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Far Eastern Cultural Transplantations FAR EASTERN CULTURAL TRANSPLANTATIONS GEORGE SIORIS AMBASSADOR OF GREECE IN THAILAND* "Every national Literature feels at times the need to tum itself Since the Ramayana has been mentioned, a most inter­ to abroad," Goethe once remarked. esting complication comes to mind: Indian professor K.R. In the European area, cases of mutual transfusion of Srinivasa Iyengar's "Asian Variations in Ramayana," based on literary elements would need numerous volumes to be papers presented by various scholars at the International analyzed. Sometimes we see writers inspired by only one Seminar on the Ramayana in Asia which took place in New foreign country, sometimes a whole literary genre spreading Delhi some years ago. In this vastpanorama of comparative itself all over, drawing from the same source; sometimes writer­ literature, one of the most captivating chapters is on the travelers succumbing to the new, the exotic or to adventure, Ramayana's impact in Southeast Asia, including the famous who bring the corresponding coloring to the pages of their Ramakien of Thailand's Ayudhya period. There are also in national literature. Siam, as else-where in the Far East, "cross cultural frontiers" Without straying into the labyrinth of so many intel­ in reverse, in the sense of the "interpretation" of this fascinating lectual cross influences, we would only like to recall the links land to the West through the eyes and testimonies of early of Stendhal with Italy, of Madame de Stael with Germany, of travellers. Well-known clergymen like Father de Beze, Abbe Voltaire with England, of Heine with France or, coming closer de Choisy or Mgr. Pallegoix, diplomats like La Loubere or to our own times, of Montherland with Spain and Troy at with Chaumont, educationists turned ethnologists like Ernest Young, Russia. administrators turned historians like E.W. Hutchinson, adven­ Nevertheless, we should note that the above cases, in turers like Carl Bock, naturalists like the Frenchman Henri their majority, and from the angle of the universality of per­ Mouhot with his vivid description not only of Siam of the sonal experience, have been more "literary," "intellectual," than mid-nineteenth century but also of Cambodia and Laos, and deeply "sentimental," more marginal perhaps than complete so many others. turns to different ways of life. Even Stendhal, who lived so The fact is that in most of these cases we have many years in Italy and who expressed the wish that his real knowledgeable, well-meaning and penetrating "observers" of name, Henri Beyle, with the addition "from Milan," be in­ good faith whose contribution to learning is undeniable and scribed on his grave - even he remains forever a figure of most valuable, especially when we bear in mind the limita­ French belles lettres. tions of those years in exchanges and traveling. But here again Moreover, all the above figures had acted within the we do not witness a fuller and deeper sentimental, personal same continent- among different national shades, but gen­ identification with the land and traditions. The "observation erally in the same cultural background. of the scene" remains rather a scholarly exercise "from out­ Closer to the Asian continent, an Indian writer has side," not a real, spontaneous "descent" to a new cultural world. examined the phenomenon of "cultural emigration" as the In order to witness this directly we shall have to proceed still "transference of a pattern of living, a hierarchy of values and rituals, ceremonies, observances, religion, literature and art." He cites many characterstic examples, each of which could stir lengthy analysis and discussion: the "emigration" of Sanskrit to the West due to William Jones, Max Mueller and so many * Since this article was written, Ambassador Sioris has become Am­ others; the Greek impact on the British romantic poets; the bassador of Greece in Japan and a Corresponding Member of The Ramayana and its radiation into Southeast Asia, etc. Siam Society. 136 GEORGE SIORIS further afield in our literary journey, to Jesuit missionary gallery of adventures of a talented traveler. In order to find Valignano's "Another World," to the islands of the Rising Sun. a descent into the depths of the Japanese soul we will have to We face here the literary and psychological adventures of look somewhere else ... people who hesitated between two completely different worlds, worlds with different values, worlds regarding which it is doubtful even today whether they understand each other satisfactorily and completely. Lafcadio Hearn (1850-1904) The experiment in the area of Japan is much more complicated as it is note worthy from the point of view of a In the case of cosmopolitan Lafcadio Hearn, with that mixture larger cultural dialogue between the West and the East. of blood, Greek and Irish, full of