Now we are once more in the streets of Nagasaki, and observe, that for a gentleman to turn his back upon a friend, is true politeness in this most original of lands. It signifies that he who so turns is unworthy to behold the face, &c. A bridal procession passes us; the bride in her long white veil. There is a touch of poetry connected with that veil—it literally is the shroud in which she will be buried.
We are out of town, now, and delighting in the open country. Exquisite views of hill, and dale, and wood, and water, tempt the sight. Rice fields, of course, we pass; rice is a staple article of diet to the Japanese, as to so many other millions of the human race. It is the vegetable food that finds its way into more mouths than any other. There is wheat also in Japan, used chiefly for making cakes and soy; barley for feeding cattle. The cattle being used as beasts of draught and burden, it is thought improper to kill them, or to deprive the young calves of their milk; the Japanese, therefore, refrain from milk and beef. They eat great quantities of fish, poultry, and venison. In the country gardens we see quinces, pears, plums, cherries, peaches, oranges, and citrons too; bean-fields abound, and farms, of which the hedges are all tea. Where soil and climate favor, many a hillside in Japan is cultivated as a tea plantation; but beyond this the tea-plant is used by the farmers generally as a hedge from which they gather their own leaves, and dry tea for home use, just as our farmers brew their own October beer. Now we are flitting under cedar groves, now under firs, now under mulberry plantations for the silkworm; every good point in the landscape is occupied by a temple, which is composed of one large edifice and many little ones. The little ones are used by pleasure-parties. There is a snake, and there you see in the tree a long-tailed monkey (Inuus speciosus); there is no other kind of monkey in these islands, and the snakes are all of a species found nowhere else. The tree frog and the eatable frog live in the north of Nippon. Here we have squirrels. There are no lions and tigers; there is not a single animal of the cat tribe known upon these islands; you can meet with nothing worse than a wild boar. Great pains are taken to destroy the foxes. Here are pheasants without game-laws, and the peacock yonder looks as if he felt himself at home. Several palanquins have passed us on the road, varying much in shape and minor details. The shape of the palanquin, the length of the poles, their position, the way in which they are held, and the number of holders, all are fixed so as to accord precisely with the rank of the good gentleman inside. The number of attendants in the train, even of an inconsiderable man, is startling; and as for a prince, he might be setting out to conquer China. The roads are good, and there is no lack of horsemen, but we have not seen draught carriages; perhaps these hills are an impediment to travelling by such conveyance; roads over hills and mountains being simply flights of steps.
Hollo! What couple scampers by in such a hurry? 'Tis the post: the greatest princes must get out of its way. One man runs with the letters, and another keeps pace with him, to supply his place in case of illness or accident; if both posts fail, the nearest man, whatever be his dignity, must do their work for them. These posts are never horsed; but each pair, at the conclusion of a stage, finds the next couple waiting to catch the important bundle thrown to them, and set off instantly, before the spent runners have reached the spot where they may halt and get their wind again. Goods are conveyed on packhorses or oxen over land, but water transit by lakes, rivers, or canals, is much more common. The roads are well swept, for the farmers on each side diligently scrape up all manure; and as men with brooms clear all away before a traveller of rank, the highway is kept in a very neat condition. Men selling straw clouts for travellers, and straw shoes for the horses, which require, of course, frequent renewal, pick up a living by the roadside, and we pass them frequently. Observe that mighty camphor-tree, which every traveller has mentioned. To Kæmpfer it was venerable for its age in the year 1691; still it is healthy, and so large that fifteen men can stand within its hollow. Hot-springs, of course, we pass in a volcanic country. There is a coal-mine also here, though charcoal is the fuel usually burned.
We have now crossed Kiusiu, and reached the seaport of Kokura, where we find our Phantom Ship in readiness to take us through a sea covered with islets, to the large island of Nippon. We shall disembark, and travel very rapidly through Ohosaka to Miyako, where the divine Mikado holds his court. We pass some strange-looking men covered with matting, each of whom has in his hand a long wooden spoon. The spoon is their cockle-shell, for they are pilgrims travelling in the most pious form, as beggars, to the shrine of their own goddess. This pilgrimage is made by all good Japanese—the oftener the better, especially as they grow old, because they get each time full absolution from the priests for their past sins.
