You insist that they disturb you? Tell me then, have your demeaning counter-activities, even your formal complaint, even that so-called settlement of the matter led to any lessening of disturbance? In all such matters I believe that the ways of our ancestors are wiser and much more effective than the ways of Europe, that so-called positivism which has lately attracted so much faddish attention. The main snag with positivism is that it acknowledges no limits. However long you may persist in positive action, the craving for ultimate satisfaction remains unsatisfied, the quest for the ideal eternally unrealized. You see those cypresses over there? Let us suppose you decide that they obstruct your view and you clear them away. Then you’ll find the boarding house behind them has become a new interruption of your view. When you’ve eliminated the boarding house, the next building beyond begins to niggle you. There’s no end to your search for a perfect view, and your ultimate dissatisfaction is the fate implicit in the European hankering for incessant progress toward an imagined ideal. Nobody at all, not even Alexander the Great or Napoleon, has ever felt satisfied with his con-quests. Take a more homespun case. You meet a man, you take a scunner to him, you get into a quarrel, you fail to squash him, you take him to court, you win your case: but if you imagine that that’s an end to the matter, you’re most lamentably mistaken. For the real issue, the problem in your mind, remains unsettled, however hard you wrestle it around, until your dying day. The same truth applies in every context you may care to posit. You happen, perhaps, to live under an oligarchic government which you dislike so much that you replace it with a parlia-mentary democracy, but, finding you’ve only hopped out of a frying pan into a fire, you run the risks of civil commotion merely to find another, no less searing, form of government. Or you find a river troublesome, so you bridge it; you are blocked by a mountain, so you tunnel through; it’s a bore to walk or ride, so you build a railway. On and on it goes, with no solution solving the real problem of a positivist’s dissatisfaction.
Surely it’s obvious that no human individual can ever have the whole of his heart’s desire. The progressive positivism of Western civilization has certainly produced some notable results, but, in the end, it is no more than a civilization of the inherently dissatisfied, a culture for unhappy peoples. The traditional civilization of Japan does not look for satisfaction by some change in the condition of others but in that of the self. The main difference between the West and Japan is that the latter civilization has developed on the basic assumption that one’s external environment cannot be significantly changed. If father and son cannot get along together, Westerners seek to establish domestic peace and quiet by changing the parent-child relationship, whereas we in Japan accept that relationship as immutable and strive, within that fixed relationship, to find a workable pattern for the restoration of domestic harmony. We take the same attitude toward any difficulties that may arise in such other fixed relationships as those between husband and wife, between master and servant, between the merchant and the warrior classes. We hold our attitude to be consonant with, indeed a reflection of, nature itself. If some mountain range blocks our free passage to a neighboring country, we do not seek to flatten the mountain, to restructure the natural order. Instead we work out some arrangement under which the need to visit that neighboring country no longer arises.
“This method of fostering happiness, whereunder a man becomes perfectly content not to cross mountains, is perhaps best understood by Confucianists and Buddhists of the Zen sects. Nobody, however mighty, can do as he likes with the world. None can stop the sun from setting, none reverse the flow of rivers. But any man is able to do as he likes with his own mind. Thus, if you are prepared to undergo the disciplines that lead to control of the mind, indeed to its ultimate liberation, you would never even hear the racket kicked up by those graceless imps at the Hall; you would care no whit to be called a terracotta badger; and, knowing your fellow teachers for mere fools, you would smile your disconcern upon their pitiful pavinities. As an example of the efficacy of the course of conduct I suggest, may I remind you of the story of the Zen priest Sogan who, in the turbulent times of thirteenth-century China, was threatened with decapitation by some berserk Mongol swordsman.
Sitting unmoved in the posture of meditation, Sogan spoke, extempore, this verse which, in my opinion, can never be too often quoted.
Though, like a lightning flash, some sword
May lop my head, it were as though
Spring winds were slashed. One is not awed
By threats of such a blowless blow.
