The Foundations of Japan

The only hard facts, one learns to see as one gets older, are the facts of feeling. Emotion and sentiment are, after all, incomparably more solid than any statistics. So that when one wanders back in memory through the field one has traversed in diligent search of hard facts, one comes back bearing in one's arms a Sheaf of Feelings.-Havelock Ellis.

One day as I walked along a narrow path between rice fields in a remote district in Japan, I saw a Buddhist priest coming my way. He was rosy-faced and benign, broad-shouldered and a little rotund. He had with him a string of small children. I stood by to let him pass and lifted my hat. He bowed and stopped, and we entered into conversation. He told me that he was taking the children to a festival. I said that I should like to meet him again. He offered to come to see me in the evening at my host's house. When he arrived, and I asked him, after a little polite talk, what was the chief difficulty in the way of improving the moral condition of his village, he answered, "I am."

We spoke of Buddhism, and he complained that its sects were "too aristocratic." When his own sect of Buddhism, Shinshu, was started, he said, it was something "quite democratic for the common people." But with the lapse of time this democratic sect had also "become aristocratic." "Though the founder of Shinshu wore flaxen clothing, Shinshu priests now have glittering costumes. And everyone has heard of the magnificence of the Kyoto Hongwanji" (the great temple at Kyoto, the headquarters of the sect).[11] "Contrary to the principles of religion and democracy," people thought of the priest and the temple "as something beyond their own lives." All this stood in the way of improvement.

The fashion in which many landowners "despised exertion and lived luxuriously" was another hindrance. These men looked down on education, "thinking themselves clever because they read the newspapers." Landlords of this sort were fond of curios, and kept their capital in such things instead of in agriculture. Sellers of curios visited the village too often. A wise man had called the curio-seller the "Spirit of Poverty" (Bimbogami). He said that the Spirit visited a man when he became rich-in order to bring curios to him; and again when he became poor-in order to take them away from him! After he became poor the Spirit of Poverty never visited him again.

Yet another drawback to rural progress was petty political ambition. People slandered neighbours who belonged to another party and they would not associate with them. Such party feeling was one of the bad influences of civilisation.

Further, "a mercenary spirit and materialism" had to be fought in the village. There was not, however, much trouble due to drink, and there was no gambling now. There might still be impropriety between young people-formerly young men used to visit the factory girls-but it was rare. Lately there had been land speculation, and some of those who made money went to tea-houses to see geisha.

There was in the neighbourhood, this Buddhist pastor went on, a temple belonging to the same sect as his own, and he was on friendly terms with its priest. It was good discipline, he said, for two priests to be working near one another if they were of the same sect, for their work was compared. In answer to my enquiry, the old man said that he preached four days a month. Each service consisted of reading for an hour and then preaching for two hours. About 150 or 200 persons would attend. He had also a service every morning from five to six. In addition to these gatherings in the temple he conducted services in farmers' houses. "I feel rather ashamed sometimes," he said," when I listen to the good sermons of Christians."

As the priest was taking leave he told me that he was going to a farmer's house in order to conduct a service. I asked to be allowed to accompany him. He kindly agreed, and invited me to stay the night in his temple.

When I reached the farmhouse there were there about two dozen kneeling people, including members of the family. On the coming of the priest, who had gone to the temple to put on his robes, the farmer threw open the doors of the family shrine and lighted the candles in it. The priest knelt down by the shrine and invited me to kneel near him. In a few words he told the people why I was in the district. Whereupon the farmer's aged mother piped, "We heard that a tall man had come, but to think that we should see him and be in the same room with him!"

When he had prayed, the priest read from a roll of the Shinshu scripture which he had taken reverently from a box and a succession of wrappings. Afterwards he preached from a "text," continuing, of course, to kneel as we did. A flickering light fell upon us from a lamp hanging from a beam. The room was pervaded with incense from an iron censer which the farmer gently swung. The worshippers told their beads, and in intervals between the priest's sentences I heard the murmur of fervent prayer. The priest preached his sermon with his eyes shut, and I could watch him narrowly. It is not so often that one sees an old man with a sweet face. But there was sweetness in both the face and voice of this priest. He spoke slowly and clearly, sometimes pausing for a little between his sentences as if for better inspiration, as a Quaker will sometimes do in speaking at meeting. His tones were no higher than could be heard clearly in the room. There was nothing of the exhorter in this man. His talk did not sound like preaching at all. It was like kind, friendly talk at the fireside at a solemn time. "Faith, prayer, morality: these alone are necessary," was the burden of the simple address. "We have faith by divine providence; out of our thanksgiving comes prayer, and we cannot but be good." It was plain that the old women loved their priest. In the front of the congregation were three crones gnarled in hands and face. When the sermon of an hour or so came to an end they spoke quaveringly of the mercy of Buddha to them, and of their own feebleness to do well. The old priest gently offered them comfort and counsel.

After the service, in the light of the priest's paper lantern, I made my way along the road to the temple. At length I found myself mounting the lichened stone steps to the great closed gates. The priest drew the long wooden bolt and pushed one gate creakingly back. We went by a paved pathway into the deeper shadow of the temple. Then a light glowed from the side of the building, and we were in the priest's house. It was like a farmer's house only more refined in detail.

About half-past four in the morning I was awakened by the booming of the temple bell. It is the sound which of all delights in the Far East is most memorable. I got up, and, following the example of my host, had a bath in the open, and dressed.

