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of tbe

lanlvcrsiti? of IKaisconein

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The Author

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lYO-NO-KAMI MINAMOTO EURO YOSHITSUNE,
AND SAlTd MD8ASHI-Bd 6ENKEI.

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SAITO

MUSASHI-BO

BENKEI.

(TALES OF THE WARS OF THE GEMPEI)

Being tlie Story of tha lives and Adveoturea of Ijo-no-Kflmi

Mioamoto Kuro Yoshitsune and Saito MugaBhi-bo

Benkei the Warrior Monk,

ffi

JAMES S. DE BENNEVILLE

^Volvtme X*

•* It 'was a iViair of orders JYee,

" A ft-iar of Rubygill :

'* At the greenwood, tree a vow made he^

" But Jne kept it -very il),*'

CMaicL Marian)

PUBLISHED BY THE AUTHOR

YOKOHAMA
1910

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by Google m\

1910 By James Seguin t>E Benneville

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172121

MAR 1? ;:ji3

DEDICATED

T t) THE MEMORY OF MY LITTLE CHILDKEM

^itmjcs nub l^aiiiiiT

ANKG CHAN ANB BOBO' CHAN

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PREFACE.

There is an object in telling these Tales of the Wars
of the Gerapei, of the adventures of Minaraoto Yoshitsune
Kuro and his retainer Musashi-Bo Benkei. If we seek
a psychology of that abstract term "a people," a little
examination will show that in the use of the term — com-
mon enough among the vulgar, and a stock catch-word
of the cart-tail philosophy so prevalent in these latter days
— reference is always made to some individual. Drive the
inquiry to its last limits, and the man who talks glibly of
" the British character,'* ** the representative American,"
" the esp-tY Gaulois," "the genuine Teuton," " the stolid
and solid Dutchman," is found to make up his ideal by
taking different traits from individual men. We " know "
the French people from Frenchmen of our acquaintance,
and so. through the list. As a good twentieth century
specimen our aforesaid glibly talking man bases his idea-
lism on the real. This is so much the case that even in
caricature we have to laugh and admit the truth in the
beefy and obese '* John Bull," the lanky and lean " Uncle
Sam," and " the seven pairs of breeches " Hollander. There
is a soupgo7i of genuine in the exaggeration, and some
living specimens come pretty near to the caricature.

Great men are peculiarly fitted for such a study. They
are great in so far as they represent their age and can lift
their age up to. their own individuality. If they were
totally strange to their time this would have nothing to do
with them. But as they transcend it, so they are based on
it, and every man can point the finger at them and say
(or feel) " such am I — with some limitations." As far as
possible he ascribes the limitations to luck, or wealth, or
other extraneous conditions. The common factor — it may
be an ugly one, and the plebeian have a wide surplus of

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II PREFACE.

it — is what attracts. Through imitation, and we largely
live by imitation because it saves us so much time, a great
man may be brought into intimate and sympathetic con-
tact with the great mass of the people. We can remember
the advice given to the Honourable Mr. Slumkey of Slum-
key Hall, and every infant he osculated sent a thrill of
homely sympathy through a widening circle, not only in
its immediate neighbourhood, but through the whole
Borough of Eatanswill.

When a character is found going down through the
ages, in sympathy with the men of his own race, in times
so different as to find his age old fashioned and out of
touch, we can be sure that there is found in him something
which appeals to the men of the race as characteristic of
themselves. Yoshitsune and Benkei are peculiarly such
characters. As far as familiarity and sympathy go they
are as close to the Japanese of to-day as to those of seven
hundred years ago. These ancient heroes of the twelfth
century could be received into this twentieth century J apan
with far less astonishment on the part of this latter-day
man than of themselves. They would find themselves
with a far larger circle of acquaintance than they possessed
in their own times, and one which regarded them with
equal respect and admiration. Just what they really were
is another story, which is told later on in these pages.
What is emphasized here is the living interest. I Imow of
nothing Uke it in the West, apart from the feeling of the
Spaniard toward Don Quixote ; and for much the same
reason.

This twelfth century, more over, is much closer to the
Japanese of the twentieth century than his own history of
that early date would be to the Westerner. It established
the lines of the feudal system under which the Japanese
lived up to forty three years ago. There was some change
of detail, great advance in luxurious living, and plenty of
hard rubs from war, starvation, and both, in the interval.
But the broad outlines still exist in the memory of living
men, and these old tales are one of the things from which
the Japanese have not departed. Their novels, story-
tellers, theatres, give more space to them than to anything

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PREFACE. Ill

happening in this Meiji era. The popularity of ancient
days is thus brought into the present, coloured by present
teaching which seeks so energetically the propaganda of
the fiction of the Imperial apotheosis, and describes
manners with which the bulk of the people, away from
the former treaty ports, are yet in full sympathy. And
the heroes of this story thoroughly deserve it. Dr. Arthur
Ijloyd, speaking of Kobo-daishi, has somewhere finely
said : — *' Legend does not adhere to mediocrity, it is only
genius that can keep popular imagination centred on
itself.*' This applies to the legend which has grown up
around those inseparable names Yoshitsune and Benkei.

To understand the story itself we must go much farther
back. Here we will take the Japanese contention of the
existence of a Yamato-damashii (Soul of Japan) at its face
value. It would be rather extraordinary if it did not exist,
for a people lacking national spirit ceases to exist as a
separate people. Very good : but this does not consist in
essays on ethics, speculations on Chinese philosophy and the
Tittlebats of Shinobazu-ike, and other such productions of
worthy and often sleep-inspiring gentlemen of the twelfth
— and even of the twentieth — century, writers on so-called
'* Bushido.** It is proposed to turn to the practice of
** Bushido,** and it is thought that when one has studied a
little of Primitive, Ancient, Mediaeval (the forty seven
ronin), and Modern Japan (the ronin of early Meiji days)
he will get a very doubtful impression of " Biishido " as
practised. For what those worthies were doing was in
obedience to the ethics of " Bushido,'* not a violation there-
of. It could be said : — " what beautiful pictures of saints
(and sinners) were painted in Mediaeval Italy ; and how
very promiscuous they were in the use of the dagger and
the poisoned cup." Very true, but these little individual
and prevalent idiosyncrasies were in violation of the ethical
code, very drowsily preached, it is to be admitted, from the
very artistic pulpits in magnificent churches and cathedrals.
One can take a card out of the ways and means of a very
great writer. Thus Sterne promised often enough his
famous volume on cod-pieces. On " Bushido " the present
humble scribe would fain hold forth ; to the good luck of

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IV PREFACE.

the public with small likelihood of performance, unless the
present screed be taken as such.

In this exposition of the YaviatO'dainashii and
" BusJiido " we have not failed to pursue the subject into
all the ** ten directions of space/* even to places on which
Japanese writers might practise omission. They need not
be ashamed of their short-comings. Other nations and
peoples have qualities just as bad — a not particularly
encouraging outlook — and an agreement on the good and
evil is not likely to be struck by such interested parties to
international controversy. Things just as cruel and quite
as bad were done in the West. But — I think we condemn
it to-day, whereas in Japan they do not. The preachers
against " Bushido " as formerly practised do not have the
hearii^g they ought to get. Not long since there was a ve-
hement discussion as to the ethical view to be taken of the
deed of the ** forty seven ronin/' and the social distinction
to be found among present defenders was discouraging.
Those eighteenth century assassins acted on the light of
their time, and understanding their motives and their times
to-day we can co7idone their offence. But the defence of
the matter should be left to the local prize ring, where ic
belongs. Oishi Kuranosuke, the leader of the roiiin and
a very intelligent man, would probably be the first to say
so, if he could have lived in the forty second year of Meiji
(1909). To lug such an impossible case into the field of
ethics is to bastardize all application of moral theory. We
condone national crimes on the ground of necessity {sic) ;
but we do;not defend them on moral grounds.

And since the Japanese claim, very properly, to be
treated with respect and all sympathy, they should be
taken, as far as things human can be, in this view. A
foreign writer — Mr. Murdoch* — has emphasized the great
and quick intelligence of this eastern people. Nothing
could by more just, and those brought into contact with
them in any field will be found ready to admit it. Thus

* In his excellent " History of Japan " Vol. I pages 6, 7. This
history was published in April 1910, and was r-ot available for use in
the present work the manuscript of which was then completed down to-
Chapter XV.

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PEEFACEp

the foL'eign merchant has something to say oo his side,
and the foreign land-holder comes forward in his turn .
They both find the Japanese exceedingly nimble and
ingenious, if not nlvvays logical ; and at least very quick to
recognize wherfi he has made a bad bargain. We can
therefoi'e fairly meet this claim by turning to a western
people endowed with niinblenes? of wit and depth of
menfcal acquirement. Of coui^se I refer to the Greeks, to
whom we owe so much in our western civilization. We are
fond of using them as a standard of meiital dynamics,
so £0 speak, and not always to the advantage of these latter
days. The Japanese cannot complain if they too come
off badly in the comparison

Let us take the Greek in relation to Nature. To him
Nature was living. Gjeek thought really had reference
to a very proper Pantheism, and he himself was part of
it. As such he lookeil %nth intense sympathy to all
natural objects. They were idive as he was alive, all steps
in a scale nsing i^kyward to culminate in the deities of his
gmat Olympus, in the hollow of whose hand his destinies
lay as a plaything. That the Fates w^ould get him iu the
end w^as certain ^ but he was mther hazy on the subject of
whether they could get him before his a hotted time, and
meanwhile it was well to keep in with Father Neptune,
and avoid drowning before Atropos was ready with the
shears. This fr-anie of mitid is the last to turn to formalism.
Greek thought was a lively battle n gainst the imposition of
all such restraint from the outside. No man was a better
citizen ; and none more completely and conservatively
developed a State out of his political conditions and through
discussion. What defeated the Greek wei^ physical condi-
tions. Th^e prevented any progress beyond the City State —
they are a giT^at bar to amalgamation of the mixed peoples
inhabiting south-eastern Europe to-day — but as far as the
Greek did get, this ideal still exists, and Aristotle's '* Politics '*
is a text-book for our ow^n schools. And all because the
Gi-et^k was a man of action, the individual in action. That
abstract term, the State, had meaning and life to the Greek,
because it bad life to him in the per^sons of his fellow
citizens, and was visible in co-ordinate action with thern.

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VI PREFACE.

In neither case can it be said that this strain of origin-
ality is found in the Japanese. That he keenly appreciated
Nature is true, not only in his poetry, but in his impressi-
onist sketches of it, in which so much is left to be filled
up by the sympathy and familiarity with which he views
the sketch. Those who love impressionism jcan take
greater pleasure in Japanese landscape painting than one
who titrns to Corot or Rousseau. Indeed the carping are
likely to set up the claim that impressionism has its source
in formula. This is certainly the case with Japanese
poetry. Here the inquirer is confronted with dictionaries
of terms. Study makes men familiar with these, and what
is the merest sketch to the European reader is familiar and
has full form to a Japanese. If the key was lost or destroyed
the term would be in a worse predicament than an Egyptian
hieroglyphic. And according to those qualified to speak
this is the case with some of them. *' No meaning can be
made of this " — " The meaning of this term is doubtful "
— " This makiira-kotoha — (?) — " and so on. If this is not
formula then this word needs a new definition. Algebra
only takes such meaning as we give it. Then it is clear
enough, to those who still remember their algebra. Be it
said that we are not entirely dealing with impressionism
and formulae. Sir F. Piggott says that the Japanese
musical scale is actually deficient in certain notes. The
worst of it is (and here comes m formulae) they know it is
deficient, and in centuries have made no effort to find out
and remedy the defect. There is no makura-kotoba in their
music. They do not understand the completer western
scale until they are taught. But worst of all the same
spirit is found in the Japanese attitude to action. The
influence of custom and oi formulae is so conspicuous and
familiar in Japanese history that it is not necessary to
make further mention of it here.*

Let us turn to action in relation to the good and the
beautiful, of ethics and aesthetics. We are living to no
little extent on Plato to this day ; were entirely so until the
German revival of aesthetics in the eighteenth century,

* It is gone into in detail in the writer's " More Japonico."

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PREFACE.

VII

and that was based on the pagali spirit. It is a disputed
point as to just how far the Christian theory of the Good,
itself finding so much in Plato, extended and widened it as
a basis for morals. The Platonic theory rather points to
a search for the good and beautiful in God. The Christian
theory does not refuse to accept this standpoint, but
accentuates the responsibilty of the individual to God. The
difference is important, for in the former the sensuous has
an important, although subordinate, field ; in the latter it
has no part at all. But in Plato's discussion the range taken
was very lofty and very extensive ; so much so as to verge
on the mystical, which was by no means a defect of this
very practical idealist. As Christianity almost eliminated
aesthetics, this latter received a blow from which it was
slow to recover. Its discussion was therefore decidedly
sith rosa until paganism itself so wormed its way into the
Church that Art took a fresh hold on men*s minds. Men
worked, rather than tried to find the basis of their work-
ing, and it was not until the eighteenth century that
aesthetics began to get a proper and thorough investigation
of its principles. Nature was too strong for Theology ;
and Art not only survived, but in a most glorious manner.
With the triumph of fourteenth century pragmatism, its
way was made smooth, and the capture of Constantinople
by the Turks gave it tremendous impetus in its new home.
As to Shinto there is not a trace of moral responsibility
in it, until at the end of the nineteenth century " Esoteric
Shinto '* was invented. Then Western and Buddhist
ethics were freely and duly levied on, with that Japanese
naivete which looks to the surface and not the spirit, to
furnish a code so plainly machine fashioned as to be laugh-
able. In some places it smells of the " Prolegomena to
Ethics," by the way the sweetest savour in it. Old Shinto
told men to follow the natural desires of their heart, and
as Japanese men would certainly do nothing wrong, every-
thing must be right ** in this best of all possible (Japanese)
worlds." The Tenno Yuriaku followed this advice. Here
is the *' Nihongi " comment thereon : — " The Emperor,
taking his heart for guide, wrongfully slew many men.
The Empire censured him, and called him * The greatly

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yill PREFACE.

wicked Emperor.' " And judging fix)m the records he had
plenty of examples to follow from preceding times, and his
sacessors thought it good to do likewise. But as a matter
of thejry and practice old Shinto was mere ceremonial, by
no means unelaborated. It possessed a bsautiful and plain
simplicity that we can heartily admire. It dropped out of
sight in the seventh century, and only held on at a few of
the greater shrines, in which the old savour had gone from
it altogether, even the Tenno being a Buddhist. When,
therefore, we turn to the Japanese in relation to ethics, it
is to a dfecussion of what they borrowed from India and
China, and in neither case did they improve their plunder-
ing. In the fine Confucian code they developed the prin-
ciple of loyalty into a monstrous abortion, and that certain-
ly was no improvement. Confessedly the ethics, both
Buddhistic and Confucian, have b^n so overlaid by
Scholasticism that here too we find little but formulae.
Original indigenous ethics had been enforced by custom,
as is the case in all Semi-barbarous peoples. This made
the acceptance of these h\^ev formulae an easy task.

Here lies the specific difference between the Greek, so
akin to the German and his derived civilisations, and
China and India and their derived civilisations. The
former was all individualism, and hence teemed with
originality. Life and development were in the individual.
And even the monstrous mass of legislation of the Latins
could not crush it out of us in the West. Besides, the
Roman spirit of legislation was directed to organisation,^
and was typically different from the iron-bound unchang-
ing customary law of the East. Its development marks
the distinction between East and West. The Roman
might well have developed a Chinese legal caste system
had it not been for the individualism ingrained in the Aryan
man who positively refused to stand still. This forced
Roman legal institutions to turn to underlying principles,
and their expanding relations with outside peoples made
this all the more rapid and necessary. It was our Salva-
tion in the West, for Rome had the power, but used it to
the advantage of men's souls, without much idea of the
benefit she was conferring. Later it is true that the

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PREFACE,

genuine spirit of a universal ethics pervaded Konian Law,
and Cicero could look on his profession in this light, and
with the greatest enthusiasm. It was no longer a mere
narrow code, confined to the Twelve Tables and an ex-
clusive aristocracy.

The spirit of individualism meant still more to the Greeks,
for it gave rise to their religious idealism, something to
which the more rigid Latin could not contribute. Never
has this been pursued farther and more freely, through
the whole range of philosophy to the time of their great
and last representative Plotinus. It was this Spirit that
Christianity grafted on itself, and so into dogmatic religion
entered religious philosophy, and nearly wrecked the first
named in the fierce controversies of the early Church.
And this is what is conspicuously absent in Japan.
Eeligious idealism is entirely absent. Then formulae are
driven to such mad limits that the repetition of a phrase
is salvation to the soul, and the Hokke (Nichiren sectari-
ans) repeat the Nanm-myO'ho-re7ige'kyd and find there-
in salvation to the exclusion of anything and anyone else.
Nor could Tendai, or Shingon, of the old sects mumbling
their Darani (Dharani) charms, or Zen or Monto of the
newer sect3 with their kindred formulae point the finger of
scorn at them. Here faith without works, and completely
divorced from reason, had full swing. This is not religious
idealism, but materialism driven to its extreme limits ; and
accompanied, as materialism always is, by the grossest
superstition. There was no middle ground between the
two. Nor is there to-day. Fine minds devoted to abstruse
questions in metaphysics and religion confront a great
mass of gross superstition on the country-side. And
between the two a great gulf is fixed. Verily the lower
class Japanese is to be lead as a little child with charms
and dream-books.

Greek thought is much more sympathetic to Buddhism
than the native eJapanese materialistic superstition has
been, is, or can be. But in Greek versus Indian there is
the sympathy of race. Both are Aryan, and although the
old idea of Greek borrowing is now exploded, the two
peoples could have borrowed with excellent comprehension.

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X JPllEFACE.

Not SO tbe Turanian Japanese. Their Buddhism seems
to be of a very peculiar cast filtering as it did through
Thibet and China ; and it has done its part in stiffening
this people into a mould which permits no action of the
individual on the mass. When a people of such active
intelligence as the Japanese is found to possess such a
lop-sided undeveloped historical evolution — with its lop-
sided results on the people who made this history — there
is but one place on which to lay the finger of diagnosis ;
on the institutional forms in which they have chosen to
cast their political life. The writer has no confidence in a
theory of superficiality of the Japanese. One has only to
live among them for a time, in the intimacy of their house-
holds, to see the great care and attention given to detail in
every matter, to put aside such a superficial theory. But
great depth of thought requires freedom of thought. The
European has been bound down only in the political and
theological sense, and his elasticity in other directions
taught him soon to exercise rebellion and sever these
bonds. Besides, he is a born rebel. It is in his blood,
this revolt from customary forms. But the Japanese have
been and are tied down even in the minor details of their
daily life, and a " paternal" Government has the support
of a vast public opinion ; if one can call *' public opinion "
that frame of mind which makes an ideal in total absence
of thought and the contemplation of its own navel — the
form of mystical exercise, political and religious, put in
practice in the East.

This failure of the individual to act on the mass is found
not only in the minutiae of daily life, but it finds curious
expression sometimes in a more prominent manner. Now
in custom and law the Tenno in 1858 A.D. had no right
to interfere in the administration of the country. It was
only the usual and universal objection of ** the outs *'
agamst ** the ins " that could raise such a claim ; and back
away in fright when they found themselves taken at their
word. However, in the seething state of the country in its
discontent against the Bakufu of Yedo (the Shogun's
Government), expression could be found paralleling the
wrath of the little band of huge in Miyako, and on the

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PREFACF.

24th March ] 860 li Naosuke, Kamon no Kami* was as-
sassinated bj' a band of miscreants (renin of the Mito
clan) before the gate of the Shogun's palace in Yedo.
Now with Japanese constitutional questions we need have
nothing to do. Their politicians can safely be left to fight
them out in their own way, although the. fight is not ex-
actly a fair one. But in another sense, in application to
this fierce clinging to the formulae of their political life,
this episode affords amusement and instruction. What
was the offence of li.Naosuke ? He had saved his country.
On that point there can be no dispute. Japan with the
excellent swords of her samurai and her crustacean
armour, was face to face with the rifled cannon and
small anns of precision of the West. It was ** intercourse
on peaceful or hostile terms.'* The little knot of ignorant
palace huge at Miyako, with just as much knowledge of
the world as an infant in anns at the bottom of a very
deep well, clamoured to '* fight." The great minister
simply brushed them aside as without right to interfere,
made the Treaties of 1858-1860, and saved his country.
Incidentally he put in jail some fifty seven of these noisy
*' huge and samurai etc. ** — and for all this admirable
work he received his reward at the hands of these new
" forty seven ronin '* (seventeen in number actually), who
were nothing like as respectable as those of classic apothe-
osis. This blindness of 1860 might be understood ; but
its exhibition, in perfect good faith and the same spirit,
fifty years later, after the eyes were thoroughly opened is
another. In 1909 A.D. the good city of Yoko-
hama celebrated the fiftieth year of the opening of
its port to foreign trade. A statue of li Naosuke,
Kamon no Kami, w^as to be unveiled, and proper-
ly speaking the two events should have coincided.
They did not coincide; but on the whole the public
is to be congratulated that the erection of the monu-
ment was not suppressed, without speaking of efforts
to side-track the event. But not only this : in the pre-

*For the curious origin of this oflSce, Kamon no Kami, see Papinot's
"Dictionnaire d'Histoire et de Geographie " under " Kunimori-zukasa "
It became a hereditary title in this house of the lords of Hikone.

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XII .PREFACE.

«ent year (1910) a great celebration and memorial service
is held in Tokyo. For what purpose ? In honour of the
assassins of li Naosuke, Kamon no Kami, punished with
death for " disloyalty.'*

Let us add that loyalty as understood to-day in Japan
is brand-new. Its projection into the past is a mere fiction.
All through the middle Ages none would and did resent
the interference of the Court in administrative affairs more
than the Biike (military class). Nothing ever was sought
for centuries from the Tenno but a commission. With its
■delivery his role ended, and its delivery was voluntarily
granted or extorted. The only issue in 1860 was that the
Tokugawa Shogunate was worn out, and it was time for
fresher blood. The presence of foreigners prevented the
Sat-Cho (Satsuma-Choshu) taking their place, and a civil
war later over the supremacy. Now to the foreigner all
this would be a mere matter of curiosity, if this ** loyalty "
was not prominently put forward to the world as peculi-
arly Japanese, something that foreigners could not under-
stand. From one point of view perhaps the Japanese
cannot bs expected to have ever heard of such incidents as
*' moriamur pro rege nostro, Maria Theresa.'* But to
take a wider sweep, and away from Old Europe, it can be
easily answered that for a man to make himself hoarse in
*^ Shouting the Battle-cry of Freedom " he has to have a
fairly good comprehension of its opposite term — in logical
parlance. To sing " Kimi ga yo tea, cliiyo ni yachiyo ni "
■etc. requires no comprehension of anything at all inparti-
<3ulai:, certainly nothing beyond the immediate fact. Nor
is Young Japan likely to hear of any opposite until of
mature and stififer years, if it be true that George Washing-
ton and Oliver Cromwell, once school favourites, have
been banished from recent text-books on the ground of the
iconoclasm of these smashers of "idols of the market."
But what we want just now is a concrete expression, the
analysis in a nut-shell, of this spirit of mediaeval loyalty.
Forty years ago, and for centuries before, it found expres-
sion in the readiness of a man to disembowel himself.
But this is simply identical with the readiness of the Fiji
Islander (of the same period) to embowel himself; and

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PREFACE.

XIII

when this latter was in a fair way to be soup, saace, or
ragout for his chief, he considered that he had reached the
acme of honour. There is not the slightest ethical dif-
ference between the two transactions.

Now there is no ulterior motive, no mala fides, in these
remarks. Apart from other reasons more personal, ia
admiration and appreciation of the two characters chosen
to portray a phase of the character of this eastern people it
has not always been easy to try and hold the balance on
the level. This has heeu more difficult in the case of
Benkei, than of Yoshitsune. (I speak of them in the
purely literary sense, and without reference to their histori-^
cal value and as to whether Benkei ever existed). But
this leads up to a point not unimportant to all of us.
There is no difficulty in showing that the basis of " loyalty,'*^
put forward as the basis of ancient and modern Bushi-
do by eminent Japanese exponents and taught in hund-^
reds of schools, has no real ethical foundation. These
old Japanese conventions will not stand examination;
and simply because they are conventions they will not
"wash." We not only see it. but we feel the falsity of
such a position, and our feeling is not based on com-
parison with standards of convention found in the West. In
fact it raises the question-how much of our own conven-
tional morality will stand examination ? We know that a
great deal of it will not. The point lies just here : we are
judging the Japanese and ourselves by ethical rules on
which more light is constantly being shed, but whicb
themselves do not change with the habits and conventions-
of men. Murder is just as wrong to-day as it was fifty
thousand years ago or vice-versa. What little bias or
twist a condoned judicial murder of years ago might have
given to the world's history is of small moment, for argu-
ments in its favour are pure speculative moonshine..
These are the world's blunders. There is a law of gravita-
tion which attracts every thing to the Earth. A great
deal more is known about it now, than when Newton first
pointed out a way to examine its operation. It can be
hoped in time to know much more of its operation in the
wide and varied field of chemistry and physics. We can

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by Google

XIV PBEFACE.

never hope to know all about it, nor its ultimate basis, as
long as we are gifted with human limitations. It is much
the same with the laws of the moral world. Here too is
the same limitation. The Universal Standard exists apart
from the conventions of men in social aggregations, or the
individual in relation to Nature. Let the latter assert that
a stone is soft, and then stub his bare and savage toe
against it. Nature quickly teaches him what a lie is ;
although the savage is powerfully obstinate in his practice
of " medicine " against the operations of his environment.
The difficulty is that if we would not be as lambs among
ravenous wolves we had better not try and apply the
Universal Law to the average of mundane operations.
The Universal Standard gets some hard raps from Conven-
tion, and the one who sticks too closely to such higher law
comes in for a share of the blows.

