CHAPTER XX

TWENTIETH CENTURY JAPAN

OUTLINE OF TOPICS: Japan in 1801 and 1901; eras; Emperor and Court; Shōgun.—Sealed and wide-open Japan.—Travel and barriers.—Social changes.—_Samurai._—Ideals of 1801 and 1901.—Costume.—Architecture.—Diet.—Education.—Newspapers.—Manufactures. —Status of woman.—Christianity.—Permanent transformations.—Prophecy.

In order to understand as clearly as possible the progress made by New Japan during the past fifty years, it will be profitable to institute some comparisons between conditions then and now. As a matter of fact the greater part of this wonderful advancement was achieved during the last third of the nineteenth century; but it suits our purpose better to compare 1801 and 1901, the first years of the two centuries. Thus can we appreciate fully with how much difference in conditions and prospects Japan has entered upon the twentieth century than she entered upon the nineteenth century.

By the Japanese calendar, the year 1801 was the first of the Kyōwa Era, a short and uneventful period; but the year 1901 was the thirty-fourth of the Meiji Era, or Period of Enlightened Rule,—a most appropriate name for the first era of the New Empire.

The Emperor in 1801 had been known before his ascension of the throne as Prince Kanin Kanehito (from whom the present Prince Kanin has descended); but he is now known by his posthumous title of Kōkaku. He is said to have been “a sovereign of great sagacity”; but he was, as we know, only a nominal ruler, like the fainéant kings of France, while the actual authority was held, and the real power was exercised, by a Mayor of the Palace, a Shōgun of the Tokugawa family. The Emperor was “powerless and lived in splendid poverty.”

The Imperial Court was organized in Kyōto “with all pomp and circumstance; it had its Ministers, Vice-Ministers, and subordinate officials; it had its five principal, as well as more than a hundred ordinary, Court nobles; but the sovereign’s actual power did not extend beyond the direction of matters relating to rank and etiquette, the classification of shrine-keepers, priests and priestesses, and professionals of various kinds,—in a word, actual functions of no material importance whatever.” In an absolute empire Kōkaku was Emperor in name and fame only.

“He was practically confined in sacred seclusion; his person must neither touch the earth nor be polluted by contact with common mortals. The most scrupulous care was exercised about his dress, food, even the very dishes themselves; he was, to the common people, a real invisible deity. It is reported that the Emperors of the olden days must sit motionless upon the throne for a certain number of hours each day, in order that the empire might have peace. Their persons were sacred, so that nobody was permitted to lay hands thereon; therefore their hair and nails might have grown to an unseemly length, had they not been clandestinely trimmed during sleeping hours. The dishes from which they had partaken of food were forthwith dashed in pieces, in order that nobody else might ever use them. And the very rice that they ate was picked over kernel by kernel, in order that no broken or imperfect grain might find lodgment in the Imperial stomach.” It is also said that no one was allowed to speak the name of the Emperor or to write in full the characters of his name; in the latter case, for clearness, at least one stroke must be omitted from each character.

But the late Emperor, whose name was Mutsuhito, was an entirely different personage. He did not live in seclusion, but frequently showed himself in public to his subjects, who could look upon his face without fear of being smitten with death. He was, none the less, revered and loved by all the people, and was the real ruler of the land. He had, however, voluntarily surrendered to the people some of his prerogatives, so that the Japanese to-day enjoy constitutional government, parliamentary and representative institutions, and local self-government. And in 1901 the Empire, instead of being divided up, as in 1801, into about 300 feudal fiefs, in each of which a _Daimyō_ was more or less a law unto himself, is divided into about 50 Prefectures, Imperial Cities and Territories, in each of which the people have more or less a voice in the administration.

The Empress Dowager, too, although brought up and educated in the old-fashioned way, had yet adopted modern ideas with great ease. She did not have shaven eyebrows and blackened teeth, like her predecessor of 1801. She often appears in public, and continues a generous patron of female education, the Red Cross Society, and artistic and philanthropic enterprises.

The Shōgun of 1801 was Iyenari, who exercised that authority for about half a century. He lived in glory and splendor in Yedo (now Tōkyō) with his vassals around him. Theoretically he was only Generalissimo under the Emperor, and, as a matter of policy, kept up the practice of occasional visits to Kyōto, where he humbled himself before his nominal superior; but, as the highest administrative officer, he was ruler in act and fact. Very appropriately has he been called “the Emperor’s vassal jailer.” During his Shōgunate “the military class remained perfectly tranquil, and the feudal system attained its highest stage of efficiency.”

In 1901 there was no Shōgun; the last of the Tokugawa dynasty abdicated in 1867, and has spent most of his life since then in retirement in Mito and Shizuoka. He is now living quietly in Tōkyō, without much regard, apparently, to the new-fangled ways of these times, except that he is reported to ride a bicycle!

