Kitabı oku: «Tales of Old Japan», sayfa 4

Courtesans, singing women, and dancers are bought by contractors, either as children, when they are educated for their calling, or at a more advanced age, when their accomplishments and charms render them desirable investments. The engagement is never made life-long, for once past the flower of their youth the poor creatures would be mere burthens upon their masters; a courtesan is usually bought until she shall have reached the age of twenty-seven, after which she becomes her own property. Singers remain longer in harness, but even they rarely work after the age of thirty, for Japanese women, like Italians, age quickly, and have none of that intermediate stage between youth and old age, which seems to be confined to countries where there is a twilight.

Children destined to be trained as singers are usually bought when they are five or six years old, a likely child fetching from about thirty-five to fifty shillings; the purchaser undertakes the education of his charge, and brings the little thing up as his own child. The parents sign a paper absolving him from all responsibility in case of sickness or accident; but they know that their child will be well treated and cared for, the interests of the buyer being their material guarantee. Girls of fifteen or upwards who are sufficiently accomplished to join a company of singers fetch ten times the price paid for children; for in their case there is no risk and no expense of education.

Little children who are bought for purposes of prostitution at the age of five or six years fetch about the same price as those that are bought to be singers. During their novitiate they are employed to wait upon the Oiran, or fashionable courtesans, in the capacity of little female pages (Kamuro). They are mostly the children of distressed persons, or orphans, whom their relatives cruelly sell rather than be at the expense and trouble of bringing them up. Of the girls who enter the profession later in life, some are orphans, who have no other means of earning a livelihood; others sell their bodies out of filial piety, that they may succour their sick or needy parents; others are married women, who enter the Yoshiwara to supply the wants of their husbands; and a very small proportion is recruited from girls who have been seduced and abandoned, perhaps sold, by faithless lovers.

The time to see the Yoshiwara to the best advantage is just after nightfall, when the lamps are lighted. Then it is that the women—who for the last two hours have been engaged in gilding their lips and painting their eyebrows black, and their throats and bosoms a snowy white, carefully leaving three brown Van-dyke-collar points where the back of the head joins the neck, in accordance with one of the strictest rules of Japanese cosmetic science—leave the back rooms, and take their places, side by side, in a kind of long narrow cage, the wooden bars of which open on to the public thoroughfare. Here they sit for hours, gorgeous in dresses of silk and gold and silver embroidery, speechless and motionless as wax figures, until they shall have attracted the attention of some of the passers-by, who begin to throng the place. At Yokohama indeed, and at the other open ports, the women of the Yoshiwara are loud in their invitations to visitors, frequently relieving the monotony of their own language by some blasphemous term of endearment picked up from British and American seamen; but in the Flower District at Yedo, and wherever Japanese customs are untainted, the utmost decorum prevails. Although the shape which vice takes is ugly enough, still it has this merit, that it is unobtrusive. Never need the pure be contaminated by contact with the impure; he who goes to the Yoshiwara, goes there knowing full well what he will find, but the virtuous man may live through his life without having this kind of vice forced upon his sight. Here again do the open ports contrast unfavourably with other places: Yokohama at night is as leprous a place as the London Haymarket.¹⁴

A public woman or singer on entering her profession assumes a nom de guerre, by which she is known until her engagement is at an end. Some of these names are so pretty and quaint that I will take a few specimens from the Yoshiwara Saiken, the guidebook upon which this notice is based. "Little Pine," "Little Butterfly," "Brightness of the Flowers," "The Jewel River," "Gold Mountain," "Pearl Harp," "The Stork that lives a Thousand Years," "Village of Flowers," "Sea Beach," "The Little Dragon," "Little Purple," "Silver," "Chrysanthemum," "Waterfall," "White Brightness," "Forest of Cherries,"—these and a host of other quaint conceits are the one prettiness of a very foul place.

KAZUMA'S REVENGE

It is a law that he who lives by the sword shall die by the sword. In Japan, where there exists a large armed class over whom there is practically little or no control, party and clan broils, and single quarrels ending in bloodshed and death, are matters of daily occurrence; and it has been observed that Edinburgh in the olden time, when the clansmen, roistering through the streets at night, would pass from high words to deadly blows, is perhaps the best European parallel of modern Yedo or Kiôto.

