Besides these men with religious motives, the ships of the West came with offers of trade and threats of invasion. These were English, French, Russian and American, and the story of the frequent episodes has been told by Hildreth, Aston,[9] Nitobé, and others. There is also a considerable body of native literature which gives the inside view of these efforts to force the seclusion of the hermit nation, and coax or compel the Japanese to be more sociable and more human. All were in vain until the peaceful armada, under the flag of thirty-one stars, led by Matthew Calbraith Perry,[10] broke the long seclusion of this Thorn-rose of the Pacific, and the unarmed diplomacy of Townsend Harris,[11] brought Japan into the brotherhood of commercial and Christian nations.
Within the isolating walls and the barred gates the story of the seekers after God is a thrilling one. The intellect of choice spirits, beating like caged eagles the bars of their prisons, yearned for more light and life. "Though an eagle be starving," says the Japanese proverb, "it will not eat grain;" and so, while the mass of the people and even the erudite, were content with ground food—even the chopped straw and husks of materialistic Confucianism and decayed Buddhism—there were noble souls who soared upward to exercise their God-given powers, and to seek nourishment fitted for that human spirit which goeth upward and not downward, and which, ever in restless discontent, seeks the Infinite.
Protests of Inquiring Spirits.
There is no stronger proof of the true humanity and the innate god-likeness of the Japanese, of their worthiness to hold and their inherent power to win a high place among the nations of the earth, than this longing of a few elect ones for the best that earth could give and Heaven bestow. We find men in travail of spirit, groping after God if haply they might find Him, following the ways of the Spirit along lines different, and in pathways remote, from those laid down by Confucius and his materialistic commentators, or by Buddha and his parodists or caricaturists. The story of the philosophers, who mutinied against the iron clamps and governmentally nourished system of the Séido College expounders, is yet to be fully told.[12] It behooves some Japanese scholar to tell it.
How earnest truth-seeking Japanese protested and rebelled against the economic fallacies, against the political despotism, against the abominable usurpations, against the false strategies and against the inherent immoralities of the Tokugawa system, has of late years been set forth with tantalizing suggestiveness, but only in fragments, by the native historians. Heartrending is the narrative of these men who studied, who taught, who examined, who sifted the mountains of chaff in the native literature and writings, who made long journeys on foot all over the country, who furtively travelled in Korea and China, who boarded Dutch and Russian vessels, who secretly read forbidden books, who tried to improve their country and their people. These men saw that their country was falling behind not only the nations of the West, but, as it seemed to them, even the nations of the East. They felt that radical changes were necessary in order to reform the awful poverty, disease, licentiousness, national weakness, decay of bodily powers, and the creeping paralysis of the Samurai intellect and spirit. How they were ostracized, persecuted, put under ban, hounded by the spies, thrown into prison; how they died of starvation or of disease; how they were beheaded, crucified, or compelled to commit hara-kiri; how their books were purged by the censors, or put under ban or destroyed,[13] and their maps, writings and plates burned, has not yet been told. It is a story that, when fully narrated, will make a volume of extraordinary interest. It is a story which both Christian and human interests challenge some native author to tell. During all this time, but especially during the first half of the nineteenth century, there was one steady goal to which the aspiring student ever kept his faith, and to which his feet tended. There was one place of pilgrimage, toward which the sons of the morning moved, and which, despite the spy and the informer and the vigilance of governors, fed their spirits, and whence they carried the sacred fire, or bore the seed whose harvest we now see. That goal of the pilgrim band was Nagasaki, and the place where the light burned and the sacred flames were kindled was Déshima. The men who helped to make true patriots, daring thinkers, inquirers after truth, bringers in of a better time, yes, and even Christians and preachers of the good news of God, were these Dutchmen of Déshima.
A Handful of Salt in a Stagnant Mass.
The Nagasaki Hollanders were not immaculate saints, neither were they sooty devils. They did not profess to be Christian missionaries. On the other hand, they were men not devoid of conscience nor of sympathy with aspiring and struggling men in a hermit nation, eager for light and truth. The Dutchman during the time of hermit Japan, as we see him in the literature of men who were hostile in faith and covetous rivals in trade, is a repulsive figure. He seems to be a brutal wretch, seeking only gain, and willing to sell conscience, humanity and his religion, for pelf. In reality, he was an ordinary European, probably no better, certainly no worse, than his age or the average man of his country or of his continent. Further, among this average dozen of exiles in the interest of commerce, science or culture, there were frequently honorable men far above the average European, and shining examples of Christianity and humanity. Even in his submission to the laws of the country, the Dutchman did no more, no less, but exactly as the daimiōs,[14] who like himself were subject to the humiliations imposed by the rulers in Yedo.
It was the Dutch, who, for two hundred years supplied the culture of Europe to Japan, introduced Western science, furnished almost the only intellectual stimulant, and were the sole teachers of medicine and science.[15] They trained up hundreds of Japanese to be physicians who practised rational medicine and surgery. They filled with needed courage the hearts of men, who, secretly practising dissection of the bodies of criminals, demonstrated the falsity of Chinese ideas of anatomy. It was Dutch science which exploded and drove out of Japan that Chinese system of medicine, by means of which so many millions have, during the long ages, been slowly tortured to death.
The Déshima Dutchman was a kindly adviser, helper, guide and friend, the one means of communication with the world, a handful of salt in the stagnant mass. Long before the United States, or Commodore Perry, the Hollanders advised the Yodo government in favor of international intercourse. The Dutch language, nearest in structure and vocabulary to the English, even richer in the descriptive energy of its terms, and saturated withal with Christian truth, was studied by eager young men. These speakers of an impersonal language which in psychological development was scarcely above the grade of childhood, were exercised in a tongue that stands second to none in Europe for purity, vigor, personality and philosophical power. The Japanese students of Dutch held a golden key which opened the treasures of modern thought and of the world's literature. The minds of thinking Japanese were thus made plastic for the reception of the ideas of Christianity. Best of all, though forbidden by their contracts to import Bibles into Japan, the Dutchmen, by means of works of reference, pointed more than one inquiring spirit to the information by which the historic Christ became known. The books which they imported, the information which they gave, the stimulus which they imparted, were as seeds planted within masonry-covered earth, that were to upheave and overthrow the fabric of exclusion and inclusion reared by the Tokugawa Shōguns.
Time and space fail us to tell how eager spirits not only groped after God, but sought the living Christ—though often this meant to them imprisonment, suicide enforced by the law, or decapitation. Yet over all Japan, long before the broad pennant of Perry was mirrored on the waters of Yedo Bay, there were here and there masses of leavened opinion, spots of kindled light, and fields upon which the tender green sprouts of new ideas could be detected. To-day, as inquiry among the oldest of the Christian leaders and scores of volumes of modern biography shows, the most earnest and faithful among the preachers, teachers and soldiers in the Christian army, were led into their new world of ideas through Dutch culture. The fact is revealed in repeated instances, that, through father, grandfather, uncle, or other relative—some pilgrim to the Dutch at Nagasaki—came their first knowledge, their initial promptings, the environment or atmosphere, which made them all sensitive and ready to receive the Christian truth when it came in its full form from the living missionary and the vital word of God. Some one has well said that the languages of modern Europe are nothing more than Christianity expressed with differing pronunciation and vocabulary. To him who will receive it, the mastery of any one of the languages of Christendom, is, in a large sense, a revelation of God in Christ Jesus.