Tales of Old Japan

by Baron Algernon Bertram Freeman-Mitford Redesdale

"What's that?"

Chokichi, pretending not to know what has happened, beats the mats, and keeps on saying, "Come again the day before yesterday; come again the day before yesterday."[⁹⁸]

But it's no use his trying to persuade his master that the little cuttlefish are spiders, for they are not the least like them. It's no use hiding things,—they are sure to come to light; and so it is with the heart,—its purposes will out. If the heart is enraged, the dark veins stand out on the forehead; if the heart is grieved, tears rise to the eyes; if the heart is joyous, dimples appear in the cheeks; if the heart is merry, the face smiles: thus it is that the face reflects the emotions of the heart. It is not because the eyes are filled with tears that the heart is sad; nor because the veins stand out on the forehead that the heart is enraged. It is the heart which leads the way in everything. All the important sensations of the heart are apparent in the outward appearance. In the "Great Learning" of Kôshi it is written, "The truth of what is within appears upon the surface." How then is the heart a thing which can be hidden? To answer when reproved, to hum tunes when scolded, show a diseased heart; and if this disease is not quickly taken in hand, it will become chronic, and the remedy become difficult: perhaps the disease may be so virulent that even Giba and Henjaku[⁹⁹] in consultation could not effect a cure. So, before the disease has gained strength, I invite you to the study of the moral essays entitled Shin-gaku (the Learning of the Heart). If you once arrive at the possession of your heart as it was originally by nature, what an admirable thing that will be! In that case your conscience will point out to you even the slightest wrong bias or selfishness.

While upon this subject, I may tell you a story which was related to me by a friend of mine. It is a story which the master of a certain money-changer's shop used to be very fond of telling. An important part of a money-changer's business is to distinguish between good and bad gold and silver. In the different establishments, the ways of teaching the apprentices this art vary; however, the plan adopted by the money-changer was as follows:—At first he would show them no bad silver, but would daily put before them good money only; when they had become thoroughly familiar with the sight of good money, if he stealthily put a little base coin among the good, he found that they would detect it immediately,—they saw it as plainly as you see things when you throw light on a mirror. This faculty of detecting base money at a glance was the result of having learned thoroughly to understand good money. Having once been taught in this way, the apprentices would not make a mistake about a piece of base coin during their whole lives, as I have heard. I can't vouch for the truth of this; but it is very certain that the principle, applied to moral instruction, is an excellent one,—it is a most safe mode of study. However, I was further told that if, after having thus learned to distinguish good money, a man followed some other trade for six months or a year, and gave up handling money, he would become just like any other inexperienced person, unable to distinguish the good from the base.

Please reflect upon this attentively. If you once render yourself familiar with the nature of the uncorrupted heart, from that time forth you will be immediately conscious of the slightest inclination towards bias or selfishness. And why? Because the natural heart is illumined. When a man has once learned that which is perfect, he will never consent to accept that which is imperfect; but if, after having acquired this knowledge, he again keeps his natural heart at a distance, and gradually forgets to recognize that which is perfect, he finds himself in the dark again, and that he can no longer distinguish base money from good. I beg you to take care. If a man falls into bad habits, he is no longer able to perceive the difference between the good impulses of his natural heart and the evil impulses of his corrupt heart. With this benighted heart as a starting-point, he can carry out none of his intentions, and he has to lift his shoulders sighing and sighing again. A creature much to be pitied indeed! Then he loses all self-reliance, so that, although it would be better for him to hold his tongue and say nothing about it, if he is in the slightest trouble or distress, he goes and confesses the crookedness of his heart to every man he meets. What a wretched state for a man to be in! For this reason, I beg you to learn thoroughly the true silver of the heart, in order that you may make no mistake about the base coin. I pray that you and I, during our whole lives, may never leave the path of true principles.

I have an amusing story to tell you in connection with this, if you will be so good as to listen.

Once upon a time, when the autumn nights were beginning to grow chilly, five or six tradesmen in easy circumstances had assembled together to have a chat; and, having got ready their picnic box and wine-flask, went off to a temple on the hills, where a friendly priest lived, that they might listen to the stags roaring. With this intention they went to call upon the priest, and borrowed the guests' apartments[¹⁰⁰] of the monastery; and as they were waiting to hear the deer roar, some of the party began to compose poetry. One would write a verse of Chinese poetry, and another would write a verse of seventeen syllables; and as they were passing the wine-cup the hour of sunset came, but not a deer had uttered a call; eight o'clock came, and ten o'clock came; still not a sound from the deer.

"What can this mean?" said one. "The deer surely ought to be roaring."

But, in spite of their waiting, the deer would not roar. At last the friends got sleepy, and, bored with writing songs and verses, began to yawn, and gave up twaddling about the woes and troubles of life; and as they were all silent, one of them, a man fifty years of age, stopping the circulation of the wine-cup, said—

"Well, certainly, gentlemen, thanks to you, we have spent the evening in very pleasant conversation. However, although I am enjoying myself mightily in this way, my people at home must be getting anxious, and so I begin to think that we ought to leave off drinking."