It follows that of all his possessions the Samurai sets most store by his sword, his constant companion, his ally, defensive and offensive. The price of a sword by a famous maker reaches a high sum: a Japanese noble will sometimes be found girding on a sword, the blade of which unmounted is worth from six hundred to a thousand riyos, say from £200 to £300, and the mounting, rich in cunning metal work, will be of proportionate value. These swords are handed down as heirlooms from father to son, and become almost a part of the wearer's own self. Iyéyasu, the founder of the last dynasty of Shoguns, wrote in his Legacy,¹⁵ a code of rules drawn up for the guidance of his successors and their advisers in the government, "The girded sword is the living soul of the Samurai. In the case of a Samurai forgetting his sword, act as is appointed: it may not be overlooked."

The occupation of a swordsmith is an honourable profession, the members of which are men of gentle blood. In a country where trade is looked down upon as degrading, it is strange to find this single exception to the general rule. The traditions of the craft are many and curious. During the most critical moment of the forging of the sword, when the steel edge is being welded into the body of the iron blade, it is a custom which still obtains among old-fashioned armourers to put on the cap and robes worn by the Kugé, or nobles of the Mikado's court, and, closing the doors of the workshop, to labour in secrecy and freedom from interruption, the half gloom adding to the mystery of the operation. Sometimes the occasion is even invested with a certain sanctity, a tasselled cord of straw, such as is hung before the shrines of the Kami, or native gods of Japan, being suspended between two bamboo poles in the forge, which for the nonce is converted into a holy altar.

At Osaka, I lived opposite to one Kusano Yoshiaki, a swordsmith, a most intelligent and amiable gentleman, who was famous throughout his neighbourhood for his good and charitable deeds. His idea was that, having been bred up to a calling which trades in life and death, he was bound, so far as in him lay, to atone for this by seeking to alleviate the suffering which is in the world; and he carried out his principle to the extent of impoverishing himself. No neighbour ever appealed to him in vain for help in tending the sick or burying the dead. No beggar or lazar was ever turned from his door without receiving some mark of his bounty, whether in money or in kind. Nor was his scrupulous honesty less remarkable than his charity. While other smiths are in the habit of earning large sums of money by counterfeiting the marks of the famous makers of old, he was able to boast that he had never turned out a weapon which bore any other mark than his own. From his father and his forefathers he inherited his trade, which, in his turn, he will hand over to his son—a hard-working, honest, and sturdy man, the clank of whose hammer and anvil may be heard from daybreak to sundown.

FORGING THE SWORD.

The trenchant edge of the Japanese sword is notorious. It is said that the best blades will in the hands of an expert swordsman cut through the dead bodies of three men, laid one upon the other, at a blow. The swords of the Shogun used to be tried upon the corpses of executed criminals; the public headsman was entrusted with the duty, and for a "nose medicine," or bribe of two bus (about three shillings), would substitute the weapon of a private individual for that of his Lord. Dogs and beggars, lying helpless by the roadside, not unfrequently serve to test a ruffian's sword; but the executioner earns many a fee from those who wish to see how their blades will cut off a head.

The statesman who shall enact a law forbidding the carrying of this deadly weapon will indeed have deserved well of his country; but it will be a difficult task to undertake, and a dangerous one. I would not give much for that man's life. The hand of every swashbuckler in the empire would be against him. One day as we were talking over this and other kindred subjects, a friend of mine, a man of advanced and liberal views, wrote down his opinion, more Japonico, in a verse of poetry which ran as follows:—"I would that all the swords and dirks in the country might be collected in one place and molten down, and that, from the metal so produced, one huge sword might be forged, which, being the only blade left, should be the girded sword of Great Japan."

The following history is in more senses than one a "Tale of a Sword."

About two hundred and fifty years ago Ikéda Kunaishôyu was Lord of the Province of Inaba. Among his retainers were two gentlemen, named Watanabé Yukiyé and Kawai Matazayémon, who were bound together by strong ties of friendship, and were in the habit of frequently visiting at one another's houses. One day Yukiyé was sitting conversing with Matazayémon in the house of the latter, when, on a sudden, a sword that was lying in the raised part of the room caught his eye. As he saw it, he started and said—

"Pray tell me, how came you by that sword?"

