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Tales of Old Japan written by Algernon Bertram Freeman Mitford

A >> Algernon Bertram Freeman Mitford >> Tales of Old Japan



Note: The author, Algernon Bertram Freeman-Mitford (1837-1916), Lord
Redesdale, was in the British Foreign Service as a young man.
He was assigned to the legation in Japan for several years and
acquired a life-long fascination with Japanese culture. This
book has been a standard source of information about Japanese
folklore and customs since its original publication in 1871 and
has been in print ever since.

Project Gutenberg also has an HTML version of this
file which includes the original illustrations.
See 13015-h.htm or 13015-h.zip:
(http://www.gutenberg.net/1/3/0/1/13015/13015-h/13015-h.htm)
or
(http://www.gutenberg.net/1/3/0/1/13015/13015-h.zip)





TALES OF OLD JAPAN

by

LORD REDESDALE, G.C.V.O., K.C.B.
Formerly Second Secretary to the British Legation in Japan

With Illustrations Drawn and Cut on Wood by Japanese Artists

1910






[Illustration: THE RONINS INVITE KOTSUKE NO SUKE TO PERFORM
HARA-KIRI.]




PREFACE

In the Introduction to the story of the Forty-seven Ronins, I have
said almost as much as is needful by way of preface to my stories.

Those of my readers who are most capable of pointing out the many
shortcomings and faults of my work, will also be the most indulgent
towards me; for any one who has been in Japan, and studied Japanese,
knows the great difficulties by which the learner is beset.

For the illustrations, at least, I feel that I need make no apology.
Drawn, in the first instance, by one Odake, an artist in my employ,
they were cut on wood by a famous wood-engraver at Yedo, and are
therefore genuine specimens of Japanese art. Messrs. Dalziel, on
examining the wood blocks, pointed out to me, as an interesting fact,
that the lines are cut with the grain of the wood, after the manner of
Albert Duerer and some of the old German masters,--a process which has
been abandoned by modern European wood-engravers.

It will be noticed that very little allusion is made in these Tales to
the Emperor and his Court. Although I searched diligently, I was able
to find no story in which they played a conspicuous part.

Another class to which no allusion is made is that of the Goshi. The
Goshi are a kind of yeomen, or bonnet-lairds, as they would be called
over the border, living on their own land, and owning no allegiance to
any feudal lord. Their rank is inferior to that of the Samurai, or men
of the military class, between whom and the peasantry they hold a
middle place. Like the Samurai, they wear two swords, and are in many
cases prosperous and wealthy men claiming a descent more ancient than
that of many of the feudal Princes. A large number of them are
enrolled among the Emperor's body-guard; and these have played a
conspicuous part in the recent political changes in Japan, as the most
conservative and anti-foreign element in the nation.

With these exceptions, I think that all classes are fairly
represented in my stories.

The feudal system has passed away like a dissolving view before the
eyes of those who have lived in Japan during the last few years. But
when they arrived there it was in full force, and there is not an
incident narrated in the following pages, however strange it may
appear to Europeans, for the possibility and probability of which
those most competent to judge will not vouch. Nor, as many a recent
event can prove, have heroism, chivalry, and devotion gone out of the
land altogether. We may deplore and inveigh against the Yamato
Damashi, or Spirit of Old Japan, which still breathes in the soul of
the Samurai, but we cannot withhold our admiration from the
self-sacrifices which men will still make for the love of their
country.

The first two of the Tales have already appeared in the _Fortnightly
Review,_ and two of the Sermons, with a portion of the Appendix on the
subject of the Hara-Kiri, in the pages of the _Cornhill Magazine_. I
have to thank the editors of those periodicals for permission to
reprint them here.

