signed 10 pages
by Kinza, Hirai
10 pages. VG. 10 pages. [A Japanese writer writes, in English, on Japanese customs -] a 10pp. autograph manuscript article, titled ‘Visiting’. [No place, no date but circa 1893/1894]. 10pp. recto and verso of five quarto sheets of ruled wove paper, double-spaced with emendations, and penciled corrections in a second hand (possibly S.G.W. Benjamin?). Condition: old folds, some light old dampstaining.
[with:]
A 2pp. autograph letter signed ‘Kinza R.M. Hirai’ to ‘Mr. Mrs. & Miss Benjamin’, dated ’44 Irving Place, New York, January 4th, [18]94’. 2pp., quarto, letting them know that his speaking engagement with the Woman’s League in Flushing has been rescheduled for the 16th , and that he is due to lecture in Japanese dress ‘I will appear decked in Yamato Gimono’: this reminds him of a story about a Japanese sage who suggested that the world pays to much attention to outward appearances. Condition: holed with some loss, old folds.
Provenance: Fannie Nichols Weed Benjamin (writer, wife of Samuel Greene Wheeler Benjamin)
Hirai Kinza was an influential figure at the cultural crossroads between Japan and the United States during the final decade of the 19th century and into the early-20th century. Here, he offers a ‘modern’ view of the bow: the feature of Japanese etiquette that is still the best-known outside Japan.
Born in Kyoto in 1859, Hirai studied English from an early age. An interest in the west went hand-in-hand with his interest in religion. Initially, he quite vigorously opposed Christianity in general and its missionaries proselytizing in particular. In 1885 he set up an English school in Kyoto called ‘The Oriental Hall’ (Orientaru Horu), with the backing of Buddhist groups, and with the aim of countering the Christian influence of the Doshisha school established by Niijima Jo.
In 1892 Hirai came to America: one of the earliest Zen Buddhist lay preachers to visit the States. In addition to preaching at a number of Unitarian Churches, he also lectured quite extensively and took part in the 1893 ‘World’s Parliament of Religions’. This was held between 11 and 27th September in Chicago in conjunction with the Columbian World’s Exposition, and his speech was well received “When he finished … the audience cheered vociferously and waved hats and handkerchiefs” (Chicago Herald Sept. 14th, 1893). Hirai subsequently undertook a number of speaking engagements in the winter of 1893/94 (one is referred to in the letter above), and the present article, pointing out some of the perceived absurdities of the etiquette attached to bowing in polite traditional Japanese society, may have been written for one of these occasions. Hirai Kinza returned to Japan in June 1894 when his father fell ill. At this time he re-opened ‘The Oriental Hall’.
We have not been able to discover how Hirai Kinza came to know the Benjamin’s family, but by the time of his return to Japan they were evidently friendly enough for him to give them the present article / lecture to edit. In addition, it is noted that on 6 March 1894, S.G.W. Benjamin wrote letters of introduction for him to both Ernest Fennollosa (1853-1908) and Edward Morse (1838-1925) – these letters are now in the ‘Hirai Archives’. Fennollosa subsequently sought out Hirai Kinza in Japan who taught him about Chinese poetry. The American artist, businessman and Japanophile Henry Pike Bowie (1848-1921) also studied with Hirai Kinza.
Later, Hirai Kinza turned away from Buddhism and became one of earlier members of the Unitarian Church in Japan. He made one final trip to the US in May 1900, when he attended the Unitarian Association meeting in Boston. He was refused permission to speak and returned to Japan earlier than anticipated. He subsequently abandoned traditional religion altogether, turning to the occult.
The present article/lecture highlights an aspect of Hirai Kinza’s life which ran in parallel with his exploration of religion: his belief that Japan had to modernize. For example: he sought the repeal of the unequal treaties between Japan and the West, was an advocate of industrialization, suggested that the Chinese alphabet should be abandoned. The present article can be seen as a slightly tongue-in-cheek extension of this underlying philosophy of the necessity for change.
