Ancient Tales and Folk-Lore of Japan by Richard Gordon Smith (best novels ever txt) 📕

‘Get out of my way, or you will get hurt,’ shouted Kotaro.

‘No: I will not go away. You had better kill me, the spirit that has brought such trouble, instead of killing a poor innocent old man,’ said the spirit.

‘I don’t believe in the spirits of plum trees,’ said Kotaro. ‘That you are a spirit is evident; but you are only that of an old fox. So I will comply with your request, and at all events kill you first.’

No sooner had he said this than he made a cut with his sword, and he distinctly felt that he cut through a body. The girl disappeared, and all that fell was a branch of the plum tree and most of the flowers that were blooming.

Kotaro now realised that what the gardener had told him was true, and made apologies accordingly.

‘I will carry this branch to the dainagon,’ said he, ‘and see if he will listen to the story.’

Thus was Hambei’s life saved by the spirit of the tree.

The dainagon heard the story, and was so moved that he sent the old gardener a kind message, and told him to keep the tree and the money, as an expression of his sorrow for the trouble which he had brought about.

Alas, however, the tree withered and died soon after Kotaro’s cruel blow and in spite of Hambei’s care. The dead stump was venerated for many years.

Footnotes

322:1 Old woman.

58. Ukon Shows Sayemon that he has Already Sacrificed Himself

LII THE CHESSBOARD CHERRY TREE 1

IN olden times, long before the misfortunes of Europeanisation came to Japan, there lived at Kasamatsu, in Nakasatani, near Shichikwai mura Shinji gun, Hitachi Province, a hotheaded old Daimio, Oda Sayemon. His castle stood on the top of a pine-clad hill about three miles from what is now known as Kamitachi station on the Nippon Railway. Sayemon was noted for his bravery as a soldier, for his abominable play at go (or goban), and for his bad temper and violence when he lost, which was invariably.

His most intimate friends among his retainers had tried hard to reform his manners after losing at go; but it was hopeless. All those who won from him he struck in the face with a heavy iron fan, such as was carried by warriors in those days; and he would just as readily have drawn his sword and cut his best friend’s head off as be interfered with on those occasions. To be invited to play go with their lord was what all his bold samurai dreaded most. At last it was agreed among them that sooner than suffer the gross indignity of being struck by him when they won they would let him win. After all, it did not much matter, there being no money on the game. Thus Sayemon’s game grew worse and worse, for he never learned anything; yet in his conceit he thought he was better than everybody.

On the 3rd of March, in honour of his little daughter O Chio, he gave a dinner-party to his retainers. The 3rd of March is the Dolls’ Day (Hina-no-sekku)—the day upon which girls bring out their dolls. People go from house to house to see them, and the little owners offer you sweet white saké in a doll’s cup with much ceremony. Sayemon, no doubt, chose this day of feasting as a compliment to his daughter—for he gave sweet white saké after their food, to be drunk to the health of the dolls, instead of men’s saké, which the guests would have liked much better. Sayemon himself absolutely disliked sweet saké. So as soon as the feast was over he called Saito Ukon, one of his oldest and most faithful warriors, to come and play go with him, leaving the others to drink. Ukon, curiously enough, had not played with his lord before, and he was delighted that he had been chosen. He had made up his mind to die that evening after giving his master a proper lesson.

In a luxuriously decorated room there was placed a goban (chessboard) with two go-cases containing the men, which are made of white and black stones. The white stones are usually taken by the superior player and the black by the inferior. Without any apology or explanation,

[paragraph continues] Ukon took the case containing the white stones, and began to place them as if he were without question the superior player.

Sayemon’s temper began to work up; but he did not show it. So many games of go had his retainers allowed him to win lately, he was fully confident that he should win again, and that Ukon would have in addition to apologise for presuming to take the white stones.

The game ended in a win for Ukon.

‘I must have another game,’ said Sayemon. ‘I was careless in that one. I will soon show you how I can beat you when I try.’

Again Sayemon was beaten—this time not without losing his temper, for his face turned red, his eyes looked devilish, and with a bullying voice full of passion he roared for a third game.

This also Ukon won. Sayemon’s wrath knew no bounds. Seizing his iron fan, he was about to smite Ukon a violent blow in the face. His opponent caught him by the wrist, and said:

‘My Lord, what ideas have you about games? Your Lordship seems to think curiously about them! It is the better player who wins; while the inferior must fail. If you fail to beat me at go, it is because you are the inferior player. Is this manner of your Lordship’s in taking defeat from a superior up to the form of bushido in a samurai, as we are taught it? Be counselled by me, your faithful retainer, and be not so hasty with your anger—it ill befits one in your Lordship’s high position.’ And, with a look full of reproof at Sayemon, Ukon bowed almost to the ground.

