Problems of the Pacific

by Frank Fox

But the Japanese had, so far as can be ascertained, little advantage from cross-breeding. Probably they were originally a Tartar race. The primitive inhabitants of the islands were ancestors of the Hairy Ainus, who still survive in small numbers. Like the aboriginals of Australia, the Ainus were a primitive rather than a degraded type, closely allied to the ancestors of the European races. Probably the Tartar invaders who colonised Japan came by way of Corea. But after their advent there was no new element introduced to give the human race in Japan a fresh stimulus; and that original Tartar stock, though vigorous and warlike, has never proved elsewhere any great capacity for organisation.

In the sixth century of the Christian Era, Chinese civilisation and the Buddhistic religion came to the Japanese, who at the time had about the same standard of culture as the Red Indians of the American continent when the Mayflower sailed. For some four centuries the Japanese island race was tributary to China, and during that time there was evolved a national religion, Shintoism, which probably represented the old Tartar faith modified by Chinese philosophy. In the eighth and subsequent centuries, Japan in its national organisation very closely resembled feudal Europe. As in Europe, there was a service tenure for the land; a system by which organised groups, or KO's, became answerable collectively for the deeds of each member of the group; and, as in feudal Europe, Church and State made rival claims to supreme power.

Indiscriminate fighting between rival feudal lords, a constant strife between the Shoguns, representing the priestly power, and the Mikados, representing the civil power, make up the islands' history for century after century. Through it all there is no gleam of light on the evolution of the latent powers which were to come to maturity, as in an hour, during the nineteenth century. Japan appeared to be an average example of a semi-civilised country which would never evolve to a much higher state because of the undisciplined quarrelsomeness of its people.

In the sixteenth century Europe first made the acquaintance of Japan. Italian, Portuguese, Dutch, Spanish, British traders and explorers visited the country. St Francis Xavier established missions there and baptized many in the Christian faith. After two centuries of general toleration, with intervals of welcome and yet other intervals of resolute massacre, in 1741 the last of the Europeans were ordered out of the islands, the Japanese having decided that they wanted neither the religion, the trade, nor the friendship of the White Man. The same prohibitions were applied at the same time to Chinese traders. A resolute policy of exclusiveness was adopted.

Japan seems to have learned absolutely nothing from her first contact with European civilisation. She settled down to the old policy of rigorous exclusiveness, and to a renewal of her tribal and religious warfare, in the midst of which, like a strange flower in a rocky cleft, flourished a dainty æstheticism. The nineteenth century thus dawned on Japan, a bitterly poor country, made poorer by the devotion of much of her energies to internal warfare and by the devotion of some of her scanty supply of good land to the cultivation of flowers instead of grain. The observer of the day could hardly have imagined more unpromising material for the making of the modern Japanese nation, organised with Spartan thoroughness for naval, military and industrial warfare.

The United States in 1853 led the way in the successful attempt of White civilisation to open up trade relations with Japan. The method was rude; and it was followed by resolute offers of "friendship," backed by armed threats, from Great Britain, France, Russia and Portugal. The Japanese wanted none of them. The feeling of the people was distinctly anti-foreign. They wished to be left to their flowers and their family feuds. But the White Man insisted. In 1864 a combination of Powers forced the Straits of Shimonoseki. The Japanese were compelled by these and other outrages to a feeling of national unity. In the face of a foreign danger domestic feuds were forgotten. By 1869 Japan had organised her policy on a basis which has kept internal peace ever since (with the exception of the revolt of the Satsuma in 1884), and she had resolved on fighting out with Russia the issue of supremacy in the Pacific. Within a quarter of a century the new nation had established herself as a Power by the sensational defeat, on land and sea, of China. The Peace of Shimonoseki extended her territory to Formosa and the Pescadores, and filled her treasury with the great war indemnity of £57,000,000. She then won, too, a footing on the Asiatic mainland, but was for the time being cheated of that by the interference of Europe, an interference which was not repeated when, later, having defeated Russia in war and having won an alliance with Great Britain, she finally annexed Corea.

From the Peace of Shimonoseki in 1895 the progress of Japan has been marvellous. In 1900 she appeared as one of the civilised Powers which invaded China with a view to impress upon that Empire the duty a semi-civilised Power owed to the world of maintaining internal order. In 1902 she entered into a defensive and offensive alliance with Great Britain, by which she was guaranteed a ring clear from interference on the part of a European combination in the struggle with Russia which she contemplated. The treaty was a triumph of diplomatic wisdom. Appearing to get little, Japan in real truth got all that her circumstances required. A treaty binding Great Britain to come to her aid in any war would have been hopeless to ask for, and not very useful when obtained, for the Japanese attack on Russia might then have been the signal for a general European war in which possibly a European combination would have crippled Great Britain and then turned its united attention to the destruction of Japan's nascent power. A treaty which kept the ring clear for a single-handed struggle with Russia was better than that risk. In return Japan gave nothing in effect except a pledge to make war on her own immediate enemy, Russia, for the assistance of Great Britain if necessity arose.

The conditions created by the Anglo-Japanese treaty of 1902 developed naturally to the Battle of Mukden, the culminating point of a campaign in which for the first time for many years the Yellow Race vanquished the White Race in war. That Battle of Mukden not only established Japan's position in the world. It made the warlike awakening of China inevitable, and restored to the daylight again the long-hidden yet always existing arrogance of Asia. Asia has ever nurtured an insolence beside which any White Race pride is insignificant. That fact is made patent during recurring epochs of history. The Persian Darius sent to the Greeks for earth and water, symbols to acknowledge that "Persia ruled the land and the oceans." The Huns later looked upon the White Men whom they conquered as something lower than animals. The Turks, another great Asiatic race to war against Europe, could compare the White Man only to that unclean beast, the dog. The first European ambassadors who went to China were forced to crawl with abject humility to the feet of the Chinese dignitaries. In his secret heart—of which the European mind knows so little—the Asiatic, whether he be Japanese, Chinese, or Indian, holds a deep disdain for the White. The contempt we feel for them is returned more than one hundredfold.

Mukden brought that disdain out of its slumber. The battle was therefore an event of history more important than any since the fall of Constantinople. For very many years the European hegemony had been unquestioned. True, as late as 1795, Napoleon is credited with having believed that the power of the Grand Turk might be revived and an Ottoman suzerainty of Europe secured. But it was only a dream; more than half a century before that the doom of the Turk, who had been the most serious foe to Christian Europe, was sealed. From 1711 to 1905, whatever questions of supremacy arose among the different European Powers, there was never any doubt as to the superiority of the European race over all coloured races. The White Man moved from one easy conquest to another. In Asia, India, China, Persia and Japan were in turn humbled. Africa was made the slave-farm of the White Race.

Now in the twentieth century at Mukden the White Race supremacy was again challenged. It was a long-dormant though not a new issue which was thus raised. From the times beyond which the memory of man does not stretch, Asia had repeatedly threatened Europe. The struggle of the Persian Empire to smother the Greek republics is the first of the invasions which has been accurately recorded by historians; but probably it had been preceded by many others. The waves of war that followed were many. The last was the Ottoman invasion in the fourteenth century, which brought the banners of Asia right up to the walls of Vienna, swept the Levant of Christian ships, and threatened even the Adriatic; and which has left the Turk still in the possession of Constantinople. But by the beginning of the eighteenth century the fear of the Turks gaining the mastery of Europe had practically disappeared, and after then the Europeans treated the coloured races as subject to them, and their territories as liable to partition whenever the method of division among rival White nations could be agreed upon.