“As you will recall, the Mongol swordsman was so discountenanced by that calm asservation of the power of Mind, of the life no killing sword can kill, that he simply ran away. Perhaps, after years of the hard-est training of the mind, we, too, might reach that ultimate passivity where, with the same empowered disconcern so spiritedly shown by Sogan, we too might understand how, like a flash of lightning, the sword cuts through the breeze of spring. I do not pretend yet to understand anything so difficult, but of this I’m certain: that it is dangerously mistaken to place your entire trust in Western positivism. Your own case proves my point. However positively you struggle, you can’t stop the schoolboys teasing you. Of course, if you had the power to close the school or could prove such serious wrong doing as would merit police attention, things might be different. But things are not that different and, as things actually are, you have no chance, however positivist your actions, of coming out on top. Any positivist approach to your problem involves the question, and the power, of money; it also involves the fact that you are in a minority of one against heavy odds. In brief, if you continue to behave as a Westerner would, you’ll be forced to knuckle under to the rich man and, by sheer weight of their numbers, to be humiliated by the little boys. The basic reason for your baleful discontent lies in the fact that you are a man of no wealth seeking, all on your own, to pursue a quarrel on positivist lines. There,” he concluded his lengthy dissertation, “you have it in a nutshell. Do you understand what I’ve been saying?”
My master, who had listened in attentive silence, said neither that he understood nor that he didn’t. But after this extraordinary visitor had taken his leave, my master retired to sit in his study where, without even opening a book, he seemed to be lost in thought. Suzuki had preached that the wise man goes with the tide and always truckles to the wealthy.
Dr. Amaki had given his professional opinion that jangled nerves may be steadied by hypnotism. And our last visitor had made it very clear that in his remarkable view that a man can only attain to peace of mind by training himself to be passive. It remains for my master to decide which course of action or inaction he wishes to follow. But one thing’s certain: he cannot go on as he is, and something must be done.
II
MY MASTER is pockmarked. Though I hear that pockmarked faces were well regarded in the days before the restoration of the Emperor, in these enlightened times of the Anglo-Japanese Alliance, such cratered features look distinctly out of date. The decline of the pockmark began precisely when the birthrate started to climb, so one may confidently expect that it will soon become extinct. This conclusion is an inescapable deduction from medical statistics; these, being thus scientifically established, even a cat, a creature as penetrating critical as myself, would not dare cast doubt upon it. I cannot, offhand, quote statistics of the current incidence of pockmarks among the population of the world, but in my own district and among my many associates, no single cat and only one human being is so grievously afflicted. That human oddity is, I am deeply sorry to say, my poor, old, pitted master.
Every time I catch sight of it, I am moved by that pot-holed visage to reflect upon the dire ill luck which brought my master to live and breathe the air of this twentieth century through a face so anachronistic. Once upon a long time back, he might have made a brave showing of his disastrous dimples. But in these present times when, by virtue of the vaccination laws of 1870, all pockmarks have been ordered into reservat
ions on the upper arms, the determined squatting of such sunken-nesses on the wan wastes of his cheeks and on the very tip of his nose, while perhaps admirable for their resistance to the drifts of change, is in fact a slur upon the honor of all pockmarks. I think it would be best if my master just got rid of them as quickly as he can. It seems to me that those pockmarks must feel lonely. Or could it be that they crowd together in a clutter on his face as for some final gathering of doomed clans still driven by a mad ambition to restore their fallen fortunes to a former state of glory? If that should be the case, one should not slight these pockmarks. There they are, a rallying of eternal dents, last-ditch indentations entrenched to block the march of time and rapid change. Such deep redoubts deserve our deep respect. The only snag is that they are also so deeply dirty.