In 1801 Japan was still a sealed country, but not hermetically, because there was one chink at Nagasaki, where occasional intercourse was allowed with the Chinese and the Dutch. Not only were foreigners forbidden to enter, but natives were also forbidden to leave, this “holy land.” Already, however, efforts were being made spasmodically to break down the policy of seclusion, with its two phases of exclusion and inclusion.

In 1901, however, thousands of foreigners of many nationalities travelled and resided in Japan; and thousands of Japanese were travelling and residing in many parts of the globe. Foreign vessels, flying many different flags, freely entered the harbors of Japan; and Japanese ships conducted freight and passenger services to Asia, Australasia, America, and Europe. The figures of the small amount of the foreign trade of Nagasaki in 1801 are not at hand; but the exports and imports of Japan for 1901 amounted respectively to 252,349,543 _yen_ and 255,816,645 _yen_.

A Japanese of 1801 would have travelled, if he were one of the common people, by foot, and, if he were of sufficient rank or wealth, by _norimono_, or _kago_, or on horseback. The Japanese of 1901 might continue to travel by foot, and, in mountainous districts, might still use the _kago_; but they might also travel by _jinrikisha_, horse-car, stage, steam-car, steamboat, horse and carriage, electric car, and bicycle. The letter of 1801 was despatched by courier or relays of couriers; that of 1901 by mail, and communication by telegraph and telephone was becoming more and more common. There were over 3,600 miles of railway, 9,500 miles of telegraph, and, in Tōkyō alone, over 6,000 telephones. An electric railway was actually disturbing and desecrating the hallowed precincts of Kyōto, once sacred to the Emperor. And even His Majesty’s Palace in Tōkyō had been put into telephonic and telegraphic communication with the rest of the city and even of the world.

Nor was travel throughout the empire itself free and unimpeded to all in 1801. The country was split up into feudal fiefs, of which each lord was intensely jealous of other lords and had to act on the defensive. Every traveller was under considerable surveillance, and had to be able to give a strict account of himself; and many “barriers” were erected where travellers were challenged by guards. The large places where the lords lived were walled towns, entered by gates carefully guarded by sentinels. In Kyōto and Yedo the palaces of the Emperor and the Shōgun were protected by moats and gateway. But in 1901 those historic castles and gateways had mostly crumbled into ruins or been destroyed in war, or demolished by the hands of coolies working under the direction of the Board of Public Works or the Bureau of Street Improvements.

We cannot refrain from referring more particularly to the great change that has been effected in the whole constitution of Japanese society. In 1801, below the Court nobles and the feudal lords, there were four classes of society,—the knight, the farmer, the mechanic, and the merchant, besides the outcasts. In 1901, below the nobility, there were only two classes,—the gentry and the common people; and the distinction between these two is one of name only. In official records and on certain occasions the registration of the nominal rank is necessary; but in actual life few questions are asked about a man’s standing, and merit finds its reward.

In 1801 the _samurai_ (knight) was the _beau ideal_ of the Japanese. His courage was unimpeachable; he was the model, not only of a warrior, but also of a gentleman, and before him the common people had to bow their heads to the ground. But now the sword which was his “soul” is a curio, the bow and arrows are also curiosities, and the panoply either hangs rusty in a storehouse or is offered for sale by a dealer in second-hand goods. The _samurai_ is now only an historical character; and when feudalism was abolished, many an individual of that class fell into a pauper’s grave, or, forced into unaccustomed manual labor, learned the culinary art, and entered service in the despised foreigner’s kitchen!

Indeed, although the soldier is still highly honored, and deeds worthy of the best of the old _samurai_ are still performed,[174] the merchant, formerly despised because he bartered for profit, has risen in esteem and become one of the most important factors in Japanese society and civilization. The age of 1801 was feudal and æsthetic; the age of 1901, democratic and commercial. In 1801, the swords; in 1901, the _soroban_ (abacus): in 1801, the castle; in 1901, the counting-house: in 1801, _bushi_ (knights); in 1901 budgets.

In 1801 the Japanese wore nothing but their own national costume, with strictly prescribed uniforms for every occasion. In hot weather a scarcity or utter lack of clothing was the prevailing style. In 1901 the latter style, though no longer conventional, prevailed under certain limitations,—when and where the police were not strict constructionists of the law! And in 1901 there was a great variety of styles, ranging from pure native to pure foreign, with all kinds of fits and misfits and ludicrous combinations.

Japanese houses of 1801 and 1901 show some differences. The native style has been more or less modified by foreign architecture. Glass, of course, is largely taking the place of paper for doors and windows; carpeted floors are often preferred to matted floors; stoves, chairs, tables, lamps, and bedsteads are coming more and more into use; and brick and stone are more largely employed in the construction of residences, offices, and stores.