In ** Things Japanese " what is found is a most formid-
able application of the formal principle to the daily, and
national life. Such a violent reversal of ethical principles
should not be possible after more than a generation of
enlightenment. But these out-of-date conventions hold
their ground even to-day, and it is natural to find them in
these characteristic* representations of the Japanese soul,
which this people have so taken to themselves. It can be
noticed here in what an atmosphere oi formulae and
formalism they move. Here we have the greatest intensity
of action nominally directed to formal ends. The whole is
a most hollow hypocrisy. Men here are working for them-
selves and their ambitions, but they will not out with it.
In the two men chosen — ^Yoshitsune and Benkei — we have
the best in their respective sphere^? ; men of action for
action's sake, devotion for devotion's sake. Through the
story of their struggle we can see the whole hollowness of
this feudal regime. Men cling tenaciously to their leaders ;
and these leaders use them and themselves remorselessly
as pawns in a mere game of hypocritical politics in which
the motives are of the basest. Really the retainers figure
much better than the lord. It is the spirit of renunciation
involved in the spirit .of ambition. All however played to
win or lose in this desperate game ; and when it was, or

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PREFACE, XV

seemed to be, irretrievably lost, they seated themselves,
decently graded according to rank, and committed harakiri
in unison. The monument to the latest vs^holesale case can
be seen at Wakamatsu in Iwashiro. Here there vv^as a
general holocaust of this character and harakiri after the
defeat of Prince Aizu by the Imperial forces in 1868
Anno Domini In the beautiful temple on the hill-side
seventy-eight of his retaineis, some of them mei"e boys,
thus left the world For their country's good ? Certainly
not.

The sources of these two volumes have been various.
The stories are all very old and largely based on two
almost contemporary romance-chronicles, the Grempei
Seisuiki and the Heike Monogatari. To these are to be
added the Joruri Monogatari, songs and recitations on the
loves of Yoshitsune and Jorurihime, these too very ancient,
and the Benkei Monogatari, a manuscript of the early
seventeenth century. To deal with any of these except as
references was out of the question. The Gempei Seisuiki
has 1281 closely printed pages (715 pages in a more
popular form). The Heike Monogatari comes in six
volumes with 1634 pages. Both deal with other stories
as will as our subject matter In addition there are the
collections of recitations for the use of geisha and story
tellers. These are of considerable value and range from
bulky volumes to mere leaflets. The stories are often
found under the title- Yoshitsune Sen-Bon-Sakura. The
object was to get these in English, boiled down into a bulk
that could be handled . For this I used two books — the " Mu-
sashi-bo Eenki '* of Shinshinsai Toyo (Kamio Tetsugoro),
and the ** Yoshitsune Kunko Zue" of Yamada Toshio. Of
both of these Mr. Kyfitaro Minakami of Yokohama made
a translation for me. And he also translated for me that
part of Dr. N. Ariga's " Dai-Nihon-Eekishi," which
covered the period of these wars of the Gempei and down
to the death of Yoritomo. In the Imperial Library at
Tokyo he examined for me the " Dai-Nihon-shi-Eyo," and
a number of Geographical and Biographical Dictionaries,
and made a number of notes from them and from the Ben-
• kei Monogatari and the Yoshitsune-Chijun-ki, Both of the

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XVI PBEFACE.

latter are manuscripts. I take pleasure in acknowledging
his cheerful and thorough, and most important assistance.
To my wife I am indebted for the translation of a collec-
tion of short stories, the ** Me Enshfi " (Lives of Famous
Women) by different authors. Three of these have been
used : " Shizuka-Gozen," by Saito Kozu, a sketch beauti-
fully worked up as matter of literature and interest ;
" Tokiwa-Gozen ** by Omachi Kagetsu ; and ** Kesa-
Gozen " by Hamada-Zen. To the Reverend Shimizudani
Kejun of Chusonji at Hiraizumi I am indebted for the
excellent history of this famous monastery. As in Europe,
Japan swarms with local antiquarians, and from this book
I was enabled to get an idea of the material available as to
the last scene of the lives of Yoshitsune and Benkei. There
are positive remains still on the ground, and the maps of
this little volume were particularly valuable, as well as the
ingenious discussion over the details. ** Bill Stumps, His
Mark " as presented to the Pickwick Club is child*s play to
it. Incidentally one scribe raps the author of the almost
contemporary (14th century) *' Adzuma Kagami '* sharply
over the knuckles for not knowing the ground better. My
wife made a translation of this for me. To the Eeverend
Iwamoto Yoshinaga of the Zo-o-do at Yoshino I am
indebted for a courteous letter in reference to the connection
of Yoshitsune and Benkei with that famous placa. Mr.
Sudo Jiro of Yokohama also assisted me, until prevented
further by illness. For the rest. Professor Chamberlain's
** Things Japanese " has been a source of reference on
points not familiar to me. His translation of the ** Kojiki **
is the source for quotations from that chronicle, as is Mr.
W. G. Aston *s translation of the " Nihongi '* in references
to that volume. I would also mention as a source of
valuable and interesting information, Mr. J. E. de Becker's
** Feudal Kamakura," and his volume III of the " An-
notated Civil Code of Japan " which deals with the family
and Japanese ideas of to-day on the subject. Much of the
ground traversed has in past years been familiar to me.
When at a loss, refuge was always to be sought, and found,
in the mine of archaeological lore in Professor Cham-
berlain and Mr. Mason — their ** Murray's Handbook of

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PREFACE. XVn

Japan." Native guide-books, leaflets, and pamphlets wer^
also consulted. With such material in hand I could set to
work on the story.

What follows, therefore, is neither translation nor com-
pilation. Quotations from the native authors are noted
by the usual sign, and when they occur in dialogue are
marked by the double sign. This is so easily distinguished
from quotation by a speaker* that such use presented no
difficulties. An effort has been made to give loca,l colour
by the use of Japanese terms, and both Shinshinsai and
Yamada furnished these, where not in every day use.
The first named is a professional story-teller. He has an
entertaining comic strain, decidedly coarse in places. I
found his sharp breezy dialogue very attractive. It is a
disjointed form common to Japanese books in the col-
loquial, and useful to the narrator who fills it out with
appropriate gestures. Yamada is a romancer, dry as a
bone and full of detail. When either of these authors get
on history the result is lamentable, but the early chroniclers
are still worse. As for the Gempei Seisuiki and the Heike
Monogatari, like the salt in the sea their facts are drowned
in metaphor less suited for the twentieth than the twelfth
century. Mr. Aston gives a sample in his "Japanese
Literature " page 141 (from the Heike Monogatari), and
what I have before me is much of the same kind. The
description of the battle of Dan-no-ura however, is taken
directly from their pages. And I will say that what is
dealt with here is 'history. On that point the romances
have been thrown overboard, and vast armies of 800,000
men, with horses flying over a valley and emulating
" butterflies," have gone with them. What is left of the
marvellous the western reader can readily sift out without
assistance.

There is a difficulty here in the discussion of " Things
Japanese." What is history ? In Japan it has been so
made to order that the question is pertinent, and particu-
larly in this twentieth century. For even to-day we have

^Except in Chapter XVI on the KwaniinM, The qaotations
there in dialogue are mainly from translations of Buddhist texts.
Sacred Books of the East Series especially.

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XVIII PBEFACE.

" authoritative " works boldly publishing forth as feet the
" 2500 years " of Japanese Instory, and the " unbroken
line *' of its reigning house, when the most casual turning
of the pages of the " Kojiki " or " Nihongi '* shows that
neither statement has any foundation in fact. But it is
the " official chronology," crammed daily into the heads
of thousands of Japanese school children, and possibly
Oriental imagination believes that the Westerner stands
much in the same light, for we are confronted with such
statements, issued in serious and scientific works— as they
are in other aspects — and in the English language. It
cannot be said in too plain terms that in reference to the
Imperial legend the Japanese sources are not reliable.
Even such writers as seek an outlet from embarrassing
historical criticism are building an alternative, making
desperate efforts to make fact and fiction fit into each
other. This spirit taints the whole of Japanese historical
writing. It is carried into every political reference, and
makes it necessary to discount latter-day, as well as con-
temporary records of the struggle between Minamoto and
Taira. It is not a question of the Tenno's political power.
That is a matter of custom. Personal monarchical ruling *
died out of Japan with the primitive age, and the rise of
the great families. The Japanese Tenno occupied much
the position of a lay Pope, and in but few cases had the
direction of the Curia after the sixth century. Custom
established this peculiar feature, and encroachment on him
in his sphere was fiercely resented. Biit politics, and the
attempt of the court to secure real power, at times
necessitated rough treatment. As when Masako and her
capable brother Hojo Yoshitoki in a crisis descended on
Miyako (1221 A.D.) and scattered the courtly clique to
the four winds and quarters of the Islands. At that time
there were three ex-Tenno living, all in exile. This was
merely following the example of that worthy prime-
minister and head of the Fujiwara House, who descended
on Yozei and carted him off to a horse-race and farther
freedom from Imperial cares ; and he in his turn acted
on the precedent of old Soga no Mumayko, who when
he found Sujun Tenno in the way, simply had him assas-

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PHEFACB*

XT35:

sinated and put his own niece on the throne. The Hojo
by their action got a very bad blaelc eye in Japanese
history, but they were enabled to face the turbulent
nobles ; and when the great Tartar invasion came at the
end of the thirteenth century, Hojo Tokiraune had united
the country, enough so to successfully repel their attack.
Actually the Taii-a did far less damage to the Teono*s
position than did Minamoto Yoritomo. But Taira Kiyo-
mon had a very rough hand, and his style of suppiTessiog
court; pohtica bore heavily on the Tenno*s person < He set
the example to bis successors.

In drawing the lines of these stories there is no room
for the imagination. How far the details ai-c based on fact
cannot he said at this date ; but the tales are centuries old
even in the details. It is only in rare cases, and it speaks
well for some foundation in fact, that there is absolute con-
tradiction. I have not hesitated therefore to use a little
adjustment in bringing the different settings together. The
absolutely irreconcileable has been relegated to the notes,
A man cannot be born of two mothers^ nor can a drowned
pei'son die peaceably in a bed. I can say that in adjust'-
ment the sinning has been very venial. On the whole I
have followed the Japanese treatment of their hero Een-
kei. It is not entirely satisfactory, and I have accentuated
the serious side, drawing the character from his reputed
deeds, as mnch as from the romances and chronicles. The
latter dismiss him as clever and brave, one on whom Yo-
shitsune placed a reliance and confidence he gave to no
other of his immediate attendants. In these Yoshitsune
tales be almost disappears in the lustiB of his chief. But
his fine rugged character will not down. Yamada in
his romance is making Yoshitsune the hero. Benkei is
slurred over throughout, and yet in spite of it he dommates
the book from the time the little company leave Miyakq
to meet storm and disaster in the Inland Sea, Again
Shinshinsai makes Eenkei a rough, sturdy, boisterous
fellow (I almoefc wrote '* knave '*) of quick wit, all of which
qualities he exerts in a devoted faithfalness to his lord,
Yoshitsune. He maintains this character throughout.
And yet the I'eal seriousness and strength of character

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XX PKEFACE.

appear. In both romances and chronicles there is too
littiie distinction drawn between Benkei and Ise Saburo,
Washiwo Saburo, or Hitachibo Kaison. Benkei often is
spokesman, but he only stands a little ahead. From his
actions he is a great deal more. He is not the subject for
the screaming farce that can be made of the Kwanjincho.
Here, in the general lines, I have followed the chapter of
Shinshinsai. Up to this point Benkei has served him in a
kind of burlesque. But here he is the only writer who
gives this scene proper treatment. He gives it a separate
chapter, and handles it admirably and with proper serious-
ness. Others slur over its treatment, or jumble it in vrith
the general story of the episode at the Ataka barrier. In
this scene we have, I think, the culmination of Benkei's
character. He has figured in the roles of rollicking priest,
fighting bushiy the active, quick-witted, devoted retainer.
Now we see the astute and learned priest. Friar Tuck
too had his moments of priestly exaltation, in which he
was ready to shrive before slaying. But Benkei stands
out in clearer, although in much the same, lines as the
militant friar. From the time the little party left the
house at Imadegawa in Miyako for their escape to the
North he has dominated the whole story. Now he makes
good his right to do so. And he continues to do so to the
end. It is of Benkei as much as of Yoshitsune that we
think at the battle of the Koromogawa. But none of
these brave men can be forgotten in this final scene.

The characters of our two heroeg are, I think, of those
few exceptionally attractive in history and legend. The
child-like and bland little Ushiwaka, shcing Audits as if
they were butterflies, and with his hair tucked up and
inquiring inquisitive boyish Japanese face ; the giant Ben-
kei exercising his great strength and wit on men and
things ; neither present a repdsive side. I should like to
place Yoshitsune beside the frank and open earl of Hunting-
ton — ^the Eobin Hood of legend. And for openness of
character the manly and painful letter to his brother Yori-
tomo, dictated to Benkei at Koshigoe, if indeed the clever
priest did not also have more than his hand in it, would
well allow the comparison Yoshitsune, however, is too

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PREFACE,

szx

flatly hiatx>rical to allow such jnggliag with romaDee, The
comparisoD is easier with *' the Black Prince," The end
is much sadder, for Yoshitsune had the jealous and religious
bigot Yoritomo to deal with. With Benkei it is different.
''There is a Joviality ^ an open-handed, open-hearted,
debonair touch to most of his exploits, not found in the
usual run of Japanese heroes. His cunning is mainly free
from that taint of treachery and double dealing with
double meaning bo common in the East, He is a sort of
liittle-John, Will Scarlet, and Friar Tuck rolled into one ;
and his master, Yoahitsune, is the Black Prince or Henry
Vj and whom we would gladly see supplant bis oold and
crafty brother in Kamakura/* So I felt and wrote some
years ago, when first treading the ground Benkei bad
trodden ; and looking from Miidem on its lake and bills,
the scene of his exploits, I longed to know more of Benkei
the priest, Benkei the w^arrior/ Benkei the man — the most
attractive peraooahty this eastern land offers in story and
legend,

Omarudani, 12th June, 1910-

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CONTENTS

r •

Preface -.-..,.,• ....,..•...., I

Introduction {or Epilogue, at the taste of the reader) :
Being a sketch of the devebpnient of the
Yavmio-damasMi (Spirit of Japan) as shown
in its history from legendary times to the days

of the Shognnate , *.,,,*,.„ 1

§ 1 — The Heavenly Twins .* ,..., t

§ 2 — Susa scotches the Snake : Ono-knni-nushi as

O-isha-sama ,,. 8

§ 8 — In way of aviation : Pire-shine, Fire Subside,

et Al, ,.,.,. , :, , 15

§ 4 — Explanatory thereon , ..,....„ 23

§ 5 — Jinnnu to Muretsu : " Peaceful " amalgamation, 37

§ 6 — Discussion thereon 64

§ 7*-To Temmu Tenno : Mayors of the Palace. 77

§ 8— To GknEeizei Tenno : Bule of tiie Fujiwara ... 96
§ 9 — The hundred years preceding Hogen {1156-
1159 A.D,) : Carpet knights versus Bukotsu-
mono (bumpkins) , 119

: PAET I,

YOSHITSUNE AND BeNKEI : BeNKEI AND
YOSHITSUNE.

Prologae — The Gempei in the Period of Heiji (1159-

1160 A.D.) : yy..........y. l4l

Tokiwa-gozen : Saigyo'a vision on Shiramine-san

§ 1— Heiji and the Battle of the Groshu , 141

§ 2 — The case of Toldwa-gossen ,.,....,. 156

§ 3 — Saigy o sees things on Mount , Shiraiuine ,•.,., 103

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XXIV CONTENTS.

PAGE,

Chapter L— The Story of O'Haya 171

§ 1 — Shinbutsu-mara 171

§ 2 — Shinbutsu and the Ni-o : The Koi-ntcshi of

Bishamon-ga-take » 182

Chapter 11. — Shinbutsu-maru, the Youth : Tama-

mushi, the maid 196

§ 1 — Shinbutsu at the Saito Hall : The rescue of

Tamamushi 196

§2 — ^Doi Hachiyemon gives a feast 204

§ 3 — Tamamushi again meets Shinbutsu-maru. ... 210

Chapter III. — Musashi-Bo-Benkei : The Tengu-

bozu 223

§ 1 — ^Benkei seeks ordination : Benkei seeks ordn-
ance : Benkei seeks Watanabe Gtenba 223

§ 2 — ^The bargain of Benkei : Benkei at Shoshasan. 238

§ 3— Benkei kills Onikuro. , 261

§ 4 — ^Benkei collect swords : Benkei chastises

Hisatada 257

Chapter IV.— Ushiwaka-maru at Kurama-yama.
Ushiwaka kills Chohan : Jorurihime : Misasaki

Hyoye: Ushiwaka meets Ise Saburo 267

§ 1 — Ushiwaka ip training at Kurama-yama-dera. 267

§ 2 — Ushiwaka kills Chohan the robber 281

§ 3 — ^The Gembuku of Ushiwaka : The love of
Jorurihime, the Pure Emerald Maid :

Ushiwaka slays Misasaki Hyoye 291

§ 4 — Ushiwaka meets Ise Saburd Yoshimori. ...... 300

Chapter V. — ^The Adventm-es of Ushiwaka-maru.
Yoshioka Kiichi Hogan and Katsurahime : The
Kkuto Sanryaku: Ushiwaka kills Tankaibo. ... 309
§ 1 — The loves of Ushiwaka and Katsurahime. ... 309
§ 2 — Ushiwaka reads the Kikuto Sanryaku :

Ushiwaka kills Tankaibo 319

Chapter VI.-^Benkei meets Ushiwaka-maru. Ushi-
waka finds Benkei : Benkei carries off the bell
of Miidera : The death of Sekihara of Echizen :
Tadamoto Kumai Taro becomes a retainer of
Ushiwaka 327

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CONTENTS. XXV

PAGE

§ 1 — ^Ushiwaka-majfa beats Musashi-bo-Benkei. ... 327

§ 2— Benkei beats the bell of Miidera 335

§ 3 — Ushiwaka kills Sekihara Yoichi : Kumai Taro
aids Benkei to lescue Kankei : Battle at

Yamasbina 341

Appendex A — ^The Story of Bensho and Princess

liong-Hair 366

On Hogen and Heiji 366

On Conscription 371

On the Japanese Migration 372

Battle of Heiji-Note 373

Notes to Chapters I to VI 376

List of Tenno— from Jimmu to Qo-Toba ....; 378

Glossary 379

Memoranda 390

Map of Primitive Japan ., S^SSSi

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XXVII

LIST OF ILLUSTRATIONS.

lyono-Kami Minamoto Kuro Yoshitsune and

Saito-Musashi-bo Benkei Frontispiece

PAGE.

The Seppuku Qiarahiri) of Wakamatsu XV

Inaba no Usagi and Oho-Kuni-Nushi-no-Mikoto ... 11
Kamu-Yamato-Iware-Hiko-no-Mikoto: Jimmu

Tenno 39

Yamato-take slays the Bravo of Kawakami 46

Hachiman Taro Minamoto Yoehiiye 124

Knrando Minamoto HachirO Tametomo 136

H^ht of Tokiwa-gozen 157

Saigyo-hoshi is received at Court 169

The Ni-o of Kami-no-Kura Jinja 185

Shinbutsu seeks sustenance 188

Shinbutsu and the giant carp Qcai nushi) 194

Shinbutsu rescues Tamamashi-hime 201

Tawara-Toda and Oto-hime: The mukade of

Mikamiyama 210

Benkei bargains with Munenobu 231

The wrath of Musashi-bo Benkei wrecks Shosha-san 249

Benkei rises to the occasion and Onikuro 256

TJshiwaka at Sojo-ga-tani 274

Ushiwaka kills ChohanNyudo 290

The love of Joruri-hime 295

Ushiwaka and Katsura-hime 320

Ushiwaka kills Tankai-bo Shirakawa 325

Benkei and Ushiwaka at the Gojo bridge 330

Benkei carries off the bell of Miidera 338

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INTRODUCTION.

(or Epilogue, at the taste of the reader)

Being a sketch of the development of the Yamatodamashii (Spirit of
Japan) as shown in its history from legendary times to the days of the
Shogunate.

"SoweUllive,
" And pray, and sing, and tell old tales, and laugli
'* At gilded butterflies, and hear poor rogues
" Talk of court news ; and we'll talk with them too,
*' Who loses, and who wins ; who's in, who's out ;
" And take npon's the mystery of things,
" As if we were God's spies ; " (Lear.)

§ 1.

**The Heaven-Shining-Great-August-Deity sat in her
awful weaving-hall seeing to the weaving of the august

gamaents of the Deities She commanded saying:

* The Luxuriant - Eeed - Plains-the - Land - of - Fresh - Bice
Ears-of-a-Thousand-Autumns, of Long-Five-Hundred-
Autumns is the land which my august child His Augustness
Truly - Conqueror-I-Conquer - Conquering-Swift-Heavenly -
Great-Great-Ears shall govern/ Having thus deigned to
charge him, she sent him down from Heaven. Hereupon
His Augustness Heavenly-Great-Great-Ears, standing on
the Floating Bridge of Heaven, said : * The Luxuriant-
Eeed - Plains - the - Land - of-Fresh-Ears-of-a-Thousand
Autumns, of Long-Five-Hundred-Autumns is painfully
uproarious, it is.' " But this was not the first time that

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2 INTRODUCTION.

Ama-terasu-oho-mi-kanii, the Heavenly-Shining-Great
August-Deity, the Sun Goddess of Japanese mythology,
had confronted dfficulties. There had been a time in her
early days when she had to make good her claim to her
hereditary kingdom, granted her by her father Izanagi ; a
time when her unruly brother, the Bain-Storm god Tika-
haya-susa-no-wo-no-mikoto,* had had his beard cut and the
nails of toes and fingers pulled out by the other enraged
deities, and had been ** expelled by a divine expulsion "
(what ever that is). To be sure, as a true Japanese
woman, she had risen to the occasion ; and letting down her
long hair had twisted it into august bunches until it rose
above her head like the crest of an angry cobra. She had
girded on her massive jewels and armed herself cap-a-pie,
" stamping her feet into the hard ground up to her oppos-
ing thighs, kicking away the earth like rotten snow,** and
standing forth the mighty and formidable warrior that she
was ; exchanging words, fair and foul, across the Tranquil
Eiver of Heaven,t and giving birth from very bad temper to
deities more or less uproarious — perhaps some of these very
ones now troubling the peaceful pursuit of her plans. Nor
had her energy of display gained her much ground. For
Susa-no-wo was not only impetuous, but cunning. Her
very victories were turned into defeat through her affection ;

* He has been identified with the Moon-God (Hirata), and the fact
that hoth liave a (][uarrel with the Sun Goddess, and to both are attri-
buted a kindred piece of wickedness in different accounts of the same
legend gives colour to it. Tsuki-yomi-no-Mikoto (in the Nihongi-I 32
Aston) slays the Food-Goddess, Uke-jnochi-no-kami, " upon this Ama-
terasu-no-Ohp-kami was exceedingly angry, and said : — Thou art a
wicked Deity\ I must not see thee face to face.* So they are separated
by one day ami one night, and dwell apart." In the Kojiki (Cham-
berlain p. 59) Siwa-no-wo slays the Deity Princess-of-Great-Food (the
attributes and accotmt^are identical in all but the name) Oho-ge-tsu-
hime-no-kami, for the same fanciful reason that inspired Tsuki-Yomi-
no-Mikoto. Mr. Aston (" Shinto " p. 136 seq.) goes into the question in
detail. On the Food Goddess, cf "Shinto" pp. 102, 161, for two
differing views as to her personality. Susa-no-wo=Eain Storm God
(Buckley). Mr. Aston says (loc-cit 137) " there can be no hesitation in
accepting (this) as substantially correct."

tThe Milky Way of Chinese (and ■ Japanese) astronomy. What
follows as to words and objects taking life and form is curiously wide
spread. Babelais, in the famous voyage of Panurge to find " la diue
Bouteille " is merely citing an old tale.

