As it was the Bon season, when the spirits of the dead are supposed to return, I was a witness of the method adopted to help the ghosts to find their old homes. At the top of a 30 or 40 ft. pole a lantern is fixed with a pulley. Fastened up beside the lantern is a bunch of green stuff, cryptomeria in many cases. The lantern is lighted each evening for a week. Having heard a good deal about the suppression of Bon dances and songs I was interested when a fellow-guest began talking about them. He had seen many Bon dances and had heard many Bon songs. There can be no doubt that there has been some unenlightened interference with the Bon gathering. The country people seem to be suffering from the determination of officialdom to make an end of everything in country as well as town that may be considered "uncivilised" by any foreigner, however ill instructed. In towns the sexes are not accustomed to meet, but country people must work together; therefore they find it natural to dance and sing together. As to the Bon songs, it is common sense that expressions which may be regarded as outrageous and indecent in a drawing-room may not be so terrible on a hilltop among rustics used to very plain speech and to easy recognition of natural facts that are veiled from townspeople. My chance acquaintance at the inn recited a number of Bon songs and next morning brought me some more that he had remembered and had been kind enough to write down. They merely established the fact that bucolic wit is as elemental in Japan as in other lands. Most of the songs had a Rabelaisian touch, some were nasty, but nearly all had wit. The following is an entirely harmless example:

Mr. Potato of the Countryside
Got his new European suit.
But a potato is still a potato.
He took one and a half rin[ [161]] out of his bag
And bought amé[ [162]] and licked at it.

Here are three others:

Tip-toe, tip-toe,
Creaks the floor.
Girl made prayer,
Dreading ghost.
But 'twas her lover
Who stealthily came.

Dancer, dancer,
Do not laugh at me.
My dance is very bad,
But I only began last year.

How thin a thin-legged man may be
If he does not take his miso soup.[[163]]

The quality of these dramatic songs will be entirely missed if the reader does not bear in mind the mimetic skill of the amateur Japanese dancer and his power as a contortionist. Clever dancers often use their powers in a humorous pretence of clumsiness. Of the freer sort of songs I may quote two:

Never buy vegetables in Third Street,[[164]]
You'll lose 30 sen and your nose.

Onions from a basket hanging in the benjo[[165]]
Were cooked in miso[[166]] and given to a blind man,
But that chap was greatly delighted.

Some of the other songs may be described, I suppose, as obscene, if obscene be, as the dictionary says, "something which delicacy, purity and decency forbid to be exposed"; but "delicacy, purity and decency" must be considered in relation to climate, work and social usage. What one feels about some critics of Bon songs and dances is that they need a course of The Golden Bough. Such an illustration as Bon songs furnish of the moral and mental conditions from which country folk must raise themselves is of value if rural sociology is a real thing. There is far too much theorising about the countryman and the countrywoman, far too much idealising of them and far too much rating of them as clods. If country people of all lands are free-spoken let us be neither hypercritical nor hypocritical. A big gap seems to yawn between the paddy-field peasant in his breech clout and the immaculate clubman, but what difference is there between the savour of the average Bon song and of many a smoking-room jest which is not to the credit of the peasant? At an inn in Naganoken a Japanese artist on holiday showed me his sketch book. Among his drawings was a representation of a shrine festival which he had witnessed in a remote village. A festival car was being pushed by a knot of youths and by about an equal number of young women and all of them were nude. But no enlightened person believes that either decency or morals depends on clothing, or would expect to find more essential indecency and immorality in that village than in a modern city. What one would expect to find would be marriages between physically well-developed men and women.