BIBLIOGRAPHY.
Those specially interested should not fail to consult “The Gist of Japan” (Peery); “Christianity in Modern Japan” (Clement); “Japan and its Regeneration” (Cary); “Dux Christus: An Outline Study of Japan”; “The Religions of Japan,” “Verbeck of Japan,” and “A Maker of the New Orient” (all by Griffis); and “Sunrise in the Sunrise Kingdom” (De Forest). The “Proceedings” of the Osaka and the Tōkyō Missionary Conferences, and Ritter’s “History of Protestant Missions in Japan” are very valuable. “From Far Formosa” (Mackay) tells of wonderful pioneer work there. For current news, the “Japan Evangelist,” a monthly magazine published by the Methodist Publishing House, Tōkyō, is the best.
The pamphlet entitled “The Christian Movement [in its Relation to the New Life] in Japan,” issued annually by the Standing Committee of Coöperating Christian Missions, is most instructive.
On early Catholicism, the “History of Japan,” by Murdoch and Yamagata, is invaluable.
The authoritative work is Cary’s “History of Christianity in Japan” (2 vols.).
CHAPTER XX
TWENTIETH CENTURY JAPAN
Outline of Topics: Japan in 1801 and 1901; eras; Emperor and Court; Shōgun.—Sealed and wide-open Japan.—Travel and barriers.—Social changes.—Samurai.—Ideals of 1801 and 1901.—Costume.—Architecture.—Diet.—Education.—Newspapers.—Manufactures.—Status of woman.—Christianity.—Permanent transformations.—Prophecy.
IN order to understand as clearly as possible the progress made by New Japan during the past fifty years, it will be profitable to institute some comparisons between conditions then and now. As a matter of fact the greater part of this wonderful advancement was achieved during the last third of the nineteenth century; but it suits our purpose better to compare 1801 and 1901, the first years of the two centuries. Thus can we appreciate fully with how much difference in conditions and prospects Japan has entered upon the twentieth century than she entered upon the nineteenth century.
By the Japanese calendar, the year 1801 was the first of the Kyōwa Era, a short and uneventful period; but the year 1901 was the thirty-fourth of the Meiji Era, or Period of Enlightened Rule,—a most appropriate name for the first era of the New Empire.
The Emperor in 1801 had been known before his ascension of the throne as Prince Kanin Kanehito (from whom the present Prince Kanin has descended); but he is now known by his posthumous title of Kōkaku. He is said to have been “a sovereign of great sagacity”; but he was, as we know, only a nominal ruler, like the fainéant kings of France, while the actual authority was held, and the real power was exercised, by a Mayor of the Palace, a Shōgun of the Tokugawa family. The Emperor was “powerless and lived in splendid poverty.”
The Imperial Court was organized in Kyōto “with all pomp and circumstance; it had its Ministers, Vice-Ministers, and subordinate officials; it had its five principal, as well as more than a hundred ordinary, Court nobles; but the sovereign’s actual power did not extend beyond the direction of matters relating to rank and etiquette, the classification of shrine-keepers, priests and priestesses, and professionals of various kinds,—in a word, actual functions of no material importance whatever.” In an absolute empire Kōkaku was Emperor in name and fame only.
“He was practically confined in sacred seclusion; his person must neither touch the earth nor be polluted by contact with common mortals. The most scrupulous care was exercised about his dress, food, even the very dishes themselves; he was, to the common people, a real invisible deity. It is reported that the Emperors of the olden days must sit motionless upon the throne for a certain number of hours each day, in order that the empire might have peace. Their persons were sacred, so that nobody was permitted to lay hands thereon; therefore their hair and nails might have grown to an unseemly length, had they not been clandestinely trimmed during sleeping hours. The dishes from which they had partaken of food were forthwith dashed in pieces, in order that nobody else might ever use them. And the very rice that they ate was picked over kernel by kernel, in order that no broken or imperfect grain might find lodgment in the Imperial stomach.” It is also said that no one was allowed to speak the name of the Emperor or to write in full the characters of his name; in the latter case, for clearness, at least one stroke must be omitted from each character.