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INTBOBUCTION.

and although she tried to escuse his breEtkiag down the
lK)Uiidaries of her rice fields (a heinous offence to an eastern
people), and tilling up her in'igation diix^hes (equally
viUainous) ; and fouhng her apartments — still it was difficult
to attiibute the first to his well meant but mistaken ideas
on gardening, and the second to his equally mistaken, if
not had judgment as to his vinous capacity.

But it was in this very A\vful-"Wea^ing-HaIl, in which
she was peacefully seated with hor handmaids, all in-
dustriously plying their kx>ms to weave doth to cover the
bald nakedness of the Japanese Pantheon (and the
chronicles thereon), that this *'bad hoy*' of their
Olympus reached the climax of his misdeeds, Eor " he
broke a hole in the top of the weaving-hall, and through it
let fall a heavenly pielmld horse which he had flayed
with a backward flaying'' ("whatever f/mt means). And
that it meant something bad follows from the r^ults^
most odorous to posterity. For this combination of unto-
ward events was more than Ama-t^rasu could stand.
For such causes, good and sufficient to her mind, she
retired into a cave, and so to speak pulled it in after her ;
leaving the other deities, her handmaidens, and Susa-no-
wo to fight it out in the dark. Then were '* the voices of
the myriad deities like unto the flies in the fifth moon as
they swarmed, and a myriad portents of woe all arose.*'
Then it was that the Deity -Thou ght-In cinder also rose to
the occasion ; and like any crafty old shaman juggled the
other deities with magic mirrors and jewels and divina-
tions ; and juggled the Sun Soddess by a dame de ventre
as performed by Her Augustness Heavenly -Alarming-
Female, a dance that it is just as well it was performed in
the dark. Now if Ama*terasu had used woman's wile
^nd wit to bring the united deities down on the shouldei'S
and toe-nails of Susa-no-wo, the crafty Thought-Inclader
thought to take advantage of woman's cmiosity to restoi^
sunlight to gods and men. Nor was he mistaken. Per-
haps all the better because it was dark did the assembled
deities chuclde over and applaud the dance of the PTetiven-
ly- Alarming-Fern ale, and their merry clatter roused both
curiosity and envy in the breast of Aina-terasu. The fii^fc

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4 INTRODUCTION.

lead her to peep out of the Eock Cavern to see how they
could make merry in the dark ; and this gave light enough
for them to hold a mirror tantalizingly in front of her.
More and more lured by the beautiful figure returned to
her from its shining surface she slowly drewforth until
the Heavenly-Hand-Strength-Male, standing hidden at
the side of the cave, could seize her hand and draw her
completely forth, thus restoring light and happiness to
Heaven and Earth. And then the assembled deities
** made good " by operating on Susa-no-wo, and confining
his exploits to Earth ; although this is not the last that his
sister or Japanese tradition hears of him.

How may aeons had elapsed since that occasion not
even a Japanese chronicler ventures to say ; not even an
** official ** history of Japan, or the present Mombusho*
At this stage at least they are wisely vague. At all events
peace was established in Heaven, That kind of peace
which reigns in a Japanese family, with plenty of sup-
pressed dissatisfaction active beneath, and intriguing and
manoeuvring underground like moles to secure position,
which in Japan is everything ; that kind of peace which
so often means hatred, and malice, and all uncharitable-
ness, for the brightest and best must secure position through
the usual channels, or else their light must be forever hid
under a bushel. Ama-terasu had taken the regular
woman's position, even though head, in the Japanese
family of gods. Her only emphatic action on record is
that against her brother Susa-no-wo, and that was in the
way of protest, and a lock-out rather than a strike. To
be sure she " commands " Great-Great-Ears to go forth
and take possession of the land. But he does not go ; not
even ** wets his feet." If the Plain of High Heaven was
not equally uproarious with the land of Fresh-Ears,
doubtless Great-Great-Ears knew better than to go forth
without the backing of the family council. Now we have
seen that in these little matters requiring the family notary
at hand so to speak, none stood better with all than the

* Department of Education. And on questions of Japanese liistory
it "goes the limit."

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INTRODUCTION. 5

Deity Thought-Includer. This Omohi-kaiie-wo-kami was
the son of Taka-mi-musu-bi-no-kami, the High-August-
Producing-Wondrons Deity (also known, and more easily
handled, as the High-Integrating-Deity). And this latter
worthy, one of the few which figure as due to spontaneous
generation (or combustion, if god as spirit is preferred)
acted as a sort of Eegent of High Heaven, the power
behind and as often in front of the shadowy sovereignty
of Ama-terasu. Like other such regents he often filled
the principal role himself, to the exclusion and ignoring
of any rights of Ama-terasu, beyond her weaving the
three-ply substitute for breeches of the immortal galaxy.
And now it can be seen wherein lay the influence of the
Deity Thought-Includer. Far be it from the western
scribe to suggest that any individual ability in the first
place secured to Thought-Includer his prominent position.
Nay, he was the son of his father (no unimportant matter
in this land of wide-spread adoption of anybody and
every body) ; otherwise his role would have consisted in
doing the work, and letting some nonentity get the ostensi-
ble credit. But he was an able fellow ; and as a chip of
the old block, he knew how to turn to the old block in an
emergency, as the sequel shows.

When Susa-no-wo and Ama-terasu were exchanging
compliments fair and free across the safe distance of the
Milky Way, one of the gods born from the mist of Susa's
breath was Ame-no-ho-ki. As Great-Great-Ears balked,
this heavenly scion was sent to spy out the land and make
things a little smooth for him. Now of Ame-no-ho-ki
and his mission neither we, nor his mother Ame-terasu
(for he was bom from Susa's crunching her jewelled head-
dress) have any knowledge, beyond the fact that he curried
favour with the energetic prince in possession of the Central-
Land-of-Eeed-Plains (Japan) ; namely, the Deity-Master-
of-the-Great-Land. Of the second messenger Heavenly-
Young Prince, sent in search of him, a little more is
stated ; and that little still more undutiful. For this youth
had no idea of being made a stalking horse for the lazy
and cowardly Great-Ears. If there was to be any roost-
ing, and dining, and wining on the shouldera and

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6 INTRODUCTION.

at the cost of the human proletariat below, he pro-
posed himself to be the one to do the work and
garner the crop ; and not for someone else. Now this
Ame-wake-hiko is still more successful than Arae-no-ho-ki,
for he marries the daughter of the Deity-Master-of-the-
Great-Land, and finds it much more agreeable to spend
his time with the Princess-Under-Shining, with a fair pro-
spect of succession and succe^ors in present and future,
than in an ungrateful battle of wits with the powerful and
wily old Deity Master-of-the-Great-Land. And so years
pass, eight of them, until Deity Thought-Includer is again
called upon to cudgel his brains, to the extent of sending a
bird, the Name-Crying-Female, presumably capable of
scolding as well as of conveying a plain and positive
message. This worthy pheasant, however, only succeeds
in conveying this to evil ears, and as a result ends on the
roasting spit ; for Heavenly -Young-Prince shoots it on
sight, at the request of one of those old woman attached
to most Japanese households, and whose mission is to get
rid of unpleasant visitors without giving them access or too
much offence. Thus when the Heavenly-Spying- Woman
tells him that the bird's cry is bad, he willingly comes to
the conclusion that this may disturb his slumbers with
Princess Under-Shine. But, as in other lands and times, he
over-shoots the mark, and the blood-stained arrow lands
in Heaven at the feet of old Taka-mi-musubi-no-kami, the
High-August- Wondrous Producing-Deity. This old gen-
tleman is capable of a conclusion on his own account. At
least on this occasion he makes no motion to call into the
affair Thought-Includer and his well trained myriads of
*' me-too *' deities. Promptly thrusting the arrow back
through the hole made by it in the floor of Heaven, he
loads it with the curse — that evil be to him who evil
thinks. Thus it goes its way to make a hole in the
Heavenly-Young-Prince, peacefully slumbering on his
couch and the bosom of Under-Shine ; a hole big enough
to necessitate burying him without any too protract-
ed delay, and to put his wife and family in mourn-
ing. But with these obsequies we are not concern-
ed. At least not so much so as Aji-shiki-taka-hiko-no,

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INTRODUCTION.

elder brother of Princess Under-Shine ; who doubtless
well pleased enough anyhow at the mundane removal
of this intriguer, takes offence at his own striking resem-
blance to the deceased, and kicks the mourning house to
pieces, because the parents of Heavenly -Young-Prince are
overcome at the sight of him and refuse to mourn their
son as dead. " Do you take me for a filthy corpse," quoth
he. " Nay, go to ! " Where, he saith not ; and the Japanese
hell is very vague in terms and direction.*

Plainly the Sun Goddess has here a hard nut to crack
in this Deity Master-of-the-Great-Land. Or rather her
man of affaii-s, the High-August- Wondrous-Producing-
Deity, has been able to show but small insults for much
effort. Unwillingly he and Thought-Includer take the
bull by the horns. It is another case of " divine expul-
sion.** The Deity Majestic-Point-Blade-Extended {i.e.
Izanagi's sword with which he decapitated his newly born
son Shining-Elder, fatal to his mother Izanami) has
shut himself off from the congregation of the other deities,
by the simple process of damming the Tranquil Eiver of
Heaven, and thereby isolating his own particular bailiwick.
However, Deity Thought-Includer thinks him the only
one to handle the job, and sends the Heavenly-Deer-
Deity to sink or swim, only to get at him and
bring back some kind of an answer. Point-Blade-
Extended, if sulky is prudent. (Susa's toe-nails were
a standing hint to those inclined to rebellion against
the advice and consent of the Eight Hundred My-
riads). So he agrees to go; but how much better to
send his son, the Awful-Possessing-Male-Deity.t With
this soup9on of hint of unwillingness, and perhaps on the

*The Land of Yomi. The chronicler, without any intention of
doing 80, has preserved here a picture of a very primitive and savage
race. They are hardly further advanced than a ** middle status of sava-
gery," to use the classification of Lewis Morgan. Prince Ajishiki is
exactly of a grade with the Maori of the early nineteenth century. A
barbarous people, as in pre-historic Latium, fear the dead and protect
themselves by ceremonial. A savage people, fear the dead, protect
themselves by ceremonial, and Iiave no confidence in such protection.

t A deity bom from the blood spattered on the upper part of Izana-
gi's sword when decapitating Shining-Elder. But why son of Point-
Blade-Extended ?

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8 INTRODUCTION.

principle that two is something more than company, and
that one might indeed " go it alone *' as had his predeces-
sors, the Deity-Heavenly-Bird-Boat, one of the older
generation and a brother and contemporary of Ama-tera-
su, is coupled with this warlike youth. Together they
start on their mission, largely of bluff backed up with the
potentialities of the chiropodical Eight-Hundred-Myriads,
an account of whose methods must have reached even the
Central-Land-of-Eeed -Plains (Japan), if we are to judge
by the results.

§ 2.

But to understand something of the character with
which Ama-terasu*s messengers had to deal we must go
back a little, at least six generations of gods, which leaves
plenty of time for any developments. But here the old
Japanese mythology puts less strain on our modern fond-
ness for unity of time and place, a tolerable consistency all
the more to be appreciated considering its source.*

When Susa-no-wo, the Eain-Storm god minus his im-
pedimenta and other personal effects, finally came to
ground and Mother-Earth, he was a deity out of a job.
If in one meaning of the term he lacked ** character," he
had plenty of it in another sense. All he wanted was the
opportunity, and that was not slow in presenting itself.
He lit on his feet— or what was left of them — ^in Idzumo,
on the banks of the river Hi ; and as he was pondering on
what mischief to get at next, a pair of chop-sticks came
floating down the stream. This had at least palpable
connection with provender, and Susa-no-wo, naturally
connecting folks with forks (to use an anachronism)

* And a plain indication, as Professor Chamberlain has pointed out
(Trans X Supp page LXVII), of the grinding down, doctoring, and
mutual adjustment these legends and traditions have gone through.

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TMTEODUCTIOK,

pminpfely stsirted up stream in searcb of ** belly timber/'
This might probably have been bad for the askiiigj but
meanwhile there was other work to do as prelimiiiary to
drying things off and getting a fire started . The owners
of the chop-sticks turned out to be a trio of weeper's ; a!i old
man and an old woman, and sandwiched between the two
the asual beauteons and very youthful maiden. This latfar
w^as the last remaining — the dessert so to speak of a fieme
and hungi*y serpen t, which for eight years had taken
yearly toll of the old couple's daughters, leaving this
dainty moi-sel for the tid-bit at the end. One man's meat
is another's poison. And the difficultias of old Foot-
Stroking-Elder and Hand-Stroking-Elder, these two
ancient earthly deities, w^ere the opportunity of Susa-no-wo
to make good at once for wife and house keeper without
any inconvenient prehminary prying into bis own con-
cerns. In retm^n for the girl he agreed to first scotch and
then kill the snake ; and he ensured his part of the reward
by changing the young lady into one of the intncate
Japanese hair-combs, '* multitudinous and close'toothed/'
and sticking her in one of the bunches of his august hair.
Then he took counsel of his own little failing to judge by
his worthy sister's opinion of him, prepared eight tubs of
sake or rice wine, one each for the eight heads of the giant
*w^orm, and awaited results. His expectations were not
disappointed. The snake did have the fellow-failing of
tippling, and down went each head into its appropriate
wine vat, with a thirst only measured by its capacity to
stand liquor, and without reference to the capacity of the
vat- — as is common with drunkards (and their associated
snakes). Now Susa, as we have seen, was an expert on
things vinous. He knew that the snake would over -rate
his alcoholic strength. And so it turned out, and Susa -no-
wo promptly appeared from the neighbouring bush to
section him. This was no light task with a serpent whose
coils extended over eight valleys and w^hose body was over-
grown w^ith moss and large trees. Moreover Susa broke
hia own trusty blade on some hard object within. On
investigation this turned out to be a sharp and great sword.
Turn the cheek to the smifcer ; and perhaps better satisfied

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10 INTRODUCTION.

with the things of Earth, maidens and all the opportunities
for mischief afforded, Susa turned this piece of furniture over
to his sister, the Sun-Goddess ; nay perhaps as an ironical
suggestion of use in further dismemberments of the faithful
Eight-Hundred-Myriads. Himself he settled down in
this land of Idzumo, with Mira-Hera-Inada, the Won-
drous-Inada-Princess, to live the life of his earthly times,
procreating numerous offepring on numerous wives, pilfer-
ing every stiunger and neighbour who comes within his
reach, of ringing the changes on eating, sleeping, and
drinking, and vice-versa, until time and the younger
generation got the best of his old and sinful wit and body.*
This avenger was to appear in his own desoendent in
the sixth generation, the Deity-Master-of-the-Great-Land.
Ordinarily this might seem a little startling, but it must be
remembered that the Japanese chronicles think less of time
than of padding, even to making the son of his father
spring from the latter's loins a full thirty six years
after his death.t What interests us, is to find this
youngster a full match for the crafty Susa, now grown old
in evil, and turned plain free-booter with the traveling
public as victims and a pretty daughter as lure to the net.
The Deity-Master-of-the-Great-Land, Oho-kuni-nushi-no-
kami, was fortunate, or unfortunate, in having some eighty
brothers. In brothers, two are company, three are a
crowd. That is, the youngest is pretty sure to play fag to
his elders. If there are several younger brothers, these can
and will combine to resist any imposition practised by the
elder. But the more there are, the more it is certain that
the last in line will be like the youngster at the tail of a
long " snap the whip." He is in for something more or
less unpleasant. Oho-kuni-nushi was no exception to this,
on the whole, healthy principle. He set out with the

^ As to the sword mentioned, Ama-terasu has it jet ; or rather turned
it over to her grandson Kinigi-no-mikoto as one of the sacred regalia.
It was deposited at Ise, where Yamato-take received it from his aunt.
He left it with Princess Miyazu. The lack of it made him sick, and its
presence made Tenchi-Tenn5 sick. This Kusa-nagi-Tsurugi (the sword)
was then placed in the Atsuta Daijingii (about three miles from Nagoya)
where the Japanese to-day worship it.

t Chuai, son of Yamato-take.

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INABA-NO-USAGI and OHO-KUNI-NUSHI-NOMIKOTO.

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INTRODUCTION. 11

eighty, who would a'wooing go ; and who took Oho-nushi
along to carry their Itiggage (in true elder brother style).
Now on the way to Inaba, where dwelt their charmer
(she had both beauty and ducats), the Princess Yakami,
they reached the headland of Keta ; on which they found,
lying prone, a hare stripped of his pelt, and naturally in an
advanced stage of discomfort. One hare among eighty
hungry men will not go far. There was far more fun
(they thought) to be had with the hare then and there than
by spitting him. On questioning him they learned that he
had just come from the island of Oki, and was no mean
liar himself. For lacking transport, and with due regard to
keeping his fur dry, he inveigled the crocodiles* into a bet
as to the number of their different tribes — hares versus
saurians. These latter laid down in a line for him to run
across and thus count them. Just before he reached
land he guyed them for greenness, and the last making a
snap at him secured at least the pelt. For this rashness
Bunny now had to pay penance. To this tale of woe the
eighty solemnly listened, without outward sign of mal-
evolent glee over the biter bit. ** Go take a dip in the salt
sea," quoth they, ** and then lie in the wind and all will be
well " — who for they did not say, and went on their way
rejoicing. Hares are hares, and have little to do with salt
except internally. Our " White Hare of Inaba " promptly
did as he was told, and thus rubbed salt in his wounds.
Subsequent exposure of course split and cracked the raw
integument from stem to stern into a most variagated
pattern. Finally along came Oho-nushi, toiling under his
heavy burden of bags and clubs, and all the paraphernalia
of the links as understood in those primitive days, when
lightness was no object (especially when another man
carried the swag), and the heaviness of a club, the
prognathism of an antagonist, and the hardness of his
skull were all directly related. Oho-nushi had a very
proper fellow feeling for the hare, and no particular love
for his eighty brethren. A hare who could pull his wool
over the whole tribe of crocodiles, and only get skinned by

* Sharks, according to Mr. Satow. The point is not vital to this tale.
Both are conspicuous by their teeth.

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12 INTRODUCTION.

the last was worth befriending. " Go quickly now to the
river-mouth, wash thy body with the fresh water, then take
the pollen of the sedges growing at the river-mouth, spread
it [about, and roll about upon it, whereupon thy body
will certainly be restored to its original state." This
vicarious pouring of oil on the wounds had its effect on
this really very desperate surgical case. Off bounded this
restored Cotton-Tail with his salutation of good-luck :
'* These eighty deities shall certainly not get the Princess
Yakami. Though thou bearest the bag, Thine Augustness
shall obtain her."

The prophecy of the White Hare came true. The fair
and richly dowered Princess would have nothing to do
with the eighty brothers. Only in-law would she have
any connection with them, and she and her ducats duly
fell to Oho-nushi, the bagman. Naturally the eighty did
not take this well ; and when eighty manage to get
together on one subject some thing is sure to result, in those
days anyhow. First they told him there was a red boar
on the mountain (Tema) ; and when he lay in wait for it
they heated a boulder red hot and rolled it down upon
him. He clasped it to his bosom and was burnt to death.
Extract of cockle and clam juice restored him ^ to life.*
Then they cut down a tree, split and wedged it, lured
him inside, and removed the wedges. Once again his
mother sought him out and restored him to vigour.
A little nettled at his stupidity she said ; ** Since you do
not seem to learn by living, get you hence." So than
she sent him far off to the land of Kii, and only then did
he escape the earnest pursuit of disappointment and his
brothers by diving through the thick curtain of the forest
under-brush. Whether it was bad luck or bad manners
attached to him is not explained ; but the first movement
of his host of Kii, the Deity-Great-House-Prince, was to

* Princess Cockle-Shell and Princess Clam-SheU in the " Records ; "
but of course we must rationalize the old legends in the more impossible
places. The importance of the female element (the mother) is worth
noting in this, and other legends. After all Deity-Master-of-the-
Oreat-Land is a stupid fellow. Mother or wife are always extricating
him from difficulties.

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INTRODUOTION. 13

get rid of him." " Go thou to the Nether-Distant-Land*
where dwells his Impetuous-Male Augustness. That
Great Deity will certainly counsel thee." This recom-
mendation to a youth, who certainly as yet had not
distinguished himself for ought but sympathy, to brave
that old free-booter and looter Susa-no-wo in his robber's
den, seemed a safe and permanent way of getting rid of
him. " Go hence, and be seen no more " said to all
intents and purposes the Deity of Kii. But therein he
did not reckon with Oho-nushi's luck with the girls. If
he could not, Susa*s daughter, the Forward-Princess and
a chip of the old block, could and did supply the wit to
effect his escape. Susa promptly put him in the Snake
house, and then into the centipede and wasp house.
Then he inveigled him into the middle of a. moor and set
fire to it. All these devices were met by the wit and
counter charms of Her Augustness The-Forward-Princess,
or by the kindly counsel of a speaking mouse. Finally
Susa-no-wo set him to work to comb the centipedes out of
his hair. During this lulling operation Susa feel asleep.
Oho-nushi tied his long-hair to the raftei-s on a sort of
counter-stress cantilever principle, blocked up the door
with a boulder, and on this first original. step in his life
(doubtless Forward-Princess was at the bottom of it all)
shouldered his lady and Susa's weapons and bolted.
Susa was roused, however, by the lute striking the earth.
Up he started, but had to disentangle his hair from the
dismantled house, reduced to a mass of wreckage owing
to the ingenious mechanics of Oho-nushi. This latter
thus got a long start for his old home in Idzumo, in
which the magic weapons and Susa's final curse stood
him in good stead against his brothers. These were soon
swept out of his road, to perish in forest and river.

But one item of the booty secured from Susa-no-wo he
could manage much less easily than the latter*s great
sword and bow. Her Augustness, Forward-Princess

* Hell. Some say Korea. Further on the story shows that Susa
liad long removed from Idzumo. This story of the Deity Great-
Name- Possessor (another name of Oho-Nushi) is the Japanese " Joseph
and his brethren." Potiphar's wife does not figure — with Oho-nushi.

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14 INTRODUCTION.

was very jealous. Oho-nushi had again taken up with
the gentle Princess Yakami, but in fear she went back to .
Inal^, as the safest place for her. In his love afifair with ,
the Princess Nunakaha he has to journey far to the land
of Koshi, the farther from Forward-Princess the better
for him, for her, and for the second lady involved. Not
that Forward-Princess did not know what was going on.
Indeed she knew too well, but her woman's sphere was
limited, in those days as it is now in Japan. Scratchiag
or hair-pulling, in person or by proxy, there requires the
very shortest range. " Thou, my dear Master-of-the-
Great-Land indeed, being a man, probably hast on the
various island-headlands that thou seest, and on every
beach-headland that thou lookest on, a wife like the
young herbs. But as for me alas ! being a woman, I
have no man except thee ; I have no spouse except
thee."* The " doubtless " is rather good, unless the ex-
perience with Yakami's previous claims had put Forward-
Princess on the alert. Oho-nushi, distressed at the watch
kept over him, prepares to bolt to Yamato. With one
hand on the saddle, and one foot on the stump, he tells her
how. sorry she will be when she finds herself alone. It is
only a little fling. He is found back at Idzumo, when
Ama-terasu's messengers, Brave-Awful Possessing-Deity
and Heavenly-Bird-Boat put in their appearance. Their
task is not difficult as far as the Master-of-the-Great-Land,
is concerned. Why should it be with deities who appear.,
seated cross-legged on the point of a lengthy sword resting
on the wave crest? Deity-Master-of-the-Great-Land is
ready enough to cave before threats. So likewise is his.
son, the Deity-Eight-Fold-Thing-Sign-Mastsr, who advises
his paternal parent to submit, treads on the side of his
frail craft to overturn it, and disappears forever in the
sea. Not so the other son. Brave- August- Name -Firm

* Koshi-no-kiini ; indefinitely the north country from Toyama to
Aoniori on the west coast. The commentators, it seems, find the song
plain in meaning. I think we can also draw from it (.1) that Forward-
Princess did not know bat was tormented by surmises ; (2) that she was
getting on in years; (3) that the socialist-suffragette amor libre move-
ment was confined (for women) to the "long house" circle. Easy
divorce, not promiscuity.