Now, there flourished in the days of my master’s childhood a certain noted physician of Chinese medicine, Asada So-haku, who lived in Ushigome. When that old man went out upon his rounds, he invariably traveled, very, very slowly, in a palanquin. As soon as he was dead, and his adopted son had taken over the practice, the palanquin was put away in favor of a rickshaw. No doubt in time’s due course the adopted son’s adopted son will put away the invariable herb tea of his predecessors and start prescribing aspirin; however, even in the first So-haku’s heyday, it was regarded as shabbily old-fashioned to be troudled through the streets of Tokyo in a palanquin. Only long established ghosts, dead pigs on their way to freight yards, and, of course, So-haku’s doddering self saw nothing unpresentable about it. I tell you this because my master’s pockmarks are as datedly unseemly as So-haku’s palanquin. Persons who clap eyes upon my blighted patron naturally feel a little sorry for him.
But every day my master, no less obstinate and insensitive than that trundled quack of an herbalist, serenely saunters off to school, his lone and helpless pockmarks bared to a dumb struck world, there to instruct his dullard students in the mysteries of the English Reader. And precisely because he is their teacher, the lessons to be learnt from a now departed era, deeply graven on his hapless face, are, in addition to his intended instruction, usefully imparted to his pupils. Again and again, reading from his treasured texts, his mouth transmits the precious truth that “monkeys have hands,” but all the time his silent skin gives out its clear and frightening answer to unasked questions about the effect of smallpox on the face. Were men as warningly disfigured as my master to abandon the teaching profession, students concerned with the smallpox problem would be obliged to hie themselves off to libraries and museums, there to expend as much mental energy on visualizing pockmarks as we are forced to expend in our attempts to visualize the men of ancient Egypt by staring at their mummies. Considered from this angle, my master’s blemishes, albeit unintentionally, are virtuous in performance.
However, it was not as an act of virtuous performance that my master plowed his face and scattered thereupon the tiny seeds of smallpox. It’s barely credible, but the fact is that my master was actually once vaccinated. Unfortunately, the vaccine planted in his arm contrived, I know not how, to evade the intended localization and, instead, burst forth in ugly flower all over his face. Since this apparently happened when, being a child, he had neither the least romantic inclination nor any consciousness of our present high evaluation of a clear complexion, he consequently scratched away at his face wherever it felt itchy. Like volcanoes his many boils erupted and, as their yellow lava trickled down all over his face, the original appearance given him by his parents was irremediably wrecked. Every now and again my master still assures his wife that, before that business of the smallpox, he was a striking boy. At times he even boasts that he was indeed so remarkably beautiful that Europeans were wont to turn around in the street simply to take a second look at him. It is, of course, quite possible. But, sad to say, there’s no one who can vouch for it.
Nevertheless, no matter how virtuous or how pregnant with admon-itory truths a thing may be, if it is a dirty thing it still remains disgusting. Consequently, from as far back as his memory can reach, my master has been niggled by his pockmarks and has examined every conceivable method by which his tangerine appearance might be chamfered down to a texture less offensive. However, his pockmarks cannot just be garaged out of sight like So-haku’s palanquin. They manifest themselves, and their blatant self-exposure so weighs upon his mind that, every time he walks along a street, he carefully counts the number of pockmarked persons he may be so lucky as to see. His diary logs the details. How many pockmarked persons, male or female, met that day, the place of the encounter, perhaps the general store at Ogawamachi, perhaps in Ueno Park. Sometimes he cheats with a specific count of pockmarks, but usually contents himself with a slight exaggeration of the general intensity of the pocking. Where pockmarks are concerned, he reckons himself an authority second to none. The subject so obsesses him that the other day, when one of his friends, just back from foreign travels, called around to see him, he opened their conversation with the question, “Are there pockmarks to be seen in Europe?”
His friend first answered, “Well,” and then, tilting his head, gave himself up to long consideration before replying, “They are very seldom seen.”
“Very seldom,” repeated my master in despondent tones, “but,” and a note of hope strengthened his voicing of the question, “there are, aren’t there, just a few?”
“If there are, their owners will be either beggars or tramps. I doubt whether any pockmarks can be found on members of the educated classes,” came the indifferent reply.
“Really?” said my master. “Then it must be very different from how things are in Japan.”
