Bushido, the Soul of Japan, by Inazo Nitobe, [1905], at sacred-texts.com
CHAPTER XV
THE INFLUENCE OF BUSHIDO
THUS far we have brought into view only a few of the more prominent
peaks which rise above the range of knightly virtues, in themselves so
much more elevated then the general level of our national life. As the
sun in its rising first tips the highest peaks with russet hue, and then
gradually casts its rays on the valley below, so the ethical system
which first enlightened the military order drew in course of time
followers from amongst the masses. Democracy raises up a natural prince
for its leader, and aristocracy infuses a princely spirit among the
people. Virtues are no less contagious than vices. "There needs but one
wise man in a company, and all are wise, so rapid is the contagion,"
says Emerson. No social class or
caste can resist the diffusive power of moral influence.
Prate as we may of the triumphant march of Anglo-Saxon liberty,
rarely has it received impetus from the masses. Was it not rather the
work of the squires and gentlemen? Very truly does M. Taine say,
"These three syllables, as used across the channel, summarise the
history of English society." Democracy may make self-confident retorts
to such a statement and fling back the question--"When Adam delved and
Eve span, where then was the gentleman?" All the more pity that a
gentleman was not present in Eden! The first parents missed him sorely
and paid a high price for his absence. Had he been there, not only would
the garden have been more tastefully dressed, but they would have
learned without painful experience that disobedience to Jehovah was
disloyalty and dishonour, treason and rebellion.
What Japan was she owed to the samurai. They were not only the flower
of the nation, but its root as well. All the gracious gifts of
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Heaven flowed through them. Though they kept themselves socially aloof
from the populace, they set a moral standard for them and guided them by
their example. I admit Bushido had its esoteric and exoteric teachings;
these were eudemonic, looking after the welfare and happiness of the
commonalty; those were aretaic, emphasising the practice of virtues for
their own sake.
In the most chivalrous days of Europe, knights formed numerically but
a small fraction of the population, but, as Emerson says,--"In English
literature half the drama and all the novels, from Sir Philip Sidney to
Sir Walter Scott, paint this figure (gentleman)." Write in place of
Sidney and Scott, Chikamatsu and Bakin, and you have in a nutshell the
main features of the literary history of Japan.
The innumerable avenues of popular amusement and instruction-the
theatres, the story-tellers' booths, the preacher's dais, the musical
recitations, the novels,--have taken for their chief theme the stories
of the samurai.
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The peasants around the open fire in their huts never tire of repeating
the achievements of Yoshitsuné and his faithful retainer Benkéi, or of
the two brave Soga brothers; the dusky urchins listen with gaping mouths
until the last stick bums out and the fire dies in its embers, still
leaving their hearts aglow with tale that is told. The clerks and the
shop boys, after their day's work is over and the amado 1
of the store are closed, gather together to relate the story of
Nobunaga and Hidéyoshi far into the night, until slumber overtakes their
weary eyes and transports them from the drudgery of the counter to the
exploits of the field. The very babe just beginning to toddle is taught
to lisp the adventures of Momotaro, the daring conqueror of ogreland.
Even girls are so imbued with the love of knightly deeds and virtues
that, like Desdemona, they would seriously incline to devour with greedy
ear the romance of the samurai.
The samurai grew to be the beau ideal of
the whole race. "As among flowers the cherry is queen, so among men
the samurai is lord," so sang the populace. Debarred from commercial
pursuits, the military class itself did not aid commerce; but there was
no channel of human activity, no avenue of thought, which did not
receive in some measure an impetus from Bushido. Intellectual and moral
Japan was directly or indirectly the work of Knighthood.
Mr. Mallock, in his exceedingly suggestive book, Aristocracy and Evolution,
has eloquently told us that "social evolution, in so far as it is other
than biological, may be defined as the unintended result of the
intentions of great men"; further, that historical progress is produced
by a struggle "not among the community generally, to live, but a
struggle amongst a small section of the community to lead, to direct, to
employ, the majority in the best way." Whatever may be said about the
soundness of his argument, these statements are amply verified in the
part played by bushi in the
social progress, so far as it went, of our Empire.