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INTRODUCTION. 15

With him the fighting man of the ambassadorial staff,
Brave- Awful- Possessing-Male-Deity comes to grips . Long
and far does he pursue him, even to Lake Suwa in the
Land of Shinanu. Finally cornered in these hills, Oho-
nushi's son pleads for life, and they return in more or less
unwilling company. Presumably neither Bird-Boat nor
• Oho-nushi have been idle. These two have reached an
amicable agreement, contingent on how matters turn out,
the nature of the returns from the Shinano district, so to
speak. Oho-nushi-no-kami, Deity-Master-of-the-Great-
Land, turns over the administration of civil and military
affairs to the grandson of Ama-terasu, keeping the religious
department to himself ; and thereby crafty to the last, for
as yet enshrined in Idzumo he rules the land.* I think
Forward-Princess must still have been beside him to be
the good genius and supply the wits in this diplomatic
battle. The priest-hood in the Shinto cult of the Japanese
makes no claim on the family relations. Forward-Princess
could stiU govern her husband on his temple dais — and
they never had, nor intended, to bow the head to any rival
seated in or near Yamato.

§ 3.

Thus came to Earth (with some decided breaks in its
genealogical pedigree) the Imperial line of the Japanese
reigning house, in the person of His Augustness
Heaven-Plenty-Earth-Plenty-Heaven's-Sun-Height-Prince-
Eice-Ear-Euddy-Plenty. (Ame-nigishi-kumi-nigishi-ama-
tsu-hi-daka-hiko-ho-no-ni-nigi-no-mikoto) ; for his father,
Great-Great-Ears, as usual had balked on the last lap,
and preferred a comfortable certainty to a more than

* For one month, the Kami-na-dzuki, outside of Idzumo the land to-
day is godless. All the other gods hold conclave in Idzumo.

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16 INTEODUCTION,

probably ** uproarious ** time of it, as past experience had
shown. And even than they made a muddle of it, for
after all this dubious and strenuous diplomacy with old
Oho-nushi, the young prince after all lands feet foremost
in the middle of Himuka, the present Satsuma end of
Kyushu. How he got there it is not our present intention
to surmise.* That can be safely left to future (or present)
Japanese weavers of " historical '* fact in the Government
oflSces and universities. Much ingenuity has been shown
in this line ; an ingenuity promptly meeting all the re-
quirements of every national and international Fair. And
in other ways. Thus it has been " proved " that fire-
arms were in use in the battle of Ichi-no-tani, fought in
the 12th century, and of which later we shall have some
thing to say, which much puts out of joint the nose and
reputation of Monk Schwarz and his military adaptors.
As indeed it also does the great Japanese military leaders
of the end of the 16th century, who found it necessary to
adapt armour and tactics to the new weapon supplied
them by the Dutch, who, be it said, found no competitors
in this particular product offered in exchange for gold and
copper. It has long been known that the Chinese used
the precious explosive for harmless and exhilarating pur-
poses, and the world was willing to give the Japanese
credit for the same naivete of mind in their usual imitation
of Things Chinese. The dormant process in times of con-
tinual war is a little hard to swallow.

But to take a much more desperate flight down the
centuries to these present days. Foreigners have lulled
themselves into a secure but stupid belief in a legend as to
the origin of the kuruma or jinricksha. This they have
supposed to originate in the physical necessities of the in-
valid wife of an American missionary, unable to stand the
exigencies of a Japanese kago, or the expense of a palan-
quin (itself almost as excruciating ; it can be added that
invalidism is no sine qua non to avoid either). Now if

* A hint can be given, tiiat the chroniclers in their weaving came to
two legends totally incompatible as to place if not time, and gave op
the attempt to reconcile them.

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IKTRODUCTION.

Stuy fad seemed sure and established by the mouths of
roaDy it was the above. It is poeitive, and it is very
recent. But this ambulatory device is already wrapped in
the distorting mists from the rice fields, and, enthusiastic
Japanese artists nearly dare to illustrate the adventures of
Yajirohei and Kidahachi, the two graceless heroes of Jip-
pensha's " Hizakorige/* sending them bowling like two
twentieth century tourists down the shaded avenues of
the old eighteenth century Tokaido in this preposterous
baby -carriage. I have thei'efoi'e far less diffidence in
offering to the quick native wits the suggestion , — ^Bay,
positive proof of the hoary antiquity of aviation in Japan-
ese skies, on this occasion when the Imperial ship of the
line ran aground, eo to speak. For does not Prince Bice-
Ear-Kuddy* Plenty '* set o^ floating shut tip in the Float-
ing Bridge of Heaven 7 " Away with these Santos-
Dumonts, these Wrights, Geppelins, and Bleriotfi — they
at least will never land in such a soft berth, to stick to it
for three thousand years. So after all the KCichu-
hikoki (sky -inside-fly -go-machine), which is Japanese for
aeroplane is like everything else, conscription included,
merely an avatar of Old Japan, which dealt in nothing so
vulgar and unpractical as the waxen wings of Icarus, or
the stronger pinions of Lucian's imagination. Thus is
fulfilled the saying, that " the original national polity is by
DO means changed, but is more strongly confirmed than
ever ; " thus '* the origin of the system of conscription ''
dates from *' the days of the Empress Jii» (687-696 a.d.),'*

the present system being *' a retmn to the old days

when everybody was liable to military service/* So had
eveiy German warrior done, clashing his shield at the
meeting of the tiihe ; but Bismarck knew better than to
base the German aimy system on anything else but the
blood and iron necessities of the Present, And the Japan-
ese followed Buit-more GennanicoJ*^

But to return to Prince Eice-Ear-Euddy-Plenty whom

* Ito — Japanese Co D8tUut ion pp, 2,44: Kikuclii — "Japan*!se Edu-
cation" p, 43. In the quotation from the " Commentariea " I liAve cor-
rected an obTions misprinL Jito was a woman. The reatling "Em-
peror'^ is wrong.

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18 INTRODUCTION.

we have left on the top of Kirishima-yama in Satsuma,
decidedly uncertain in what direction to strike out.
Having put ofif incorruption to put on corruption, and
immortality .to put on mortality, he did the most sensible
(and only) thing to be done. Having taken his bearings
and ascertained the direction of Korea (from which it is
pretty certain he had just come), he and his train made
tracks for the foot of the mountain, and established them-
selves in permanent quarters, a process all the easier as
they were much better armed than the aborigines. It is
not necessary to go into all the adventures of this gay youth,
and the old Japanese chronicler shows the same wise con-
servatism in giving us but scanty information about him.
His successors are infinitely more interesting ; and to have
successors of course Prince Euddy-Plenty had to have
adventures, of that ** headland " kind in which Oho-
Kuni-Nushi had set him the bad example. Thus in his
wandering ovej: this intricate hill country of South Kyu-
shu he gets a little beyond his own bailiwick, to meet, like-
wise wandering with loose foot, fancy free, and tight
girdle the beautiful Princess Blossoming-Brilliantly-Like-
the-Flowers-of-the-Trees. Euddy-Plenty was extremely
forward on very short acquaintance, a trick not unknown
to these later days of the Island People. But the lady
would have none of him without her father's knowledge
and consent. This happened to be the Deity-Great-
Mountain-Possessor, who was by no means unwilling to
be on good terms with this new-comer, who had shown
such evident staying qualities. Unfortunately he attached
to the ample dower the gift of his elder daughter also,
Princess Long-as-the-Eocks. Beauty is only skin deep,
and Euddy-Plenty took somewhat after his father Great-
Great-Ears in a readiness to draw back before a too great
sufficiency. A.s for the meaning of Mountain-Possessor, he
was totally unable to fathom it. " So then, owing to the
elder sister being very hideous His Augustness Prince Eice-
Ear-Euddy-Plenty was alarmed at the sight of her, and
sent her back, only keeping the younger sister Princess-
Blossoming - Brilliantly - Like - the - Flowers - of- the - Trees,
whom he wedded for one night." This was indeed rub-

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INTRODUCTION. 19

bing it in ; and Great-Mountain-Possessor was properly
enraged. At that time at least (and many of us think the
same holds good to day) there was a sufficiency of cursing
in the Japanese tongue, or a pretty good substitute for it.
Anyhow, Mountain-Possessor cursed Euddy-Plenty long
and deeply, he and his line particularly. Then he ex*-
pounded the meaning of his gift. As the offspring of
Kuddy-Plenty should be beautiful as the flowers in
blossom, so their lives should be long as the rocks lasting
through the ages. But the Princess of Eternal Life had
been rejected, and only the frailness of beauty preferred,
and so " * the august offspring of the Heavenly Deity
shall be but as frail as the flowers of the trees.' So it is
for this reason that down to the present day the august
lives of Their Augustnesses the Heavenly Sovereigns are
not long.*'

Poor little Princess Flower-Blossom! Kuddy-Plenty
backed and filled over the results of their intimacy. To
him the child of a Heavenly Deity appeared to necessitate
the forging of a Hercules. (For an omniscient Heavenly
Deity he was fearfully ignorant of Germ-Plasm theories).
But Flower-Blossom cut the matter short in the good old
magic deer-shoulder-blade-divination way. "If the child
with which I am pregnant be the child of an Earthly-
Deity, my delivery will be unfortunate. If it be the
august child of the Heavenly-Deity it will be fortunate.
She then built her parturition hut, as was the custom of
those days,* and when her time came she set fire to it. Of
the triplets to which she gave birth, their names indicate
the stage of the conflagration — ^Fire-Shine, Fire-Climax,
and Fire-Subside. As to whether she turned them over
to Ruddy-Plenty or not, thereon the chronicler is silent.
Let us hope she cut the connection. At all event Euddy-
Plenty disappears at once and forever from the Records.
If he had other " headland " wives their issue were purged
and sponged out in one of the many revisions the genealo-

*As was the case in Hachijo-shima when Mr. Satow visited it in
1878. These curious customs are occasionally discovered. Thus there
existed a sort of " long-house " communism in Hida, only a few years
ago.

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20 INTRODUCTION.

gical records had to go through ; whether of fire and hot
water, or of the plain paint brush even down to this twen-
tieth century.

Fortunately our tale of divine complications is drawing
to its close. A few centuries more — over ten of them — and
we will be on ground as solid as can be found in earth-
quaky Japan. Even in this twentieth century we have to
be shy of the " ofl&cial histories.** The art of cooking is
notoriously well developed in such circles. And as yet no
other records are available to us for long ages. But there
is an interesting story concerning Fire-Shine and Fire-
Subside, for Fire-Climax, being one of those fine points of
becoming and being drops out altogether from the old
chronicles. Fire-Shine " got his luck on the sea ; ** that is
was a notable fisherman. Fire-Subside ** got his luck on
the mountains ; ** that is was a notable huntsman. Now
it was the suggestion of Fire-Subside, as the younger
" and presumably foolish,** to suggest an exchange, in the
course of which he lost the hook of Fire- Shine. This latter
soon got tired of his unsldlful efforts with bow and arrow,
and wanted his hook again. Fire-Subside could not make
good, nor would Fire-Shine accept any substitute for the
original implement. Nor was he entirely unreasonable,
for in those magical days doubtless the fact of its being his
hook involved a personal loss of his efforts that any
\'icarious offerings of Fire- Subside could not meet. And
then — he was the elder brother and had a right to bully
Fire-Subside to some extent. Circumstances, in the person
of a sea-god, the Deity-Salt-Possessor, and the desire to
get away from this hectoring, induced Fire-Subside to
make his exodus in search of the palace of the Deity-
Dcean-Possessor and his fish-hook. Where there is a
handsome young prince, there is usually found reclining
somewhere in his road the beautiful princess destined for
him. In this case it was Toyo-tama-bime, the Luxuriant-
Jewel-Princess, a daughter of Ocean-Possessor. Fire-
Subside had sought entrance in the way usual to princes
and burglars, travelling without proper letters of introduc-
tion. He climbed the wall, and when afraid of being
caught by the hand-maids of the princess, who came to

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INTRODUCTION.

draw water, he climbed a tree wbich over-hung the well,
and in which his figure was reflected. One and one
inake two, and the hand-maids promptly detected hira
rc>osting over-head* With the beet of introductions (to a
beautiful princess) in the shape of a superb jewel dmpped
ill the well-bucket, and which every effort of the hand-
maids failed to loosen, he made good bis ground both with
the Sea-God and with Toyo-Tama, But the lost fish-
book and the wrath of bis elder brother still hung over
htm, and he was probably bonie-sick, or rheumatic, or
both, and wanted again to get on dry land. At all events
after some three years of wedded bliss he heaved at night a
deep sigh, and his tender spouse soon wriggled out of him
the complete tale of his woes, and then wriggled off to tell
her father, Ocean-Posaessor To hini this thing was easy*
For these past three yeai^ the tai (a species of sea-bream)
had been getting thinner and thinner, and also had been
getting all kinds of diseases from i^eading medical books and
using quack x^emedies for the pam in his thi-otit. Old Ocean*
Possessor was a doctor of the old rough and ready kind, and
Fire-Shine's missing hook was soon again in the possession
of Fire-Subside, although the tai has turned all sorts of
colours ever since, from pain or the rough surgery. But
this worthy old Neptune of eastern waters did not thus
stop short. He found that he had a daughter provided
for, not a son-in-law to pivDvide for, a pleasing divei"sion
for he had other children. So he gave Fire- Subside a
charm by which he could bring the tide about bis brother's
ears whenever this latter attacked him, which he was
pretty sure to do. Thus riding on the back of the croco-
dile, a display of amiability never seen since in that
saurian,* Fire-Subside i-eached land and his brother.
Having properly choked the latter into submission on the
blood and iron system,! he established himgelf on the
throne of Kirisbima-yama, for as yet the bailiwick of the
Heavenly-Deities was exti'emely limited, it was.

* It was only EuT^ny's deceit that made them turn ruHty at Tnaba.

t Another inetiDce of western "cribbing^' — "making the other
fellow congli up," an aphorism of the Herr Graf von EUraarclc, a
method sifioe pursued by smaU and scurvy imitatora.

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22 INTRODUCTION.

Now what is impressed on the inquisitive is the anti-
quity of curiosity in the male sex of Japan, Old and New.
It is sure to gently push aside the slioji of .the traveller's
apartment, as he rests at his inn after a hard day's work
of being yanked in a 'ricksha over miles of rough moun-
tain roads, and on the most flimsy excuse (or pretence of
such ; it is never made seriously for there is a well
established right of intrusion). Fire-Subside insisted on
sticking his nose in Toyo-Tama's business and parturition
house, against her positive prohibition. Here instead of
his beautiful wife he found a long scaly crocodile twisting
around most awkwardly and hideously.* Struck with
shame Toyo-Tama abandoned her new-born infant. His
Augustness Heaven's - Sun - Height - Prince - Wave - Limit -
Brave-Cormorant-Thatch-Meeting-Incompletely, and fled
to her home in the sea depths. Her maternal affection,
however, prompted her to send her younger sister, Tama-
yori-hime (The Jewel-Good Princess), to nurse the child.
Which she did to such effect that Prince Cormorant-Etc.,
when of nubile age, took her to wife, and on the death of
the inquisitive Fire-Subside at the age of five hundred and
eighty years, he seated her beside his chair of chieftainship.
To this pair we are indebted for a numerous progeny,
one of which returns to Korea (or China, or Loo-Choo,
or somewhere), and two others in whom we and the
Japanese are more particularly interested ; namely Itsu-
se-no-mikoto (His Augustness Five-Eeaches) and Kamu-
Yamato-ihare-biko-no-mikoto (His Augustness Divine-
Yamato-Ihare-Prince) ; for it is this latter, known under
his posthumous name of Jimmu Tenno, whose coronation
and death we celebrate in Japan on the eleventh of
February (Kigen-setsu), and on the third of April (Jimmu
Tenno Sai), with all the cock-suredness of Washington's
Birthday, the Fall of the Bastile, or the weekly appearance
of Punch.

* Unless the parturitioq house was built in the water, this would
seem to settle the interpretation of wani as crocodile, not shark.
Thus does a careful reading within the lines of these ancient records
settle for us questions over which the shining lights of archaeology
and linguistics (or both) come to grips and twistings quite as ingenious
as those of Toyo-Tama.

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INTRODUCTION. 23

§ 4.

Having come to ground, of such solidity as this liquid
bog of early Japanese tradition affords, it is at least worth
while to try its capabilities for any positive results in the
way of standing ground. It is now recognized that the
play of infancy and childhood, the wonderful stories the
brain of babyhood weaves to explain the outside world
affecting it, even the innocent lies that look out of the
wide open eyes and move the coral lips of childhood, all
have a meaning based on fact ; hopelessly distoi-ted it is
true, but which bear some relation to their foundation.
It is much the same with the legends and traditions of the
infancy of nations. Those of the Japanese vie with any
in obscurity, and present the added diflBculty of isolated
environment when they come to us in their final shape,
and of springing from the brain of a very crudely imagina-
tive people ; one which has always grossly materialized
even wayward fancies. From some of these legends it is
hard to twist any rational meaiiing whatever, and stress
has been laid on that of the White Hare of Inaba simply
because the Japanese themselves lay stress on it. What
we wish to do is to present the Spirit of Japan, the
so-called YamatoHlamashii in its fullness, thereby bring-
ing into brighter hght those particular sides of it which the
Japanese are likely to forget or neglect. This veracious
story of Cotton-Tail has esgecial stress laid upon by it the
Mombusho.* It figures largely as one of the moral (I)
. tales of the text book of the Primary Schools. The

* Twenty-four pages in the teacher's copy is devoted to methods of
exegesis. Much of it exceUent in a general seose, but easily condens-
able into half a dozen pages. The rest is bathos which could be
removed without loss — i.e. the ethics as applied to the relations between
Oho-kuni-nushi and the rabbit.

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24 INTRODUCTION.

teachers are to implant all the grave import of gene-
rosity, gratitude, loyalty in friendship, rebuke of cruelty
and gratuitous craft, the reward granted to good conduct,
constant attendance, and industry as our prize books
put it, all to be drawn fix)m this affecting tale of the
warren. Never before in any literature or practice
has such a well-worn rabbit skin been expected to strike
the spark of intelligance from the sulphur of the brains
of Young Japan. Franklin thought to bring down
the lightning of Heaven from the modest height of a
few thousand feet — and succeeded. The Mombusho
thinks, by rubbing this old pelt, to bring the spark of
ancient morality (?) down through the thousands of years.
Thus is " the original polity by no means changed, but is
more strongly confirmed than ever." Lucian taught
morality by laughing the old myths out of court. And
twentieth century Japan teaches it by setting them on a
pedestal for worship. One might as well make Jack
and the Beanstalk, or Puss-in-Boots the basis of ethics.

It is venturesome to try and get any meaning whatever
out of such a tale. The meaning lies there, but this
child's language has lost even a medium of communication.
One perhaps positive result is obtained in the few words —
** it is now called the Hare Deity." Even if the tale be
taken as an explanatory myth of a once worshipped
natural object (a totem let us even venture to say) the
explanation only goes back a link. To rationalize it ; it
can be taken as an echo of inamigration from the western
seas, in which the new-comers found aid and alliance in
in warring kindred tribes, and where least it was to be
expected. As for this warring of tribes, kindred and other
kinds, it is hardly necessary to point out that the l^ends
cited are full of such wars. In fact a main point seemed
to be, to agree to disagree. There is indeed a buzzing and a
strife ; an intriguing, diplomatizing, and alliance malang and
unmaking, vigorously carried on between Heavenly Deities
and Earthly Deities, invaders and aboriginal or previously
settled trib^. If the Sun Goddess sought a reign of peace
in Heaven and Earth her success in finding it was quite
as bad ns that of any of her descendants down to this forty

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I5JTB0DUGTION. M

third year of Meiji» When there was no war abroad there
was strife at home. And when the gods in the Plain of High
Heaven were not engaged in pulling oat Susa's toe-nails,
the}^ were engage in plotting against meh. other. And
the Earthly Deities were quite aa bad* When Ohokuni-
nushi is not warring with his brothers, he gets an equally
cold reception from his host the Deity-Great- House-Prince ;
and a still more treaGherous one from old Susa himself,
and he only makes good his position by the aid of woman's
wit and force of arms. And when he does make it good
he has to meet encroachment from over sea (or at least
from the water side) until his final discomfiture. Bat
such is the experience of all of them. Thus with Fire-
SuWde in the Sea-King's palace and his defeating Pire-
Shine, and so on down, we find that in this r^pect there
is no change in the record. And such lecord is mainly
one of kindred tribes. Knowing what we do of the lower
stages of present day humanity, it is not readily conceivable
that there was wooing and giving in marriage between
tribes of different stock. Women in such case are taken
•ni et arniis, and the circle of tribal relationship is very
limited J until the invading stranger unites by conti'ast the
indigenous peoples^ even races ; as in India the Dmvidians
against the Aryans, or in America the Ked against the
White man. In the Japanese legends the intercourse
within certain hmits is as free as the immediate political
circle is extremely narrow and confined to the tribal chief
of a district, unconnected with and owing allegiance to
none other. And in this connection Professor Chamber-
lain has pointed out the three cycles of myths, having
centra in Kyushu, Idzumo, and Yaniato ;* and these are
totally irreconcileable, to anyone outside the charmed circle
of the Universities and the Mombusho. To these are to be
added the constant comings and goings — ^more comings than
goings — across the water to some distant land, the " Nether
DisiBnt Land/' 'Hhe Eternal Land/* ^* Kara " (or
Korea) ; for it is to be remembered that, even disjointed as
they are, these old tales have been pretty thoroughly

" Koj i k i ." I utrod uction p p. 63, 67.

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26 INTEODUCTION.

melted together by time and a good will to do so under a
popular conscience awakened by contact with China and
its proud record of history, a contact giving rise to the
desire to do likewise. More than two hundred and fifty
years had passed since this necessity had arisen, a time
ample to give consistency to any efforts of the Herald's
Office, and which old Yasumaro atid Hiyeda no Are
profit by, even if they do not originate such method.

That there is an elasticity of movement of tribes, clans,
and families is plain on the face of the legends. A kindred
elasticity can be found to-day within these various limits
among the New Guinea savages. A family would hardly
venture out of the range of its clan ; a clan out of the
range of its tribe, unless of unusual strength ; or a tribe out
of its particular bailiwick unless on emigration bent. But
then as now a strong arm was always welcome, and to
the individual warrior there was this range of movement.
Captain Bonneville found isolated Blackfeet warriors
adopted into the tamer Columbia Kiver tribes of America ;
and even a warrior and his spouse, especially if she had
previously been the spouse of somebody else, could find
refuge and a home in stranger tribes. The process there-
fore can be well understood from present day practice.
There is perhaps a distinction marked in the terms
Heavenly and Earthly Deities ; these last, of course,
indigenous or earlier immigrants into Japan. The others
are successful invaders, coming as conquerors from a
distant land.

But the movement of individuals is confined to males.
Not that woman is a toy in the legends of primitive
Japan. There is much to negative it. If Ama-terasu
figures as a mild motherly old lady, much under the
thumb of the High-Integrating Deity and his son Thought-
Includer (we are all familiar with the character amid
" our sisters and our cousins and our aunts," and it is in-
teresting to find ' the type so well developed here), the
Heavenly-Alarming-Female is a much more independent
character, although confined within her home circle. As
for the Princess-of-the-Great-Food, she simply went it
alone ; and it was only the accident of falling in with such a

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INTEODUCTIOK.

tough cbca meter as Susa-na-wo that led to fatal accidents.
Pruicfss Yakaiiii Eelects her own spouse, as does Toyo-
tama ; and we can suspect that Princess Lonf:^-as-the'
Eocks Ivnew her own inind, even if pooi little frail Flower-
Bkssom, wandering fancy free, did not. That their
parents gave them away in mamage is true, but perhaps
theoretically they had a veto, not often exercised, as to-
day in Thibet J or in Japan, or in France, or in Newport.
It is therefore all the more interesting to find a detailed
pictui^ of their household work. They weave the gar-
ments, draw the water, do the cookinfiCj k^P the houne in
order, entertain company with song and dance ; and, if
there is anything to be drawn from this one -night -head-
land-wife business, are handed over to tbe passing guest
during his shoi-t sojourn. It must lie confessed this is
strongly tinged with a savour of Pmialuaisra. It gives
rise to a suspicion of a reuiiiant at least of ma triarchy
attached to several of the legends cited.*

Now" what is matriarchy ? It is descent in the female
line. It implies nothing more ; and it does not imply
supremacy of the female. Of the last there never has
been a tmce until this twentietli century woman in the
United States of America, and the Suffragette monsti'osity
in Great and Greater Britain entered an appeai-ance.
Matriarchy has existed and exists, with a bratal and
degi-aded condition of the wouiaii (its usual phase)
whether in Thibet or Austraha, and often with added
brutal treatment. It implies hut one often minor distinc-
tion—that of the slave as chattel or the slave as serf.
The rights of women in a savage or barely civilized
people are limited to tbe distiibution of their work, and
the right not to be interfei'ed with therein. It is her

* Particularly Yakami, ToyO'tania, and For ward -Princess (in one
account Idznmo is hei' home.) Matriarchj has no relation to staj^c of
culture at tai red, as Doctor Frazer has shown (Karlj Uislorj of Kin^-
ifhlp p. 23-->}* We will come acroaa other primitiTe reninants- Such is
tlie importance the Japanese attacheii to the regalia; the adventure.^
the sacred mirror goes throngli are quite as miracnlons as ridiculous, of
which more anon. On regalia, Cf, Frazei: (loc. cit. p. 122). In Shinto
the horse is eacre^^l (p. 123). I douLt if any trace of the king as sacrjilee
can be found in existing JapanetiC records* Human sacrifice to a river
god takes place late in the record ^ and h otherwise implied.

