Japanese Girls and Women / Revised and Enlarged Edition

by Alice Mabel Bacon

It seems to me rather striking that in the year 1900 fifty thousand copies of the Bible were sold in Japan—more than of any other book. Although the present translation is regarded as far from perfect, and much of it is unintelligible to the average Japanese without instruction, whether directly or indirectly, by mission workers, it is still sought after and read for the sake of its literature, and because of the reputation that has been gained for it throughout the country. There are few missionaries of any experience in Japan who cannot tell stories of men coming to them from country villages, who, through the reading of a copy of the Bible in some way fallen into their hands, have been brought by the beauty and nobility of the parts that they could understand to seek additional explanation from some teacher or preacher. One case that is amusing, but at the same time striking, I have heard vouched for from a number of sources:—

Two thieves, one night, broke into the dormitory of a girls' school in search of booty, and by chance awakened two of the girls. As they sat up in their beds, wondering what was best to do under the circumstances, one zealous damsel reached for the Bible in which she had been reading before she went to sleep, and handed it to one of the thieves, saying, "If you read this book, you will not want to steal any more." The other girl followed her companion's example and gave her Bible to the other thief. That was all, so far as the girls knew, and it was some years before the sequel came to light.

There is one place in Japan to which released convicts who are trying to get back to respectability again drift from all parts of the empire. It is a prisoners' home in Tōkyō, where one man, aided by his capable and devoted wife, receives into his own family and gives aid and succor to hundreds of society's outcasts. To this place came one day an ex-convict who told a remarkable story of his conversion, and of his desire to lead a new life. He had received a Bible from a little girl one night in a house that he was robbing, but was too full of professional engagements at the time to follow her advice and read it. Later, however, as he was resting from his labors in the enforced seclusion of a prison, he began to read, and spelled out enough to make up his mind that he did not want to steal any more. Accordingly, as soon as his term was ended, he made his way to the prisoners' refuge, and by the aid of its founder and head, and his good wife, settled down to steady habits of industry. Later, when the prison look had worn off from his face and the prison gait from his walk, he returned to his family and friends, where he is now a respectable member of the society upon which he formerly preyed.

There are other stories showing as deep impressions made on men of culture and respectability, not so striking and amusing as this one, but meaning as much, or even more, for the future of Japan. Such things are hardly possible in Christian countries to-day, for there is little or no novelty in the message that the old book brings to us; but to the Japanese mind the thoughts are absolutely new in many ways, and the reading alone will often change the whole life, because it lifts up the nature to a higher set of ideals.

As a direct effect of Christian thought upon the thought of the Japanese nation, it is interesting to notice the change in meaning of one word. In the teachings of Confucius the highest virtue is benevolence, rendered into Japanese by the word jin; in the teachings of Buddhism the highest virtue is mercy, or jishi. When the Christian missionaries first came to Japan, there was no term in the language that covered the thought of love as it is taught by Christ. For lack of anything better, the word ai, which indicated the love of a superior for an inferior, was made to do duty for the greater thought; and now the old word ai, throughout the length and breadth of Japan, is accepted and understood in its new meaning, a continual witness to the effect of Christianity upon the national mind. Is this a little thing in the education of a race that has shown in the past so great a capacity for living up to its ideals?

One more direct effect of Christian teaching upon Japanese society is the great quickening of philanthropic and benevolent effort. Scattered throughout the country are benevolent or educational societies, orphanages, hospitals, free kindergartens, reform schools, and other evidences of a desire on the part of the more fortunate to help the unfortunate by some means or other; and if you study into the history of any of these efforts, you will usually find that some Japanese Christian, or some man who has come home impressed with the philanthropies of Christian countries, has started the scheme, and has created a society, and a public opinion behind the society, which carries on the work. Even in the government institutions there is no difficulty in tracing the influence of Christians and Christianity. The Red Cross Society, with its seven thousand members, and its hospitals in every prefecture of the empire, bears the sign of Christendom upon all its property and employees. It seems to me quite safe to say that but for the Christian influences of the past forty years, there would be very little altruistic work done in Japan to-day; but by means of the Christians and their teachings, the latest and best thought of the world is working its way out in practical service for humanity in Japan, and this service is ascribed by enlightened Buddhist and Shintō believers alike to the spirit of Christianity, which will not let the fortunate rest while their less fortunate brothers are in want or sin.

No one who studies the religious question in Japan at all can fail to notice the extraordinary revivifying of Buddhism for what it feels to be a life and death struggle with an alien faith. The disestablishment of the Buddhist church by the government at the time of the restoration must be credited with its share of the awakening process; for the priests, finding their own support and that of the temples dependent upon the voluntary contributions of worshipers, were forced to bestir themselves as they had not done since the old missionary days, when they were working for a foothold in the country. But without the competition of Christianity, it is extremely doubtful whether their efforts would have been turned so largely along educational and philanthropic lines, whether the standard of intelligence among the priesthood would have been so quickly raised, whether they would have sent young men abroad to study Sanskrit and history with a view to a better understanding of their own scriptures, or whether they would not rather have relied on less radical methods of quickening the religious life within their body. Certain it is that Buddhism, which upon its introduction into Japan actually lowered the status of women, is now making a bid for public favor by holding meetings and founding societies especially for women, and is doing its best to increase their self-respect and the respect in which they are held by society.

An interesting story which throws some light upon the new influence that is at work among the Buddhists came to me not long ago through a Japanese friend. There were two brothers living in a poor little village on the northern coast of Japan, who were joint heirs to a small piece of property. As the land was not enough for the support of two families, the elder brother, a gentle, thoughtful youth, gave up all title to his share of the inheritance and entered a Buddhist monastery. In the quiet of this retreat, amid the beautiful surroundings, the daily services, the chanting of priests, and the mellow booming of the great monastery bell, his thoughts went out to the poor and the sinful among his own people. He began to feel that a life which seeks merely spiritual uplift for itself is not the highest life, and that only as spiritual gain is shared with others is it real and lasting. Forthwith he began a life of helpfulness to the poor about him,—of teaching and preaching and good deeds that won him many humble friends. Within the monastery, however, his work was not approved. His ideas and actions were not in harmony with the teachings of the sect. He was first disciplined and then expelled, and found his way back at last, penniless, to his native village.