Litt: Yoshinaga Shin’ichi (and others). ‘Hirai Kinza…’ (2007)
The text of the lecture/article is as follows:
‘I like the simple time-saving salutation of the West “Good morning Sir,” or very often dropping the respectful “Sir”, simply shaking, pressing or touching hands. In Japan when two persons salute each other in the street, each of them begin to smile while they are yet some distance apart and when they approach, the exclamation “Oh ir Ja” is generally the first thing to be uttered. Each of them is very ambitious to bow first, but so long as the hat, overcoat, gloves, neckcloth &c remains on no one can extend this formal courtesy; the hands of two competitors in etiquette therefore work in [sic.] with inconceivable rapidity to take off those trappings which are considered to be unceremonial. It is a very singular sight for the Western tourist. As soon they are ready, one after the other or both at the same time will say “Good morning Sir” while bowing so low that the inclination of the body above the loin will be less than a right angle – in many cases 40, 35 or even 30 degrees. You must not think that the salutation has already been accomplished, but this is only the prologue and the real performance after it as follows: “It is very cold this morning (little bow), colder than yesterday (another bow). The report of the Weather Bureau says this is very rare at this time of year (half bow) and is (one quarter bow) the lowest temperature (one eighth bow) since 5 years ago (quick bow). How is your father (slow bow)? Is your mother very (bow) well (long bow)? Are your brothers in good health (bow 50 degrees)? Is your sister Miss Hana (flower [sic.]) going to school (amiable bow)? Oh, (long bow) I am glad to hear about it (happy bow). Your interesting son is very good (thanking bow) friends with my child in the Kindergarten (bow). “The teachers there …” (a running Jinukisha interrupts their ceremony and drives them a little towards the side way.) … they continue saying “are very kind to the children (bow). These salutations seem to have no end, and like a lecturer extempo, the parties continue speaking all the time wondering how it will now be concluded. The more eloquent they are the more difficult they find to cut short [sic.]. Especially is the case with ladies, much longer time being devoted to greeting and bowing all of which gives them unintentionally pretty good exercise. The first part of the female etiquette in the street is often somewhat fragmentary for the ceremony is frequently obstructed or interrupted by horses and or carriages passing sometimes forcing the ladies a little to one side and then forcing them to another, but after a while they drift gradually towards some little space along the street where they can satisfactorily exchange their graceful bows without being molested[.] Sometimes the attendants can have ample time to take their rest going into a short slumber at the way side. Such ceremonial will of course not come to an abrupt end but a series of bows make the epilogue, commencing with a slight one and ending with a very low and prolonged salutation. In many cases they are not satisfied with this and while separating to opposite ways they will look backward [and] continue to bow to each other.
The above are informal salutations which happen out of doors, the more refined ceremonial is performed inside of the house as the case of a formal visit.
Among the various kinds of ceremonious visit that of the New Year is the most important, and in Japan the first fifteen days of January are given up to visiting and conviviality. The salutation begins with the word “Mazu”, a kind of exclamation containing the idea before all there comes “I wish you a happy new year! I am very glad that all of your family have passed the old year in happiness and prosperity. During the past year I received much benevolence from you for which I return my utmost thanks, let me hope still further favor from your good will in the future [,] let us be without change.” While the ceremonty is going on the maid will bring tea and cake or candy and put [it] before the visitor. Then the entertainment will begin and bowing & compliment [sic.] will go on ad infinitum. Before the visitor leaves the house, the master will say, “Notwithstanding your [sic.] having to call [at] so many places you condescend to [visit] my humble abode [,] believe me I esteem this a great honor.[“]
Of recent years it has become a custom among certain class of people to avoid this antiquated ceremony and to travel somewhere during the first week of January so that they can make good excuse for [their] absence. At the end of the old year and beginning of the new year, newspapers are full of advertisements apologizing for [their] absence from town and [their] inability to pay visits [,] the travelling really being done from an aversion to the these [sic.] ceremonous [sic.] visits consisting of a hundred bows.
