A Handbook of Modern Japan

by Ernest W. Clement

BIBLIOGRAPHY.

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

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

CHAPTER IV
PEOPLE, HOUSES, FOOD, DRESS

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

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

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

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

GROUP OF COUNTRY PEOPLE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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