Letters of Travel (1892-1913). Rudyard KiplingЧитать онлайн книгу.
Rice land pays between the 1st November and the middle of December and the 1st January and the last of February. Other land pays between July and August and September and December. Let us see what the average yield is. The gentleman in the sun-hat and the loin-cloth would shriek at the figures, but they are approximately accurate. Rice naturally fluctuates a good deal, but it may be taken in the rough at five Japanese dollars (fifteen shillings) per koku of 330 lbs. Wheat and maize of the first spring crop is worth about eleven shillings per koku. The first crop gives nearly 1-3/4 koku per tau (the quarter acre unit of measurement aforesaid), or eighteen shillings per quarter acre, or £3:12s. per acre. The rice crop at two koku or £1:10s. the quarter acre gives £6 an acre. Total £9:12s. This is not altogether bad if you reflect that the land in question is not the very best rice land, but ordinary No. 1, at £25:16s. per acre, capital value.
A son has the right to inherit his father's land on the father's assessment, so long as its term runs, or, when the term has expired, has a prior claim as against any one else. Part of the taxes, it is said, lies by in the local prefecture's office as a reserve fund against inundations. Yet, and this seems a little confusing, there are between five and seven other local, provincial, and municipal taxes which can reasonably be applied to the same ends. No one of these taxes exceeds a half of the land-tax, unless it be the local prefecture tax of 2-1/2 per cent.
In the old days the people were taxed, or perhaps squeezed would be the better word, to about one-half of the produce of the land. There are those who may say that the present system is not so advantageous as it looks. Beforetime, the farmers, it is true, paid heavily, but only, on their nominal holdings. They could, and often did, hold more land than they were assessed on. Today a rigid bureaucracy surveys every foot of their farms, and upon every foot they have to pay. Somewhat similar complaints are made still by the simple peasantry of India, for if there is one thing that the Oriental detests more than another, it is the damnable Western vice of accuracy. That leads to doing things by rule. Still, by the look of those terraced fields, where the water is led so cunningly from level to level, the Japanese cultivator must enjoy at least one excitement. If the villages up the valley tamper with the water supply, there must surely be excitement down the valley – argument, protest, and the breaking of heads.
The days of romance, therefore, are not all dead.
This that follows happened on the coast twenty miles through the fields from Yokohama, at Kamakura, that is to say, where the great bronze Buddha sits facing the sea to hear the centuries go by. He has been described again and again – his majesty, his aloofness, and every one of his dimensions, the smoky little shrine within him, and the plumed hill that makes the background to his throne. For that reason he remains, as he remained from the beginning, beyond all hope of description – as it might be, a visible god sitting in the garden of a world made new. They sell photographs of him with tourists standing on his thumb nail, and, apparently, any brute of any gender can scrawl his or its ignoble name over the inside of the massive bronze plates that build him up. Think for a moment of the indignity and the insult! Imagine the ancient, orderly gardens with their clipped trees, shorn turf, and silent ponds smoking in the mist that the hot sun soaks up after rain, and the green-bronze image of the Teacher of the Law wavering there as it half seems through incense clouds. The earth is all one censer, and myriads of frogs are making the haze ring. It is too warm to do more than to sit on a stone and watch the eyes that, having seen all things, see no more – the down-dropped eyes, the forward droop of the head, and the colossal simplicity of the folds of the robe over arm and knee. Thus, and in no other fashion, did Buddha sit in the-old days when Ananda asked questions and the dreamer began to dream of the lives that lay behind him ere the lips moved, and as the Chronicles say: 'He told a tale.' This would be the way he began, for dreamers in the East tell something the same sort of tales to-day: 'Long ago when Devadatta was King of Benares, there lived a virtuous elephant, a reprobate ox, and a King without understanding.' And the tale would end, after the moral had been drawn for Ananda's benefit: 'Now, the reprobate ox was such an one, and the King was such another, but the virtuous elephant was I, myself, Ananda.' Thus, then, he told the tales in the bamboo grove, and the bamboo grove is there to-day. Little blue and gray and slate robed figures pass under its shadow, buy two or three joss-sticks, disappear into the shrine, that is, the body of the god, come out smiling, and drift away through the shrubberies. A fat carp in a pond sucks at a fallen leaf with just the sound of a wicked little worldly kiss. Then the earth steams, and steams in silence, and a gorgeous butterfly, full six inches from wing to wing, cuts through the steam in a zigzag of colour and flickers up to the forehead of the god. And Buddha said that a man must look on everything as illusion – even light and colour – the time-worn bronze of metal against blue-green of pine and pale emerald of bamboo – the lemon sash of the girl in the cinnamon dress, with coral pins in her hair, leaning against a block of weather-bleached stone – and, last, the spray of blood-red azalea that stands on the pale gold mats of the tea-house beneath the honey-coloured thatch. To overcome desire and covetousness of mere gold, which is often very vilely designed, that is conceivable; but why must a man give up the delight of the eye, colour that rejoices, light that cheers, and line that satisfies the innermost deeps of the heart? Ah, if the Bodhisat had only seen his own image!