Indeed the Japanese bow is too tiresome! But the conservative Japanese of the old school bows a long while so that the other is obliged to bow also. An extreme case is told by our comic story teller. A person visited a ceremonious gentleman. They bowed at the same time on first meeting. The visitor held up his head to see his host still bowing and bowed again to assume that he did not hold his head up. When the host held his head up, he saw his guest still continuing to bow and dropped his head down to be thought equally ceremonious. The guest looked up again and the host was still bent down and he again bowed while the master looked up and his guest was yet bowing, therefore he dropped his head again. After a long while the visitor thought now it will be sufficient, and held up his head and to his great surprise the host was still bowing and after a little watching he found out that the host had fallen fast asleep. The visitor [?] started for home without delivering his message. ‘. (Inventory #: 300013)
[with:]
A 2pp. autograph letter signed ‘Kinza R.M. Hirai’ to ‘Mr. Mrs. & Miss Benjamin’, dated ’44 Irving Place, New York, January 4th, [18]94’. 2pp., quarto, letting them know that his speaking engagement with the Woman’s League in Flushing has been rescheduled for the 16th , and that he is due to lecture in Japanese dress ‘I will appear decked in Yamato Gimono’: this reminds him of a story about a Japanese sage who suggested that the world pays to much attention to outward appearances. Condition: holed with some loss, old folds.
Provenance: Fannie Nichols Weed Benjamin (writer, wife of Samuel Greene Wheeler Benjamin)
Hirai Kinza was an influential figure at the cultural crossroads between Japan and the United States during the final decade of the 19th century and into the early-20th century. Here, he offers a ‘modern’ view of the bow: the feature of Japanese etiquette that is still the best-known outside Japan.
Born in Kyoto in 1859, Hirai studied English from an early age. An interest in the west went hand-in-hand with his interest in religion. Initially, he quite vigorously opposed Christianity in general and its missionaries proselytizing in particular. In 1885 he set up an English school in Kyoto called ‘The Oriental Hall’ (Orientaru Horu), with the backing of Buddhist groups, and with the aim of countering the Christian influence of the Doshisha school established by Niijima Jo.
In 1892 Hirai came to America: one of the earliest Zen Buddhist lay preachers to visit the States. In addition to preaching at a number of Unitarian Churches, he also lectured quite extensively and took part in the 1893 ‘World’s Parliament of Religions’. This was held between 11 and 27th September in Chicago in conjunction with the Columbian World’s Exposition, and his speech was well received “When he finished … the audience cheered vociferously and waved hats and handkerchiefs” (Chicago Herald Sept. 14th, 1893). Hirai subsequently undertook a number of speaking engagements in the winter of 1893/94 (one is referred to in the letter above), and the present article, pointing out some of the perceived absurdities of the etiquette attached to bowing in polite traditional Japanese society, may have been written for one of these occasions. Hirai Kinza returned to Japan in June 1894 when his father fell ill. At this time he re-opened ‘The Oriental Hall’.
We have not been able to discover how Hirai Kinza came to know the Benjamin’s family, but by the time of his return to Japan they were evidently friendly enough for him to give them the present article / lecture to edit. In addition, it is noted that on 6 March 1894, S.G.W. Benjamin wrote letters of introduction for him to both Ernest Fennollosa (1853-1908) and Edward Morse (1838-1925) – these letters are now in the ‘Hirai Archives’. Fennollosa subsequently sought out Hirai Kinza in Japan who taught him about Chinese poetry. The American artist, businessman and Japanophile Henry Pike Bowie (1848-1921) also studied with Hirai Kinza.
Later, Hirai Kinza turned away from Buddhism and became one of earlier members of the Unitarian Church in Japan. He made one final trip to the US in May 1900, when he attended the Unitarian Association meeting in Boston. He was refused permission to speak and returned to Japan earlier than anticipated. He subsequently abandoned traditional religion altogether, turning to the occult.
The present article/lecture highlights an aspect of Hirai Kinza’s life which ran in parallel with his exploration of religion: his belief that Japan had to modernize. For example: he sought the repeal of the unequal treaties between Japan and the West, was an advocate of industrialization, suggested that the Chinese alphabet should be abandoned. The present article can be seen as a slightly tongue-in-cheek extension of this underlying philosophy of the necessity for change.