LONDON, January 7, 1871




CONTENTS


THE FORTY-SEVEN RONINS

THE LOVES OF GOMPACHI AND KOMURASAKI

KAZUMA'S REVENGE

A STORY OF THE OTOKODATE OF YEDO

THE WONDERFUL ADVENTURES OF FUNAKOSHI JIUYEMON

THE ETA MAIDEN AND THE HATAMOTO

FAIRY TALES

THE TONGUE-CUT SPARROW
THE ACCOMPLISHED AND LUCKY TEA-KETTLE
THE CRACKLING MOUNTAIN
THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO BLOSSOM
THE BATTLE OF THE APE AND THE CRAB
THE ADVENTURES OF LITTLE PEACHLING
THE FOXES' WEDDING
THE HISTORY OF SAKATA KINTOKI
THE ELVES AND THE ENVIOUS NEIGHBOUR

THE GHOST OF SAKURA

HOW TAJIMA SHUME WAS TORMENTED BY A DEVIL OF HIS OWN CREATION

CONCERNING CERTAIN SUPERSTITIONS

THE VAMPIRE CAT OF NABESHIMA
THE STORY OF THE FAITHFUL CAT
HOW A MAN WAS BEWITCHED AND HAD HIS HEAD SHAVED BY THE FOXES
THE GRATEFUL FOXES
THE BADGER'S MONEY
THE PRINCE AND THE BADGER

JAPANESE SERMONS

THE SERMONS OF KIU-O, VOL. I. SERMON I.
" " SERMON II.
" " SERMON III.

APPENDICES:--

AN ACCOUNT OF THE HARA-KIRI
THE MARRIAGE CEREMONY
ON THE BIRTH AND REARING OF CHILDREN
FUNERAL RITES




LIST OF ILLUSTRATIONS


THE RONINS INVITE ROTSUKE NO SUKE TO PERFORM HARA-KIRI
THE WELL IN WHICH THE HEAD WAS WASHED
THE SATSUMA MAN INSULTS OISHI KURANOSUKE
THE TOMBS OF THE RONINS
THE TOMB OF THE SHIYOKU
GOMPACHI AWAKENED BY THE MAIDEN IN THE ROBBERS' DEN
FORGING THE SWORD
MATAGORO KILLS YUKIYE
THE DEATH OF DANYEMON
TRICKS OF SWORDSMANSHIP AT ASAKUSA
THE DEATH OF CHOBEI OF BANDZUIN
FUNAKOSHI JIUYEMON ON BOARD THE PIRATE SHIP
JIUYEMON PUNISHES HIS WIFE AND THE WRESTLER
FUNAKOSHI JIUYEMON AND THE GOBLINS
"GOKUMON"
CHAMPION WRESTLER
A WRESTLING MATCH
GENZABURO'S MEETING WITH THE ETA MAIDEN
THE TONGUE-CUT SPARROW
THE TONGUE-CUT SPARROW (2)
THE ACCOMPLISHED AND LUCKY TEA-KETTLE
THE ACCOMPLISHED AND LUCKY TEA-KETTLE (2)
THE HARE AND THE BADGER
THE HARE AND THE BADGER (2)
THE OLD MAN WHO CAUSED WITHERED TREES TO FLOWER
THE OLD MAN WHO CAUSED WITHERED TREES TO FLOWER (2)
THE APE AND THE CRAB
THE APE AND THE CRAB (2)
LITTLE PEACHLING
LITTLE PEACHLING (2)
THE FOXES' WEDDING
THE FOXES' WEDDING (2)
THE DEPUTATION OF PEASANTS AT THEIR LORD'S GATE
THE GHOST OF SAKURA
SOGORO THRUSTING THE PETITION INTO THE SHOGUN'S LITTER
THE CAT OF NABESHIMA
THE FEAST OF INARI SAMA
A JAPANESE SERMON




