Lafcadio Hearn

by Nina H. Kennard

On the day of his arrival in the new house, while,—assisted by his wife,—he was arranging his books in the shelves in the library, he suddenly heard an uguisu (nightingale) singing in the bamboo-grove outside. He stopped to listen, then "How delightful!" he said to his wife, "Oh! how I hope I will live here for years until I have made enough for you and the children."

During the last two years of his life he suffered a great deal from his eyes; each month more powerful glasses had to be used; and he was obliged to stand writing at a high desk, his face almost touching the paper. Yet what a beautiful handwriting it is! almost as plain as copperplate. Composition was easy for him, but the mechanical labour of setting down his thoughts became very irksome. Many were the kind offers of help that he received; Mr. Mason, for instance, proposed to do any necessary copying he wanted, but he was too irritable to do work in conjunction with any one, and was never able to dictate successfully.

The absence of intellectual communion with his own compatriots would have been a cruel test for most writers. His manuscript had to float round half a world before it met with sympathetic understanding. Surrounded by complete spiritual solitude, a voluntary outlaw from the practical thought of his time, the current of emotional and practical life which bore most of his contemporaries to affluence and popularity flowed entirely outside his mental boundary. Yet, is it not most probable that this aloofness and seclusion from the world invested his Tokyo work with its unique and original quality? "The isolation ought," he writes, "unless you are physically tired by the day's work,—to prove of value. All the best work is done this way by tiny, tireless and regular additions, preserving in memory what you think and see. In a year you will be astounded to find them self-arranging, kaleidoscopically, into something symmetrical,—and trying to live. Then pray God, and breathe into their nostrils,—and be astonished and pleased."

"You will remember," he says elsewhere, "my philosophical theory that no two living beings have the same voice ... and it is the uniqueness of each that has its value.... I simply now try to do the best I can, without reference to nationalities or schools."

Strangeness, we are told by the Romantic school, is essential for the highest beauty; it was a theory Hearn always maintained, but his strangeness now became spiritualised. Instead of the oddness of a Creole song, or a negro "roustabout," it was the oddness of the ethics and religious superstitions of the genius of a remarkable people.

At this time Hearn had a recurrence of the emotional trances he had suffered from at various times in his life, a state of mental anæmia common to brain-workers of no great physical stamina. "He saw things," as his wife says, "that were not, and heard things that were not." Absence of mind was a peculiarity inherited with his Hearn inheritance. Sometimes, when called to supper, he would declare he had had it already, and continue writing instead of joining his family, or if he did join them, he would make all sorts of blunders, putting salt instead of sugar in his coffee, and eating sugar with his fish. When his brain thus went "argonauting," as Ruskin expresses it, practical consistency was forgotten, even the sense of personal identity. He beheld ghostly apparitions in the surrounding air, he held communion with a multitude of supernatural visions, a procession stretching back out of life into the night of forgotten centuries. We can see him seated in his library, weaving his dreams while all the household slept, so absorbed in his work as to have forgotten bedtime, the stillness only broken by the rapping of his little pipe against the hibachi, the intermittent scratch of his pen, and the rustle of the leaves as he threw them down, while the bronze figure of Buddha on his lotus-stand, stood behind with uplifted hand and enigmatic smile.

Richard Jefferies was wont to say that all his best work was done from memory. The "Pageant of Summer," with its vivid descriptions and realised visions of country meadows and hedgerows was written in his curtained sick-room at the seaside village of Goring. So Hearn in his house at Tokyo, his outlook bounded by the little plot of garden beneath his study window, recalled all he had seen and felt during his wanderings amongst the hills and by the seashore in distant parts of Japan. The laughter of streams and whisper of leaves, the azure of sky and sea; the falling of the blossoms of the cherry-trees, the lilac spread of the myiakobana, the blazing yellow of the natalé, the flooded levels of the lotus-fields, and the pure and tender green of the growing rice. Again he watched the flashing dragon-flies, the long grey sand-crickets, the shrilling semi, and the little red crabs astir under the roots of the pines; again he heard the croaking of the frogs, that universal song of the land in Japan, the melody of the uguisu and the moan of the surf on the beach at Yaidzu.

Hearn is principally known in England by his letters and essays on the social and political development of Japan. Cultured people who have Charles Lamb, De Quincey, or Robert Louis Stevenson at their fingers' ends will open eyes of wonder if you venture to suggest that Hearn's incidental sketches represent some of the best work of the kind done by any of our English essayists.

Fresh, spontaneous and unconventional, the whole of his genius seems suddenly poured forth in an impulse of sadness, pity or humour. After some grim Japanese legend, we are greeted by one of these dainty fancies when his acute sensibility, touched and awakened, concentrated itself on the trifle of a moment. With the mastery of words that he had attained after years of hard work, he was enabled to catch the evanescent inspiration, and set it down, preaching from the significance of small things an infinite philosophy. A dewdrop hanging to the lattice of his window; the sighing of the wind in the bamboo-grove, the moon rising above his garden fence, were all full of soul secrets, soul life.

In a sketch entitled "Moon Desire," for instance, he begins playfully, almost trivially, and ends with a fine burst of eloquence on the subject of human desire and attainment.