But the late Emperor, whose name was Mutsuhito, was an entirely different personage. He did not live in seclusion, but frequently showed himself in public to his subjects, who could look upon his face without fear of being smitten with death. He was, none the less, revered and loved by all the people, and was the real ruler of the land. He had, however, voluntarily surrendered to the people some of his prerogatives, so that the Japanese to-day enjoy constitutional government, parliamentary and representative institutions, and local self-government. And in 1901 the Empire, instead of being divided up, as in 1801, into about 300 feudal fiefs, in each of which a Daimyō was more or less a law unto himself, is divided into about 50 Prefectures, Imperial Cities and Territories, in each of which the people have more or less a voice in the administration.
The Empress Dowager, too, although brought up and educated in the old-fashioned way, had yet adopted modern ideas with great ease. She did not have shaven eyebrows and blackened teeth, like her predecessor of 1801. She often appears in public, and continues a generous patron of female education, the Red Cross Society, and artistic and philanthropic enterprises.
The Shōgun of 1801 was Iyenari, who exercised that authority for about half a century. He lived in glory and splendor in Yedo (now Tōkyō) with his vassals around him. Theoretically he was only Generalissimo under the Emperor, and, as a matter of policy, kept up the practice of occasional visits to Kyōto, where he humbled himself before his nominal superior; but, as the highest administrative officer, he was ruler in act and fact. Very appropriately has he been called “the Emperor’s vassal jailer.” During his Shōgunate “the military class remained perfectly tranquil, and the feudal system attained its highest stage of efficiency.”
In 1901 there was no Shōgun; the last of the Tokugawa dynasty abdicated in 1867, and has spent most of his life since then in retirement in Mito and Shizuoka. He is now living quietly in Tōkyō, without much regard, apparently, to the new-fangled ways of these times, except that he is reported to ride a bicycle!
In 1801 Japan was still a sealed country, but not hermetically, because there was one chink at Nagasaki, where occasional intercourse was allowed with the Chinese and the Dutch. Not only were foreigners forbidden to enter, but natives were also forbidden to leave, this “holy land.” Already, however, efforts were being made spasmodically to break down the policy of seclusion, with its two phases of exclusion and inclusion.
In 1901, however, thousands of foreigners of many nationalities travelled and resided in Japan; and thousands of Japanese were travelling and residing in many parts of the globe. Foreign vessels, flying many different flags, freely entered the harbors of Japan; and Japanese ships conducted freight and passenger services to Asia, Australasia, America, and Europe. The figures of the small amount of the foreign trade of Nagasaki in 1801 are not at hand; but the exports and imports of Japan for 1901 amounted respectively to 252,349,543 yen and 255,816,645 yen.
A Japanese of 1801 would have travelled, if he were one of the common people, by foot, and, if he were of sufficient rank or wealth, by norimono, or kago, or on horseback. The Japanese of 1901 might continue to travel by foot, and, in mountainous districts, might still use the kago; but they might also travel by jinrikisha, horse-car, stage, steam-car, steamboat, horse and carriage, electric car, and bicycle. The letter of 1801 was despatched by courier or relays of couriers; that of 1901 by mail, and communication by telegraph and telephone was becoming more and more common. There were over 3,600 miles of railway, 9,500 miles of telegraph, and, in Tōkyō alone, over 6,000 telephones. An electric railway was actually disturbing and desecrating the hallowed precincts of Kyōto, once sacred to the Emperor. And even His Majesty’s Palace in Tōkyō had been put into telephonic and telegraphic communication with the rest of the city and even of the world.
Nor was travel throughout the empire itself free and unimpeded to all in 1801. The country was split up into feudal fiefs, of which each lord was intensely jealous of other lords and had to act on the defensive. Every traveller was under considerable surveillance, and had to be able to give a strict account of himself; and many “barriers” were erected where travellers were challenged by guards. The large places where the lords lived were walled towns, entered by gates carefully guarded by sentinels. In Kyōto and Yedo the palaces of the Emperor and the Shōgun were protected by moats and gateway. But in 1901 those historic castles and gateways had mostly crumbled into ruins or been destroyed in war, or demolished by the hands of coolies working under the direction of the Board of Public Works or the Bureau of Street Improvements.