Accepting the philosopher’s advice, my master has given up quarreling with those little louts from Cloud Descending Hall and, since that act of abrogation, has secluded himself in his study to brood about something else. He may indeed be following the philosopher’s recommenda-tion that he should sit in silence and by negative activity advance the mental training of his soul; whatever he’s up to, I’m sure no good can come of encouraging a cabbage, that creature born to craven passive-ness, to indulge himself in loafing gloomy idleness. I have come to the conclusion that he’d be far better off if he pawned his English books and took up with some geisha who might at least teach him how far it is to Tipperary. But bigots such as he would never listen to a cat’s advice; so I decided to let him stew in his own dull juice and have accordingly not been near the man for the last six days.
Today’s the seventh day since I left him stewing. Since Zen practice includes the discipline of sitting in cross-legged meditation for a week long stretch, a discipline designed to bring divine enlightenment by sheer determination, I thought it possible that, by now, my master, dead or alive, might have meditated to some real effect. Accordingly, I slouched my way from the veranda and, peering in through the entrance to his study, looked for any sign of movement in the room. The study, a modest area of some hundred square feet, faces south with a big desk planted in its sunniest spot. “Big” is an understatement, for the desk is truly vast. Six feet long and nearly four feet wide, it stands proportionately high. Naturally, this mammoth object was not ready made but, the bespoke handiwork of a neighboring cabinet maker, it was most curiously required to serve both as a desk and as a bed. Never having discussed the matter with my master, I cannot possibly tell you how he came to order such an acreage of wood or why he ever contemplated sleeping on it. It may have been some passing whim which led to this enormity, the product of that process whereby certain types of lunatic associate two unassociable ideas. Certainly the association of the concept of a desk with the concept of a bed is genuinely remarkable. The trouble is that, for all its striking remarkability, the thing is virtually useless. Some time ago I happened to be watching while my master lay at snooze upon this ludicrous contraption. As I watched, he turned in his sleep, tumbled off and rolled out onto the veranda. Since that day he seems only to have used it as a desk.
In front of the desk lies a skimpy cushion
whose cover of pure wool muslin is decorated with three or four small holes, all in one area, burnt there by his cigarettes. The cotton stuffing leaking through these holes looks distinctly grimed. The man so ceremoniously sitting on this cushion, with his back and foot soles turned toward us, is, of course, my master. His sash is knotted just above his bottom, and the two sash ends of some grubby gray material dangle down limply against his staring soles.
Only the other day he gave me a savage smack just because I tried to play with those dangling ends. Those ends are ends strictly not to be touched.
He seemed still to be lost in meditation, and, as I moved to look beyond his shoulder, I recalled the saying that pointless pondering is a waste of time. I was accordingly surprised to see something gleaming strangely on his desk. In spite of myself I blinked and blinked again.Very strange it was, indeed a thing to blink at. Withstanding the glare as best I could, I studied this glittering object and suddenly realized that I was being dazzled by his manipulation of a mirror on his desk. What on earth, I naturally wondered, is my master doing with a mirror in the study?
Mirrors belong in the bathroom. Indeed, it was only this morning that, visiting the bathroom, I saw this mirror there. My powers of recognition are, of course, remarkable; I hardly needed to exercise them, for the bathroom mirror is the only one in the house. My master uses it every morning when, having washed his face, he proceeds to comb a parting into his hair. My readers may well wonder that a man of my master’s character should bother to part his hair but, though he is indeed bone-idle about all other aspects of personal grooming, he really does take trouble with his hair. Never since I joined this household, not even in the broiling beat of summer, have I seen my master’s hair cropped close against his skull. Invariably, his hair is long, three inches long, carefully parted on the left with an inappropriately cocky quiff turned up in a ducktail on the right side of his scalp. This hairstyle may, of course, be nothing more than another symptom of mental disease. However, though this flash coiffure hardly accords with the antique dignity of his desk, it harms nobody and no one ever carps about it. Leaving aside all further discussion of the weird modernity of his parting, one may more usefully turn to consider the reason for his bizarre behavior. The fact is that his pockmarks do not merely pit his open face but, ever since early childhood, have extended their erosions right up over his scalp.
I Am a Cat Page 41