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28 INTRODUCTION.

prime-minisfcer and couQcillors who get the tid-bits, and
not the queen of the Cannibal Islands. This exhibition of
the divine right of the muscles is usually veiled under a
religious prohibition, just as the feast of Sancho Panza
was summarily removed at a wave of the wand of old
Don Pedro Rezio Tirteafuera, on the ground of good
digestion. But where there is found the one-night stand,
or such strictly temporary connection, there can always be
suspicion that at one time the Punalua family has been
the bond of relationship. Now it cannot be asserted in so
many words that matriarchy did exist in Old Japan.
But a pure patriarchy did not. We will find this
condition come far down into a period of true history in
Japan. Meanwhile it can be pointed out that Ama-
terasu, head of the Japanese Pantheon, is a goddess ; and
the whole description of her household affairs and its
various troubles calls to mind the '* Long House " of the
Iroquois tribes. It is Ama-terasu who has nominal direc-
tion. The real conduct of affairs, in council and action,
lies with her male advisers ; and finally the legend drops
even a decent pretence of her interposition and turns
frankly to her equal, the High-Integrating-Deity, who
with Thought Includer is the real manager of affairs.

Now it is in Idzumo that Susa-no-wo finds wife and
home, until another cycle wafts him to the vague Japanese
Hades. It is in her own house that Princess Yakami
occupies the peculiar position of the woman in the " Long
House." And the one to protect Oho-nushi from the wiles
of his brothers (or half-brothers more likely) is not his
father but his mother, whose bowels seem strange toward
the eighty brethren of this Japanese Joseph ; nothing
wonderful as not even Japanese legend is hardy enough
to have her mother them all. Again, the action of little
Flower-Blossom is confined to her own home. And when
Fire-Subside seeks a wife, it is as guardian of her home
and not of his that she figures in the legend — she ** had
wished always to come and go across the sea-path," until
his ill advised curiosity put an end to her visits. He rides
the goat — or the crocodile — ^alone to the subjection of his
brother. In fact they all se3m3d to take the cue from old

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IKTKODDCTION.

Obo-kuoi-nushi and his ** head land " trick. We have
learned what forward -Princess thought of this remorseless
old intiigiier, this Don Juan Tenorio of Primitive Japan,
Aaid indeed she herself is no exception to this inile, for if
she follows her husband from the Even Pase of Had^,
she lands in her old home at IdzumOj and as to how
Susa-no-wo ever left it the legend is strangely and con-
veniently silent, unless Susa took it into his head to follow
his father's ad\ice and his own old whimsy to go to — the
DeviL This is one of the breaks iu the web of Japanese
tmdition ; one of the inconsistencies that have been too
much for popular tradition or more interested imagination
working in the intei'est of a later imperial genealogy.

With woman's intrigue we are on familiar ground in the
world's histor}^ It is as life in these old legends as in a
Turkish hai*em, a Thibetan cabin lun on purest principles
of polyandry (according to Mr. Kawaguchi), a Mormon
villa in the haigated valleys of the Great Wash, or in a
Parisian salmi. Either women ai'e the pawns in intrigue,
as is old Ama-Terasu hei-self, the Heavenly-Alanrung-
Female, the Wondrous-Inada-Princess, little Flower-
Blossom and her ugly sister ; or they are a good hand
at it themselves, as %vitness Princes Under-Bhining,
Princess Yakami and her ■' mother-in-law," Forward-
Princess, and Toyotama. The whole atmosphere thix^ugh-
out the Eecords at this time is work by, or to work with
and through, the wiles of women- And not the least
interesting is the intrigue of Princess-Under-Shining to keep
her heavenly consort from carrying out the divine mission
entrusted to him by Thougbt-Includer. Here appeaiB the
Heavenly-Spying-Female, the regular type of the old and
crafty (and short-sighted) female serv^ant, the unscrupuIou&
confidant of her iniBti*esSj conspicious in every land, and
more than anywhere else conspicuous in the East, whei^
from most primitive times the spheres of woman and man
have been so clearly marked out. Her measure."? to get
rid of the Heaveuly-Crying-Female, the pheasant sent as
messenger, are bad enough. To be sure she only lies
diplomatically in telling the Prince, her master, that " the
somid of this bird's voice is veiy bad/' Bad for what or

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30 INTRODUCTION.

who ? he might have asked ; and ia neglecting to do so
lost his life. But throughout there is displayed the same
energy in the female. The Heavenly-Alarming-Female
cannot be taxed with not being ** thorough.** Yakami
shows a positiveness far beyond any Penelope, and with
less regard to results. Oho-kuni-nushi's mother meets
wile with wile. The Forward-Princess outwits even that
master hand Busa-no-wo, her unworthy parent. Toyo-
tama scruples at nothing to advance Fire-Subside*s in-
terests. And even little Flower-Blossom rises to the
occasion.

It is plain enough therefore that the Japanese woman
in these primitive times had her place (sub rosa) in the
council. It was not an open one. When the parents of
gods and men — Izanagi and Izanami, the Deucalion and
Pyrrha, Cadmus and Hermione, of Japanese mythology
^ — started things mundane and heavenly on their career,
their first step and offspring was spoiled by Izanami, who
was something of a forward wench. But she knew her
sphere behind the bed-curtains, and the Japanese Caudle
had to listen to her even in those early days. Perhaps
more so than to-day, when he is so quickly lost to sight
around the street corner, and can find refuge in the geisha
and the tea-house, placing between himself and home
other women, and thus pitting woman against woman.
And in these old days the weapon was the usual one, at
least it was the usual adjunct. Whether Under-Shine and
Yakami were great beauties or not is unsaid. But they
had many ducats, so presumably they were. We know
this to be the fact concerning Flower-Blossom and Toyo-
tama, and Forward-Princess had qualities that Oho-kuni-
nushi could not dispense with in his adventurous career.
As for Long-as-the-Eocks, the only case of authenticated
ugliness, she was incontinently sent back; so personal
beauty was then, as now, a factor of chief importance.
It is perhaps not so hard, therefore, to understand why
the eldest son had no special claim on the succession. It
was with no displeasure that Under-Shine's brother, Aji-
shi-ki-taka-hiko-ne saw the Heavenly-Young-Prince put
out of the way by a lucky arrow. The importance and the

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INTRODUCTIOH-

position of woman lias been duly set forth, and here it
is to be adnaitted that her position is one of inflaence,
her official standing, carried over from any pre-exisfcing
Punahiaisin has been lost. There only remains some of
the greater inconveniences in the sexual looseness.

The evidence of a development fram the Pimalaa family
is plain enough on the face of these old i-ecoi-ds. The
marriage and giving in carriage of sisters and cousins
and aunts far down in the recoid> much farther than we
have gotten J can only be explained on such a basis. The
separate residence of the wives, pretty much in theh own
homes points to a kindred practice.* But at the time the
legends took shape it was already Imdly broken down.
If the woman i*e mains with her family, the children are
put in the charge of the father. To this there is no excep-
tion, although this is no bar to an exhibition of matriarchy.
Natuically, however, we ai-e at a disadvantage with a
chronicler who is seeking to establish a genealogy of the
rjapan^a reigning family in the line of dii^ect descent, and
in the Salic rule. And the evidence he gives of an opposite
character is entirely unintentional, and all the stronger
for being snch. But we have some positive evidence in
the important fact that the goods follow the girl. She is
bought neither by stripes nor by the shekels of the would-
be husband. To this likewise them is no exception. The
husband puts up nothing but his precious skin and his
thread-bare lineage. What would be the fate of the male
offspring, whether the};^ too would be sent wandering lilce
Susa-no-wo, Oho-nushij and Euddy-Plenty is left undeter-
mined ; because in the only case of succession in the male
line, that of Prince Fire-Subside, we aiB down to the
grand-father of the first earthly Tennr*, Jimrau, and are

*Tt is to be retnemberec^ that the PunaUia fftraily is n/)t pronii»cuou3
intercourse in a g&iieraL i^ense. It is distinctly confined to the clan or
the family bj blood relations hi p^ or supposed blood relationship. Its
prohibitions are quite as strict Jis its license* Considering the re-
stricted numbers and habitat of theiw savage clauii the citc\& of sexual
intimacy is not large, and is further limited by personal inclinationsp
The evidence is more a<jainsl its development from promiscuous inter-
course than in favour of such a development. The Winan male is ox*
treinelj jealous*

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32 INTEODUCTION.

in full swing of the imperial legend ; and even under such
conditions Fire-Subside acquires his position by force of
arms and the aid of his father-in-law. His son Prince
Cormorant marries his aunt, so that even here the non-
patriarchal element is still very strong. There is not a
single positive example of succession in the male line
apart from force of arms, before the appearance of Kamu
(Jimmu Tenno) and his brother Iteu. That the family
business is conducted by the males lis perfectly true ; this
is the case in a pure matriarchy, and is no bar to operation
on matriarchal principles which merely indicate line of
descent. In such the children, male and female, belong
to the mother clan, and hold to it and their maternal uncles
in preference to the father. But that by no means implies
a position of insignificance for the father, who thus practical-
ly enters the wife's household, for one night or for life.*
If he is lost entirely or temporarily to his clan, the
husbands of his sisters are lost to their clans, and the
balance is re-established. Such a situation cannot last in
the face of strenuous competition, and slavery and slave
wives soon put an end to it. But it explains the promi-
nent position of the father even under matriarchy, a posi-
tion which gains strength as the mother descent wanes,
and the wife graduates to the position of a chattel. Hence
it is nothing extraordinary to find Oho-kuni-nushi consult
his sons. In fact they were probably the only ones com-
petent to give a good title. Thus we have at least been able
to determine a prominence of woman in the question of
succession and of land-grabbing. Ama-terasu is a woman.
In the famous contests between Ama-terasu and Susa-no-
wo, his offspring are all " delicate females. Judging from
this I have undoubtedly gained the victory,*' says Susa —
and the inheritance. With the Wondrous-Inada-Princess,
Yakami, Forward-Princess, Flower-Blossom and Long-

* His position is not unlike that of the present day Japanese muko-
^'oshi, received into the house as husband of the daughter (failing male
issue) and to continue the family line and worship. If unsatisfactory
to the adopting family he can be dismissed. His wife's will or desires
here play a small part. It is the family council which decides whether
or not he shall be expelled by a " divine (imperial court) expulsion."
Matters rarely go so far. He is often too glad to cut the connection.

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INTBODtlCTmN,

as-the-EocliB, Toyania, and Jewel-Gcxjd-PriTioe&s, the
goods follow the girl. Apart fxxiiu this it is hard to see
in what the iwen figure. They spend their tinie in
fishing, bunting, rarublinf^, and fighting — and trying to
s^ure the best matrimonial berth in the market ; a coui^se
of life not unlike that of the tv^^entieth century, Armo
DominL

It is hardly necessary to go into the hierarchy in such a
family. The parents stand supreme, with the father as
executive, or at least a male head to act as such. The
woman's position is apparently much the best assured of
the two sexes. It is only the spirit of jealousy which
maJies the Forward-Princess bewail her confineiiient to
her own particular '* headland," while Obo-kuni-nusbi
wanders it abroad with a free foot and fancy* The boys
were quite likely to be tossed out of the kennel, to make their
way as best they could either against the outside world or
at home. But the outside worltl has its own problems,
and is likely to set its face sternly against intrudei>^. Busa-
no-wo, OhO'kuni-nushij Fire- Subside, and Euddy-Plenty
were few and favoured characteLB. On the other hand, any
quantity of bmwling is displayed in the same litter, fmm
Susa down. The eighty biTithei^ of Oho-kuni-nushi would
have turned just as readily on any other successful aspirant ;
and Fire-Suteide neither heard nor cared anything about
the ** Five Relations " of Confucius.* And this without
paying any attention to the family strife in Heaven, or
the uproarious time the Earthly Deities were ha\^ng, and
which BO staggered the timid Great-Gi-eat-Eai-s. Hence
it is nothing extiBordinary to find, now and hereafter, a
pi-eference for younger sons. They are the last to remain
under the woman's influence, when not the issue of the
youngest and favourite wife, and to them her heart
naturally tui'ns ; and whei'e succession w^as so ill-regulated,
as in this Primitive Japan^ and the woman's influence was

* Emperor and subject, parent and child, elder and yo anger brother,
teachor and pupils en pec i or and inferior- The position of the teacher
dififers iu the East* The religioua coded of India at timef> seem
to pl&OQ him higlier than a parent [ci\ Manii It 145-6 for contradictory
views]. Euddhism is here a strange exception.

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34 INTRODUCTION.

SO strong, it not surprising to find them often in arms,
and usually successful in their aspirations.

Before passing on to the more important question of
personality as displayed in these records, a word can be
said on religion. Separating this, temporarily, from ethics
it can be said that the chronicle is a religious exposition, the
deeds and doings of gods and divinely descended persons ;
and at this early date they are not likely to neglect their
own special business. Naturally there is good deal of conten-
tion over the distribution of the religious plunder. And this
phase of the divine economics is frankly recognized as
the most important. It is worth noting that even such an
apparently pointless tale (not tail) as that of the ** The
White Hare of Inaba " ends up in a deification.* Oho-
kuni-nushi in the final settlement of his affairs holds out for
a temple, the pillars of which should rest on the nethermost
rock-bottom, and the cross-beams of which should reach to
the Plain of High-Heaven. And Euddy-Plenty on his
descent from the top of Kirishima-yama " made stout the
temple-pillars on the nethermost rock-bottom, and made
high the cross-beams to the Plain of High-Heaven and
dwelt there." And the ritual therein was very elaborate.
Rules for purification, for offerings, for divination, for
magic were well developed, and later are much elaborated
from obviously early (i. e. non-Chinese) sources. And on
this the whole stress is laid. Of ethics, properly so called,
there is not a trace. It is absurd to call the observances of
savages and semi-barbarous people undeveloped ethics.
To do so is to adopt the grossest of all materialisms, a point
of view quite favoured, it is to be admitted, in those circles
which regard science as an elaboration not a discovery of
principles ; and which regards evolution as an end to a
means, and quite able to make water run up hill, the earth
fall into the moon, and the green apple to agree with the
boy, all provided the cells happen to take things that way
(the why and wherefore, by the way, happening to be just
the disputed point at issue). The list of offences in the
primitive Japanese code is strictly limited to two directions ;

* As Professor Chamberlain has pointed out, deification runs into
over-lordship ; but the extremes are readily distinguished.

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INTRODUCTION. 35

(1) There are those against communal interests, the proper
care and cultivation of the food supply, whether it be the
destruction of the rice fields or the loss of a fish-hook ; (2)
failure to observe ritual as laid down. Here, as in all
purely savage peoples, the core of ethics — personal
responsibility to a rule generally applicable without regard
to place, person, or time, is ignored. The nearest approach
to it is that affecting tale of Cotton-tail, and no wonder the
Mombusho pounce on it in an effort to find some basis of
" morals " in their early religious tradition. Naturally as
we find no shadow of ethics here, we will find little later
on, until the influence of the great Middle Kingdom
(China) begins to filter in. Meanwhile questions of
individual " right " are decided by " might ; '* communal
customs are settled by the Council of Elders meeting in the
dry river beds so common in certain seasons in Japan, and
supplying one of the few places where council can be held
in the secrecy of being out of hearing and eaves-dropping ;
and in particularly knotty questions recourse was had to
divination.* The petty ruler was priest and king. His
palace was also the temple, and temple and treasury were
fairly synonymous. As for worship of gods there is not a
trace of it. They are all deities — heavenly or earthly —
and the latter are only thumped into submission, vi et
armis. But for these local shrines, the " palace " of the
father and the father's father, or rather the family centre,
they have the greatest respect; and Oho-kuni-nushi and
Euddy-Plenty knew what they were about when they built
deep and strong.

But most interesting perhaps is the question of per-
sonality. Here we have a tolerably free movement among
the kindred tribes, great display of personal energy and
its attendant ingenuity in meeting complications, much as
we find it in present day Japan ; and yet under all,
subjection to custom and authority carried to that extreme
which puts an effective damper on originality, the develop-
ment of a new line. The bed-rock principle was that
position could only be made good through others. This

* There are long and elaborate papers on this subject by Rev. J.
Defrennes and also by Rev. C. Cesselin. Cf Melanges Japonais.

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36 INTBODUCTION.

sounds natural enough. How else is position to be made
good ? But to the western mind this implies that means
and ends are in the hand and mind of the guiding genius.
It is that trust in the leader, whose ends are often but
dimly forecast, which judges of men rather than of
things. These latter are but combinations of dull matter
and material force ; and rightly it is thought that men
should guide these within possible limits and not be guided
by them, the ass (brute or human) to be governed by the
leader. But this has not been the case in the East.
Here elders and council define the rules received from
elders and council. It is beautifully examplified in the
present Japanese Constitution* in which the specified
powers are granted to the Progressive (Law-Making)
element in the body politic, and all else belong to the
Executive, guided of course by the unyielding past. The
result therefore can be, not . effort to effect change, or
progress forward or backward, but only to secure the not
unpleasant position of official distributor. The world has
always put such a character in a tolerably soft berth,
where much can stick to his fingers in the way of material
comforts and advantages. The most rollicking youth,
therefore, has every inducement to try to secure position,
and no inducement to do anything after he does secure it.
To do this he resorts to all the usual processes to reach his
desired end : intrigue, and its final issue violence ; all
spiced with a no small amount of lying, murder, (adultery
hardly figures where the one-night-headland principle
prevailed), theft, and such like offenses as are usually
tabulated " undesirable.'* .Thus leadership is secured, and
affairs go on in the old rut until the next generation or
next door neighbour takes up the process. Thus as at the
start we find old Thought- Includer a mere intriguer ; so
at the end we find Prince Cormorant making a viarriage
de convenance with his aunt, old enough to nurse him a
new-born babe.

* The exact reverse of the principle at the basis of the Constitution
of the United States of America.

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INTBODUCTION. 87

The cause of the emigration of what was to become the
imperial tribe from Himuka or Satsuma took place iu a
most natural way. A fisherman, blown off shore by
storm, or venturing farther afield than usual caught a
glimpse of the attractive Yamato plain at the upper end
of which now lies Kyoto. Eumours of this favoured land
were current, but the actual proof of sight is much more
inspiring. In the rumpled and hilly surface of lower
Kyushu, and the whole coast line lying to the eastward,
this would make such a contrast as would be sure to
arouse the lust of conquest. The mind of Prince Kamu
was soon made up. His grandfather Fire-Subside had
died at the ripe age of five hundred and eighty years.
His father Prince Cormorant had died '' long after "
his marriage to the nurse-aunt. And Kamu himself,
the youngest of their issue, was now a ripe youth of
forty -five years, and with a keener appreciation of the
working of the curse of the Deity -Great-Mountain-Posses-

* The chronology now adopted is the " official chronology." It is
always found as the framework of official histories offered for native
and foreign consumption (as for example at the Vienna and St. L6uis
Expositions), in Baron Kikuchi's '* Japanese Education," and in " Fifty
Years of New Japan" edited by Count Okuma. To which is to be
added that it is good for nothing. I confess to some surprise at Baron
Kikuchi^s so naively championing this absurdity when off his native
soil. The ** Public Ledger " of Philadelphia reports him (12 March
1910) as giving Japanese loyalty and devotion to the Imperial House a
life of 25 centuries. 250 would have been no less (or more) accurate.
Japanese history begins with 400 A.D. Its legend has no chronology,
and in its early part no liistorical value ; and its later records even to
the seventh century A.D. are badly diluted with the miraculous and
absurd rising rapidly in proportion as it recedes in time. Where
details are sufficient I follow usually the Kojiki in this Introduction,
as more thoroughly Japanese. Its versions, and the versions of the
Nihongi often vary widely.

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38 INTKODUCTION.

sor. Whatever the pressure was to start the movement,
beyond this cupidity and a sort of family tradition to send
the male members roaming, he and his elder brother Itsu-
se start their campaign to the eastward. This was a slow
affair. A year was spent in northern Kyushu in the
friendly quarters of Prince and Princess Usa.* Plainly
there was not much work to do here, and perhaps Kyushu
was already pretty well under the thumb of the Satsuma
tribe. Progress along the Inland Sea was much slower
and more difficult. Seven years were devoted to the con-
quest of Aki and its neighbourhood just beyond the Shimo-
noseki straits. Eight more years were spent at Takashima
in Kibi, where Jimmu and his brother were now close to
their mark, the present site of Osaka. Setting out from
Kibi they soon secured the guidance of a native, who wig-
wagged them, and was picked up in the Hayasuhi channel,!
" riding towards them on the carapace of a tortoise and
waving his wings (sleeves?) as he angled.** It was there-
fore sixteen years after leaving Satsuma that Jimmu and
his brother landed at the head of the Bay of Naniwa
(Osaka) to join battle with Prince Tomi, lord of the land
and no mean opponent. In Idzumi (or in Kawachi), at a
place called Tadatsu, the elder brother Itsu-se was mortal-
ly wounded in the fight and died soon after. Jimmu
himself and his army had a hard time of it. At Kumano
" a large bear came out of the mountain and forthwith
disappeared into it. Then His Augustness Kamu-Yamato-
ihare-biko suddenly fainted, and his august army likewise
all fainted and fell prostrate " — which being interpreted is
to say that Tomi, or one of his captains, put in an appear-
ance and inflicted a severe check on Jimmu, who was un-
able to continue the pursuit. There is little use at this late
date of pursuing Jimmu's campaigns more particularly.
He finally did dispose of the recalcitrant and very tough

* There is a very picturesque temple to-day at Usa, and the Wakaya
is one of the best of quiet Japanese inns, f " quick-sucking." The
JSfihongi places this event in the Bungo channel. Navigation to-day
is no light task for sailing vessels. Every bight and bay has its name,
but the Inland Sea had none in Japanese, which speaks volumes for
pDlitical conditions in early days. Then the habit grew to give it none,
as happens in Things Japanese.

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tf^i^ilttSSs^

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KAMU-YAMATO-IWARE-HIKO-NO-MIKOTO (JIMMU TENW5).

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INTRODUCTION. 39

Tomi ; but it k significant that an important ally marries
the sister of that hard fighting prince. And he has to
vanquish others equally obstinate.

The war was carried on with the most open exhibition
of treachery on both sides. That Jimmu found native aid
to take sides with him is plain enough ; both Heavenly
and Earthly deities, with or without " tails." And in his
subjugation and pacification of the land he does not hesitate
to use the basest kind of treachery himself. There seems
to have been an element in the land not entitied to the
open treatment as warriors that eTimmu gave to his other
adversaries. They were cave dwellers, and plainly much
less qualified to deal with the Satsuma clan (or clans)
both in craft and in war. A band of these people had
cordially received him, and he entertained them at a great
feast. At a given signal his attendants waiting on the
feast produce concealed weapons (stone clubs), and strike
down the opposing warriors. The interesting feature for
our story is this emphasized use of stone weapons. It sets
a grade for the existing Japanese culture which is corro-
borated by the extremely coarse products found even in
much later tombs and dolmens. Although iron was known
in the earliest days of the immigration, late down in the
legend stone has a prominent use.