"Well, as you know, when my Lord Ikéda followed my Lord Tokugawa Iyéyasu to fight at Nagakudé, my father went in his train; and it was at the battle of Nagakudé that he picked up this sword."

"My father went too, and was killed in the fight, and this sword, which was an heirloom in our family for many generations, was lost at that time. As it is of great value in my eyes, I do wish that, if you set no special store by it, you would have the great kindness to return it to me."

"That is a very easy matter, and no more than what one friend should do by another. Pray take it."

Upon this Yukiyé gratefully took the sword, and having carried it home put it carefully away.

At the beginning of the ensuing year Matazayémon fell sick and died, and Yukiyé, mourning bitterly for the loss of his good friend, and anxious to requite the favour which he had received in the matter of his father's sword, did many acts of kindness to the dead man's son—a young man twenty-two years of age, named Matagorô.

Now this Matagorô was a base-hearted cur, who had begrudged the sword that his father had given to Yukiyé, and complained publicly and often that Yukiyé had never made any present in return; and in this way Yukiyé got a bad name in my Lord's palace as a stingy and illiberal man.

But Yukiyé had a son, called Kazuma, a youth sixteen years of age, who served as one of the Prince's pages of honour. One evening, as he and one of his brother pages were talking together, the latter said—

"Matagorô is telling everybody that your father accepted a handsome sword from him and never made him any present in return, and people are beginning to gossip about it."

"Indeed," replied the other, "my father received that sword from Matagorô's father as a mark of friendship and good-will, and, considering that it would be an insult to send a present of money in return, thought to return the favour by acts of kindness towards Matagorô. I suppose it is money he wants."

When Kazuma's service was over, he returned home, and went to his father's room to tell him the report that was being spread in the palace, and begged him to send an ample present of money to Matagorô. Yukryé reflected for a while, and said—

"You are too young to understand the right line of conduct in such matters. Matagorô's father and myself were very close friends; so, seeing that he had ungrudgingly given me back the sword of my ancestors, I, thinking to requite his kindness at his death, rendered important services to Matagorô. It would be easy to finish the matter by sending a present of money; but I had rather take the sword and return it than be under an obligation to this mean churl, who knows not the laws which regulate the intercourse and dealings of men of gentle blood."

So Yukiyé, in his anger, took the sword to Matagorô's house, and said to him—

"I have come to your house this night for no other purpose than to restore to you the sword which your father gave me;" and with this he placed the sword before Matagorô.

"Indeed," replied the other, "I trust that you will not pain me by returning a present which my father made you."

"Amongst men of gentle birth," said Yukiyé, laughing scornfully, "it is the custom to requite presents, in the first place by kindness, and afterwards by a suitable gift offered with a free heart. But it is no use talking to such as you, who are ignorant of the first principles of good breeding; so I have the honour to give you back the sword."

As Yukiyé went on bitterly to reprove Matagorô, the latter waxed very wroth, and, being a ruffian, would have killed Yukiyé on the spot; but he, old man as he was, was a skilful swordsman, so Matagorô, craven-like, determined to wait until he could attack him unawares. Little suspecting any treachery, Yukiyé started to return home, and Matagorô, under the pretence of attending him to the door, came behind him with his sword drawn and cut him in the shoulder. The older man, turning round, drew and defended himself; but having received a severe wound in the first instance, he fainted away from loss of blood, and Matagorô slew him.

The mother of Matagorô, startled by the noise, came out; and when she saw what had been done, she was afraid, and said—"Passionate man! what have you done? You are a murderer; and now your life will be forfeit. What terrible deed is this!"

"I have killed him now, and there's nothing to be done. Come, mother, before the matter becomes known, let us fly together from this house."

"I will follow you; do you go and seek out my Lord Abé Shirogorô, a chief among the Hatamotos,¹⁶ who was my foster-child. You had better fly to him for protection, and remain in hiding."

So the old woman persuaded her son to make his escape, and sent him to the palace of Shirogorô.