We cannot refrain from referring more particularly to the great change that has been effected in the whole constitution of Japanese society. In 1801, below the Court nobles and the feudal lords, there were four classes of society,—the knight, the farmer, the mechanic, and the merchant, besides the outcasts. In 1901, below the nobility, there were only two classes,—the gentry and the common people; and the distinction between these two is one of name only. In official records and on certain occasions the registration of the nominal rank is necessary; but in actual life few questions are asked about a man’s standing, and merit finds its reward.
FOUR GATES: PALACE, TŌKYŌ; PALACE, KYŌTO; SAKURADA, TŌKYŌ; NIJŌ CASTLE, KYŌTO
In 1801 the samurai (knight) was the beau ideal of the Japanese. His courage was unimpeachable; he was the model, not only of a warrior, but also of a gentleman, and before him the common people had to bow their heads to the ground. But now the sword which was his “soul” is a curio, the bow and arrows are also curiosities, and the panoply either hangs rusty in a storehouse or is offered for sale by a dealer in second-hand goods. The samurai is now only an historical character; and when feudalism was abolished, many an individual of that class fell into a pauper’s grave, or, forced into unaccustomed manual labor, learned the culinary art, and entered service in the despised foreigner’s kitchen!
Indeed, although the soldier is still highly honored, and deeds worthy of the best of the old samurai are still performed,[174] the merchant, formerly despised because he bartered for profit, has risen in esteem and become one of the most important factors in Japanese society and civilization. The age of 1801 was feudal and æsthetic; the age of 1901, democratic and commercial. In 1801, the swords; in 1901, the soroban (abacus): in 1801, the castle; in 1901, the counting-house: in 1801, bushi (knights); in 1901 budgets.
In 1801 the Japanese wore nothing but their own national costume, with strictly prescribed uniforms for every occasion. In hot weather a scarcity or utter lack of clothing was the prevailing style. In 1901 the latter style, though no longer conventional, prevailed under certain limitations,—when and where the police were not strict constructionists of the law! And in 1901 there was a great variety of styles, ranging from pure native to pure foreign, with all kinds of fits and misfits and ludicrous combinations.
Japanese houses of 1801 and 1901 show some differences. The native style has been more or less modified by foreign architecture. Glass, of course, is largely taking the place of paper for doors and windows; carpeted floors are often preferred to matted floors; stoves, chairs, tables, lamps, and bedsteads are coming more and more into use; and brick and stone are more largely employed in the construction of residences, offices, and stores.
The diet of the Japanese has also changed considerably within 100 years. Whereas in 1801 they were practically vegetarians, in 1901 they had learned to eat and drink anything and everything. Foreign cooking had become very popular and also cheap; in many Japanese families foreign food was eaten at least once a day.
A Japanese student of 1801 was compelled to study at night by the dull light of a pith wick floating in vegetable oil, or by the fitful flame of fifty fireflies imprisoned in a small bamboo cage. The student of 1901 burned midnight oil from Russia or America, or studied by the aid of gas or electric light. The studies in 1801 were confined to Japanese and Chinese classics. It was considered practically a crime to seek learning outside of Japan and China, but in 1901 the studies included the whole range of Oriental and Occidental learning; and one school in Tōkyō tried to attract students by assuming the name “School of One Hundred Branches.” And while in 1801 Dutch books were read only by a very select few, and mostly in secret at the risk of one’s life, in 1901 it was possible to find readers of Dutch, English, French, German, Russian, Italian, Spanish, Latin, Greek, Hebrew, Sanskrit, and other books. In 1801 education was practically confined to the priestly and military classes, but in 1901 there were no such limitations, and elementary education was made free.
In 1801 there were no newspapers in Japan; in 1901 papers and magazines galore, printed in almost all parts of the empire. Indeed, in 1801, books were either copied laboriously by hand or printed from wood-cuts; but in 1901 all the modern improvements in printing were utilized. Moreover, fonts of type of many languages might be found; and in fact, anything needed in the printing line could be manufactured at the Tsukiji Type Foundry, Tōkyō.
