A narrative that is not overtly told but is read through cultural signs. Religious buildings often embody implicit narratives. On the other hand the traditional Japanese toilet is a good example of a vehicle for an implicit narrative, a narrative of our connection to nature and its cycles of consumption, growth and decay:
From “In Praise of Shadows” by Junchiro Tanizaki (page 3-5)
Every time I am shown to an old, dimly lit, and, I would add, impeccably clean toilet in a Nara or Kyoto temple, I am impressed with the singular virtues of Japanese architecture. The parlor may have its charms, but the Japanese toilet truly is a place of spiritual repose. It always stands apart from the main building, at the end of a corridor, in a grove fragrant with leaves and moss. No words can describe that sensation as one sits in the dim light, basking in the faint glow reflected from the shoii, lost in meditation or gazing out at the garden. The novelist Natsume Soseki counted his moming trips to the toilet a great pleasure, “a physiological delight” he called it. And surely there could be no better place to savor this pleasure than a Japanese toilet where, surrounded by tranquil walls and finely grained wood, one looks out upon blue skies and green leaves.
As I have said there are certain prerequisites: a degree of dimness, absolute cleanliness, and quiet so complete one can hear the hum of a mosquito. I love to listen from such a toilet to the sound of softly falling rain, especially if it is a toilet of the Kanto region, with its long, narrow windows at floor level, there one can listen with such a sense of intimacy to the raindrops falling from the eaves and the trees, seeping into the earth as they wash over the base of a stone lantern and freshen the moss about the stepping stones. And the toilet is the perfect place to listen to the chirping of insects or the song of the birds, to view the moon, or to enjoy any of those poignant moments that mark the change of the seasons. Here, I suspect, is where haiku poets over the ages have come by a great many of their ideas. Indeed one could with some justice claim that of all the elements of Japanese architecture, the toilet is the most aesthetic. Our forebears, making poetry of everything in their lives, transformed what by rights should be the most unsanitary room in the house into a place of unsurpassed elegance, replete with fond associations with the beauties of nature. Compared to Westerners, who regard the toilet as utterly unclean and avoid even the mention of it in polite conversation, we are far more sensible and certainly in better taste. The Japanese toilet is, I must admit, a bit inconvenient to get to in the middle of the night, set apart from the main building as it is, and in winter there is always a danger that one might catch cold. But as the poet Saito Ryoku has said, “elegance is frigid.” Better that the place be as chilly as the out-of-doors; the steamy heat of a Westem-style toilet in a hotel is most unpleasant.
Anyone with a taste for traditional architecture must agree that the Japanese toilet is perfection. Yet whatever its virtues in a place like a temple, where the dwelling is large, the inhabitants few, and everyone helps with the cleaning, in an ordinary household it is no easy task to keep it clean. No matter how fastidious one may be or how diligently one may scrub, dirt will show, particularly on a floor of wood or tatami rnatting. And so here too it tums out to be more hygienic and efficient to install modern sanitary facilities-tile and a flush toilet-though at the price of destroying all affinity with “good taste” and the “beauties of nature.” That burst of light from those four white walls hardly puts one in a mood to relish Soseki’s “physiological delight.” There is no denying the cleanliness; every nook and comer is pure white. Yet what need is there to remind us so forcefully of the issue of our own bodies. A beautiful woman, no matter how lovely her skin, would be considered indecent were she to show her bare buttocks or feet in the presence of others, and how very crude and tasteless to expose the toilet to such excessive illumination. The cleanliness of what can be seen only calls up the more clearly thoughts of what cannot be seen. In such places the distinction between the clean and the unclean is best left obscure, shrouded in a dusky haze.