Now it happened that at this time the Hatamotos had formed themselves into a league against the powerful Daimios; and Abé Shirogorô, with two other noblemen, named Kondô Noborinosuké and Midzuno Jiurozayémon, was at the head of the league. It followed, as a matter of course, that his forces were frequently recruited by vicious men, who had no means of gaining their living, and whom he received and entreated kindly without asking any questions as to their antecedents; how much the more then, on being applied to for an asylum by the son of his own foster-mother, did he willingly extend his patronage to him, and guarantee him against all danger. So he called a meeting of the principal Hatamotos, and introduced Matagorô to them, saying—"This man is a retainer of Ikéda Kunaishôyu, who, having cause of hatred against a man named Watanabé Yukiyé, has slain him, and has fled to me for protection; this man's mother suckled me when I was an infant, and, right or wrong, I will befriend him. If, therefore, Ikéda Kunaishôyu should send to require me to deliver him up, I trust that you will one and all put forth your strength and help me to defend him."

"Ay! that will we, with pleasure!" replied Kondô Noborinosuké. "We have for some time had cause to complain of the scorn with which the Daimios have treated us. Let Ikéda Kunaishôyu send to claim this man, and we will show him the power of the Hatamotos."

All the other Hatamotos, with one accord, applauded this determination, and made ready their force for an armed resistance, should my Lord Kunaishôyu send to demand the surrender of Matugorô. But the latter remained as a welcome guest in the house of Abé Shirogorô.

MATAGORÔ KILLS YUKIYÉ.

Now when Watanabé Kazuma saw that, as the night advanced, his father Yukiyé did not return home, he became anxious, and went to the house of Matagorô to seek for him, and finding to his horror that he was murdered, fell upon the corpse and, embraced it, weeping. On a sudden, it flashed across him that this must assuredly be the handiwork of Matagorô; so he rushed furiously into the house, determined to kill his father's murderer upon the spot. But Matagorô had already fled, and he found only the mother, who was making her preparations for following her son to the house of Abé Shirogorô: so he bound the old woman, and searched all over the house for her son; but, seeing that his search was fruitless, he carried off the mother, and handed her over to one of the elders of the clan, at the same time laying information against Matagorô as his father's murderer. When the affair was reported to the Prince, he was very angry, and ordered that the old woman should remain bound and be cast into prison until the whereabouts of her son should be discovered. Then Kazuma buried his father's corpse with great pomp, and the widow and the orphan mourned over their loss.

It soon became known amongst the people of Abé Shirogorô that the mother of Matagorô had been imprisoned for her son's crime, and they immediately set about planning her rescue; so they sent to the palace of my Lord Kunaishôyu a messenger, who, when he was introduced to the councillor of the Prince, said—

"We have heard that, in consequence of the murder of Yukiyé, my lord has been pleased to imprison the mother of Matagorô. Our master Shirogorô has arrested the criminal, and will deliver him up to you. But the mother has committed no crime, so we pray that she may be released from a cruel imprisonment: she was the foster-mother of our master, and he would fain intercede to save her life. Should you consent to this, we, on our side, will give up the murderer, and hand him over to you in front of our master's gate to-morrow."

The councillor repeated this message to the Prince, who, in his pleasure at being able to give Kazuma his revenge on the morrow, immediately agreed to the proposal, and the messenger returned triumphant at the success of the scheme. On the following day, the Prince ordered the mother of Matagorô to be placed in a litter and carried to the Hatamoto's dwelling, in charge of a retainer named Sasawo Danyémon, who, when he arrived at the door of Abé Shirogorô's house, said—

"I am charged to hand over to you the mother of Matagorô, and, in exchange, I am authorized to receive her son at your hands."

"We will immediately give him up to you; but, as the mother and son are now about to bid an eternal farewell to one another, we beg you to be so kind as to tarry a little."

With this the retainers of Shirogorô led the old woman inside their master's house, and Sasawo Danyémon remained waiting outside, until at last he grew impatient, and ventured to hurry on the people within.

"We return you many thanks," replied they, "for your kindness in bringing us the mother; but, as the son cannot go with you at present, you had better return home as quickly as possible. We are afraid we have put you to much trouble." And so they mocked him.