Litt: Yoshinaga Shin’ichi (and others). ‘Hirai Kinza…’ (2007)
The text of the lecture/article is as follows:
‘I like the simple time-saving salutation of the West “Good morning Sir,” or very often dropping the respectful “Sir”, simply shaking, pressing or touching hands. In Japan when two persons salute each other in the street, each of them begin to smile while they are yet some distance apart and when they approach, the exclamation “Oh ir Ja” is generally the first thing to be uttered. Each of them is very ambitious to bow first, but so long as the hat, overcoat, gloves, neckcloth &c remains on no one can extend this formal courtesy; the hands of two competitors in etiquette therefore work in [sic.] with inconceivable rapidity to take off those trappings which are considered to be unceremonial. It is a very singular sight for the Western tourist. As soon they are ready, one after the other or both at the same time will say “Good morning Sir” while bowing so low that the inclination of the body above the loin will be less than a right angle – in many cases 40, 35 or even 30 degrees. You must not think that the salutation has already been accomplished, but this is only the prologue and the real performance after it as follows: “It is very cold this morning (little bow), colder than yesterday (another bow). The report of the Weather Bureau says this is very rare at this time of year (half bow) and is (one quarter bow) the lowest temperature (one eighth bow) since 5 years ago (quick bow). How is your father (slow bow)? Is your mother very (bow) well (long bow)? Are your brothers in good health (bow 50 degrees)? Is your sister Miss Hana (flower [sic.]) going to school (amiable bow)? Oh, (long bow) I am glad to hear about it (happy bow). Your interesting son is very good (thanking bow) friends with my child in the Kindergarten (bow). “The teachers there …” (a running Jinukisha interrupts their ceremony and drives them a little towards the side way.) … they continue saying “are very kind to the children (bow). These salutations seem to have no end, and like a lecturer extempo, the parties continue speaking all the time wondering how it will now be concluded. The more eloquent they are the more difficult they find to cut short [sic.]. Especially is the case with ladies, much longer time being devoted to greeting and bowing all of which gives them unintentionally pretty good exercise. The first part of the female etiquette in the street is often somewhat fragmentary for the ceremony is frequently obstructed or interrupted by horses and or carriages passing sometimes forcing the ladies a little to one side and then forcing them to another, but after a while they drift gradually towards some little space along the street where they can satisfactorily exchange their graceful bows without being molested[.] Sometimes the attendants can have ample time to take their rest going into a short slumber at the way side. Such ceremonial will of course not come to an abrupt end but a series of bows make the epilogue, commencing with a slight one and ending with a very low and prolonged salutation. In many cases they are not satisfied with this and while separating to opposite ways they will look backward [and] continue to bow to each other.
The above are informal salutations which happen out of doors, the more refined ceremonial is performed inside of the house as the case of a formal visit.
Among the various kinds of ceremonious visit that of the New Year is the most important, and in Japan the first fifteen days of January are given up to visiting and conviviality. The salutation begins with the word “Mazu”, a kind of exclamation containing the idea before all there comes “I wish you a happy new year! I am very glad that all of your family have passed the old year in happiness and prosperity. During the past year I received much benevolence from you for which I return my utmost thanks, let me hope still further favor from your good will in the future [,] let us be without change.” While the ceremonty is going on the maid will bring tea and cake or candy and put [it] before the visitor. Then the entertainment will begin and bowing & compliment [sic.] will go on ad infinitum. Before the visitor leaves the house, the master will say, “Notwithstanding your [sic.] having to call [at] so many places you condescend to [visit] my humble abode [,] believe me I esteem this a great honor.[“]
Of recent years it has become a custom among certain class of people to avoid this antiquated ceremony and to travel somewhere during the first week of January so that they can make good excuse for [their] absence. At the end of the old year and beginning of the new year, newspapers are full of advertisements apologizing for [their] absence from town and [their] inability to pay visits [,] the travelling really being done from an aversion to the these [sic.] ceremonous [sic.] visits consisting of a hundred bows.
Indeed the Japanese bow is too tiresome! But the conservative Japanese of the old school bows a long while so that the other is obliged to bow also. An extreme case is told by our comic story teller. A person visited a ceremonious gentleman. They bowed at the same time on first meeting. The visitor held up his head to see his host still bowing and bowed again to assume that he did not hold his head up. When the host held his head up, he saw his guest still continuing to bow and dropped his head down to be thought equally ceremonious. The guest looked up again and the host was still bent down and he again bowed while the master looked up and his guest was yet bowing, therefore he dropped his head again. After a long while the visitor thought now it will be sufficient, and held up his head and to his great surprise the host was still bowing and after a little watching he found out that the host had fallen fast asleep. The visitor [?] started for home without delivering his message. ‘. (Inventory #: 300013)
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