THE FORTY-SEVEN RONINS


The books which have been written of late years about Japan have
either been compiled from official records, or have contained the
sketchy impressions of passing travellers. Of the inner life of the
Japanese the world at large knows but little: their religion, their
superstitions, their ways of thought, the hidden springs by which they
move--all these are as yet mysteries. Nor is this to be wondered at.
The first Western men who came in contact with Japan--I am speaking
not of the old Dutch and Portuguese traders and priests, but of the
diplomatists and merchants of eleven years ago--met with a cold
reception. Above all things, the native Government threw obstacles in
the way of any inquiry into their language, literature, and history.
The fact was that the Tycoon's Government--with whom alone, so long as
the Mikado remained in seclusion in his sacred capital at Kioto, any
relations were maintained--knew that the Imperial purple with which
they sought to invest their chief must quickly fade before the strong
sunlight which would be brought upon it so soon as there should be
European linguists capable of examining their books and records. No
opportunity was lost of throwing dust in the eyes of the new-comers,
whom, even in the most trifling details, it was the official policy to
lead astray. Now, however, there is no cause for concealment; the _Roi
Faineant_ has shaken off his sloth, and his _Maire du Palais_,
together, and an intelligible Government, which need not fear scrutiny
from abroad, is the result: the records of the country being but so
many proofs of the Mikado's title to power, there is no reason for
keeping up any show of mystery. The path of inquiry is open to all;
and although there is yet much to be learnt, some knowledge has been
attained, in which it may interest those who stay at home to share.

The recent revolution in Japan has wrought changes social as well as
political; and it may be that when, in addition to the advance which
has already been made, railways and telegraphs shall have connected
the principal points of the Land of Sunrise, the old Japanese, such
as he was and had been for centuries when we found him eleven short
years ago, will have become extinct. It has appeared to me that no
better means could be chosen of preserving a record of a curious and
fast disappearing civilization than the translation of some of the
most interesting national legends and histories, together with other
specimens of literature bearing upon the same subject. Thus the
Japanese may tell their own tale, their translator only adding here
and there a few words of heading or tag to a chapter, where an
explanation or amplification may seem necessary. I fear that the long
and hard names will often make my tales tedious reading, but I believe
that those who will bear with the difficulty will learn more of the
character of the Japanese people than by skimming over descriptions of
travel and adventure, however brilliant. The lord and his retainer,
the warrior and the priest, the humble artisan and the despised Eta or
pariah, each in his turn will become a leading character in my budget
of stories; and it is out of the mouths of these personages that I
hope to show forth a tolerably complete picture of Japanese society.

Having said so much by way of preface, I beg my readers to fancy
themselves wafted away to the shores of the Bay of Yedo--a fair,
smiling landscape: gentle slopes, crested by a dark fringe of pines
and firs, lead down to the sea; the quaint eaves of many a temple and
holy shrine peep out here and there from the groves; the bay itself is
studded with picturesque fisher-craft, the torches of which shine by
night like glow-worms among the outlying forts; far away to the west
loom the goblin-haunted heights of Oyama, and beyond the twin hills of
the Hakone Pass--Fuji-Yama, the Peerless Mountain, solitary and grand,
stands in the centre of the plain, from which it sprang vomiting
flames twenty-one centuries ago.[1] For a hundred and sixty years the
huge mountain has been at peace, but the frequent earthquakes still
tell of hidden fires, and none can say when the red-hot stones and
ashes may once more fall like rain over five provinces.

In the midst of a nest of venerable trees in Takanawa, a suburb of
Yedo, is hidden Sengakuji, or the Spring-hill Temple, renowned
throughout the length and breadth of the land for its cemetery, which
contains the graves of the Forty-seven. Ronins,[2] famous in Japanese
history, heroes of Japanese drama, the tale of whose deeds I am about
to transcribe.

On the left-hand side of the main court of the temple is a chapel, in
which, surmounted by a gilt figure of Kwanyin, the goddess of mercy,
are enshrined the images of the forty-seven men, and of the master
whom they loved so well. The statues are carved in wood, the faces
coloured, and the dresses richly lacquered; as works of art they have
great merit--the action of the heroes, each armed with his favourite
weapon, being wonderfully life-like and spirited. Some are venerable
men, with thin, grey hair (one is seventy-seven years old); others are
mere boys of sixteen. Close by the chapel, at the side of a path
leading up the hill, is a little well of pure water, fenced in and
adorned with a tiny fernery, over which is an inscription, setting
forth that "This is the well in which the head was washed; you must
not wash your hands or your feet here." A little further on is a
stall, at which a poor old man earns a pittance by selling books,
pictures, and medals, commemorating the loyalty of the Forty-seven;
and higher up yet, shaded by a grove of stately trees, is a neat
inclosure, kept up, as a signboard announces, by voluntary
contributions, round which are ranged forty-eight little tombstones,
each decked with evergreens, each with its tribute of water and
incense for the comfort of the departed spirit. There were forty-seven
Ronins; there are forty-eight tombstones, and the story of the
forty-eighth is truly characteristic of Japanese ideas of honour.
Almost touching the rail of the graveyard is a more imposing monument
under which lies buried the lord, whose death his followers piously
avenged.