OUR OVERSEAS MEN
All things considered, there are only two kinds of men in the world – those that stay at home and those that do not. The second are the most interesting. Some day a man will bethink himself and write a book about the breed in a book called 'The Book of the Overseas Club,' for it is at the clubhouses all the way from Aden to Yokohama that the life of the Outside Men is best seen and their talk is best heard. A strong family likeness runs through both buildings and members, and a large and careless hospitality is the note. There is always the same open-doored, high-ceiled house, with matting on the floors; the same come and go of dark-skinned servants, and the same assembly of men talking horse or business, in raiment that would fatally scandalise a London committee, among files of newspapers from a fortnight to five weeks old. The life of the Outside Men includes plenty of sunshine, and as much air as may be stirring. At the Cape, where the Dutch housewives distil and sell the very potent Vanderhum, and the absurd home-made hansom cabs waddle up and down the yellow dust of Adderley Street, are the members of the big import and export firms, the shipping and insurance offices, inventors of mines, and exploiters of new territories with now and then an officer strayed from India to buy mules for the Government, a Government House aide-de-camp, a sprinkling of the officers of the garrison, tanned skippers of the Union and Castle Lines, and naval men from the squadron at Simon's Town. Here they talk of the sins of Cecil Rhodes, the insolence of Natal, the beauties or otherwise of the solid Boer vote, and the dates of the steamers. The argot is Dutch and Kaffir, and every one can hum the national anthem that begins 'Pack your kit and trek, Johnny Bowlegs.' In the stately Hongkong Clubhouse, which is to the further what the Bengal Club is to the nearer East, you meet much the same gathering, minus the mining speculators and plus men whose talk is of tea, silk, shortings, and Shanghai ponies. The speech of the Outside Men at this point becomes fearfully mixed with pidgin-English and local Chinese terms, rounded with corrupt Portuguese. At Melbourne, in a long verandah giving on a grass plot, where laughing-jackasses laugh very horribly, sit wool-kings, premiers, and breeders of horses after their kind. The older men talk of the days of the Eureka Stockade and the younger of 'shearing wars' in North Queensland, while the traveller moves timidly among them wondering what under the world every third word means. At Wellington, overlooking the harbour (all right-minded clubs should command the sea), another, and yet a like, sort of men speak of sheep, the rabbits, the land-courts, and the ancient heresies of Sir Julius Vogel; and their more expressive sentences borrow from the Maori. And elsewhere, and elsewhere, and elsewhere among the Outside Men it is the same – the same mixture of every trade, calling, and profession under the sun; the same clash of conflicting interests touching the uttermost parts of the earth; the same intimate, and sometimes appalling knowledge of your neighbour's business and shortcomings; the same large-palmed hospitality, and the same interest on the part of the younger men in the legs of a horse. Decidedly, it is at the Overseas Club all the world over that you get to know some little of the life of the community. London is egoistical, and the world for her ends with the four-mile cab radius. There is no provincialism like the provincialism of London. That big slack-water coated with the drift and rubbish of a thousand men's