Then I was lighted along passages into the public part of the temple. The priest with an acolyte began service at the middle altar. Afterwards he proceeded to a side altar. At one stage of the service he chanted a hymn which ran something like this:

From the virtues and the mercies of divine providence we get faith, the worth of which is boundless.

The ice of petty care and trouble which froze our hearts is melted.

It has become the water of divine illumination, bearing us on to peace.

The more care and trouble, the greater the illumination and the reward.

I knelt on the outside of the congregational group. It was cold as the great doors were slid open from time to time and the kneeling figures grew in number to about forty. Day broke and a few sparrows twittered by the time the first part of the service was over.

The priest then took up his lamp and low table, and, coming without the altar rail, knelt down in the midst of the congregation. In this familiar relation with his people he delivered a homily in a conversational tone. Buddha was to mankind as a father to his children, he said. If a man did bad things but repented, his father would be more delighted than if he got rich. The way of serving Buddha was to feel his love. To ask of the rich or of a master was supplication, but we did not need to supplicate Buddha. Our love of Buddha and his love for us would become one thing. Carelessness, an evil spirit, doubt: these were the enemies. Gold was beautiful to look at, but if the gold stuck in one's eyes so that one could not see, how then? The true essence of belief was the abandonment of ourselves to divine providence.

So the speaker went on, pressing home his thoughts with anecdote or legend. There was the tale of a woman whose character benefited when her husband became a leper. Another story was of an injured lizard which was fed for many days by its mate. We were also told of a mischievous fellow who tried to anger a believer. The ne'er-do-weel went to the man's house and called him a liar. The believer thanked him for his faithful dealing, and said that it might be true that he was a liar. He would be glad, he said, to be given further advice after his wife had warmed water in order that his visitor might wash his feet. "The mind of the vagabond was thereupon changed."

The rays of light from the lamp illumined the large Buddha-like shaven head and mild countenance of the priest and the labour-worn faces of his flock around him. Two weatherbeaten men curiously resembled Highland elders. I saw that they, an old woman and a young mother with a child tied on her back kept their eyes fixed on the preacher. It was plain that in the service they found strength for the day.

I was in a reverie when the priest ended his talk. To my embarrassment he begged me to come with him within the altar rail and speak to the people. I had been quickened to such a degree by the experience of the previous night and by this service at dawn that I stood up at once. But there seemed to be not one word at my call, and my knees knocked because of cold and shyness. I grasped the chilly brass altar rail, and, as I met the gaze of friendly, sun-tanned, care-rutted alien faces, which yet had the look of "kent folk," I marvellously found sentence following sentence. What I said matters nothing. What I felt was the unity of all religion, my veneration for this rare priest, a sense of kinship with these worshippers of another race and faith, and a realisation of the elemental things which lie at the basis of international understanding. Several old men and women came up to me and bowed and made little speeches of kindness and cordiality. Six was striking on a clock in the priest's house as the doors of the temple were slid open, the great cryptomeria[12] which guard the village fane stood forth augustly in the morning light, and the congregation went out to its labour.

As I knelt at breakfast and ate my rice and pickles and drank my miso soup,[13] the priest, after the manner of a Japanese with an honoured guest, did not take food but waited upon me. He asked if the English clergy wore a costume which marked them off from the people. He liked the way of some of our preachers who wore ordinary clothes and eschewed the title of "reverend." He was also taken by the idea of the Quaker meeting at which there is silence until someone feels he has a message to utter. As to the future of Buddhism, he deeply regretted to say that many priests were a generation behind the age. If the priests were "more democratic, better educated and more truly religious," then they might be able to keep hold of young men. He knew of one priest in Tokyo who had a dormitory for university students.

The priest presented his wife, a kindly woman full of character. "This is my wife," he said; "please teach her." I spoke of a kind of kindergarten which I had learnt had been conducted at the temple for five years. "We merely play with the children," she said. "I had the plan of it from the kindergarten of a missionary," her husband added. The priest and his wife were kneeling side by side in the still temple-room looking out on their restful garden. Behind them was a screen the inscription on which might be translated, "We are to be thankful for our environment; we are to become content quite naturally by the gracious influence of the universe and by the strength of our own will."

I could learn nothing from the priest concerning several helpful organisations which I had heard that the villagers owed to his influence and exertions. But the manager of the village agricultural association told me that for a quarter of a century Otera San (Mr. Temple) had superintended the education of the young people, that under his guidance the village had a seven years' old co-operative credit and selling society, 294 families belonged to a poultry society, 320 men and women gathered to study the doctrines of Ninomiya (whom we in the West know from a little book by a late Japanese Ambassador in London, called For His People), and the young men's association performed its discipline at half-past five in the morning in the winter and at four o'clock in the summer.

To Rouse the Village you must first rouse the Priest

(Autograph of Otera-San)

FOOTNOTES:

[9] Exchange in 1916; in 1921 the yen is worth 2s. 8d.

[10] The chapters in this section are based on notes of several visits paid to Aichi, which is in the middle of Japan, and agriculturally and socially one of the most interesting of the prefectures. It is three prefectures distant from Tokyo.

[11] Throughout this book an attempt has been made to preserve in translation something of the character of the Japanese phraseology.

[12] Cryptomeria japonica, or in Japanese, sugi, allied to the sequoia, yew and cypress.

[13] Miso, bean paste.