Better deserved was the punishment meted out to the
treachery of the elder Ukashi, Prince of Uda, a native
magnate and one disposed to hold out against Jimmu by
foul means, since fair would not answer. He prepared a
pit within his dwelling to which he intended to inveigle
Jimmu, with the purpose of trapping and spearing him
at his leisure. Here the younger Ukashi entered into
the plot ; judging from the results with the amiable in-
tention of making the best terms with Jimmu, and by the
same stroke getting rid of his brother and garnering in
the inheritance. Forewarned by this latter Jinamu sent
two of his captains with a supporting force. These
invited Ukashi to enter his own trap, and carried out the
spearing process, not exactly as originally arranged, but
still to complete performance. It is here worth noting
that Jimmu is not well enough established to take this

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40 INTRODUCTION.

possession from the young and treacherous Prince of Uda
(the brother), but makes him chief in his brother's stead.
And there is another suggestive hint in the same line. He
had brought up from Satsuma (Himuka) his wife the
Princess Ahira, by whom he had at least one son, Tagashi-
mimi (Eudder-Ears).* It was plainly necessary, however,
to seek a matrimonial alliance in the land itself. There
had been a lady dwelling therein, the Princess Seya-
datara, who became the object of admiration of the Deity of
Miura, our old " headland " acquaintance Oho-kuni-nushi
(perhaps), here off his own ground on one of his excursions.
The story of the amour it is impossible to tell, except in
Greek, Latin, Japanese, Kamchatkan, or other strange
tongue. Sufficient to say here the results took visible form
in a beautiful maiden, I-suke-yori-hime the Startled -Good-
Princess. Such a high alliance, both from the view of
pedigree and local pull, was just the thing for Jimrau. So
to her he throws the liandkerchief, and she augustly
deigns to pick up the nose-wipe. From her three sons
were born. And thereby hangs a tale, wherefrom peo-
ples, all and every, can take warning as to mother bias ;
for a twist was thereby given to the imperial genealogy
which radically removes it from the Satsuma influence,
and transfers its centre and blood strain to Yamato. On
the death of Jimmu his son by his Satsuma wife appro-
priated I-suke-yori-hime for himself, and determined to
make away with his half-brothers by his now good wife
(all of which speaks volumes as to her position and influ-
ence). The probability is that she did not like the ar-
rangement from any point of view. The news of the plot
was promptly conveyed to these princelets. The elder
goes in to anticipate the amiable intentions of Tagishi-
mimi, his half-brother-step-father, but like a native Hamlet
loses his nerve before the deed. The younger brother then
takes up the task and promptly carries it out, thus secur-
ing the succession, giving a native prince to the throne
(the Satsuma blood was soon run down to zero by local
intermarriage), and enabling this tale to drop the subject

* The Nihongi gifts him with a numerous offspring, the others step-
ping into the sea, or going to ? Its account is very different.

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INTRODUCTION.

for nearly five hundred years ; as obligingly as does tbe
naive old chronicler, who for this period appends a list of
names and genealogies about as valuable and veracious as
Manetho's Hyksos dynasties in Egypt ; and which just as
likely are pure padding, or if they have any meaning at
all can just as well be names taken at random, contem-
porary as well as successive. As has been pointed out the
average age of the seventeen first Tenno of Japan is near-
ly ninety six years.* The eight following Jimmu respect-
ably average seventy two years (three are well over a
hundred) . The eight monarchs or chiefs in whose reigns
far more history is sprinkled among legend average one
hundred and eight years, which is not at all respectable
(with the figures 168, 153, 137, 130 years for four out
of the eight), and which prohibit by their irregular
distribution any interpretations based on differences in
chronological reckoning.

We are met, therefore, at the start with a very positive
shock to the genealogy attributed to the Imperial House,
and to the equally positive statement that ** from the first
Emperor, Jimmu, there has been an unbroken line of
descent to the present Emperor." This has about as much
foundation in fact as the names of Agamemnon's horses or
the equally rash statement that *' all Japanese (with the
insignificant exception of the subjugated aborigines and
naturalised Coreans and Chinese) are regarded as either

* By Professor B. H. Chamberlain, (" Kojiki " p. xlix). As to
Manetho, cf. Breasted (" History of Egypt p. 14,214 seq). The artificial
nature of the chronicle is practically established by the long and careful
genealogies of the progeny of these monarchs. They were drawn up to
prove a line of descent for historical and existing noble families pos-
sessing an admitted (at the time) claim of relation to the reigning
prince. These claims grew so wide that purification of the lists by hot
water under Ingyo, by doctoring the records under Temmu and Tenchi,
became necessary from time to time.

Thus Mr. Saburo Shi mad a speaks of "a theoretically undisputed
sovereign, possessing an uninterrupted lineage which extended over
more than 2500 years." (Fifty Years of New Japan I p. 79). The
absurd official chronology is accepted throughout in this really valu-
able book. And the official view taints and makes worthless the re-
ferences to the early history of the country and much of the later
history. In the Japanese edition Ithis would be expected. In the
English translation, and for foreign readers, it is unfortunate.

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42 INTRODUCTION.

descended from the Imperial family or from those who
came over with it from the Taka-Ma-ga-Hara [High
Plain of Heaven ?], may be said to constitute the fund-
amental character of our nationality, as distinguished from
other nations.'** To consider a people as divinely des-
cended has been a common trick with all savage and semi-
barbarous peoples, and it is a poor compiliment to pay the
educated Japanese, to say that he believes in it in the
twentieth century. The evidence of the fusion of war
tribes, and the submergence of the Satsuma blood early in
the career of the invading conquerors lies patent on the face
of the legends. It is quite possible, however, to pass *' rapid-
ly over several centuries, during which the greater part of
the country was gradually brought under subjection by the
successive Emperors and Princes, for in those early age&
the supreme military authority was never entrusted to a
subject. ''t This can be done simply because there is no
information whatever vouchsafed by the ancient authori-
ties on the matter, and to judge by the results involves
pure guessing as to details and a choice of evils in present-
ing alternative methods. There is no positive evidence as
to when Jimmu Tenno (if he ever existed) carried on
his campaigns. He and his so called successors, down
to the Christian Era may be mere names, and are just
as Jikely to have been in many cases contemporaries.

*Kikuchi. "Japanese Education" pp 7, 8. Archaeology or
Ethnology of the most primitive character would not accept " regard-
ed " as good coin in evidence of the fact. And having gotten a little
into the primitive native history as taken from Japanese record8_let o&
quote once more from native authority. Count Shigenobu Okuma
(Fifty Years of New Japan I p 14) tells us — " Immigrants into Japan,
finding themselves in a settled family life, naturally lost any evil traits
that they might previously have possessed, and regained their pristine
goodness, even approaching the purity of the ' six roots'. They saw
little need to quarrel, or to prohibit intermarriage among the races, and
thus aborigines and immigrants freely and happily intermingled, and
conversed over the hearth in a tongue that quickly became common

among them the clarifiying process went on. The impurities were

expelled etc." This is pure enthusiasm, not history in any. sense.

Nihongi and Kojiki show us that the predecessors of Jimmu Tenno,
and Jimmu himself, used the club as a persuader — ^' stone headed
mallets " ; and the record is not going to improve with the centuries^
although weapons will change.

t Kikuchi-loc. cit p 9.

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IlflTEODUGTIOK,

We shall soon firkcl a bad break again in this '* faultless "
record of aiicient things, and that in ehoit order. For the
present, all the ancient chronicles give are some methods
as conducted in Primitive Japan ; the time and order of
sequence of these is absolutely unknown. As the chief of
a BGnii-barbarous tribe he was of coui'se the actual leader
of his forces. He would indeed have been unique in
history if he had not been. Often in such a state of cul-
ture he had J or has, no other cause of being.

Par down in the centuries (officially 97 B. C : * accord-
ing to the scheme of Professor Kurae Kuiiitake 210 AD),
ninth war-chief from Jimrau Tennu there is a Teimd
Mima-ki-iri-biko-iniwa, known better as Siljin. I^eyond
the fact that he died at the age of {>nti hinidred and sixty
eight years, after much pestilence and famine in his reign,
and fighting a lively ancl successful little civil %vai" with his
half-brother, Take-hani-yasu, in the uncomfortably close
neighbourhood of Yaniashu*o (the Tennu 's headquartei"s
were long in Yamato) we can pass him over. He is
the first positively human material creature since the long
deceased Jimmn, the interval being plain stuffing for
purposes of pnxreation. And a mention is made of public
works in the form of pools or i^sei'voii's. This mention,
of course^ has no real value. Any more than that made
of western Japan as far north as Iwashii'o province.
The conquest of this northern district had to be under-
taken at least two hundr'ed year^ later.! Bo let us tiu'n to
his successor Ikume-iri-biko-isachi, otherwise Suiniu, who
reigned from B.C. 29 to AJ). 70 (Kume : 250^28-2 A.D.),
and died at the iipe age of one hundr^ed and fifty-three
(or one hundred and forty— Nih on gi) . ** From his birth

* We Ici't Jimnui*s successor, Sujzei^ at 549 B*C,"^ ofliciaUj ;" 1-28
A,I>. according to KllltlL^ There are difficulties and gueas work in
fiveraging up by a series oi' historical reigns, and tbcii applying the
nTerage to tbe unknown. This of coarse does not iielp out oLher
gross inconsistenciea, Clitmi can \& dated p^rhajis by Korean nottces —
bat tliHt does not obviate the inconvenient Statements of I^ojiki and
Nihongfj from which he Is born a gene ration after hia futhe^^^ dcatli.
The breach is fatah

t The more formal chronicle, theNihongi, con tinea Itaelf lo sendim
otit captain-s nn tlve Nortli, East, and West roads. Where? — it saith
not.

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44 INTRODUCTION.

he was 'of distinguished appearance; when he grew to
manhood he had superior talent and large principles.'**
To judge by results, he was a most competent man in the
line of being an obstinate fighter. And with him we
have a curious instance of how strong was the family
bond, the clinging to brothers and the female side of the
house. The brother of his queen, Saho-bime — a Saho-
biko — thought it better that he should rule the Central-
IJand-of-Eeed-Plains ; for, as did others later, he made
Uttle account of the legend of imperial inviolability.t He
therefore gave his sister the necessary instructions to make
cold meat of Suinin. Probably at the idea of such waste
of good material she wept on the face of the sleeping
chief, who awakened by the moisture of her tears sought
and ascertained the reason. Nor did he hold any grudge
against the little woman in her miscarriage. That seemed
to be part of the game in those days ; and when she
parleys with him from behind the protection of the ram-
part.+ of the castle in which he is besieging her brother,
his one idea is to get hold of her and withdraw her from
danger. She had been recently delivered of a child, and
her wish is to hand over to the father the new-born
infant. Suspecting the good faith of his messengers she
rots the fibre of her long garments, shaves her head and
dons the hair as a wig, and hands over the royal infant.
When they grasp at her hair and garments, these are left
in their hands, and she escapes back into the protection of
the castle, to perish therein with her brother. With the
promising infant, Homu-chi-wake, we need not trouble.
Born dumb he recovers his speech in a miraculous tale,
the foundation of which is based on the powers of the

* Cribbed from Chinese copy. The editors of the chronicles knew
as much about him as we do.

t When the Tenno became a Japanese Dalai-Lama this principle
held good: as good as it does in Thibet; But the Japanese did not
poison their Pope; they dethroned him.

t Perhaps of actual rice bags, as plainly was the case elsewhere and
<ienturies later, or a store-house for rice—" rice castle." Wild rice, if
indigenous to Japan, as is almost certain, will account for rice as a diet
in Neolithic Japan. The North American Red-man thus lived in
Minnesota and Wisconsin. The easy maize was cultivated; not tlie
difficult rice.

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INTRODUCTION. 45

gods to benefit humanity, the first one of the few instances
found in these legends. And in this reign and that of
his predecessor are indicated the first steps taken toward
an earnest worship of other than immediately local divini-
ties, decidedly late discoveries in the theological line. But
both this, and the passing mention of the Be (or guilds
which later became the basis of the industrial organization
of the country) are matters of later discussion.

Certainly we will find the Yamato-damashii in what we
have been so hastily running over, but in the reign of
Keiko (Oho-tarashi-hiko-oshiro-wake, 71-130 A.D. official-
ly, 283-316 A.D. Kume ; this monarch died at 107
years) we find one of the standard illustrations of it in his
son Prince Wo-usu, or Yamato-take. Far be it from us to
say that in putting down Yamato-take to the credit of a
sun myth such ingenious reasoners are altogether on the
wrong track. Whether he ever did exist is somewhat
more than doubtful, and his non-existence does not deepen
the obscurity in the pedigree of Chuai. Several of his
deeds find anticipation in other parts of these old chronicles.
But in his legend there is found an echo of the conquest of
the North Country, to which he is sent as to an unknown
land, and not to go further north than Shimotsuke. It is
only the later chroniclers who are so familiar with it»
geography. Prince Wo-usu started his career in a
characteristically energetic manner. One of his brothers,,
perhaps Kashi-tsune-wake for Oho-usu the twin figures
later, was negligent in attending that daily meeting at
the family cross-roads — breald ast~ or altogether abstained.
Of this the old king, Keiko, complained, and commissioned
Wo-usu to summon the delinquent. Several days, the
best part of a week, passed and the prince still failed to
appear. " Then the Heavenly Sovereign deigned to
ask his Augustness Wo-usu saying : * Why is thine
elder brother so long of coming ? Hast thou perchance
not yet taught him his duty ? He replied, saying ; * I
have been at that trouble.' Again the Heavenly Sovereign
said : * How did'st thou take the trouble ? He replied,
saying : * In the early morning when he went into the
retiring place, I grasped hold of him and crushed him*

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46 INTRODUCTION.

and, pulling off his limbs, wrapped them in matting and
flung them away.' '*

Well indeed might the Heavenly Sovereign be " alarmed
at the valorous ferocity of his august child's disposition."
His own '* august stature was ten feet two inches ; the
length of his august shank four feet one inch ; " and pro-
bably he had buck-teeth, and was gifted with prognathism.
However, despite all these charms and furnishings of his
valorous person, he proceeded to take care that his own
early morning musings should not be so incontinently in-
termpted. So Wo-usu is sent to Kyushu to subdue some
rebellious brigands known as the Kumaso bravoes. Doubt-
less he did not go alone,* but the brunt of the affair falls
on him. Wo-usu was then sixteen years old, so disguising
himself as a girl he mingles with the festive crowd at the
bandits ' banquet, and seeks the favour of the two leaders
of the band. The brothers are much taken with him and
seat the maiden between them, ogling her, and " rejoicing
exhuberantly." When the wine cup had well circulated,
the prince drew his sword from his garment and thrust
the elder brother through the breast. The younger
brother sought safety in flight, but Wo-usu was quick on
his trail. He caught him at the entrance to the cave and
disabled him by a thrust from behind. With the prince
standing over him the bravo sought the name of his con-
queror, and learning it dubbed him Yamato-take, ** bravest
in Yamato." This had no emollient effect on the rough
temper of the prince. Since tripes there should be, tripes
there would be, and he forewith ** ripped him up like a ripe
melon and slew him." Now all this is very reminiscent of
the campaigns that Keiko himself conducted in the south
island (Kynshu),t and perhaps all that can be drawn from it

* The Nihongi dishes the story up with the usual " Four Eternal
Kings " (attendant knights) known to a well-developed feudalism. It
is interesting to find the practice (?) so early as 720 A.D. It is copied
from China. " Brigand " etc simply means one refusing to recognize
the Tenno as chief.

t A curious feature in the Nihongi is that the bravo killed is called
the Bravo of Kahakami. Keiko's troubles also were with the Bravoes
of Kahakami, this place name being multipled into three places all in
different districts, a very disorderly corner of his kingdom.

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YAMATO-TAKE SLAYS THE BBAVO OF KAWAKAMI.

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INTRODUCTION. 47

is the necessity of such a campaign to reduce to submission
or reconquer the old home of the chief clan of the islands.
The northern district beyond Fujiyama, was plainly still
in the hands of the Yemishi or Ainu, and Keiko had an
opportunity to give us an excellent description of these
savages and their manners, if the chroniclers had not pre-
ferred instead to draw on Chinese Uterature.* However, as
far as the Yamato-daraashii had affected these aborigines
we can find it better at firsthand. They afforded Keiko
the excuse to keep Yamato-take busy and away from his
own neighbourhood. The job is offered to Oho-usu, but
it was plain enough that he would have no stomach
for it. This youth had in his earlier days been sent up to
secure two brides for his father — the Princesses Yehime
and Otohime. He secured the women, it is true. So
effectively that the lusty old king was forestalled in his
matrimonial intentions. On this occasion he flatly flunk-
ed, and took to the woods ; or rather he " was afraid, and
ran to conceal himself among the grass " Yamato-take had
returned from Kyushu by way of Idzumo, still on the trail
of any bravoes lying loose. In this land which always,
before and later, gave so much trouble to the Princes of
Yamato he used guile, so profitable to him at Kumaso.
Winning the confidence of the Idzumo bravo, Yamato-take
girded on himself a false sword. Exchanging weapons,
on a frivolous pretext he challenged the bravo to cross
swords, when of course the latter pulled furiously at what
was simply a solid chunk of wood. Then there were
more tripes. Yamato-take ** extirpated " him to the ac-
companiment of an august song, and went on his way up
to the capital to make his report.! Here he found the
task of subduing the eastern people confronting him.
Years were disciplining Yamato-take. He did not as a
preliminary hunt up the cowardly Oho-usu and section

* Aston, Nihongi p 203. This Chinese taint invalidates here and in
many other places what at first sight appears genuine archae logical
evidence. If these early chroniclers had any such, in their literary
enthusiam they threw away the grain for the chaff.

t This story duplicates one in the preceding reign of Sujin. cf
AstoD*s Nihongi I pp. 162,163. The song of Yamato-take is here given
to Idzumo Furime.

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48 INTRODUCTION.

him. The brave prince merely grumbled a little over the
business. Stopping at his aunt's temple residence at Ise
(she had been finally placed in charge by Suinin B. C. 6 ;
it is now 110 A.D.) to her he poured out his lamentations.
" It must surely be that the Heavenly Sovereign thinks I
may die quickly ; for after sending me to smite the wicked
people of the West, I am no sooner come up again to the
capital than, without bestowing on me an army he now
sends me off afresh to pacify the wicked people of the
twelve circuits of the East. Consequently I think that he
certainly thinks I shall die quickly." The aged lady, the
very aged lady, gives him a magic sword ; which with
little confidence in old wives* tales| Yamato-take turns over
later to one of his lady-loves, of the " headland '* kind.*

We are not interested at this date in his campaigns.
They were carried out brilliantly and successfully, and the
northern and eastern lands were duly subdued. A good
deal of sentiment and some excellent poetry has been
wasted over his tears on the mountain top as he looked
down on the land of Adzuma. Yamato-take had reach-
ed (Cape) Tsurigisaki just opposite the narrow strip of w ater
which forms the neck of the bottle of the present Tokyo
Bay.t Looking across to Awa he had high scorn for this
teacup passage. Forthwith in anger the deity of the place
raised a mighty storm in the tea-cup, and Yamato-teke's
favourite w4fe, Oto-tachibana, had to sacrifice herself
smilingly and willingly of course (Japanese women show
up admirably all through the long and stormy history),
to the wrath of the deity. It is with her in mind that
Yamato-take, his expedition completed and his life nearly
so, casts his eye over this fairest land in Japan. But
from w^here ? The Kojiki says from the Ashigara Pass,
and for the savour of old legend it is the reliable one of
the two chronicles. The Nihongi is a set effort to reduce

* "Fine old ladv " says Mr. Perker ; " Old, said Mr. Jingle, briefly
but emphatically. Then Mr. Perker goes into family statistics par-
alysing even |to the ingenious Jingle. The quotation in the text is
from Chamberlain "Kojiki " p. 210.

t Or perhaps Kwannonsaki. His words were " Adzuma ha ya,"
(Oh I my wife !) It is plainly an explanation of an already existing
name ; however cf Chamberlains note on p. 213.

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INTEODUCTION. 49

to Chinese standard (in every sense of the word (including
proportions) the old legends and traditions. The Nihongi
places this episode at the Usui Pass near Karuizawa ; and
as foreigners occupy hy scores the little box-hke cottages
sprinkled over the common-place, they like to add a little
sentiment to the most prosaic surroundings in Japan.
But apart from the too elaborate application of later geo-
graphy by the erudite editors of the Nihongi, the Ashi-
gara-toge, betv^een Suruga and Sagami is much nearer
the scene of his loss, and he must have had more than
phenomenal sight to locate it from the Usui-toge. The
rest of his labours, by the way, gave every scope for the
exercise of the YamatO'damashii as found in the warrior.
Energy, resourcefulness, persistence, bravery, and guile, all
carried him to a successfuf issue. But for another " head-
land " wife, the Princess Miyazu of Wohari, he would have
escaped. Entirely without meaning to do so she acted the
part of Delilah. Entrusting to her his magic sword,
Yamato-take, now well on his return to settle accounts
with Keiko, and already at the border separating Omi from
Mino, diveiged to go in pursuit of the deity of Mount
Ibuki. But this deity used means more foul than faii\
Here the sun myth advocates stand on their strong ground
and can revel at ease. Wearied and toil-worn Yamato-
take struggles up the slopes of the mountain, warmed by
the sun and wet by the dew, pelted by hail, and genemlly
contracting a bad cold, or pleurisy, or kindred com-
plaint described in all its symptoms with some effort at
medical accuracy. This finishes him off, after much suffer-
ing and song, for he dies with a warble into the hereafter,
in the shape of a while dotterel " eight fathoms long,'*
thereby establishing the biological record in that line of bird,
and relieving Keiko of any further perplexities, and to
the great lamentation of his more immediate adherents.

Genuine fact is now so interspersed with the web of the
legends that it is a question of trying to pick out the
psychology of the individual from the politics of that more
general sort which has become an abstraction, a boiled
down pui-ee of individual thoughts and aspirations. With
the YamatO'damashii in Japanese politics we here have

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50 INTRODUCTION.

little to do.* And such a fortunate reservation enables
us to cover ground rapidly, for more and more the politics
increase until they absorb all the space of the chronicles.
We can thus omit the minuter details of the next two
Tenno. Yamato-take had married a daughter of Suinin,
his aunt (and of the same generation as the terribly aged
Princess of Ise ; but we will not be too critical). By her
he had a son, Terashi-naka-tsu-hiko, better known as
Chuai. He was ten feet high and was born thirty-four
yeai-s after his, father's death (never mind dates), a fact
which gives no difficulties to the Mombusho, the Universi-
ties, or the Herald's Office.! But not only is there a bad
break in the genealogy. There is a shifting of the
Tenno's court from Yamato to Kyushu. Plainly this
southern island was a centre of* tribal difficulties at some
early period of the Christian Era. Chuai's wife, Jingo
kogo, and the conquest of Korea can be passed over as
apocryphal. Japan had frequent and warlike contact
with the mainland. Korean victories (in the Korean
records) are much less likely to be authentic than the
Japanese successes (in the Kojiki and Nihongi). The
truth lies somewhere in the middle. The Koreans would
turn defeats into victories as far as their chronicles are
concerned, and vice versa so would the Japanese. If,
however, they had lain under any such heavy hand as
Jingo is supposed to have laid upon them, loud would
have been the paean of triumph when the burden was
lifted off. Of that there is no trace. But there is plenty
of evidence that up to the sixth century there was tribute
paying from some of the smaller kingdoms, and for
centuries the immigration from Korea and China was
frequent and of the best kind.t And of this present

* Already treated in "Sakurambo" and "More Japonico."
t Professor Chamberlain makes it thirty-six years. Thus we get
Yamato-take thoroughly and safely under ground, or perhaps counting
Japanese style. He died in 111 A.D., and was buried in 113 A.D. As
Chuai ascended the throne in 192 A.D. his mother (then living) waa
122 years old. Even taking her to be a posthumous child of JSuinin
and figuring backward from Chuai she was at least 81 years old when
married. There were two children younger than Chuai.

t On Japanese authority, one tmrd of their nobility of these early
days can be traced to Korean and Chinese origin.

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INTEODUCTION. 61

giving and raidirig the Koreans make no bones at other
periods of their history, but are absolutely silent as to this
particular time. A queen was by no means an unknown
featui^ in Primitive Japan. The Chinese of contemporary
time i-eport this of what, probably very justly, they con-
Bidered a collection of warring barbarous tribes, less advanced
than Britain at the same period. We can pass over the
warlike queen, thereforej as more than dubious, without
letting go the war between Kyilsbfi and Yaraato. This
reads like a fiusb conquest of Yaniato by a Kyushfi tribe-
The later Japanese chroniclers, without the slightest
w^irrant, even venture to start Jingo off to Korea by way
of the Bay of Naniba (Osaka), and cheerfully wreck her
fleet at "Wada Point (near Kobe), But Jingo never saw
thase parts after her removal to join Chuai in Kyushu
(199 A,D., at which tin^e Korea is supposed to be
unknown, with Jiiigu as its future Columbus) until the
imperial clan again (sic)* establishes itself in the Central
Plain* The orthodox tale, however, runs as follows : the
local princes in Yamato, Kagosaka and Oshikuma, lead
the revolt during the prolonged absence of the Teimo in
Kyfiahii. These are supposed to he sons of Chuai, decidedly
disgruntled and suspicious of the mfant Horaudawake (Ojin),
carried three years in his mother's womb until she oould con-
veniently dispose of the Korean campaign before getting rid
of him.