‘You insolent rascal!’ roared Sayemon. ‘How dare you speak to me like that? Don’t move! Stand as you are, with your head bowed, so that I may take it off.’

‘Your sword is to kill your enemies, not your retainers and friends,’ said Ukon. ‘Sheathe your sword, my Lord. You need not trouble yourself to kill me, for I have already done seppuku 1 in order to offer you the advice which I have given, and to save all others. See here, my Lord!’ Ukon opened his clothes and exhibited an immense cut across his stomach.

Sayemon stood for a minute taken aback, and while he thus stood Ukon spoke to him once more, telling him how he must control his temper and treat his subjects better.

On hearing this advice again Sayemon’s passion returned. Seizing his sword, he rushed upon Ukon, and, crying, ‘Not even by your dying spirit will I allow myself to be advised,’ made a furious cut at Ukon’s head. He missed, and cut the go-board in two instead. Then, seeing that Ukon was dying rapidly, Sayemon dropped beside him, crying bitterly and saying:

‘Much do I regret to see you thus die, oh faithful Ukon! In losing you I lose my oldest and most faithful retainer. You have served me faithfully and fought most gallantly in all my battles. Pardon me, I beg of you! I will take your advice. It was surely a sign by the gods that they were displeased at my conduct when they made me miss your head with my sword and cut the go-board.’

Ukon was pleased to find his lord at last repentant. He said:

‘I shall not even in death forget the relation between master and servant, and my spirit shall be with you and watch over your welfare as long as you live.’

Then Ukon breathed his last.

Sayemon was so much moved by the faithfulness of Ukon that he caused him to be buried in his own garden, and he buried the broken go-board with him. From that time on the Lord Sayemon’s conduct was completely reformed. He was good and kind to all his subjects, and all his people were happy.

A few months after Ukon’s death, a cherry tree sprang out of his grave. In three years the tree grew to be a fine one and bloomed luxuriantly.

On the 3rd of March in the third year, the anniversary of Ukon’s death, Sayemon was surprised to find it suddenly in bloom. He was looking at it, and thinking of watering it himself, as usual on that day, when he suddenly saw a faint figure standing by the stem of the tree. Just as he said, ‘You are, I know, the spirit of faithful Saito Ukon,’ the figure disappeared. Sayemon ran to the tree, to pour water over the roots, when he noticed that the bark of some feet of the stem had all cracked up to the size and shape of the squares of a go-board! He was much impressed. For years afterwards—until, in fact, Sayemon’s death—the ghost of Ukon appeared on each 3rd of March.

A fence was built round the tree, which was held sacred; and even to the present, they say, the tree is to be seen.

Footnotes

326:1 This story (with the exception of the ghost) I believe to be true, for the ‘seppuku’ of Saito Ukon is just the kind of reasoning that would have been held out in the days of the story, and is even to-day possible in many cases. See a case—quoted by Professor Chamberlain—of the servant to an Englishman at Yokohama, and note the number of cases in the recent war.

329:1 ‘Disembowelled myself.’

p. 331

LIII THE PRECIOUS SWORD ‘NATORI NO HOTO’

IDE KAMMOTSU was a vassal of the Lord of Nakura town, in Kishu. His ancestors had all been brave warriors, and he had greatly distinguished himself in a battle at Shizugatake, which took its name from a mountain in the province of Omi. The great Hideyoshi had successfully fought in the same place so far back as in the eleventh year of the Tensho Era 1573-1592—that is, 1584—with Shibata Katsuiye. Ide Kammotsu’s ancestors were loyal men. One of them as a warrior had a reputation second to none. He had cut the heads off no fewer than forty-eight men with one sword. In due time this weapon came to Ide Kammotsu, and was kept by him as a most valuable family treasure. Rather early in life Kammotsu found himself a widower. His young wife left a son, called Fujiwaka. By and by Kammotsu, feeling lonely, married a lady whose name was Sadako. Sadako later bore a son, who was called Goroh. Twelve or fourteen years after that, Kammotsu himself died, leaving the two sons in charge of Sadako. Fujiwaka was at that time nineteen years of age.

Sadako became jealous of Fujiwaka, knowing him, as the elder son, to be the heir to Kammotsu’s property. She tried by every means to put her own son Goroh first.

In the meantime a little romance was secretly going on between a beautiful girl called Tae, daughter of Iwasa Shiro, and young Fujiwaka. They had fallen in love with each other, were holding secret meetings to their hearts’ content, and vowing promises of marriage. At last they were found out, and Sadako made their conduct a pretext for driving Fujiwaka out of the house and depriving him of all rights in the family property.

Attached to the establishment was a faithful old nurse, Matsue, who had brought up Fujiwaka from his infancy. She was grieved at the injustice which had been done; but little did she think of the loss of money or of property in comparison with the loss of the sword, the miraculous sword, of which the outcast son was