When Danyémon saw that he had not only been cheated into giving up the old woman, but was being made a laughing-stock of into the bargain, he flew into a great rage, and thought to break into the house and seize Matagorô and his mother by force; but, peeping into the courtyard, he saw that it was filled with Hatamotos, carrying guns and naked swords. Not caring then to die fighting a hopeless battle, and at the same time feeling that, after having been so cheated, he would be put to shame before his lord, Sasawo Danyémon went to the burial-place of his ancestors, and disembowelled himself in front of their graves.

THE DEATH OF DANYÉMON.

When the Prince heard how his messenger had been treated, he was indignant, and summoning his councillors resolved, although he was suffering from sickness, to collect his retainers and attack Abé Shirogorô; and the other chief Daimios, when the matter became publicly known, took up the cause, and determined that the Hatamotos must be chastised for their insolence. On their side, the Hatamotos put forth all their efforts to resist the Daimios. So Yedo became disturbed, and the riotous state of the city caused great anxiety to the Government, who took counsel together how they might restore peace. As the Hatamotos were directly under the orders of the Shogun, it was no difficult matter to put them down: the hard question to solve was how to put a restraint upon the great Daimios. However, one of the Gorôjin,¹⁷ named Matsudaira Idzu no Kami, a man of great intelligence, hit upon a plan by which he might secure this end.

There was at this time in the service of the Shogun a physician, named Nakarai Tsusen, who was in the habit of frequenting the palace of my Lord Kunaishôyu, and who for some time past had been treating him for the disease from which he was suffering. Idzu no Kami sent secretly for this physician, and, summoning him to his private room, engaged him in conversation, in the midst of which he suddenly dropped his voice and said to him in a whisper—

"Listen, Tsusen. You have received great favours at the hands of the Shogun. The Government is now sorely straitened: are you willing to carry your loyalty so far as to lay down your life on its behalf?"

"Ay, my lord; for generations my forefathers have held their property by the grace of the Shogun. I am willing this night to lay down my life for my Prince, as a faithful vassal should."

"Well, then, I will tell you. The great Daimios and the Hatamotos have fallen out about this affair of Matagorô, and lately it has seemed as if they meant to come to blows. The country will be agitated, and the farmers and townsfolk suffer great misery, if we cannot quell the tumult. The Hatamotos will be easily kept under, but it will be no light task to pacify the great Daimios. If you are willing to lay down your life in carrying out a stratagem of mine, peace will be restored to the country; but your loyalty will be your death."

"I am ready to sacrifice my life in this service."

"This is my plan. You have been attending my Lord Kunaishôyu in his sickness; to-morrow you must go to see him, and put poison in his physic. If we can kill him, the agitation will cease. This is the service which I ask of you."

Tsusen agreed to undertake the deed; and on the following day, when he went to see Kunaishôyu, he carried with him poisoned drugs. Half the draught he drank himself,¹⁸ and thus put the Prince off his guard, so that he swallowed the remainder fearlessly. Tsusen, seeing this, hurried away, and as he was carried home in his litter the death-agony seized him, and he died, vomiting blood.

My Lord Kunaishôyu died in the same way in great torture, and in the confusion attending upon his death and funeral ceremonies the struggle which was impending with the Hatamotos was delayed.

In the meanwhile the Gorôjiu Idzu no Kami summoned the three leaders of the Hatamotos and addressed them as follows—

"The secret plottings and treasonable, turbulent conduct of you three men, so unbecoming your position as Hatamotos, have enraged my lord the Shogun to such a degree, that he has been pleased to order that you be imprisoned in a temple, and that your patrimony be given over to your next heirs."

Accordingly the three Hatamotos, after having been severely admonished, were confined in a temple called Kanyeiji; and the remaining Hatamotos, scared by this example, dispersed in peace. As for the great Daimios, inasmuch as after the death of my Lord Kunaishôyu the Hatamotos were all dispersed, there was no enemy left for them to fight with; so the tumult was quelled, and peace was restored.

Thus it happened that Matagorô lost his patron; so, taking his mother with him, he went and placed himself under the protection of an old man named Sakurai Jiuzayémon. This old man was a famous teacher of lance exercise, and enjoyed both wealth and honour; so he took in Matagorô, and having engaged as a guard thirty Rônins, all resolute fellows and well skilled in the arts of war, they all fled together to a distant place called Sagara.