How the spirit of Bushido permeated all social classes is also shown in the development of a certain order of men, known as otoko-daté,
the natural leaders of democracy. Staunch fellows were they, every inch
of them strong with the strength of massive manhood. At once the
spokesmen and the guardians of popular rights, they had each a following
of hundreds and thousands of souls who proffered, in the same fashion
that samurai did to daimio, the willing service of "limb and
life, of body, chattels, and earthly honour." Backed by a vast multitude
of rash and impetuous working men, these born "bosses" formed a
formidable check to the rampancy of the two-sworded order.
In manifold ways has Bushido filtered down from the social class
where it originated, and acted as leaven among the masses, furnishing a
moral standard for the whole people. The Precepts of Knighthood, begun
at first as the
glory of the élite, became in time an aspiration and
inspiration to the nation at large; and though the populace could not
attain the moral height of those loftier souls, yet Yamato Damashii, the Soul of Japan, ultimately came to express the Volksgeist
of the Island Realm. If religion is no more than "Morality touched by
emotion," as Matthew Arnold defines it, few ethical systems are better
entitled to the rank of religion than Bushido. Motoöri has put the mute
utterance of the nation into words when he sings:
"Isles of blest Japan!
Should your Yamato spirit
Strangers seek to scan,
Say--scenting morn's sunlit air,
Blows the cherry wild and fair!"
Should your Yamato spirit
Strangers seek to scan,
Say--scenting morn's sunlit air,
Blows the cherry wild and fair!"
Yes, the sakura 1
has for ages been the favourite of our people and the emblem of our
character. Mark particularly the terms of definition which the poet
uses, the words the wild cherry flower scenting the morning sun.
The Yamato spirit is not a tame, tender
plant, but a wild--in the sense of natural--growth; it is indigenous
to the soil; its accidental qualities it may share with the flowers of
other lands, but in its essence it remains the original, spontaneous
outgrowth of our clime. But its nativity is not its sole claim to our
affection. The refinement and grace of its beauty appeal to our
æsthetic sense as no other flower can. We cannot share the admiration of
the Europeans for their roses, which lack the simplicity of our flower.
Then, too, the thorns that are hidden beneath the sweetness of the
rose, the tenacity with which she clings to life, as though loth or
afraid to die rather than drop untimely, preferring to rot on her stem;
her showy colours and heavy odours--all these are traits so unlike our
flower, which carries no dagger or poison under its beauty, which is
ever ready to depart life at the call of nature, whose colours are never
gorgeous, and whose light fragrance never palls. Beauty of colour and
of form is limited in its showing; it is a fixed quality of existence,
whereas fragrance is
volatile, ethereal as the breathing of life. So in all religious
ceremonies frankincense and myrrh play a prominent part. There is
something spirituelle in redolence. When the delicious perfume of the
sakura quickens the morning air, as the sun in its course rises to
illumine first the isles of the Far East, few sensations are more
serenely exhilarating than to inhale, as it were, the very breath of
beauteous day.
When the Creator Himself is pictured as making new resolutions in His
heart upon smelling a sweet savour (Gen. viii. 21), is it any wonder
that the sweet-smelling season of the cherry blossom should call forth
the whole nation from their little habitations? Blame them not, if for a
time their limbs forget their toil and moil and their hearts their
pangs and sorrows. Their brief pleasure ended, they return to their
daily task with new strength and new resolutions. Thus in ways more than
one is the sakura the flower of the nation.
Is, then, this flower, so sweet and evanescent,
blown whithersoever the wind listeth, and, shedding a puff of
perfume, ready to vanish forever, is this flower the type of the
Yamato-spirit? Is the soul of Japan so frailly mortal?
Footnotes
161:1 Outside shutters.
164:1 Cerasus pseudo-cerasus, Lindley.