[Footnote 1: According to Japanese tradition, in the fifth year of the
Emperor Korei (286 B.C.), the earth opened in the province of Omi,
near Kioto, and Lake Biwa, sixty miles long by about eighteen broad,
was formed in the shape of a _Biwa_, or four-stringed lute, from which
it takes its name. At the same time, to compensate for the depression
of the earth, but at a distance of over three hundred miles from the
lake, rose Fuji-Yama, the last eruption of which was in the year 1707.
The last great earthquake at Yedo took place about fifteen years ago.
Twenty thousand souls are said to have perished in it, and the dead
were carried away and buried by cartloads; many persons, trying to
escape from their falling and burning houses, were caught in great
clefts, which yawned suddenly in the earth, and as suddenly closed
upon the victims, crushing them to death. For several days heavy
shocks continued to be felt, and the people camped out, not daring to
return to such houses as had been spared, nor to build up those which
lay in ruins.]

[Footnote 2: The word _Ronin_ means, literally, a "wave-man"; one who
is tossed about hither and thither, as a wave of the sea. It is used
to designate persons of gentle blood, entitled to bear arms, who,
having become separated from their feudal lords by their own act, or
by dismissal, or by fate, wander about the country in the capacity of
somewhat disreputable knights-errant, without ostensible means of
living, in some cases offering themselves for hire to new masters, in
others supporting themselves by pillage; or who, falling a grade in
the social scale, go into trade, and become simple wardsmen. Sometimes
it happens that for political reasons a man will become Ronin, in
order that his lord may not be implicated in some deed of blood in
which he is about to engage. Sometimes, also, men become Ronins, and
leave their native place for a while, until some scrape in which they
have become entangled shall have blown over; after which they return
to their former allegiance. Nowadays it is not unusual for men to
become Ronins for a time, and engage themselves in the service of
foreigners at the open ports, even in menial capacities, in the hope
that they may pick up something of the language and lore of Western
folks. I know instances of men of considerable position who have
adopted this course in their zeal for education.]

And now for the story.

At the beginning of the eighteenth century there lived a daimio,
called Asano Takumi no Kami, the Lord of the castle of Ako, in the
province of Harima. Now it happened that an Imperial ambassador from
the Court of the Mikado having been sent to the Shogun[3] at Yedo,
Takumi no Kami and another noble called Kamei Sama were appointed to
receive and feast the envoy; and a high official, named Kira Kotsuke
no Suke, was named to teach them the proper ceremonies to be observed
upon the occasion. The two nobles were accordingly forced to go daily
to the castle to listen to the instructions of Kotsuke no Suke. But
this Kotsuke no Suke was a man greedy of money; and as he deemed that
the presents which the two daimios, according to time-honoured custom,
had brought him in return for his instruction were mean and unworthy,
he conceived a great hatred against them, and took no pains in
teaching them, but on the contrary rather sought to make
laughing-stocks of them. Takumi no Kami, restrained by a stern sense
of duty, bore his insults with patience; but Kamei Sama, who had less
control over his temper, was violently incensed, and determined to
kill Kotsuke no Suke.

[Footnote 3: The full title of the Tycoon was Sei-i-tai-Shogun,
"Barbarian-repressing Commander-in-chief." The style Tai Kun, Great
Prince, was borrowed, in order to convey the idea of sovereignty to
foreigners, at the time of the conclusion of the Treaties. The envoys
sent by the Mikado from Kioto to communicate to the Shogun the will of
his sovereign were received with Imperial honours, and the duty of
entertaining them was confided to nobles of rank. The title
Sei-i-tai-Shogun was first borne by Minamoto no Yoritomo, in the
seventh month of the year A.D. 1192.]