Generalissimos i-epresent both sides in the real fighting ;
and Jingo's represt^ntative^has much the best of it in the
treachery. The youthful Ojin is represented as deceased,
and so canned up on a mourning couch to get within close
quarters of the enemy* The bow-strings ai^e then ostenta-
tiously broken, which the other side take as a sign of trace
and unbend their own bows. Ojin's warriors promptly
take from their head-dresses new strings, and smite the un-
prepared foe. These are chased into the bordei-s of Yania-
shiro, which seems to be almost independent of Yamato.*

Ojin is to be given much more credit than he gets from

* The battle, fought for Jingo by T^keuchi no Sakiine, was decided
»t the well kpown Osakatuge near Kjoto. Takeuehl was still extant in
362 A,D. He died aged HI 2, cf Nihongi I 295 [Aaton).

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52 INTRODUCTION.

the native scribes. He was later deified as Hachiman, God
of War. Now a people does not so deify a hero who did
all his fighting in the state of a foetus. There is here left
in tradition the story of a warlike monarch, and it is to be
Euspected that the wars of Jingo, the conquest of Yamato,
properly belong to this deified War God. However, on
their face the " Eecord *' and ** Chronicles '* merely make
himi out a sort of Japanese ** King Cole,'* a merry genial
monarch. It is of him that is told the pretty story of
Princess Kami-naga (Long-Hair) and his son Ohosazaki,
later Nintoku Tenno. The princess had been secured at
the behest and for the behoof of Ojin himself. Granted
the opportunity in those days of freer intercourse the young
prince fell in love with Long-Hair, and the couple were
much distressed at the idea of the approaching suminons
to the Tenno's couch. Learning of this deiwuinont Ojin
planned a pleasant surprise. Long were the faces of bride
and best-man (we can suppose Ohosazaki called upon to
hold up his father) as the wedding feast progressed to its
close and the fatal moment. And grateful were their feel-
ings when Ojin rose to toast the bride-groom in the person
of his son ; an example of self-sacrifice unique in the
annals of the Japanese parental relation, and I doubt if it
has ever been repeated in this or any other form since —
with an adult child. Thus in the old story Ojin politically
has little fighting to do His mother Jingo has attended
to that feature. Notliing is left him except to play this
part of the merry monarch, singing and feasting to the
last. ** Drink beer and go with the girls." Thus did the
clerics advise George Fox, according to the veracious Teii-
felsdroeck. A Korean (or Chinaman) was the one to
entice the chiefs palate to the verge of extravagance. The
experiences of the days of Susa-no-wo had lapsed into
forgetfulness. Nimpan or^Susukori distilled " some august
great liquor,** which as Ojin frankly slates went to his
head. *' I have become intoxicated with the august liquor
distilled by Susukori. I have become intoxicated with the
soothing liquor, with the smiling liquor.** He even takes to
beating the insensible rocks, which run away and give rise
to the proverb, ** hard stones get out of a drunkards way.'*

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INTRODUCTION. 53

As usual Ojin died in the odour of sanctity and at the
age of one hundred and thirty years. And as usual his suc-
cessor passed through the hurly-burly which inhered
in the succession to chieftainship of the ruling tribe. In
summing up a little later we shall have to diuw up a
rather startling little bill of indictment against the domestic
harmony shown in this " first family ** of Dai Nippon,
and outside of it for already we have seen Saho-biko
conspiring to oust the incumbent*. As far as Ohosazaki
(Nintoku 313-399 A.D. officially: 409-432 Kume) is
concerned, his younger brother, Uji-no-waki-itatsuko, did
the fighting for him, and in the manner customary tojthe
times and warfare. Rightfully or wrongfully — for Ojin
had preferred a younger son by another wife — the elder
brother, Oho-yama-mori, came up against Oho-sazaki
with fair words, armour under his garments, and an
army concealed in the bull-rushes. On the two last points,
clothes and Mosaics, Uji-waki, who had got wind of the
enterprise, was more than a match for him. And in
addition, disguising himself as a fisherman, he waited at
the ferry of the Ujikawa to take across his elder to the
interview with Ohosazaki, posted in full view and stately
loneUness where he could take in everything including
Oho-yama. As to elder and younger and the five re-
lations neither Uji-waki nor anyone else in the Japan of
that day bothered in the least. Besides, both were his
elder brothers, and perhaps he felt qualified to choose the
best for his own hand. Oho-yama-mori without suspicion
entered, and when half way across the Stream Uji-waki
began to rock the boat. This had been carefully greased
beforehand, and when Oho-yama rose in alarm to his
feet he was easily spilled into the river. His call for aid
was answered by the display of force on both sides of the
river, willing and unwilling to come to his aid under fire
according to their respective views of his enterprise. A

* Sabo-biko's proposition is not very nice, as Saho-bime is sister by
the same mother. "It is my wish, therefore to ascend to the immense
felicity, (the throne) and of a certainty to rule over the Empire alonjx
with thee" He has been holding up possible neglect thronghloss of her
personal charm^. She could only share as kogo. " Hara kara" (from
the same belly) gives rise to another unpleasant intrique later.

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54 INTRODUCTION.

short course in his heavy {sic) armour soon finished him,
and he reached shore by way of the river bottom. Uji-
waki fished him up (literally speaking), shed a pious tear,
and gave him a fine funeral. Nintoku not only lived
long to profit by the exploit, but had a pretty good time
throughout his long life. He was an amorous prince, and
gave his spouse, Iha-no-hime — a jealous jade — constant
trouble. His " headland " affairs are too numerous to go
into in detail. The most notorious were those with tiie
Princess Kuro-hime and Princess Yata. As to the first,
Iha simply drove her out, vi et armis, put her on a boat
and sent her spinning. The second named, however, was
her sister ; and during the absence of his consort Nintoku
installed Princess Yata as concubine. This little affair
between Yata-hime and Nintoku had been going on for
twenty-two years, so it was time it came to something.
In a rage Iha-no-hime refused to return, and took refuge
in that land of all recalcitrants, Yamashiro. The Tenno
tried hard to get her to return, and his messenger got
pretty wet in trying to arouse the sympathy of the
obstinate lady by sticking it out in the rain and the middle
of the court yard. Kuchiko, however, received no sym-
pathy from anyone but his sister Kumigae-hime, and the
good advice tt) go home and get dry, for his posturing was
•* no go,"* It can be said, by the way, that the tale
carries a suspicious resemblance to a later one in the reign
of Ingio. Nintoku had to make the best of it ; and he
and Yata spent the honey-moon in a high tower making
poetry on the moon and the amorous deer. Naturally
such a shifting prince was pretty tired of a quarter century
intrigue. He started new game in his half-sister Princess
Medori, sending after her their younger brother Prince
Hayabusa-wake. The Princess liked the messenger better
than the message, and Nintoku was not long in learning
it had gone very far astray. This brought another little

* " Yukimasen." Our half slang term " no go " is good Japanese.
One Japanese writer complacently traces " By jingo " to his quondam
mler as inspiring source. " We do not want to tight but by jingo if we
do etc" It is used at least as early as Motteux in his translation of
Rabelais. However, I offer this other chance ** to derive."

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INTRODUCTION. ^ 55

war on his hands, and Prince and Princess died game and
fighting. The chieftain who conducted operations, for his
own misfortunes, gave the jewels of Princess Medori to
his wife, who, as a lady of the Kdgd*s train appeared with
them at court where they were quickly recognized. Now
it seems to have been the custom of the time to expose
the bodies of offenders. Nintoku had strictly forbidden this
in the present case. As the jewels were carried more
intimately on the person within the garments it was plain
that Ohobate of Yamato had grossly violated the Tenno's
commands and certain decencies. Great was the wrath
of Nintoku, only mollified by plundering the offender.*

From the frying pan we fall into the fire — from Nintoku
to Eibhiu. This was another merry monarch. On one
occasion, while engaged in the worship of the Japanese
Bacchus (whoever it happened to be at that day), his
brother Sumi-no-Ye-taka-tsu thought the opportunity fit,
and fired the palace. In this he left out of account the
prime minister Achi-no-atahe, a Korean of Chinese descent.
Lord Achi simply shifted the unconscious monarch on to
his back, and bolted with him. Eichiu did not wake up
until they reached Kawachi province, safely out of harm's
way. Naturally his first question was — ** where am I
at ; " and learning the circumstances wisely decided to stay
where he was until matters were more definitely settled. He
was decidedly suspicious of his younger brother Midzu-ha-
wake, and refused to be interviewed until the latter's good
faith was shown by the delivery of the goods in the shape
of Sumi's head. This was effected by treachery, for
Prince Sumi plainly had a pretty strong grip on affairs.
However, one Sobahari, of his guards, was suborned to do
the deed. And when Sumi retired for private purposes.
Sobahari thrust him through with a spear \ He did not

*The Kojiki says he was condemned to death. The Nihongi, that on
giving up his property he was reprieved. The names also differ.

t This place and the bath are favourite hunting ground for Japanese
assassins, to take their victim at a disadvantage. Privacy on such
occasions it is well known was originally sought, not for decency, but
for safety, a man being temporarily hors de combat. The savage must
always be on guard. The legendary descent of Lord Kihi is as
apocryphal as the necessity and presence of Chinese banto (clerk) in all
Japanese financial establishments.

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56 INTRODUCTION.

profit by the deed, nor did Midzu-ha-wake intend that he
should. While with head tilted back he quaffed the liquor,
the Prince whipped it off with his sword. Henceforward
Kichiu passed his reign in peace ; and Midzu-ha-wake,
who succeeded him as Hanzei-Tenno, had done his
fighting while a subaltern. Like Keiko and Chuai this
latter rejoiced in buck-teeth and a length of nine and a
half feet.

In our search for personal traits we can rapidly pass
over Wo-asa-tsuna-wakugo-no-sukune, otherwise known
as Ingio (officially 412-453 A.D. : Kume 443-459 A. A.),
There is one episode of confused genealogy connecting him
with the succeeding reign. His spouse, Osaka-no-
Ohonatsu-hime, was likewise very jealous, and he had to
back and fill as much to get the appointment of a favourite
concubine, as he had previously done in making up his mind
to fill the then vacant throne. This position depended on
the good will of his lady wife and hogo, and the present
one had none to spare. Her younger sister, nick-named
Botohoshi Iratsume, was so beautiful that her charms
*' shone through her garments " like to a modern ballet
dancer or the graver opera stage. However, at the comi;
dance it was customary for the dancer to offer to the
highest person present a woman. The Tenno trapped the
kogo into dancing, and then forced the customary offer
from her reluctant lips. Of coarse he chose Sotohoshi
Iratsume, the court beauty. She, however, had no wish
to be the mark for the very unpleasant palace intrigue
that Osaka-no-hinie, as wife of the Tenno, could direct
against her ; and perhaps, being her sister, she knew her
capabilities in that line better than anyone else. A repeti-
tion of the scene in Nintoku's reign took place. The
king's messenger, one Ikatsu, concealed food in his clothes
and remained prostrate for a week in the courtyard,
awaiting Sotohosbi's consent ; which was reluctantly secur-
ed, for, as the lady opined, she never was able to take
her place at court ; and Ingio was soon off to pastures
new. The similarity of this talo, as noted, gives rise to
suspicion of use of varied material in the make up of these
legends. This very Sotohoshi Iratsume later figures as

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lUTTRODUCTIOH. 57

Ingiu's daughter, and otherwise there is not the elightest
evidence in Japanese history or legeiid of tlie Pharaonic
practice of espousing a daughter.* Plenty of close inter-
marriage with sisters, cousins, and autitSj mothers-in-law,
etc, exists, a-jul particularly is it bunched just at this
period. At all events there is at least a strong suspicion of
mistaken identity.

On Tiigiu's death them was indeed a mis up. Prince
Kam, the heir, had seduced his younger sister, this very
Sotohoshi-Iratsunie, possessing this same nicknaiiiej or
Karn*noH')ho-iratsnnie, The ottense (to the eighth c^n-
tuxy chmiiiclers) seems to lie in the blood tie, for she was
Karu's own sister. His brotlier Anaho (a full brotlier)
raised an army against him ; and Kani, banished to lyo
and joined by Iratsutne, finally commits suicide with his
mistress, to avoid the inevitable separation. The instru-
jiient selected to be the weapon of punishment was a par-
ticularly un virtuous hypocrite and whited sepulchie*
Anaho, now Ten no under the name of Anku, sent to the
chief Oho-liU9aka to secure this latter*s VLamger sister as
wife for his brother Oho-IIatsuse. The chief was will-
ing enough ; whether so the princess is another matter,
for Oho-Hatsuse had a particularly bad reputation. He
returned a fair message, which Aiikr/a messenger distorted
in order to plunder the presents returned as sign of
acceptance. In his wrath Anko made war on this Japan-
ese Uriah the Hittite, slew him, and ruhted it in Ijy cann-
ing oft' for himself the Princess Naga-iio-oho-iratsumo, his
own elder sister by the foil blood. i It is jiot particularly
surprising that his conscience troiibled him. Watching
ber little boy (by Oho-kusaka) playing in the apartment,
he told her his misgivings as to what might hap2)en when
the child grew older and would '* not live under th:s same

* Cf Breai^tetl, on RiTiicaca IT. " History of K^cy pt [u 461.

t Cf Kojiki-[C:iiarnl3^rlain pp. 'i93jtH04). I'^rotu' tho i'Dfert?tic'e li4ick|
Note* I'l p, 304 La >iole ii p, 2*SA the itieofrmplis are the aftme. I know
qF not a gliigt^ other identitif of naui^j throughout the I'tnionlri. TIik
nameri in the *'t.lH-f>ni(:!e4" (lilll^r. Ma!ti|)lteUy of plaice nsuiies in hanlly
a bar. Besides the Udc of Huko-biko is siiapioioiiH, It is qnitc hkely
however that the If^funil is ui^-iJii tip from geveral sonrccH aiiil the* ?^ait>e
^tory interwoven iu diflerent rjigns.

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58 INTRODUCTION.

Heaven with his fiather's slayer." Mayuwa was all ears
' for this entering wedge of connubial suggestion which
Anko doubtless intended it to be As soon as the Tenno
slept he grasped the sword lying by the couch, and taking
time and Ank5 by the forelock neatly sliced oflf the royal
head.

Here arose the opportunity for the most boisterous
character since the days of Yamato-take. Oho-hatsuse at
once took in hand the task of avenging his brother.
The elders were decidedly lukewarm ; and Kuro-biko, who
probably thought that Anko got no more than he deserv-
ed, remained silent. ** Number one ! " quoth Oho-hatsuse
as he decapitated him. He then turned to Prince Sakahi,*
who fearing to be " number two *' kept silent. And
" number two " he was, as Oho-hatsuse ** clutched him by
the collar, pulled him along, and dug a pit on reaching
Woharida, buried him as he stood, so that by the time he
had been buried up to the loins, both his eyes burst out,
and he died." Mayuwa 's answer seemed to satisfy Oho-
hatsuse. ** Thy servant has never sought the Celestial
Dignity. He has only revenged himself on his father's
enemy ; " which plainly indicates what was in everyone's
mind as to the real reason for Oho-hatsuse's display of
energy. Nevertheless Mayuwa sought refuge with a
faithful partisan, the Lord of Tsubura. Both perished in
battle and the flames of the dwelling. The grandee
** thrust the prince to death with his sword, and forth-
with killed himself by cutting oflF his own head " !

This, however, was not the only exploit necessary to
perform before Oho-hatsuse could assume the throne. (He
is known as Yuriaku-officially 456-479 A.D : 463-502
Kume). Ichi-no-be-no-oshiba, a son of Eichiu, was the
choice of Anko as his successor. And it was time Eichiu's
issue should have a chance ; the uncles, Hanzei and Ingia

* Kuro and Shiro according to the Kojiki. In the Nihotigi both are
Kuro-biko Yatsuri and Sakahi. The latter escapes with Mayuwa, and
ia killed later. The legends are often thus plainly made up from
different sources, without connection. Japan was not then one united
country. Ama-terasu had evidently established the succession very
loosely. Until the choice was made there was no " inviolable " Son of
Heaven, then or afterward.

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INTRODUCTION, 59

having had their fling at the throne. Oshiba evidently
was a man of parts, and Yuriaku could not take him by
the collar. So he invited him to go huntino; on the moor,
and pierced him from behind with an arrow. After about
as foul a murder as ever disgraced a kin^iily quarrel for a
throne, Yuriaku dug a pit and hid the body, whose resting
place, but for a rather apocryphal old woman, would never
have been known. The murder of Oshiba finally settled
Yuriaku on the throne. The two sons of Oshiba., Ohoke and
Wohoke, scuttle away as fast as they can (Wohoke is only
seven years old) to be heard from {sic) later. A merry
life did his subjects lead with Yuriaku. No man, then or
now, can overlook the royal sconce, but one unfortunate
builded high, and it caught Yuriaku's eye. Naturally he
broke loose, and the unfortunate offender was glad to save
his bacon by the gift of a white dog clad in " bell and
blanket." The semi-barbarous Yuriaku is good natured
and child enough to compromise what either was no offence
or a serious offence. But his impetuous disposition led him
into far worse troubles. On one of his excursions, near the
river Miwa of Hatsusa,* "there was a girl, whose aspect was
very beautiful, washing clothes by the river side." Such
there have been before (on the banks of Nile and Euph-
rates), and such there have been since (on the banks of the
Eoxelane and in the charming pages of Lafcadio Hearn).
But few have had the experience of Akawo-ko. Struck by
the appearance of the maid Yuriaku told her to await a
siunmons to the royal couch. And wait she did until, an
old octogenarian, she took matters in her own hand and
went up to the royal palace to remind the Tenno of his
royal word. "The Heavenly Sovereign was greatly
startled. In his heart he wished to marry her, but shrank
from her extreme age, and could not make the marriage ;
but he conferred on her an august song." And he wis
more generous withal, for he sent her back, " plentifully
endowed " We might raise some questions here as to
how the passing years had treated him. However, he

* Hase, a famous temple of Yamato, near Sakurai. It and other
temples in the neighbourhood are well worth a visit.

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60 INTRODUCTION.

mu^t have been an infant when this affair started, or she
was a good deal older than she looked, for he was only
sixty two (ofBcially) when he died. Naturally the manners
of the court were like the prince, and inducive to quick
wits and thick wits. As to the former, a handmaiden had
passed to the Tenno a cup into which, unknown to her in
her reverential attitude, had fallen an oak leaf. " Let the
lady die." Out came Yuriaku's sword to take summary
vengeance, and to slice off her head. But the maiden
dropping on her knees sang such a graceful song of
apology that her crime was pardoned. Nor were the thick
wits absent. " Copious " were his feasts and tolerably
frequent even in story ; and one of the ladies of the court
openly laments her missing such a feast and the chance to
get " truly steeped in liquor ; " showing that they too took
their hand at lowering the peg.

With the death of his childless son Shiraka (Seinei :
officially 480-484 A.D : 603-507 Kume) the reigning house
reached a stop-gap in the person of a younger sister of
Prince Ichinobe (the stock of that worthy prince plainly
needed the strong hand of Yuriaku to keep it down). An
accidental mission of inspection by the Wodate, chief of
the Mountain Clan, discovered the male line in the
persons of Ohoke and Wohoke, sons of Ichinobe,
" two young children employed to light the fire " at
the festival of a local house-warming. In song these had
proclaimed their identity, and the Wodate took them,
first pate nally on his knee (!), and later up to the Capital
and the throne, rejoicing. To be sure only a trifle of
twenty six-yeai-s had elapsed since their disappearance,
and sturdy toddlers they had shown themselves to be at
that remote date. One would think that where so much
of the reigning timber was lying around in the younger
branches, to be had for the mere picking up, that less
dubious candidates could have been found. However,
where people lived and reigned to the age of 168, perhaps
30 odd is still to be described as a " young child.** Plainly
the Ichinobe clan were in the saddle. Triumphantly
the twain were brought forward to repair the break in
the genealogical table, and to rejoice the heart of their

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INTRODUCTION. 61

aunt.* The elder was the more sensible of the two ; both
by preventing his rasher brother from defiling a Tenno's
tomb (of Yuriaku ; on the ground of the bad example to
the public), and in allowing the younger, Wohoke, to take
the first chance at the throne and get it thoroughly establish-
ed and warmed for himself. An old man, who had stolen
the provender of the hungry and fugitive fledglings, was
promptly hunted up and executed in great torments (he
must have been a nonogenarian) ; and an old woman
obligingly turned up as eye-witness of the slaughter of
Prince Ichinobe. At all events she was well rewarded for
pointing out the resting place of his bones — or some bones, for
probably she was shrewd enough not to be very scrupulous
as to whose or what they really were. She offered to prove
the fact .by his teeth; which shows some discrimination
either on her part or that of the chronicler, an interesting
instance of primitive identification a la Sherlock Holmes.

This Ohoke (Ninken) was not a particularly amiable
character. At least the kogo of Wohoke had a whole-
some terror of his unforgiving disposition. In Wohoke's
lifetime she had treated him with disrespect in the palace
service, deftly sailing a pillow (makura) under the princely
unmentionables, and serving him sake in a standing
position. Now that he was Tenno she had but little
confidence in her fate and she strangled herself. It is a
characteristic tale of terror that gives an insight into the
life of the time.

There is but one other Tenno whose deeds we need sketch
before taking up a summary of this period, mainly tradi-
tion or legend, and but partly historical. This is the particu-
larly " undesirable " Muretsu (499-506 officially : 516-517
A.D. Kume.), but his reign offers another of those palpable
instances of duplication, one of the best proofs of manu-
facture in a historical record. He came to the throne
under difficulties. In fact it was a question who was to
reign, he or the prince minister or vizier — Heguri no

* Or their consin, or their sister. The Nihongi brings them to the
palace during the life of Shiraka. It gives a different account which
smacks of the artificial. The sage Ohoke, when Tenno, married
Yuriaku's daughter and reconciled the two militant branches.

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62 INTEOBUCTION.

Matori. Of course tlie Nihongi puts Matori down as
" utterly devoid of loyal principle *' ; but then it is busily
engaged in a propaganda of the inviolability of the reign-
ing line. Apart from the very dubious succession of the
last two monarchy the whole record from Ojin backward
is an. impossible oncJ on any human basis ; and as to
whether a sucession was preserved or not it is impossible
to say ; the face of the record and the probabilities are all
against such preservation. Often enough the youtiger
branches broke into and substituted themselves for the
direct line by primogeniture and an elder branch, andin dish-
ing up a genealogy from the old legends and traditions the
chronicler has not been very successful. Matori plainly
carried a pretty high head and hand in the land ; Muretsu
and his party being kept practically, on ** board wages.*' The
prince set eyes and heart on Princess Kage (Kagehime),
and, in order to do his courting properly, asked for the royal
turn-out (in the way of horses and attendants). This
Matori sneeringly promised — " some day " ;* and kept the
promise in the same indefinite terms. Muretsu therefore
had to use his own royal shanks to go to the Fair or try-
sting place where he was likely to meet the object of his
devotion. The lady, however, cared but little for his
love. She had an intrigue of some standing and advanced
development with Shibi, son of Matori. When Muretsu
approached Kagehime at the Fair, Shibi thrust himself in
between, and, in the hot words (or poems) exchanged,
boasted of an acquaintance entirely beyond any reasonable
intimacy with an unmarried lady. This seemed to stir
up Muretsu, and to make him listen to the advice of
Ohotomo no Kanemura. Shibi was waylaid on a visit
of congratulation to Kagehime, and killed that same night.
The princess, informed of the event, sought out the body
of her lover where it lay in the roadway, but the assassins
had made a very complete job of it. There was nothing
left for her to do but to shed tears and make poetry,
doubtless with grave misgivings as to the future. In the

* Nochi hodo, imaniy {mafian.a\ any old time— sometimes the inn girls*
cheerful "h.d --x--i'' which never eventuates, Heguri and Soga
both figure under Richiu. As did uneme, Astons Nihongi I 306, 304,

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INTEODUCTION. 63

little civil war which followed Matori was defeated and
slain, and Muretsu was at last put on the throne, which,
in the plainest terms of the chronicler, he had not yet
succeeded in reaching. And a sorry day it was for the
country. Matori*s judgment was thoroughly vindicated.
Muretsu was a degenerate. " He plucked out men's

nails, and made them dig up yams He pulled out the

hair of men's heads, made them climb to the top of trees,
and then cut down the trees, so that the men who had
climbed were killed by the fall This he took delight in

He made men climb up trees and then shot them

down vnth a bow, upon which he laughed." When the
people were starving he was spending the revenues in his
pleasure houses and palaces, and engaging in riotous feasts
at which figure actors and human freaks of all soi-ts.
*• He prepared strange divei-sions, and gave license to lewd
voices. Night and day he constantly indulged to excess
in wine in the company of the women of the palace. His
costumes were of brocade, and many of his garments of
damask and pure white silk." His pranks at the expense
of women are unmentionable ; Caligula was an angel of
light in comparison. This is the Tenno of which the
chronicler indulges in a flourish of preliminary panegyric
(cribbed from a Chinese history), and of whom he calmly
ends in the same breath with — : " he worked much evil

and accomplished no good thing and the people of the

whole land were in ten-or of bim." Let us add that he
died in his bed, at the palace of Namiki. His kind are
found later on, but the palace ofl&cei-s exercised less
patience before finding a substitute. The whole of his
adventure with Shibi is set down by the Kojiki to the
credit of Wohoke, but let us give Muretsu the credit of
blighted passion to account for his viciousness. It does
not seem possible to treat the story as a romance. There
is too much hard political fact mixed up in it, and this has
a chance of being recorded (with legend) since writing has
been introduced from China nearly a hundred years before.
As Mr. Aston has said,* it is a valuable indication of the

* He is inclined to regard the whole tale as a romance inserted in
the "Records" and "Chronicles.''