The sun goddess and the Mikado are allied together; and as we now are journeying towards a seat of government, we can do nothing better than discuss the Japanese religion. It begins with an Oriental "once upon a time," of gods who reigned for a few millions of years apiece, above whom there was, and is, and ever will be, one supreme God, free from care. The last of seven royal gods said to his wife one day, "There's earth somewhere, I'm sure!" and so he poked about with his spear in the water, feeling for it. Drops falling from his spear-point made the islands of Japan. Then this god made eight millions of other gods, and also created the ten thousand things. Having ordered matters to his satisfaction, he made a present of his Japanese earth to his pet daughter, the sun goddess. The sun goddess reigned only two hundred and fifty thousand years, and her four successors filled the next two million; the last of the four, being the great-great-grandson of the sun goddess, fancied a mortal life, and left a mortal boy, who reigned on earth, and was the first Mikado: from him all Mikados are descended. This is the native Japanese religion, called Sintoo; worshipping the sun goddess, and Kami, which are minor gods or saints. The Sintoos bow before no images, but put as emblems in their temples a sheet of white paper and a mirror, to denote the soul pure and incapable of stain. The worshipper kneels, gazes at the mirror, offers sacrifice of fruit or rice, deposits money, and retires. Upon this creed Buddhism has been grafted; but the religion of the learned Japanese is Sintoo—a philosophic moral doctrine which they cherish secretly, while outwardly observing rites prescribed by custom.
But revenons à nos Mikados: the first Mikado, though of fabulous descent, is an historical person, Zin-mu-teen-woo, and with him Japanese history begins—at a period from whence we date rational annals in some other countries, about 660 b.c. We will note those points of history that are essential to a comprehension of the present government. Mikados followed each other, sole rulers and powerful, until they fell into a trick of abdicating in favor of their children, and then doing the duty without being annoyed by the ceremonies of their office. That had its inconvenient results, for presently came one Mikado who married the daughter of a powerful papa; and when the time came for retirement, and he had abdicated in favor of a son three years old, the powerful papa thrust him aside into a prison, and usurped the regency. A civil war was the result of this; Yoritomo leaped up as champion of the imprisoned man, so recently a king, released him, and restored him to the regency over his infant son. For this essential service good Yoritomo was made a sort of field-marshal, or Ziogoon. The ex-Mikado dying, left Yoritomo the guardian of his son; and so for twenty years the Ziogoon was regent. Infant Mikados still continuing to be the fashion, regency became hereditary to the Ziogoons; and these last being men, it eventually came to pass that the Mikado was stripped of all power, and converted into a magnificent doll, while the real court was transferred to Jeddo, where the Ziogoons reside. Retributive justice we shall meet with in a little while, but we have now reached Miyako, the Mikado's residence, and nominally still the capital of Nippon.
Poor Mikado, what a miserable honor he must think it is to be divine! He represents the sun goddess on earth, and is required to sit upon his throne quite still, and without moving his head for several hours every day, lest the whole earth should be unsteady. When not sitting, he must leave his crown upon the throne to keep watch in his absence. Being so very holy, he is deprived of all use of his legs; earth is not worthy of his tread. His nails and hair are never cut—for who may mutilate a god? Every article of dress that he puts on must be brand new; his plates, and cups, and dishes, every thing he touches at a meal—even the kitchen utensils used in cooking for him—must not be used twice, and of course no profane man may employ what has been sanctified by the Mikado's use. Whatever clothes he puts off are immediately burned; his pots and vessels are destroyed. This hourly waste being a heavy pull on the finances of the Ziogoon, the divine victim gets only the coarsest slops to dress in, and eats off the cheapest crockery. No wonder that he still keeps up the fashion of resigning. His palace is circumscribed with palisades, and an officer residing without the gate spies all his actions, and reports them to the Ziogoon. Still the poor fellow is divine. The gods, it is believed, all spend a month at his place, during which month they are not at home in their own temples, and worship is accordingly suspended. The Mikado grants religious titles, fixes feasts and fasts, and settles doctrinal disputes. Thus there arose once schism in Japan about the color of the devil. Four factions respectfully declared him to be black, white, red, and green. The theologic knot was given to the Mikado that day to unravel, who, knowing the obstinacy of theologians well, declared all parties to be right; and so the devil of Japan remains to this day a four-colored monster. Offices of state in the Mikado's court—the Dairi it is called—are above all in honor, objects of ambition even to the Ziogoon. The dwellers in the Dairi with the holy prisoner, both male and female, are the most refined and cultivated Japanese. From their ranks are supplied the poets of the land, who sing the beauties of the rapid Oyewaga, or legends of the snow-capped Foesi.
