The Influence of Bushido

on the nation at large.

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 than 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, summarize 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 dishonor, 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 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 eudemonistic, looking after the welfare and happiness of the commonalty, while those were aretaic, emphasizing 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-teller's booths, the preacher's dais, the musical recitations, the novels—have taken for their chief theme the stories of the samurai. The peasants round the open fire in their huts never tire of repeating the achievements of Yoshitsuné and his faithful retainer Benkei, or of the two brave Soga brothers; the dusky urchins listen with gaping mouths until the last stick burns out and the fire dies in its embers, still leaving their hearts aglow with the 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 ogre-land. 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. Intellectural 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, as 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 honor." Backed by a vast multitude of rash and impetuous working-men, those 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 sun-lit air,
Blows the cherry wild and fair!"

Yes, the sakura ² has for ages been the favorite 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 colors and heavy odors—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 colors are never gorgeous, and whose light fragrance never palls. Beauty of color 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 savor (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 tasks with new strength and new resolutions. Thus in ways more than one is the sakura 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?