At times three stars, at times five. Four is an average of a very uneven book.
Published in 1871, an English diplomat who learned to value Japanese traditions, at a time of enormous political and social change in Japan, sets out to prevent the traditions of old Japan from being lost.
By appreciating the subtleties without negatively evaluating cultural differences, he introduces us to a world that is not governed by our norms, and explains it to us. In this example, an opera (Nô): “The beauty of the poetry — and it is very beautiful — is marred by the want of scenery and by the grotesque dresses and make-up. In the Suit of Feathers, for instance, the fairy wears a hideous mask and a wig of scarlet elf locks: the suit of feathers itself is left entirely to the imagination; and the heavenly dance is a series of whirls, stamps, and jumps, accompanied by unearthly yells and shrieks; while the vanishing into thin air is represented by pirouettes something like the motion of a dancing dervish. The intoning of the recitative is unnatural and unintelligible, so much so that not even a highly educated Japanese could understand what is going on unless he were previously acquainted with the piece. This, however, is supposing that which is not, for the Nô are as familiarly known as the masterpieces of our own dramatists."
He can compare stories from Europe and Japan without making value judgments. Thus, the stories of rescued knights and ladies (among many others) show their universal character and perhaps the mythical content of the stories.
A first part contains stories that became part of the local epic. The stories intersect, they share protagonists and I don't know if it is because the names are not easy to remember or because of the complexity of the story itself or because perhaps the author is not clear when telling them, at times reading it's dense, like a tongue twister or a boring history book: (“In the meanwhile, after consultation at Yedo , it was decided that, as Gotô Yamato no Kami and Midzuno Setsu no Kami were related to Kôtsuké no Suké, and might meet with difficulties for that very reason, two other nobles, Ogasawara Iki no Kami and Nagai Hida no Kami, should be sent to assist them, with orders that should any trouble arise they should send a report immediately to Yedo. In consequence of this order, the two nobles, with five thousand men, were about to march for Sakura, on the 15th of the month, when a messenger arrived from that place bearing the following despatch for the Gorôjiu, from the two nobles who had preceded them— ”)
Some of the stories I found plain and simple boring (perhaps my Western mind is less open than I thought), some difficult to understand. And every so often, he makes introductions to the stories, which makes them interesting and entertaining.
What is exciting is that the author shows a photo of Japan during his stay and knows how to identify the importance of the events that are taking place.
I discovered that the moment in which this book was written was a pivotal moment in the history of Japan, between the years 1853 and 1867. The feudalism of the Shogunate ends and the Mikado (empire) returns to power. The greatest political-ideological divide during this period was an incipient anti-Western nationalism that grew between the ("external lords") and the Shogun government, which occurred after the arrival of Commodore Matthew Perry on Japanese shores. Commodore Mathew Perry arrived from the USA with gunboats threatening to destroy the city if the country of Japan did not open to trade. Using force as a resource, humiliating treaties were signed for the country, also putting the subsequent attack on Pearl Harbor in perspective (for me at least).
In an appendix he describes in a long chapter devoted to the Sepukku (harakiri), its ceremonial protocol and some ceremonies in particular. And it also shows us the importance that this ceremony had in Japan: “In the year 1869 a motion was brought forward in the Japanese parliament by one Ono Seigorô, clerk of the house, advocating the abolition of the practice of hara-kiri. Two hundred members out of a house of 209 voted against the motion, which was supported by only three speakers, six members not voting on either side. "