The mention of this foundry suggests also the immense number of manufacturing plants that were to be found in Japan in 1901 against none in 1801. Cotton, woollen, and paper mills, iron foundries, electrical apparatus manufactories, engine works, steamships, docks are only a few examples of the development along this line. And in Tōkyō the grounds which in 1801 were entirely devoted to the æsthetic gardens of the Prince of Mito are now partially given over to the practical but sooty purposes of an arsenal.
There is a great difference also between the Japanese woman of 1801 and her descendant of 1901. The former had practically no rights that her husband was bound to respect; she must be respectfully obedient to her husband and his parents, and she could be divorced at will. But, according to the new codes which went into effect in 1899, “a woman can now become the head of a family and exercise authority as such; she can inherit and own property and manage it herself; she can exercise parental authority; she can act as guardian or executor and has a voice in family councils.” Thus her legal and social status has greatly improved.
In 1801 Christianity was under the ban of a strict prohibition, publicly advertised on the official bulletin-boards; and although believers in secret were transmitting the faith which had been secretly handed down to them, it was supposed that “the corrupt sect” had been wiped out. But in 1901 there were more than 120,000 enrolled believers, who represented a Christian community of about twice that number. Christian preachers and churches were all over the empire, and a Gospel ship was cruising about in the Inland Sea. According to the Constitution, religious belief is free; so that Christianity was becoming more and more a power in the land and wielding in society an influence that cannot be measured. And in 1901 Japanese troops, in alliance with those of nations of Christendom, had rescued Christian missionaries and Chinese converts from the fury of mobs and soldiery, and Christian missionaries, driven out of China, had found safe and comfortable places of refuge in Japan.
Such comparisons might be carried out with regard to many other items and in greater detail; but these will, perhaps, suffice as illustrations of the extent to which Japan was transformed during the nineteenth century. In some points, of course, especially in modern inventions, there has been no greater change than in Occidental nations during the same period. But it should be carefully borne in mind that these transformations, in geographical, agricultural, mineral, industrial, commercial, manufacturing, social, economic, political, legal, educational, moral, and religious affairs, so far as they have gone, are not temporary or superficial, but permanent and thorough; there is to be no retrogression. Japan has deliberately and firmly started out, not only to march along with the other so-called civilized nations, but also to contribute toward further progress in civilization. The only question is, What will be the record of Twentieth Century Japan?
The full answer to this question we must pass on to the man who one hundred years hence may write on “Japan in 1901 and 2001.” But though we do not lay claim to any special gift of prophecy, we venture to indulge in some general predictions which no one, to-day at least, can challenge. We feel sure, for instance, that Twentieth Century Japan will keep apace with the progress of the world in material civilization. We doubt not that during this century the Japanese people, becoming better fitted, will gradually be admitted to a greater share in the administration of the government, local and national. We feel quite certain that the social conditions of Japan will be greatly ameliorated, and education become very widely diffused, so that an immense intellectual improvement will be attained during the next hundred years. We also dare to predict that by 2001 Shintō will have entirely disappeared as a religion, Buddhism will have lost its hold upon the people, and Japan will have become practically a Christian nation.
CHAPTER XXI
THE MISSION OF JAPAN
Outline of Topics: Aims and ambitions of Japan.—Grand park.—Commercial centre.—Advantageous position.—Leader in civilization.—Example of civilized nation.—Transmitter of Western civilization.—Japan and Korea.—Japan and China.—Fuchow, Yangtse Valley, and Manchuria.—Japanese leaders of Chinese.—Dr. Hirth on China and Japan.—Japanese invasion of China.—Siam and Japan.—The United States a Pacific Power.—A complete Anglo-Japanese Alliance.—Russia and Japan.—Two streams of civilization.—New Japan egotistic.—Prospects of Japan.—Confidence in Japan.—Bibliography.