All this time Watanabé Kazuma had been brooding over his father's death, and thinking how he should be revenged upon the murderer; so when my Lord Kunaishôyu suddenly died, he went to the young Prince who succeeded him and obtained leave of absence to go and seek out his father's enemy. Now Kazuma's elder sister was married to a man named Araki Matayémon, who at that time was famous as the first swordsman in Japan. As Kazuma was but sixteen years of age, this Matayémon, taking into consideration his near relationship as son-in-law to the murdered man, determined to go forth with the lad, as his guardian, and help him to seek out Matagorô; and two of Matayémon's retainers, named Ishidomé Busuké and Ikezoyé Magohachi, made up their minds, at all hazards, to follow their master. The latter, when he heard their intention, thanked them, but refused the offer, saying that as he was now about to engage in a vendetta in which his life would be continually in jeopardy, and as it would be a lasting grief to him should either of them receive a wound in such a service, he must beg them to renounce their intention; but they answered—

"Master, this is a cruel speech of yours. All these years have we received nought but kindness and favours at your hands; and now that you are engaged in the pursuit of this murderer, we desire to follow you, and, if needs must, to lay down our lives in your service. Furthermore, we have heard that the friends of this Matagorô are no fewer than thirty-six men; so, however bravely you may fight, you will be in peril from the superior numbers of your enemy. However, if you are pleased to persist in your refusal to take us, we have made up our minds that there is no resource for us but to disembowel ourselves on the spot."

When Matayémon and Kazuma heard these words, they wondered at these faithful and brave men, and were moved to tears. Then Matayémon said—

"The kindness of you two brave fellows is without precedent. Well, then, I will accept your services gratefully."

Then the two men, having obtained their wish, cheerfully followed their master; and the four set out together upon their journey to seek out Matagorô, of whose whereabouts they were completely ignorant.

Matagorô in the meanwhile had made his way, with the old man Sakurai Jiuzayémon and his thirty Rônins, to Osaka. But, strong as they were in numbers, they travelled in great secrecy. The reason for this was that the old man's younger brother, Sakurai Jinsuké, a fencing-master by profession, had once had a fencing-match with Matayémon, Kazuma's brother-in-law, and had been shamefully beaten; so that the party were greatly afraid of Matayémon, and felt that, since he was taking up Kazuma's cause and acting as his guardian, they might be worsted in spite of their numbers: so they went on their way with great caution, and, having reached Osaka, put up at an inn in a quarter called Ikutama, and hid from Kazuma and Matayémon.

The latter also in good time reached Osaka, and spared no pains to seek out Matagorô. One evening towards dusk, as Matayémon was walking in the quarter where the enemy were staying, he saw a man, dressed as a gentleman's servant, enter a cook-shop and order some buckwheat porridge for thirty-six men, and looking attentively at the man, he recognized him as the servant of Sakurai Jiuzayémon; so he hid himself in a dark place and watched, and heard the fellow say—

"My master, Sakurai Jiuzayémon, is about to start for Sagara to-morrow morning, to return thanks to the gods for his recovery from a sickness from which he has been suffering; so I am in a great hurry."

With these words the servant hastened away; and Matayémon, entering the shop, called for some porridge, and as he ate it, made some inquiries as to the man who had just given so large an order for buckwheat porridge. The master of the shop answered that he was the attendant of a party of thirty-six gentlemen who were staying at such and such an inn. Then Matayémon, having found out all that he wanted to know, went home and told Kazuma, who was delighted at the prospect of carrying his revenge into execution on the morrow. That same evening Matayémon sent one of his two faithful retainers as a spy to the inn, to find out at what hour Matagorô was to set out on the following morning; and he ascertained from the servants of the inn, that the party was to start at daybreak for Sagara, stopping at Isé to worship at the shrine of Tershô Daijin.¹⁹

Matayémon made his preparations accordingly, and, with Kazuma and his two retainers, started before dawn. Beyond Uyéno, in the province of Iga, the castle-town of the Daimio Tôdô Idzumi no Kami, there is a wide and lonely moor; and this was the place upon which they fixed for the attack upon the enemy. When they had arrived at the spot, Matayémon went into a tea-house by the roadside, and wrote a petition to the governor of the Daimio's castle-town for permission to carry out the vendetta within its precincts;²⁰ then he addressed Kazuma, and said—