life experiences from the New In the following paragraphs we shall look at this deli­ World, who came to the shores of the far-off chrysanthemum cate trial through the personal literary testimony of four islands, we have a characteristic picture of voluntary and different writers: Pierre Loti, Lafcadio Hearn, Wenceslau de profound cultural transplantation. Moraes and Endo Shusaku. Hearn loved the Japanese islands; he adored also their inhabitants. He married a Japanese lady and he settled down in a peaceful and genuine provincial city, Matsue. As time went by he even changed his name, and as Yakumo Koizumi Loti (1850-1923) he was adopted, according to Japanese custom, by his wife's family. Having retired over there he started writing, writing The romantic seaman of French belles lettres went to the four endlessly, studying the legends and traditions of his new comers of the world, bringing along his anxiety and fear in country, portraying the festivals in that unique style of his, confronting the idea of death, of this "ultimate dust" where we concentrating on that Shinto-Buddhist syncretism which has shall all end up without exception. To Morocco, Senegal, put its indelible seal on the Japanese soul, reviving the songs Turkey, Palestine, Iran, India, Indochina -everywhere -he of birds and cicadas, removing strange visions and ghosts, brought along with him his talent, his melancholy, his love for bringing closer the monotonous moanings of the drowned the past and his metaphysical anxieties. "I have always felt Heike soldiers of the naval battle at Dannoura, of those wish­ half Arab in my soul," he confesses in the foreword of The Story ing to escape the wet embrace of the waves until they achieve of a Spahi. But this did not prevent him from proceeding salvation through various cycles of reincarnations up to the forward, from penetrating even into the empire of the Rising ultimate enlightenment and union with the eternal. .. Sun and of presenting some really excellent pictures in Madame The work of Hearn, as a whole, does not make any Chrysantheme, like for instance that unique description of his claims to deep academic research. For this we should tum to entering Nagasaki; in that picture, the reader feels that he is the brilliant studies of Aston, Chamberlain, Fenollosa, Sansom, standing by Loti on the deck of the same ship and that he too Waley, to mention only the older generation of scholars. is enjoying the beauty and serenity of the landscape. Yakumo Koizumi is a talented specialist in vulgarization who But Japan is only a passing page in Loti's life chronicle, nevertheless achieves the first complete interpretation of the a supreme moment in his torturous pursuit of exoticism. The Japanese soul and culture, someone who thanks to his own story of the girl of the chrysanthemums, written lightly, with real love for this exotic country becomes himself the first cultural French wit and also with some feeling of racial superiority, bridge between the West and Japan. His contribution to the does not prove that the writer had penetrated below the sur­ history of the cross-influence of cultural currents is unique as face of the Japanese soul. On the contrary, from time to time, well as important. there escape from him nostalgic complaints about the mo­ Japan, for the self-exiled man of Matsue, is not a place notonous song of the muezzin which he had left behind him. of exotic scenery which will superficially enrich his produc­ His Japanese adventure does not appear to be anything more tion, a simple chapter in a big book, an original note drawing than a familiarization trip into a world that is exotic, full of from a simplistic exoticism, as was more or less the case with seemingly human dolls with little faces capable of laughing Loti. Japan is for Hearn his roots, his base, his anchorage; but also of crying ... Japan's boundaries represent the beginning and the end of his "Come on, little girl, let us part like friends," he will world. The gold mine of ethnologic, historic, religious and write at the end of his story, with sorrow accompanied by artistic material which he as one of the first Westerners had indifference. "We can even kiss each other, if you feel like it. discovered there has thoroughly and irrevocably conquered I took you to have some fun with you. Maybe you have not him. He draws his inspiration from Japan, he lives Japan, really succeeded, but you offered everything you had, your Japan is what he wishes to show to the Western world of his little body, your bows, your delicate music... Who knows, origins; he is fascinated by Japanese women, he appreciates maybe I shall think of you again when I recall this beautiful the Japanese as people. "What I love in Japan is the summer, these beautiful gardens, the concert of cicadas ... " Japanese-the poor simple humanity of the country.
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