IT is now appropriate to inquire what is apparently the mission of Japan in the world. Since even much less powerful nations have played most important parts on the stage of the world’s history, it is simply inconceivable that Japan should have attained in so brief a period such an eminent position as a world-power without having some special mission to perform and some contribution to make to the sum total of what is called civilization. And in considering this topic of the mission of Japan, it may be well to ascertain what are the aims and aspirations of the Japanese, because it is usually along these lines that a nation, as well as an individual, achieves success. Let us then permit Japanese themselves to answer largely our queries concerning the rôle which is to be theirs “in the great world-drama that continues unendingly, like a Chinese play, in the Far East.” And the opinions which are now to be presented, even though the individuals themselves are not, in every case, the most prominent personages that might have been selected, nevertheless fairly represent Japanese public opinion.
One[175] says: “Japan is especially favored by nature with beauty and picturesqueness of scenery and a healthful climate, and has been appropriately called the ‘Paradise of the East.’ We shall turn this country into a grand park of the nations, and draw pleasure-seekers from all parts of the world. We shall build magnificent hotels and establish excellent clubs, in most splendid style, to receive the royal visitors of Europe and the millionaires of America.” And while the objection has been raised that this is not “a very lofty rôle for Japan,” it is claimed that “it is seen to be about the rôle that France, the great nation of artists, is content to play in Europe—making herself infinitely beautiful and infinitely charming.” And certainly to minister artistically to the enjoyment of residents and visitors by making the country as pleasant and delightful as possible is an aim that accords well with the naturally æsthetic tastes of the Japanese people. Therefore, concerning success in this endeavor there cannot be the slightest doubt.
That rôle is not, however, purely æsthetic, because it contemplates the mercenary advantages to be reaped from the expected throngs of pleasure-seekers, and is, therefore, also practical. And the same person makes another suggestion, wholly practical and pecuniary, as follows:—
“Japan is geographically situated in an advantageous position, as at the centre of the world’s commercial routes. China will be the future market of the world, and Japan will receive the mercantile vessels fitted to be despatched to all parts of the earth. Japan should provide herself with extensive docks at the various ports of the island on the route of the mercantile vessels, to give them shelter and, if needed, necessary repairs and cleaning, and eventually supply fuel and water.”
We have already referred, in the closing paragraphs of the first chapter, to the physiographical advantages of Japan, but we are impelled to dwell more at length on the subject. A noted Japanese[176] has emphasized the point with the following suggestions:
“To all appearances, the seas about Japan and China will be the future theatre of the Far East. The Philippines have been reduced to a province of the United States. China, separated from us only by a very narrow strip of water, is offering every promise of becoming a great resource open to the world of the twentieth century. The Siberia railway has been opened to traffic; and the construction of a canal across Central America is expected to be finished before long.... As for fuel, our supply of coal from the mines of Hokkaidō and Kyūshiu is so abundant that the surplus not required for our own consumption is exported largely into various parts of the East, where no productive coal mines have been found except a very few ones of poor quality....
“Taking all these [things] into account, it is not too much to say that the future situation of Japan will be that of a central station of various water passages,—a situation most conducive to the good of our country; and that, numerous as the attractive places of historical interest and natural beauty are, it is chiefly from our excellently advantageous position, a connecting link common to the three chains of water passage to and from Europe, America, and Asia, that we shall be able to obtain the largest share of the riches of the nations of the world.”
With reference to the success of Japan in such a purpose as this, there can be very little doubt; for the natural advantages are so great that they require comparatively little improvement.
But, besides this aim of commercial prosperity, there is a higher ambition. One writer[177] says:—
“Japan’s mission at this juncture would be to act as the leader to the Asiatic countries in introducing modern civilization: China and Korea, for instance, can learn about civilization much faster and easier than from the countries in Europe and America, for they have common systems of letters and to a certain extent of ideas.”
Prof K. Ukita[178] makes the following suggestion:
“It is the mission of Japan to set up an example of a civilized and independent national state for her Asiatic neighbors, and then to make a confederation of all the Asiatic nations on the basis of international law; just as it is the mission of the United States of America to form one vast pan-American Union of all the republics of the new hemisphere, and thus to hasten on the progress toward the organization of the whole world.”