[Illustration: THE WELL IN WHICH THE HEAD WAS WASHED.]

One night when his duties at the castle were ended, Kamei Sama
returned to his own palace, and having summoned his councillors[4] to
a secret conference, said to them: "Kotsuke no Suke has insulted
Takumi no Kami and myself during our service in attendance on the
Imperial envoy. This is against all decency, and I was minded to kill
him on the spot; but I bethought me that if I did such a deed within
the precincts of the castle, not only would my own life be forfeit,
but my family and vassals would be ruined: so I stayed my hand. Still
the life of such a wretch is a sorrow to the people, and to-morrow
when I go to Court I will slay him: my mind is made up, and I will
listen to no remonstrance." And as he spoke his face became livid with
rage.

[Footnote 4: Councillor, lit. "elder." The councillors of daimios were
of two classes: the _Karo_, or "elder," an hereditary office, held by
cadets of the Prince's family, and the _Yonin_, or "man of business,"
who was selected on account of his merits. These "councillors" play no
mean part in Japanese history.]

Now one of Kamei Sama's councillors was a man of great judgment, and
when he saw from his lord's manner that remonstrance would be useless,
he said: "Your lordship's words are law; your servant will make all
preparations accordingly; and to-morrow, when your lordship goes to
Court, if this Kotsuke no Suke should again be insolent, let him die
the death." And his lord was pleased at this speech, and waited with
impatience for the day to break, that he might return to Court and
kill his enemy.

But the councillor went home, and was sorely troubled, and thought
anxiously about what his prince had said. And as he reflected, it
occurred to him that since Kotsuke no Suke had the reputation of being
a miser he would certainly be open to a bribe, and that it was better
to pay any sum, no matter how great, than that his lord and his house
should be ruined. So he collected all the money he could, and, giving
it to his servants to carry, rode off in the night to Kotsuke no
Suke's palace, and said to his retainers: "My master, who is now in
attendance upon the Imperial envoy, owes much thanks to my Lord
Kotsuke no Suke, who has been at so great pains to teach him the
proper ceremonies to be observed during the reception of the Imperial
envoy. This is but a shabby present which he has sent by me, but he
hopes that his lordship will condescend to accept it, and commends
himself to his lordship's favour." And, with these words, he produced
a thousand ounces of silver for Kotsuke no Suke, and a hundred ounces
to be distributed among his retainers.

When the latter saw the money their eyes sparkled with pleasure, and
they were profuse in their thanks; and begging the councillor to wait
a little, they went and told their master of the lordly present which
had arrived with a polite message from Kamei Sama. Kotsuke no Suke in
eager delight sent for the councillor into an inner chamber, and,
after thanking him, promised on the morrow to instruct his master
carefully in all the different points of etiquette. So the councillor,
seeing the miser's glee, rejoiced at the success of his plan; and
having taken his leave returned home in high spirits. But Kamei Sama,
little thinking how his vassal had propitiated his enemy, lay brooding
over his vengeance, and on the following morning at daybreak went to
Court in solemn procession.

When Kotsuke no Suke met him his manner had completely changed, and
nothing could exceed his courtesy. "You have come early to Court this
morning, my Lord Kamei," said he. "I cannot sufficiently admire your
zeal. I shall have the honour to call your attention to several points
of etiquette to-day. I must beg your lordship to excuse my previous
conduct, which must have seemed very rude; but I am naturally of a
cross-grained disposition, so I pray you to forgive me." And as he
kept on humbling himself and making fair speeches, the heart of Kamei
Sama was gradually softened, and he renounced his intention of killing
him. Thus by the cleverness of his councillor was Kamei Sama, with all
his house, saved from ruin.

Shortly after this, Takumi no Kami, who had sent no present, arrived
at the castle, and Kotsuke no Suke turned him into ridicule even more
than before, provoking him with sneers and covert insults; but Takumi
no Kami affected to ignore all this, and submitted himself patiently
to Kotsuke no Suke's orders.

