Letters of Travel (1892-1913). Редьярд Джозеф Киплинг

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СКАЧАТЬ be inaccurate, but it would sure to be picturesque. Failing his evidence, be pleased to accept two or three things that may or may not be facts of general application. They differ in a measure from statements in the books. The present land-tax is nominally 2–½ per cent, payable in cash on a three, or as some say a five, yearly settlement. But, according to certain officials, there has been no settlement since 1875. Land lying fallow for a season pays the same tax as land in cultivation, unless it is unproductive through flood or calamity (read earthquake here). The Government tax is calculated on the capital value of the land, taking a measure of about 11,000 square feet or a quarter of an acre as the unit.

      Now, one of the ways of getting at the capital value of the land is to see what the railways have paid for it. The very best rice land, taking the Japanese dollar at three shillings, is about £65:10s per acre. Unirrigated land for vegetable growing is something over £9:12s., and forest £2:11s. As these are railway rates, they may be fairly held to cover large areas. In private sales the prices may reasonably be higher.

      It is to be remembered that some of the very best rice land will bear two crops of rice in the year. Most soil will bear two crops, the first being millet, rape, vegetables, and so on, sown on dry soil and ripening at the end of May. Then the ground is at once prepared for the wet crop, to be harvested in October or thereabouts. Land-tax is payable in two instalments. 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 1–¾ 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 2–½ 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!

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