Again we quote from the editor of the “Taiyō” (Sun), as follows:—
“It is our duty to transmit the essence of Occidental civilization to our neighbors, as better success may be realized by so doing than by introducing there the new institutions directly from the West. The present state of things in China does not allow her to appreciate fully the ideas of Westerners, more so because their fundamental conception of morals is at variance with that of Occidentals. But Japan has every facility to win the confidence of China, in consideration of its geographical situation and of its literary affinity. The valor, discipline, and order of our army have already gained the confidence and respect of the Chinese, and it now remains for us to guide them to higher possibilities with enlightened thoughts and ideas. Such a work cannot be accomplished in a day; it will require years of perseverance and toil.”
Now, it may be profitable to ascertain to what extent Japan is fulfilling her self-appointed but natural mission to uplift her neighbors and kindred in Eastern Asia. In Korea, for instance, what is the scope of Japanese influence? In that peninsula there are thousands of Japanese, by whom almost all the important enterprises of the country are managed. Of the foreign trade of Korea, by far the largest per cent of both exports and imports is in connection with Japan; while the trade of Russia with Korea is positively insignificant. The principal articles of export to Japan are agricultural products, while the imports from Japan are chiefly manufactured goods. At every open port of Korea there is a Japanese post and telegraph office, through which alone can communication be had with foreign countries. As Korea is almost wholly destitute of shipping, her coasting trade is chiefly carried on by Japanese vessels, which also furnish almost all the means of trade and travel abroad. In railways, too, the Japanese have largest control; and their banks are strong and prosperous. Fisheries and mining likewise furnish employment for Japanese, who also carry on numerous miscellaneous business enterprises.
When we pass on to China, we find most astonishing results, a full treatment of which would require a volume, so that we must be content with a few typical examples. In Fuchow, for instance, in the six years since a Japanese consul first landed there, the number of Japanese residents had increased from 8 to 70, and the number of Formosan natives, now naturalized Japanese, who were staying there, was more than 160. The Ōsaka Shōsen Kwaisha[179] has a branch office in Fuchow; and the Formosan Bank has sent there a special commissioner. In Amoy also, on account of its proximity to Formosa, Japanese influence is growing.
The great increase of Japanese enterprise on the Yangtse River during recent years deserves a paragraph by itself. There are several Japanese lines of steamers, besides special vessels for the coal and iron trade. “Side by side with this development of carrying facilities many Japanese, in the capacity of merchants, Government employes or projectors, may be seen travelling in the Yangtse Valley; and further the number of persons engaged in the translation of Japanese books into Chinese has increased in an extraordinary degree.... Nothing is more remarkable than the popularity enjoyed by Japanese things and Japanese subjects.”
In view of the complications with Russia, it is well to call attention to the fact that Northern China, especially Manchuria, is most important to Japan from the commercial point of view. The trade with Dalny alone is from 30,000,000 to 40,000,000 yen per year, and that with all Manchuria amounts to about 20,000,000 yen annually. It is perfectly natural, therefore, that Japan should object to continued Russian occupation, from which she has already suffered by direct and indirect interference, and that she should demand a fair field with “open doors.”
From such instances, of which more might be cited, it is apparent that Japan is doing her duty in the way of helping China to the benefits of material civilization. But her influence is being exerted for good on higher planes. For, as the editor of the “Japan Mail” observes, “every Japanese subject employed in China in whatever capacity will be a centre for diffusing the light of liberalism”; and “the Chinese are apparently to be led along their new path by the Japanese,” who “have some degree of distant kinship with the Chinese.”
The words of Dr. Hirth will add weight because he is, perhaps, the most eminent Chinese scholar in the country and holds the professorship of Chinese in Columbia University, New York City. He spoke as follows:[180]—
“No capable observer of events in China since the Imperial Court returned to Peking can doubt that the government has decided to adopt the policy of Japan, which is to take the methods of western civilization for their models. In directing the new movement in China, Japan is taking the lead over other foreign nations, and this, it is asserted, is due to her superior command of the language.
“Moreover, every educated Japanese is imbued with the ideas prevalent in Chinese literature, religious and political, and hence he has a different standing in the eyes of the Chinese from that of Americans and Europeans. China has thus placed the work of educating the rising generation in the hands of the Japanese as being less likely to destroy the old knowledge while familiarizing the students with the advantages of the new.