This conduct, so far from producing a good effect, only made Kotsuke
no Suke despise him the more, until at last he said haughtily: "Here,
my Lord of Takumi, the ribbon of my sock has come untied; be so good
as to tie it up for me."

Takumi no Kami, although burning with rage at the affront, still
thought that as he was on duty he was bound to obey, and tied up the
ribbon of the sock. Then Kotsuke no Suke, turning from him, petulantly
exclaimed: "Why, how clumsy you are! You cannot so much as tie up the
ribbon of a sock properly! Any one can see that you are a boor from
the country, and know nothing of the manners of Yedo." And with a
scornful laugh he moved towards an inner room.

But the patience of Takumi no Kami was exhausted; this last insult was
more than he could bear.

"Stop a moment, my lord," cried he.

"Well, what is it?" replied the other. And, as he turned round, Takumi
no Kami drew his dirk, and aimed a blow at his head; but Kotsuke no
Suke, being protected by the Court cap which he wore, the wound was
but a scratch, so he ran away; and Takumi no Kami, pursuing him, tried
a second time to cut him down, but, missing his aim, struck his dirk
into a pillar. At this moment an officer, named Kajikawa Yosobei,
seeing the affray, rushed up, and holding back the infuriated noble,
gave Kotsuke no Suke time to make good his escape.

Then there arose a great uproar and confusion, and Takumi no Kami was
arrested and disarmed, and confined in one of the apartments of the
palace under the care of the censors. A council was held, and the
prisoner was given over to the safeguard of a daimio, called Tamura
Ukiyo no Daibu, who kept him in close custody in his own house, to
the great grief of his wife and of his retainers; and when the
deliberations of the council were completed, it was decided that, as
he had committed an outrage and attacked another man within the
precincts of the palace, he must perform _hara-kiri_,--that is, commit
suicide by disembowelling; his goods must be confiscated, and his
family ruined. Such was the law. So Takumi no Kami performed
_hara-kiri_, his castle of Ako was confiscated, and his retainers
having become Ronins, some of them took service with other daimios,
and others became merchants.

Now amongst these retainers was his principal councillor, a man called
Oishi Kuranosuke, who, with forty-six other faithful dependants,
formed a league to avenge their master's death by killing Kotsuke no
Suke. This Oishi Kuranosuke was absent at the castle of Ako at the
time of the affray, which, had he been with his prince, would never
have occurred; for, being a wise man, he would not have failed to
propitiate Kotsuke no Suke by sending him suitable presents; while the
councillor who was in attendance on the prince at Yedo was a dullard,
who neglected this precaution, and so caused the death of his master
and the ruin of his house.

So Oishi Kuranosuke and his forty-six companions began to lay their
plans of vengeance against Kotsuke no Suke; but the latter was so well
guarded by a body of men lent to him by a daimio called Uyesugi Sama,
whose daughter he had married, that they saw that the only way of
attaining their end would be to throw their enemy off his guard. With
this object they separated and disguised themselves, some as
carpenters or craftsmen, others as merchants; and their chief,
Kuranosuke, went to Kioto, and built a house in the quarter called
Yamashina, where he took to frequenting houses of the worst repute,
and gave himself up to drunkenness and debauchery, as if nothing were
further from his mind than revenge. Kotsuke no Suke, in the meanwhile,
suspecting that Takumi no Kami's former retainers would be scheming
against his life, secretly sent spies to Kioto, and caused a faithful
account to be kept of all that Kuranosuke did. The latter, however,
determined thoroughly to delude the enemy into a false security, went
on leading a dissolute life with harlots and winebibbers. One day, as
he was returning home drunk from some low haunt, he fell down in the
street and went to sleep, and all the passers-by laughed him to scorn.
It happened that a Satsuma man saw this, and said: "Is not this Oishi
Kuranosuke, who was a councillor of Asano Takumi no Kami, and who, not
having the heart to avenge his lord, gives himself up to women and
wine? See how he lies drunk in the public street! Faithless beast!
Fool and craven! Unworthy the name of a Samurai!"[5]