a.pan in saying, Long live his Majesty Mutsuhito!

The reformation of the country, the a.s.similation of Western civilization and inst.i.tutions, and the gradual opening and development of the empire have gone on uninterruptedly since the restoration of the emperor to the supreme power.

In 1871 the daimiates were abolished and the old daimios retired to private life. Thus feudalism was at last broken up and the central government strengthened. In this same year the postal and telegraph systems were introduced and a mint was established.