“A National University has been established by the Emperor at Peking, which it is calculated will be the model for educational institutions all over the country. Recently a Japanese professor has been selected to draft a new code of laws for the empire. The reason why a Japanese was selected for this work in preference to an equally learned German, American, or Englishman, is because men who are both willing and capable of making due allowance for traditional prejudices will never arise from a country where the study of Chinese institutions is so much in its infancy as with all of us, except Japan.”
The present peaceable invasion of China by Japanese, “not this time with guns for weapons, but with ideas and educational influences,” is along these seven lines:[181]—
“1. The Agricultural College, established some years ago at Wuchang by the Viceroy Chang Chih-tung, and managed for some time by an expert American, has now been given over to Japanese management.
“2. The military school in Hangchau is taught wholly by Japanese.
“3. A large amount of translation work is done by the Japanese.
“4. Many Chinese students have been sent by Chang Chih-tung during recent years to be educated in Japanese schools for Chinese government service.
“5. More than one large and influential Chinese newspaper is owned and edited by Japanese, one of which is an especially strong advocate of closer union between the two great nations of the East.
“6. Nearly 100 Japanese students are in attendance at school in Shanghai, studying Chinese and English with a view to positions of usefulness in China.
“7. A large and increasing number of translation societies are being organized in Shanghai, the principal object of which is to get into circulation books on Western learning. The significant fact is that the large majority of them are translated from the Japanese rather than European languages, because, as they say, the Japanese have already selected the best, and they wish to profit by their experience. Books on Political Economy, General Science, Agriculture, Pedagogics, Ancient and Current History are now commonly on sale in Chinese bookstores, most of which are advertised as having been adapted from the Japanese.”
There is yet another country which is feeling the influence of Japan; and that is Siam. No doubt much of this increased interest in “things Japanese” may be attributed to the recent visit of the Siamese Crown Prince to Japan. He is having a Japanese building constructed for himself; and the king is to have a Japanese garden and house added to the grounds of his palace. The trade between Japan and Siam is not yet very extensive;[182] but it is capable of considerable expansion. Siamese boys and girls have begun to resort to Japan for educational advantages; so that, in more senses than one, Japan is coming to be the teacher and leader of Siam.
But there is another phase of the Far Eastern situation that demands close attention. The United States has definite and direct interests of several kinds in Japan, Korea, China, and Siam; and she must maintain these at all hazards. Through the possession of Hawaii, Guam, and particularly the Philippines, she has become a Pacific Power, more than ever concerned, and directly, in Oriental politics. The advent of the United States into that field was hailed with joy by the Japanese, who have the utmost confidence in our international policy.
In view of the fact, therefore, that the United States, by virtue of providential necessity, must be reckoned as a factor in Oriental politics, and cannot herself ignore such responsibilities, there is only one course open, only one policy to be pursued. It is most clearly our duty as a nation (passively, if possible, but actively, if necessary) to support the Anglo-Japanese Alliance in its efforts in behalf of the nations of Eastern Asia. The union of the greatest nations of Europe, America, and Asia in a complete Anglo-Japanese Alliance would make a “triple alliance” practically invincible.
There are two rival interests contending for mastery on the other shore of the Pacific Ocean,—Russia and Japan. Toward the former we must feel gratitude for her attitude toward us when our Union was in utmost peril; but that sentiment is overbalanced by other considerations. Toward the latter we have an imperative duty, as toward a protégé, because it was America who started Japan on her present career and must acknowledge the responsibility to assist her in every laudable purpose. And certainly her aims in the Far East coincide with ours and with the dictates of civilization. The supremacy of Japan in Eastern Asia means far more for America and American institutions than does the domination of Russia. Japan to-day enjoys rights unknown in Russia: social freedom, political privileges, representative institutions, local self-government, intellectual liberty, freedom of assembly and of the press, and religious liberty. Japan is already far in advance of Russia and, in many respects abreast of Germany, in civilization. And, as “Japan holds the key of the Far Eastern position,” she is our natural ally. Dai Nippon banzai—“Long live Great Japan.”
