(1) Never call after foreigners passing along the streets or roads.
(2) When foreigners make inquiries, answer them politely. If unable to make them understand, inform the police of the fact.
(3) Never accept a present from a foreigner when there is no reason for his giving it, and never charge him anything above what is proper.
(4) Do not crowd around a shop when a foreigner is making purchases, thereby causing him much annoyance. The continuance of this practice disgraces us as a nation.
(5) Since all human beings are brothers and sisters, there is no reason for fearing foreigners. Treat them as equals and act uprightly in all your dealings with them. Be neither servile nor arrogant.
(6) Beware of combining against the foreigner and disliking him because he is a foreigner; men are to be judged by their conduct and not by their nationality.
(7) As intercourse with foreigners becomes closer and extends over a series of years, there is danger that many Japanese may become enamored of their ways and customs and forsake the good old customs of their forefathers. Against this danger you must be on your guard.
(8) Taking off your hat is the proper way to salute a foreigner. The bending of the body low is not be commended.
(9) When you see a foreigner be sure and cover up naked parts of the body.
(10) Hold in high regard the worship of ancestors and treat your relations with warm cordiality, but do not regard a person as your enemy because he or she is a Christian.
(11) In going through the world you will often find a knowledge of a foreign tongue absolutely essential.
(12) Beware of selling your souls to foreigners and becoming their slaves. Sell them no houses or lands.
(13) Aim at not being beaten in your competition with foreigners. Remember that loyalty and filial piety are our most precious national treasures and do nothing to violate them.
Many of the above rules are excellent in tone. Number 7, however, which hails from Osaka, is somewhat narrow and prejudiced. The injunction not to sell houses to foreigners is, as the Jiji Shimpo points out, absurd and mischievous.[H]
The sensitiveness of the people also works to the advantage of the nation in the social unity which it helps to secure. Indeed I cannot escape the conviction that the striking unity of the Japanese is largely due to this characteristic. It tends to make their mental and emotional activities synchronous. It retards reform for a season, to be sure, but later it accelerates it. It makes it difficult for individuals to break away from their surroundings and start out on new lines. It leads to a general progress while it tends to hinder individual progress. It tends to draw back into the general current of national life those individuals who, under exceptional conditions, may have succeeded in breaking away from it for a season. This, I think, is one of the factors of no little power at work among the Christian churches in Japan. It is one, too, that the Japanese themselves little perceive; so far as I have observed, foreigners likewise fail to realize its force.
Closely connected with this sensitiveness to environment are other qualities which make it effective. They are: great flexibility, adjustability, agility (both mental and physical), and the powers of keen attention to details and of exact imitation.
As opposed to all this is the Chinese lack of flexibility. Contrast a Chinaman and a Japanese after each has been in America a year. The one to all appearances is an American; his hat, his clothing, his manner, seem so like those of an American that were it not for his small size, Mongolian type of face, and defective English, he could easily be mistaken for one. How different is it with the Chinaman! He retains his curious cue with a tenacity that is as intense as it is characteristic. His hat is the conventional one adopted by all Chinese immigrants. His clothing likewise, though far from Chinese, is nevertheless entirely un-American. He makes no effort to conform to his surroundings. He seems to glory in his separateness.
The Japanese desire to conform to the customs and appearances of those about him is due to what I have called sensitiveness; his success is due to the flexibility of his mental constitution.
But this characteristic is seen in multitudes of little ways. The new fashion of wearing the hair according to the Western styles; of wearing Western hats, and Western clothing, now universal in the army, among policemen, and common among officials and educated men; the use of chairs and tables, lamps, windows, and other Western things is due in no small measure to that flexibility of mind which readily adopts new ideas and new ways; is ready to try new things and new words, and after trial, if it finds them convenient or useful or even amusing, to retain them permanently, and this flexibility is, in part, the reason why the Japanese are accounted a fickle people. They accept new ways so easily that those who do not have this faculty have no explanation for it but that of fickleness. A frequent surprise to a missionary in Japan is that of meeting a fine-looking, accomplished gentleman whom he knew a few years before as a crude, ungainly youth. I am convinced that it is the possession of this set of characteristics that has enabled Japan so quickly to assimilate many elements of an alien civilization.
Yet this flexibility of mind and sensitiveness to changed conditions find some apparently striking exceptions. Notable among these are the many customs and appliances of foreign nations which, though adopted by the people, have not been completely modified to suit their own needs. In illustration is the Chinese ideograph, for the learning of which even in the modern common-school reader, there is no arrangement of the characters in the order of their complexity. The possibility of simplifying the colossal task of memorizing these uncorrelated ideographs does not seem to have occurred to the Japanese; though it is now being attempted by the foreigner. Perhaps a partial explanation of this apparent exception to the usual flexibility of the people in meeting conditions may be found in their relative lack of originality. Still I am inclined to refer it to a greater sensitiveness of the Japanese to the personal and human, than to the impersonal and physical environment.
The customary explanation of the group of characteristics considered in this chapter is that they are innate, due to brain and nerve structure, and acquired by each generation through biological heredity. If closely examined, however, this is seen to be no explanation at all. Accepting the characteristics as empirical inexplicable facts, the real problem is evaded, pushed into prehistoric times, that convenient dumping ground of biological, anthropological, and sociological difficulties.
Japanese flexibility, imitativeness, and sensitiveness to environment are to be accounted for by a careful consideration of the national environment and social order. Modern psychology has called attention to the astonishing part played by imitation, conscious and unconscious, in the evolution of the human race, and in the unification of the social group. Prof. Le Tarde goes so far as to make this the fundamental principle of human evolution. He has shown that it is ever at work in the life of every human being, modifying all his thoughts, acts, and feelings. In the evolution of civilization the rare man thinks, the millions imitate.
A slight consideration of the way in which Occidental lands have developed their civilization will convince anyone that imitation has taken the leading part. Japan, therefore, is not unique in this respect. Her periods of wholesale imitation have indeed called special notice to the trait. But the rapidity of the movement has been due to the peculiarities of her environment. For long periods she has been in complete isolation, and when brought into contact with foreign nations, she has found them so far in advance of herself in many important respects that rapid imitation was the only course left her by the inexorable laws of nature. Had she not imitated China in ancient times and the Occident in modern times, her independence, if not her existence, could hardly have been maintained.
Imitation of admittedly superior civilizations has therefore been an integral, conscious element of Japan's social order, and to a degree perhaps not equaled by the social order of any other race.
The difference between Japanese imitation and that of other nations lies in the fact that whereas the latter, as a rule, despise foreign races, and do not admit the superiority