The diet of the Japanese has also changed considerably within 100 years. Whereas in 1801 they were practically vegetarians, in 1901 they had learned to eat and drink anything and everything. Foreign cooking had become very popular and also cheap; in many Japanese families foreign food was eaten at least once a day.

A Japanese student of 1801 was compelled to study at night by the dull light of a pith wick floating in vegetable oil, or by the fitful flame of fifty fireflies imprisoned in a small bamboo cage. The student of 1901 burned midnight oil from Russia or America, or studied by the aid of gas or electric light. The studies in 1801 were confined to Japanese and Chinese classics. It was considered practically a crime to seek learning outside of Japan and China, but in 1901 the studies included the whole range of Oriental and Occidental learning; and one school in Tōkyō tried to attract students by assuming the name “School of One Hundred Branches.” And while in 1801 Dutch books were read only by a very select few, and mostly in secret at the risk of one’s life, in 1901 it was possible to find readers of Dutch, English, French, German, Russian, Italian, Spanish, Latin, Greek, Hebrew, Sanskrit, and other books. In 1801 education was practically confined to the priestly and military classes, but in 1901 there were no such limitations, and elementary education was made free.

In 1801 there were no newspapers in Japan; in 1901 papers and magazines galore, printed in almost all parts of the empire. Indeed, in 1801, books were either copied laboriously by hand or printed from wood-cuts; but in 1901 all the modern improvements in printing were utilized. Moreover, fonts of type of many languages might be found; and in fact, anything needed in the printing line could be manufactured at the Tsukiji Type Foundry, Tōkyō.

The mention of this foundry suggests also the immense number of manufacturing plants that were to be found in Japan in 1901 against none in 1801. Cotton, woollen, and paper mills, iron foundries, electrical apparatus manufactories, engine works, steamships, docks are only a few examples of the development along this line. And in Tōkyō the grounds which in 1801 were entirely devoted to the æsthetic gardens of the Prince of Mito are now partially given over to the practical but sooty purposes of an arsenal.

There is a great difference also between the Japanese woman of 1801 and her descendant of 1901. The former had practically no rights that her husband was bound to respect; she must be respectfully obedient to her husband and his parents, and she could be divorced at will. But, according to the new codes which went into effect in 1899, “a woman can now become the head of a family and exercise authority as such; she can inherit and own property and manage it herself; she can exercise parental authority; she can act as guardian or executor and has a voice in family councils.” Thus her legal and social status has greatly improved.

In 1801 Christianity was under the ban of a strict prohibition, publicly advertised on the official bulletin-boards; and although believers in secret were transmitting the faith which had been secretly handed down to them, it was supposed that “the corrupt sect” had been wiped out. But in 1901 there were more than 120,000 enrolled believers, who represented a Christian community of about twice that number. Christian preachers and churches were all over the empire, and a Gospel ship was cruising about in the Inland Sea. According to the Constitution, religious belief is free; so that Christianity was becoming more and more a power in the land and wielding in society an influence that cannot be measured. And in 1901 Japanese troops, in alliance with those of nations of Christendom, had rescued Christian missionaries and Chinese converts from the fury of mobs and soldiery, and Christian missionaries, driven out of China, had found safe and comfortable places of refuge in Japan.

Such comparisons might be carried out with regard to many other items and in greater detail; but these will, perhaps, suffice as illustrations of the extent to which Japan was transformed during the nineteenth century. In some points, of course, especially in modern inventions, there has been no greater change than in Occidental nations during the same period. But it should be carefully borne in mind that these transformations, in geographical, agricultural, mineral, industrial, commercial, manufacturing, social, economic, political, legal, educational, moral, and religious affairs, so far as they have gone, are not temporary or superficial, but permanent and thorough; there is to be no retrogression. Japan has deliberately and firmly started out, not only to march along with the other so-called civilized nations, but also to contribute toward further progress in civilization. The only question is, What will be the record of Twentieth Century Japan?

The full answer to this question we must pass on to the man who one hundred years hence may write on “Japan in 1901 and 2001.” But though we do not lay claim to any special gift of prophecy, we venture to indulge in some general predictions which no one, to-day at least, can challenge. We feel sure, for instance, that Twentieth Century Japan will keep apace with the progress of the world in material civilization. We doubt not that during this century the Japanese people, becoming better fitted, will gradually be admitted to a greater share in the administration of the government, local and national. We feel quite certain that the social conditions of Japan will be greatly ameliorated, and education become very widely diffused, so that an immense intellectual improvement will be attained during the next hundred years. We also dare to predict that by 2001 Shintō will have entirely disappeared as a religion, Buddhism will have lost its hold upon the people, and Japan will have become _practically_ a Christian nation.