"The rigid character of his philosophical opinions," says Chamberlain, "made him perforce despise as intellectual weaklings all those who did not share them, or shared them in a lukewarm manner, and his disillusionment with a series of friends in whom he had once thought to find intellectual sympathy is seen to have been inevitable."
It was principally during the last fourteen years of his life that Hearn acquired the unenviable name of being ungrateful, inconstant, and capricious. To those friends made in his youthful days of struggle and adversity he remained constant, but with the exception of Mitchell McDonald, Nishida Sentaro, and Amenomori, it is the same story of perversity and estrangement.
An unceremonious entry into his house, without deference to ancient Japanese etiquette, which enjoined the taking off of boots and the putting on of sandals, a sneer at Shinto ancestor worship, a difference of opinion on Herbert Spencer, and Hearn would disappear actually and metaphorically. This proves his want of heart, you say. But a careful study of Hearn's "Wesen" will show that his apparent inconstancy did not arise from a change of affection, but because his very affection for the people he had turned from made the taut strands of friendship more difficult to reunite, especially for a person of his shy temperament. Which of us has not recognised the greater difficulty of making up a "tiff" with a friend for whom one cares deeply than with a person to whom one is indifferent? The tougher the stuff the more ravelled the edges of the tear, and the more difficult to join together.
At Kobe, an incident was related to us by Mr. Young, his chief on the Kobe Chronicle and a person to whom Hearn owed much and was attached by many ties of gratitude and friendship. A guest at dinner ventured to dissent from Hearn's opinion that the reverential manner in which people prostrated themselves before the mikado was in no way connected with religious principles. Hearn shrugged his shoulders, rose, walked away from the table, and nothing would induce him to return. He did not, indeed, enter Mr. Young's house again for some days, though doing his work at the office for the newspaper as usual.
When Hearn left Tokyo to take up his appointment at Matsue, he was accompanied by his friend Akira, a young student and priest, who spoke English and could, therefore, act as interpreter. At Kobe they left the railway and continued their journey in jinrikishas, a journey of four days with strong runners, from the Pacific to the Sea of Japan.
"Out of the city and over the hills to Izumo, the Land of the Ancient Gods!" The incantation is spoken, we find ourselves in the region of Horai—the fairyland of Japan—with its arch of liquid blue sky, lukewarm, windless atmosphere, an atmosphere enormously old, but of ghostly generations of souls blended into one immense translucency, souls of people who thought in ways never resembling occidental ways.
Writing later to Chamberlain, Hearn acknowledged that what delighted him those first days in Japan was the charm of nature in human nature, and in human art, simplicity, mutual kindness, child-faith, gentleness, politeness ... for in Japan even hate works with smiles and pretty words.
For the first time Hearn was not merely describing a sensuous world of sights and sounds, but a world of soft domesticity, where thatched villages nestled in the folds of the hills, each with its Buddhist temple, lifting a tilted roof of blue-grey tiles above a congregation of thatched homesteads. Can anything be more delightful than his description of one of the village inns, with its high-peaked roof of thatch, and green-mossed eaves, like a coloured print out of Hiroshige's picture-books, with its polished stairway and balconies, reflecting like mirrored surfaces the bare feet of the maid-servants; its luminous rooms fresh and sweet-smelling as when their soft mattings were first laid down. The old gold-flowered lacquer ware, the diaphanous porcelain wine-cups, the teacup holders, which are curled lotus leaves of bronze; even the iron kettle with its figurings of dragons and clouds, and the brazen hibachi whose handles are heads of Buddhist lions; distant as it was from all art-centres, there was no object visible in the house which did not reveal the Japanese sense of beauty and form. "Indeed, wherever to-day in Japan one sees anything uninteresting in porcelain or metal, something commonplace and ugly, one may be almost sure that detestable something has been shaped under foreign influence. But here I am in Ancient Japan, probably no European eyes ever looked upon these things before."
After he had submitted to being bathed by his landlord, as if he had been a little child, and eaten a repast of rice, eggs, vegetables and sweetmeats, he sat smoking his kiseru until the moon arose, peeping through the heart-shaped little window that looked out on the garden behind, throwing down queer shadows of tilted eaves, and horned gables, and delightful silhouettes. Suddenly a measured clapping of hands became audible, and the echoing of geta, and the tramping of wooden sandals filled the street. His companion, Akira, told him they were all going to see the dance of the Bon-odori at the temple, the dance of the Festival of the Dead, and that they had better go, too. This dance of the Festival of the Dead he describes in his usual graphic way: the ghostly weaving of hands, the rhythmic gliding of feet—above all, the flitting of the marvellous sleeves, apparitional, soundless, velvety as the flitting of great tropical bats. In the midst of the charmed circle there crept upon him a nameless, tingling sense of being haunted, until, recalled to reality by a song full of sweet, clear quavering, gushing from some girlish mouth, and fifty other voices joined in the chant. "Melodies of Europe," he ends, "awaken within us feelings we can utter, sensations familiar as mother-speech, inherited from all the generations behind us. But how explain the emotion evoked by a primitive chant, totally unlike anything in western melody, impossible even to write in those tones which are the ideographs of our music-tongue?
"And the emotion itself—what is it? I know not; yet I feel it to be something infinitely more old than I, something not of only one place or time, but vibrant to all common joy or pain of being, under the universal sun. Then I wonder if the secret does not lie in some untaught spontaneous harmony of that chant with Nature's most ancient song, in some unconscious kinship to the music of solitudes,—all trillings of summer life that blend to make the great sweet Cry of the Land."