Miyako is the classic ground, the Athens of Japan. But we must go on to the Japanese London, Jeddo, the real capital, a grand metropolis, with about one million, six hundred thousand inhabitants. Of course there is a wilderness of suburb; there are endless streets; there is a river through the town which flows into the bay, from which this capital is not far distant. There are bridges; there is a vast multitude of people thronging to and fro; there are shops, signs, inscriptions. We will walk into a theatre; for here, as in the days of Æschylus, performances take place by day. There is a pit, and there are tiers of elegant seats, which answer to our boxes; the scenery and dresses are handsome, only in scene painting there is no perspective. As in the early European drama, the subjects illustrated are the deeds of gods and heroes; not more than two speakers occupy the scene at once; boys act the female characters. Several pieces are performed, each piece divided into acts, and the plan is to give after Act I. of the first play, Act I. of the second, and then to begin the third, before taking the series of second acts. As each actor in each piece plays also several parts, one might consider this arrangement to be rather puzzling. Gentlemen go out after the act of any piece they wish to hear, and attend to other matters till the next act of the same piece shall come on; but ladies sit with pleasure through the whole. Dear souls! they steal a march upon our feminine box ornaments; for they bring with them a collection of dresses to the play, slip out during each pause to change their clothes, and reappear, to catch the admiration of beholders, every time in a new costume.
The palace of the Ziogoon covers much ground, being in fact a rural scene—a palace and a park, locked up within the town. As for the Ziogoon, he also is locked up within his trenches. To understand how he is fettered, and, at the same time, how all the people of Japan have come to be locked up, we must pursue our little thread of history. Yoritomo established, as we said, the power of the Ziogoons, which flourished for a long time. Kublah Khan endeavored to make Nippon subject to him; but without success, winds and waves fighting with the Japanese. Mongolians were forbidden then to touch Japanese ground, but a century later friendly relations were restored with China. In 1543, two Portuguese, Antonio Moto and Francesco Zeimoto, landed in Japan, exciting great interest among a mercantile people, trading at that time, it is said, with sixteen foreign nations. The Portuguese taught new arts, they brought new wares, and they were welcomed eagerly; some of them settled, and were married in Japan. The Jesuits came, too, with Christianity, and their preaching was abundantly successful. Now, it so happened that about the same time, when the Portuguese first arrived, a civil war was waged between two brothers, for the dignity of Ziogoon. Both brothers perished in this war, and then the vassal princes fought over the fallen bone. Nobunaga, the most powerful of these, was aided by a person of obscure birth, named Hide-yosi. Nobunaga became Ziogoon, favored the Christians, and invested Hide-yosi with high military rank. An usurper murdered Nobunaga, was then himself murdered, and left vacant a seat which Hide-yosi was now strong enough to seize. He took the name of Tayko, and is the great hero of the annals of Japan. He it was who continued the robbery of the Mikado's power, and secured himself against revolt by establishing a system of check over the princes, which prevails to this day. He left a son bearing the name of Hide-yosi, six years old, and to secure his power, married him to the daughter of Jyeyas, a strong papa. Jyeyas played the usurper, of course, and a large faction supported the young Hide-yosi, whom he had sworn to guard. The boy was Christian at heart; his cause, also, was just; the Jesuits, therefore, and the great body of the Christians warmly took his part. Had he maintained his right successfully, Christianity would have become the state religion in Japan. Jyeyas conquered, and the Christians, persecuted, afterwards rebelling, they were rooted out—regarded as a sect politically hostile. Their rebellion broke loose in the principality of Arima; the Prince of Arima drove the insurgents, seventy thousand in number, to the peninsula of Simabara, where they stood at bay. Since they were not to be dislodged, the Dutch, then settled at Firato, were desired to aid the government; accordingly they sent a man-of-war, which fired upon the Christians and sealed their fate. To this service the Dutch were indebted for their permission to retain one factory. All other Christians were destroyed or expelled, and since those days every stranger has been required, exempting the Dutch factory, to trample on an image of the Saviour, as an evidence of his not being a Christian interloper.
To finish our history, we must record that Jyeyas, having established his own usurpation, completed the reduction of the Mikado to a state of helplessness; completed the fettering of the princes, and the protective system of espial; and being deified, on death, under the name, of Gongen, was the founder of the Gongen dynasty of Ziogoons, which still rules in Japan, and still adheres to the protective system. But in course of time the power of the Ziogoons has waned; the Ziogoon himself is now a puppet to his council, which is governed by a president, who by no means is able to do what he likes.