But let us now revert again to the Japanese writer quoted near the close of the first chapter. With a reminder of the ever westward course of empire, he pens a paragraph so bold and suggestive that it is worth transcribing:[183]—
“Two streams of civilization flowed in opposite directions when mankind descended from their primitive homes on the table-land of Iran or America. That towards the west passed through Babylon, Phœnicia, Greece, Rome, Germany, England, and culminated in America, while that through the east travelled through India, Thibet, and China, culminating in the Manchoo Court of Peking. The moral world is also a magnet with its two opposite poles on the opposite banks of the Pacific, the democratic, aggressive, inductive America, and the imperial, conservative, and deductive China. There have been constant attempts for the union of these magnetic currents.... Grander tasks await the young Japan, who has the best of Europe and the best of Asia at her command. At her touch the circuit is completed, and the healthy fluid shall overflow the earth!”
In fact, it seems not improbable that the nation which, having from ancient times imbibed and assimilated the elements of Oriental civilization, has been swallowing and digesting Occidental civilization, may produce a new and strong tissue. It is, therefore, argued with no little force that “to reconcile the East with the West: to be the advocate of the East, and the harbinger of the West: this we believe to be the mission which Japan is called upon to fulfil.”
To most persons, undoubtedly, this conception of the future of Japan appears to be teeming with national vanity. And, indeed, it cannot be denied that New Japan is extremely egotistic. She views with evident self-gratulation the astonishing progress she has made, and believes herself capable of even more wonderful transformations. And surely, when we contemplate the history of the past fifty years, and consider the remarkable facility with which Japan has metamorphosed herself, we need not wonder that she is confident or even boastful. To those conversant with this people, their capabilities, and possibilities, the above forecast of Japan’s future seems to photograph, with some exaggerations, the natural and not altogether improper self-confidence and reliance of an able, growing, and independent nation, which has shown an inexplicable power of assimilating the various and diverse elements of civilization. Even a foreigner has so much confidence in the grand future of Japan that he expressed himself in the “Atlantic Monthly” (June, 1892) in the following strong language:—
“In bringing to pass the fusion of eastern and western types, which ... shall create in both hemispheres a far more rounded civilization than either has ever known, Japan has the inestimable privilege of becoming our most alert pioneer. Through her temperament, her individuality, her deeper insight into the secrets of the East, her ready divining of the powers of the West, ... it may be decreed in the secret council chambers of destiny that on her shores shall be first created that new latter-day type of civilized man which shall prevail throughout the world for the next thousand years.”
But while we may not, perhaps, be fully warranted in such sanguine expectations, we cannot help being impressed with the fact that the prospects of Japan are unusually bright. She slept for 250 years while the Occident was moving rapidly onward in the path of civilization, and she must now hasten to catch up. But she can avoid the pitfalls into which the others, now and then, here and there, have fallen, and by which they have been delayed. She can profit by the mistakes, by the costly experiences, of those who preceded her along the rough road. She must move quickly to make up for lost time, but not too rapidly; she must “make haste slowly.” She can never go back, except to ruin and death. She has stepped into the path of progress forever. She must discard all things, whether manners, customs, letters, political forms, superstitions, moulds of thought, or anything else which tends to retard her onward movements. But it is sincerely to be hoped that even the demands of modern progress will allow her to retain much of that grace and charm, of that quaint simplicity, of that light-hearted and merry nature, all of which characterize the Japanese.
We believe in Japan. We are confident that she has powers, both patent and latent, which will enable her to achieve still greater successes than she has yet accomplished. We have had our “blue spells,” when, for this or that reason, we felt discouraged over the apparent failure of some movement for reform; but in most instances we have eventually seen success crown the effort. With reference to political affairs F. V. Dickins has well expressed it: “There is a silent strength underlying the sound and fury of Japanese politics which will enable the country to weather much worse storms than any that threaten it.”[184] Therefore we reiterate that we have confidence in the future of Japan and the Japanese. We repeat that their achievements up to date are a guarantee of continued success in the future. We dare prophesy that they will yet display wonderful transformations in their development. We feel perfectly warranted in applying Vergil’s line,—
Hos successus alit; possunt, quia posse videntur,
which Conington translates into two verses,—
“These bring success their zeal to fan,
They can because they think they can.”