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poets which, unbroken, extends right back to the Kaifūsō of 751. Sōseki’s deep scholarship, both in Chinese and in English literature, eminently qualified him for that marrying of Eastern and Western traditions, which was the declared objective of Meiji policy-makers. Unlike the majority of his contemporaries who had learned their English in mission schools, Sōseki approached Western literature with the wary sensitivity of a man deeply versed in the Chinese tradition.

      Sōseki was, of course, also well-versed in Japanese literature. However, oddly enough for a man of gentle birth, the main Japanese influences upon his writing are found in the rakugo—comic recitations by professional storytellers-to which his childhood circle had been addicted. The rakugo techniques are especially noticeable in his masterly use of dialogue. It is also worth stressing that, though Sōseki’s Chinese studies resulted in a style as concise as the language traditionally used in the composition of tanka and haiku, much of the vitality of his prose writing comes from his skilled exploitation of colloquial Japanese speech (kogotai).

      Sōseki’s writing represents a continuation into modern times of the city-culture which first flowered in the late seventeenth century when the wealth of the towns prospering under the Pax Tokugawa provided the economic base for an urban and specifically non-aristocratic literature. Sōseki’s writing contains an untraditional independence of thought and attitude—a rationalist and (in the best sense) liberal outlook-which is often contrasted with the very rigid samurai attitude that was also prevalent during Sōseki’s time.

      Sōseki’s longer novels reflect his assiduous study of the construction and mechanisms of the English novel and, in particular, his liking for the works of Laurence Sterne, Jonathan Swift, and Jane Austen. He shared their sly, ironic turn of mind, and their influence on his work was more deep and lasting than that of George Meredith, as so frequently cited by contemporary critics.

      There is an understandable tendency for critics of any literature to emphasize the dependence of a writer on his predecessors, but the “game of influences” is all too frequently played with all enthusiasm that leads to an unfair disregard of the writer’s real originality;’ So far as Japan is concerned, there can be no doubt whatsoever that Sōseki’s originality was a main factor in his popular success—but he also has genuine claims to originality in world literature. World literature has, of course, a long tradition of animal-fables, animal myths, and major groupings of stories around such figures as Renard the Fox and even Brer Rabbit. But Sōseki’s device of dealing with a human world through animal eyes appears to be entirely original.

      Sōseki’s modernity is even more strikingly illustrated by the fact that sixty years ago the characters in I Am a Cat (notably “the aesthete”) were all fully engaged in those comic ploys and counter-ploys of gamesmanship, lifemanship, and one upmanship that are now usually associated with the comparatively recent work of Stephen Potter. The passages in the first chapter of I Am a Cat about Gibbon’s History of the French Revolution and Harrison’s Theophano are both extremely fine examples of what Potter has called “rilking.” Similarly, the description of the visit to a restaurant in the second chapter is a particularly well-developed example of Potter’s comic techniques.

      Perhaps the most significant aspect of Sōseki’s work is that, while deeply conversant with Western literature and while sharply and persistently critical of Japanese society, he remained unswamped (even, perhaps, unimpressed) by Western enlightenment. Throughout his career he remained essentially and uncompromisingly Japanese; his deadly serious attitude is, typically, revealed in that comic, even coarse, account in Koto no Sorane (1905) of the protest by Japanese badgers against contemporary Japanese infatuation with routine badger-tricks (such as the “hypnotic method”) whose sole novelty is that their names have been exported to Japan by “badgers in the West.” Probably for this reason Sōseki’s writings have retained their popularity and, perhaps, even extended their influence. In a public opinion survey conducted by the Asahi Shimbun among students and professors at four universities which still produce the social and intellectual elite of Japan, Sōseki‘s Kokoro (The Heart of Things) of 1914 was second only to Dostoievski’s Crime and Punishment in the list of books which had most influenced the thinking of the interviewees. Yukiguni (Snow Country) by Nobel Prize winner Kawabata Yasunari was seventeenth.

      * * *

      Sōseki‘s brilliant and extremely concise use of the Japanese language makes all his writings difficult to translate. In the case of this particular book, difficulty arises with the very first word of its title, Wagahai wa Neko de Aru. There being no English equivalent for the Japanese word Wagahai, the main significance of that title, the comic incongruity of a mere cat, a mere stray mewling kitten, referring to itself in so lordly a manner, cannot be conveyed to the English reader. An additional difficulty that faces any translator of Sōseki’s work is his individual literary style: its reflection of his deep scholarship in Chinese, Japanese, and English literature, its consequent exploitation of a singularly wide range of reference and its unique combination of classical and colloquial language. Such problems usually lead translators to beg the indulgence of their readers: but forgive them not, for they know what they do.

       VOLUME I

      I

      I AM A CAT. As yet I have no name. I’ve no idea where I was born. All I remember is that I was miaowing in a dampish dark place when, for the first time, I saw a human being. This human being, I heard afterwards, was a member of the most ferocious human species; a shosei, one of those students who, in return for board and lodging, perform small chores about the house. I hear that, on occasion, this species catches, boils, and eats us. However as at that time I lacked all knowledge of such creatures, I did not feel particularly frightened. I simply felt myself floating in the air as I was lifted up lightly on his palm. When I accustomed myself to that position, I looked at his face. This must have been the very first time that ever I set eyes on a human being. The impression of oddity, which I then received, still remains today. First of all, the face that should be decorated with hair is as bald as a kettle. Since that day I have met many a cat but never have I come across such deformity. The center of the face protrudes excessively and sometimes, from the holes in that protuberance, smoke comes out in little puffs. I was originally somewhat troubled by such exhalations for they made me choke, but I learnt only recently that it was the smoke of burnt tobacco which humans like to breathe.

      For a little while I sat comfortably in that creature’s palm, but things soon developed at a tremendous speed. I could not tell whether the shosei was in movement or whether it was only I that moved; but anyway I began to grow quite giddy, to feel sick. And just as I was thinking that the giddiness would kill me, I heard a thud and saw a million stars. Thus far I can remember but, however hard I try, I cannot recollect anything thereafter.

      When I came to myself, the creature had gone. I had at one time had a basketful of brothers, but now not one could be seen. Even my precious mother had disappeared. Moreover I now found myself in a painfully bright place most unlike that nook where once I’d sheltered. It was in fact so bright that I could hardly keep my eyes open. Sure that there was something wrong, I began to crawl about. Which proved painful. I had been snatched away from softest straw only to be pitched with violence into a prickly clump of bamboo grass.

      After a struggle, I managed to scramble clear of the clump and emerged to find a wide pond stretching beyond it. I sat at the edge of the pond and wondered what to do. No helpful thought occurred. After a while it struck me that, if I cried, perhaps the shosei might come back to fetch me. I tried some feeble mewing, but no one came. Soon a light wind blew across the pond and it began to grow dark. I felt extremely hungry. I wanted to cry, but I was too weak to do so. There was nothing to be done. However, having decided that I simply must find food, I turned, very, very slowly, left around the pond. It was extremely painful going. Nevertheless, I persevered and crawled on somehow until at long last I reached a place where my nose picked up some trace of human presence. I slipped into a property through a gap in a broken bamboo fence, thinking that something might turn up once I got inside. It

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