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64 INTKOBUCTION.

manners of the time, and shows a much freer foot fctf
woman than she possessed later. But the woman is after
all a minor feature in the tale. The whole tradition
turns on the motive of a disputed succession, and it was
plainly a time of great disturbance. Muretsu himself
leaves no children, but a consort is found for Ninken's
daughter in one of jthe younger branch with a clearer title
of genealogy from Ojin. The fact that Kagehime figures
in both stories rather points to an actual basis of fact
than the reverse.

§ 6.

Professor Chamberlain has pointed out how even such
an unvarnished tale as that of the Kojiki shows a fairly
complete, and, as far as the radical inconsistencies permit,
successful moulding of the legends into one whole, thus
indicating no little time and care given to this object ; and
also that the story passes from legend into the domain of
a considerable intermixture of history without any obvious
break. Both these conclusions can be accepted at the
valuation given them. It is this smooth continuity car-
ried down in the backward country districts to this forty-
third year of Meiji (1910), this carrying and moulding of
past tradition into actual life, that gives such interest to
Japanese life of to-day. To be sure, in the primitive
family of our early Era, patriarchy is found to control the
household. " Full control,'* however, does not exactly fit
the situation. There is still a good deal of the '* one
night" and "headknd" business. But the recognized
wife or concubine is now established in the husband's
home, although the old principle is recognized by giving
them separate establishments — as in the advice of little
(Princess) Sahobime, when she chose to burn with brother,
and also took care to choose her successors with Suinin, to
be established in ** the consort chambers," her last official

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INTRODUCTION. 65

act as kogo (Tenno's chief wife). This ingenious little
woman helps us into the light in both ways, for her very
choosing to burn shows the strong hold that the blood
family had on its members, in preference to mere legal
union. It is therefore quite natural both in the maternal
and matriarchal sense that Jimmu's wife I-suke-yori-hime,
should betray her wedded spouse (and ex-stepson) to seat
her own children and House on the tribal throne. Jingo-
kogo does the same for other reasons, and we can be fairly
sure that the maternal influence and clan is behind Nintoku,
Eichiu, and Ingio. Anko and Yuriaku hardly needed it ;
and Kenzo and Ninken, unfortunate foundlings, come to port
in the person of their aunt. Now of course there is little
direct argument here for a trace of matriarchy. But it
exists, and is strengthened by the power of the avuncular
influence on the mother's side. It is this that leads Prince
Saho-biko and Take-hani-yasu to aim without further
deviation straight at the throne itself. Behind the Tenno,
real or nominal, there is naturally not only the reigning
clan, but all his father's brothers and other ascendants.
These, in so far as they do not fall in with the aspirants clan
on the mother's side, have little sympathy with him. It is the
weak spot in every movement to supplant the recognized heir
to the throne. The balance of physical force under normal
conditions swings to his side. And where there is no re-
cognized rule of primogeniture, it is quite likely to seek and
support the strongest representative for the Tenno's
throne ; that is, until the rise of ** mayor's of the palace " in-
troduces another influence, and we meet with the first of
them in Heguri-no-Matori. The system in force during
the period of tradition certainly secured a strong line of
princes for the Yamato kingdom. And it is an indication
and the result of these wars between tribes and clans
fighting for supremacy. Even Eichiu, a drunkard, is no
weakling ; and scanty as are the data of his reign they
are most important in the communication with China and
Korea, which lead to the introduction of the arts and writ-
ing, 405 A.D , this latter bringing with it the literature of
the Middle Kingdom. But even if this bt so, and patriarchy
holds the guiding reins, the traces of the ancient polity

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66 INTRODUCTION.

are still distinct, although less marked than in the purely
legendary times of the Heavenly Deities.

It is pleasing to find women foot, if not fancy, free.
It is a young ghl on the mountain side who gives warn-
ing to the uncle of Sujin, already despatched on a mission
to Koshi with his forces, to subdue the distant peoples of
the north-west coast. This leads him to turn his arms
against the nearer and more dangerous Take-hani-yasu.
Eichiu gets a similar warning. In all Keiko's adventures
among the bandits of Kyushu women figure prominently
in influence and direction. He conquers one bandit chief
because the daughter, enamoured of Keiko, cuts her
father's bow string. And Keiko in a transport of grati-
tude (to Confucius and the Five Relations) cuts her throat
and gets rid of her at the same time. It is these wander-
ing maidens particularly who are victims of the ** head-
land " tribute. And concubines or wives of this transient
title are thick as the rice-heads in the Central Land of Beed
Plains. Some are wiser than others. When the Princess
Wodo sees the train of Yuriaku she at once takes to the
woods, to the great disgust of that imperial poet, called
into action by the mere sight of a petticoat. Not that their
lot was particularly hard when called into the royal
service. The life, if rude and rough, was plentifully
besprinkled and varied by feasts and festivities, and it was
only under such rough discipline as that of Yuriaku, or under
such a sulky fellow as Ninken, that there is record of some-
what harsh treatment, head-slicing, and boiling in hot
water. And over all this female contingent, as far as the
Court was concerned, ruled one of their own sex. Here
the kogo was nearly supreme in her sphere. Admittance
to her train was only obtained with her consent or abdica-
tion. And if the intruder chose to stay she could make
things very unpleasant for the fair one who thus braved her
displeasure by leaning on the Tenno for support. And with
such support the Princess Sotohori Iratsume, sister of
Osaka-no-hime the kogo, wisely was not satisfied.*

^ As to marriage and giving in marriage there is an interesting echo
of the old Long House totem marriage ban in the case of AriaKi and
Akitama. It belong to this late period. Of Nihongi I 396 Aston.
Sotohori=Sotohoshi. Cf. Chamberlain, Kojild p. 293.

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INTRODUCTION. 67

How far the patria potestas went it is hard to say in
absolute terms. Judging from later Japan probably to
life itself, tempered by a certain platonic responsibility to
the clan. Certainly the life of a brother could be taken
with very small cause, and the patHa potestas was here
justified by an ex post facto application of the rule. It alj
depended on whether or not the operator was really an
earnest man and brother. But if there are intrigues
within the litter it is pleasant to find that there is not a
single attempt recorded in Japanese annals, of son against
father. That form of palace comspiracy happily is un-
known, and there is no reason to believe that the chronic-
lers have avoided it by the sin of omission. There is
strong suspicion that some of the Tenno (Chuai for instance)
were disposed of by palace conspiracies, now and later ;
but their own issue are not involved. And this not usual
where a freedom of selection exists ; such as is practised by
Ojin, who selects a successor from his three sons according
to their answer as made to his question. Where such
freedom exists it of course does not imply peaceful succes-
sion. And this was not the rule. There was almost
certainly a fight. Omitting the nonentities immediately
succeeding Suizei (Jimmu's son), and which are probably
mere padding to add five hundred years to the genealogy
and so give it a respectable length in the face of their Chinese
models (our chroniclers of the Kojiki and Nihongi are
writing at the beginning of the eighth century 712-720
A.D) ; of eighteen sovereigns, three (Jimmu, Keiko, and
Nintolm) have fighting enough to satisfy even a primitive
Japanese. Nine others only succeed in reaching the
throne through conspiracy and fighting (Suizei, Sujin,
Suinin, Ojin, Eichiu, Anko, Yuriaku, Seinei, Muretsu).
Chuai is a doubtful case that we cannot grant a peaceful
issue from this world ; nor does the native chronicler do
so. Chuai savours strongly of being the Japanese Rom-
ulus.* Hanzei did the fighting to put his brother Eichiu
on the throne. Ingio, Kenzo, and Ninken, reluctantly
took their seat through doubtful intrigue. Seimu alone

* But not in Dr. Frazer*s sense of king as sacrificial victim.

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68 INTRODUCTION.

succeeded peacefully ; and he congratulates himself that
Keiko had made it possible. As fpr Shiraka, father
Yuriaku had ** cleared the deck," and it was necessary
for a younger generation to grow up to fighting age be-
fore there could be trouble. It is not so difficult as
we come down the record, through the Middle Ages
even to this forty -third year of Meiji, to understand how
this side of the Yamato-damashii has always been a
prominent feature. The Japanese are denounced as
tricky, treacherous, quarrelsome, and bad neighbours.
And they are so. These are qualities of a warlike people.
But with these bred in the bone, in the marrow so to
speak and operating through all the centuries, how can
they help themselves ? To quarrel with this side of the
Yamato-damashii is to quarrel with Dame Nature herself,
in her greatest stake of the war game. It is the barking
at the moon. Get ye hence and do likewise !*

Naturally we find these qualities prominent in the
younger element, male and female. Of the men we need
say nothing. From Jimmu*s Yamato wife to Princess
Medori and Kagehime, the women take their part of the
strife and the penalty. And all these qualities we can
transfer to the lower grades of society. These ambitions
could have no scope if they did not find arms and brains
of the same kind to put them in action. The fighting is
usually fast and furious. One side of course must be
beaten ; usually with great ease to the chronicler. But
they leave a tremendous casualty list on the field. We
get glimpses of the social organization, whether it be for
war or public works. These latter are supposed to be
undertaken as early as the time of Sfijin ; that is, the
fii-st record after Jimmu to which we can attach possible if
scanty value. Pools are then made. And in the reign
of his successor Suinin, the Be or industrial organizations
(guilds) are mentioned. These dates of course amount to

* Two Japanese quarrel in this twentieth century with bows and
smiles, and hands wrapped in the folds of their ample sleeves. A few^
weeks later the community wakes to the news that one of the twain
lias burst into his enemy's house, and sword in hand exterminated the
whole family down to the bab6 in the cradle.

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INTRODUCTION. 69

nothing ; bul they show that the chroniclers gave these
a tremendous antiquity in their records, and as they have
little to do with the actual genealogy making there is less
reason for stretching the truth. At that early date there
would be no hesitation in slinging in a Tenno or so to fill
up. Later, when more serious gaps occur, a Be is esta-
blished to carry on the worship of the royal stock where
there is lack of issue. These organizations, however, must
have been largely for census purposes. A wood-cutter's
Be naturally must be scattered far and wide ; as also a
fisherman's Be. The military organization just as natural-
ly would be more concentrated, a fact which gave the later
centralization its opportunity. But this Be structure was fit
ground on which to rest the eptering wedge. Industry was
ordered and directed. A man did what he was told, and that
is the important point. He naturally turned to leaders, and
they to higher authorities. In the village it is this little knot
of elders which to-day on the Japanese country-side directs
absolutely the affairs of every individual man. If he does
not choose to submit, let him go else where. He usually has
no place to which to go, even to-day. Two thousand
years ago, and down to 1867, he did not even have this
choice of next to nothing. Eecalcitrants turned outlaw.

Now this does not necessarily give rise to an absolutism
in the directing elders The tyranny over an individual
may be drastic, even atrocious. The scope given to petty
hatred is too direct and too easily wielded not to cause
much suffering to any marked individuality. Any Quaker
meeting displays the same feature. But the dependence of
authority on authority makes it tiirn to precedent, and at
least keeps all within formal obedience to certain rules ;
and, be it added, makes these rules .all the harder to
change. Both young and old were therefore in the firm
grasp of formal custom. The first cannot move, no matter
how much they may wish to do so ; the latter have lost
the wish and are timid under responsibility, the more so
as mistakes in Primitive and Old efapati (up to 1867) only
too often involved the head slicing experience — an exceed-
ingly radical measure, one beyond remedy even to these
*' twice-born men.** When things were not carried to such

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70 INTRODUCTION.

extremes the}' were merely whipped, branded, hung, boiled
alive, or crucified — sufficiently inconvenient and unpleasant
measures in themselves. Naturally when the head of the
whole body politic is reached there is no desire for change.
Everything is for the best in this best of possible worlds :
and the only scramble is for the "diwy." As to this
there is very little change, whether we are deahng with
the Heavenly Deities, Jimmu and his immediate successors,
the early Tenno, the Middle Ages, the Shogunate, or — 1867
and the forty-third year of Meiji. Let us be glad for this
delightful simplification found in Japanese history. The
motive at bottom is not confined to Japan, but elsewhere
it is more complicated with other issues. The Japanese
Pecksnifif, from Deity-Thouglit-Includer to — distinguished
statesmen on the subject of Korea and Manchuria, is deci-
dedly naive. He is catching a snuffling trick conamon to his
confreres in the West, best expressed in the terms ** good of
the native,'* " civilizing barbarous tribes " out of existence
etc etc ; but the greediness is as yet not well disguised.

The Japanese chief therefore (Tenno or Shogun) was as
much tied in his way, as was the village youth in his
sphere. He grasped the community as its (and his) all,
and like any other natural object he found it to be fit for
its particular uses and for no others. And those surround-
ing him saw that he put it to no other uses. In the early
days he found a sphere of personal usefulness in rolling up
his ball to the confines of the world as he knew it. The
times were not ripe for further adventiures. When
they were, the ball was. so tightly wrapped that it would
not expand. And the fate of the nation, and of its leaders,
was the fate of every individual unit in it. How could it
be other wise ? It was the nature of the beast. We have
seen what was the individual outlook confronted with the
elders. Social custom had long fixed a man's relation to
them . Toward his rivals it adopted a more variable attitude ;
as indeed must be the case. The spoils will aways be the
object of ambition in any System. This left a fair and
enticing enough field for the Japanese of Primitive and
Mediaeval times. Again we are confronted simply with
an effort to make good ; a fight to secure position. This

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INTRODUCTION. 71

necessarily involved the individual's attitude toward
subordinates. Position cannot be secured without due use
of the only means then known to secure it (machinery did
not take the place of arms). And it is to this that the
gradual arrangement and hardening into a set mould of
the whole Japanese political organization is due. It is
not a development, an evolution. There is a complication
of primitive machinery, the germs of which are found in
very early times, the whole outline being strangely familiar
through the ages. Movement was much freer in this
Primitive Japan. Strangers are constantly coming into
the body politic on advantageous terms. There is a
constant distribution and redistribution of the plums ; so
much so that Ingio, in alarm lest the Court favourites
should be frozen out, eliminates inconvenient competition
by a hot water selection, not too fairly carried out it can be
imagined. But eveiy political disturbance upset the local
arrangement. The usual head slicing and strangling
(later belly-slicing) foUow^ed, with a new arrangement at
the end of the hurly-burly. Thus the game was exciting,
and the stakes reasonably high. Social castes of course
early set hard and fast. An intruder had to be a very strong
character to get into the set of the leaders. But even a thous-
and years later Hideyoshi, son of a peasant, could seat himself
on the Japanese throne and direct the energies of the nation.
He showed enough deference to aristocratic prejudice to sub-
mit to adoption by a blue-blooded insignificant, thus secur-
ing what amounts in our western world to a Papal count-
ship, or other title of the Koman Curia ; a blue-blooded
insignificant, for neither Hideyoshi or the genuine old huge
woidd have suffered ability in a running mate.

Naturally the definition of the term ambition does not
reach very high in Japanese history. It is simply "to
get there.*' Not for oneself; on that point we must be
fair. A man only ** got there '* as he took others, his
family or clan. The result is a man self-centred in a
clique which he works for his own ends, and these are
purely material. There is no ambition for a wide and
widening end. The only one to have such ambitions was
this Hideyoshi, the Japanese Cromwell (and one that

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72 INTRODUCTION.

could slice heads if he wished, but much preferred to
smother rash ambitions in Court or daimyo) . The Korean
expedition of Hideyoshi, at the end of the sixteenth
century, had no real foundation in the national genius, or
necessity from pressure of population. lyeyasu recognized
this, and drew out of it. But this lack of great ambitions,
this confinement to purposes of a clique, put a premium
on indirectness of method. A man ambitious for himself
could ostensibly be only ambitious for others ; and in-
directness of method means a free use of the very worst
methods and ambitions, as in the wars of all periods,
whether a palace intrique against Kichiu, or in the Middle
Ages, or in Hogen and Heiji when the foulest of material
struggles was the inspiring motive on both sides. And
as the ambitions were narrowed, necessarily the same fate
befell the virtues. Self-centring it is true gives energy
of character, but this particular form of individualism
(if it can be called such) in Japanese history meant
leadership without moral responsibility, in so far as it
was not strictly inherent in the custom of the country,
which reduces it much to a matter of form. In these
days of violence, which in one place or another brought
young Japan into the strenuous Ufe, up to the days
of lyeyasu, and even to the days of Meiji, this naturally
developed quick wit and varied methods to meet con-
tingencies. Whoever failed to possess them necessarily
went under in the strife of man against men. This
applied to every grade of society, and particularly to the
fighting man. Men advanced with their leader. The
whole particular clique formed one solid unit, rising and
falling together, which fact is at the basis of that abnor-
mal development of loyalty to a petty chieftain, a monstro-
sity later shifted on to the shoulders of Confucian moraUty.
No such abortion was ever really born from that fine
code of ethics. It cannot be held responsible for Bushido.*

^ * What the Japanese writers are fond of discussing as Bushido is
simply Chinese ethics. Its Japanese peculiarities as exemplified in the
case of the "47 roai/?. " are its defects. Bushido of the sixteenth
century again differs from Bushido of the twentieth century. The
"47" have been vigorously defended by a number of writers in a
recent number of the Taiyo magazine.

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INTBOBUCTION. 73

In this small world of these Japanese Islands the field of
enterprise was very limited, and the possibilities for these
chieftains very narrow. There was not too much to go
around, and little inducement to share it with others.
Some room for shifting there was, and such as could take
place did take place. Bat defeat meant disaster, and chief
and retainers perished together. The development and
climax of their code in haraJdri illustrates a peculiar
phase of Japanese history in its extension. This is
not peculiar to Japan ; for more than one unfort-
unate city, taken in the net of Eoman brutality, and
subject to its vengeance, delifierately chose to perish rather
than to face such consequences. Antiquity and antiquated
customs come down to the twentieth century in Japanese
thought, whereas in the West they are only memories, or
preserved for useful qualities, the application being based
on existing requirements, and the old meaning discounted
or altogether abandoned.

Success was everything therefore in pre-Meiji Japan.
Brute violence could often be met only by finessing,
which developed both these qualities to an abnormal
degree. This was conducted under the most favourable of
conditions. A man won in the name of an abstraction — a
chief, a daimyo, really a community. Thus the individual
escaped all responsibility, and any blunder came back to
afflict the community, as it thoroughly deserved. Indivi-
dual traits, however, thus lose definition in their ends.
Nothing stands out but the individual actions of the man,
his down-sitting and his up-rising. We hardly stop to
consider his object. And this is as true of Jimmu and
Yuriaku as it is of Yoritomo and Yoshitsune. Prince
Karu strangles himself, Muretsu dies in his bed, Oishi
Kuranosuke of the forty-seven ronin slits open his belly —
this is all according to custom, and young and old in the
Japan of to-day gravely wag their head in approval. The
action Q,nd, the finale are what catch the attention. The
motif is left entirely out of account, for the Ked Indian
savagery which pursued Lord Kira can hardly stand
Examination in any ethical code. Shikata ga nai is the
standing excuse for the methods pursued and the nature

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74 INTRODUCTION.

oi the finale. Necessarily then the community becomes
the prey of individual greed : which has all the direction
and none of the responsibility, as it acts in the name of
an abstraction at first and second hand.

Eeligious development during this period undergoes
very slight change. It is not entirely absent nor does it
lack importance. The Satsuma clan adds largely to its
pantheon, and doubtless the subject tribes gain by kindred
amalgamation of local gods. One feature is well worth
accentuating. The " Kecord " and ** Chronicles," with hard-
ly a specific mention of its existence, suddenly bring us face
to face with a fully developed theocracy, and that so na-
turally that we realize there is change of form rather than
substance. There are few early direct references to religious
worship by the kings. His ancestress the Sun Goddess,
and her right hand man High-Integrating-Deity, send
Jimmu aid at their own initiative. His brother's death is
attributed to fighting "against the sun,'* which is a very-
sensible idea if they fought with the sun in their eyes.
There is also scanty mention of local gods as he moves
from! place to place ; gods of sea and land, with tails and
without tails, sometimes met in person, sometimes merely
surmised, or identified by the unexpected fruitfulness of
maidens wandering the hillside. Sfijin finds himself com-
pelled to make some distinction. He separates Hea-
venly Shrines from Earthly Shrines, and there is little
differentiation between the two. In Suinin's reign it is
more divination than worship, and the references to the
deities cannot be distinguished from those of " the age of
the gods *' when they all lived fraternally together in the
Plain of High Heaven.* The main keynote is that they
are not thus to be distinguished from human beings. In
name and action the kami graduate into their different
forms, from divine beings to lords of the soil, and it is not
possible to tell where one begins and the other ends. When
all kinds of deities swarm in the records — as with Yamato-

* Its location is the subject of grave discussion by Japanese anti-
quarians and archaeologists. But do German savants worry as to
Walhalla? Where is Bokugo, palace of the sea god ? Nay — where is
McGinty ? See Mr. Aston's note, Nihongi 1. 132 : also 225-6.

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INTRODrCTION. 75

take and his adventures — it is hard to know whether he
is engaged against a divine being, or against a recalcitrant
, to Keiko's supremacy ; and the deity of Mount Ibuki can
as well be a ^ndit, or an ex-baron on a strike, or a petty
chief still unsubdued and sitting tight in his own baili-
wick, or hail, stomi, and cloud obscuring the hxm. When
we are confronted with the long list of the fully developed
Shinto Nature gods* — well, we cannot distinguish them
from the time when they figured in their old home in the
Plain of High Heaven and the Kojiki ; avoiding reference
to the Nihongi, which has so " Chii:afied " and developed
them that they are not so easily recognized as relatives in
early and later times as in the simpler *' Records '* or the
Shinto Eituals.

Now in the Kojiki and this twentieth century the gods
are supposed by the Japanese actually to be their ancestors
and procreators. At least so says Baron Kikuchi,t in
which he has the support of a long and honourable list of
the greatest living names in Japan, heroes in war and
peace, worshipping at the Shokonsha the manes of those
fallen on the battle-fields of Manchuria and Tsushima, and
gone to join these ancient ancestors. Now it is of course
perfectly true that these gods, qua gods, do not and never
did exist. And it is equally likely that as human beings
they never figured on earth or anywhere else ; but what
this worship of the gods as ancestors does teach us is, that
these old Japanese, and present .Tapanese, did and do
believe in ancestor worship. They would be the last to deny
it. And that is the main point at issue. We can even
sympathize with them, for we are all a little tainted with
the same complaint, a prejudice in favour of our fore-
bears. Where the shock, the contrast between two radical-
ly opposed systems, comes in is when Shinto confronts Bud-
dhism in the momentous year 552 A.D. What Japan
received from China (through Korea) was the corrupted
northern Buddhism, in its exoteric form conveyed through
the elaborated fictions of the Mahayana texts. Here were
gods indeed. Great Buddhas, Lords of the Universe,

* Cf. Mr. Aston's "Shinto." ~ ^

t "Japanese Education" p. 8.

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76 INTRODUCTION.

with deities removed from actual ken, and the fairly com-
plete Hindu pantheon — " with monks, nuns, male and
female lay devotees, gods, Nagas, goblins, Gandharvas,
demons, Garadas, Kinnaras, great serpents, men, and
beings not human, as well as governors of a region, rulers
of armies, and rulers of four continents." A new view is
thus given to their own divinities, and the chronicles show
it on their face. Both the ancient Shintoist and the
modern western reader are shocked and startled at the
confrontation. Thereafter the Nakatomi hereditary priest-
hood, existing to-day as the Kannushi, appear in an
attitude new to them and to us, (we only hear of tbem
attached to worship by the Tenno, and the Nihongi refers
them back to Suinin's hesitating establishment of the
shrines at Ise : probably they long antedated any record
even in tradition). To save their own bacon they appear
in politics. They are beaten it is true ; but they are
supple, and can beat the) devil around the stump as skil-
fully as any of their confreres. For centuries, in the
great House of Fujiwara, they govern Japan and its
politics. What caused this change of role ? Before 552
A.D. the Nakatomi are not heard of politically. The reli-
gion of the country, wherever it was locally in practice, as is
the case with Shmto to-day, was represented in one united
whole. After 552 A.D., the priest is no longer the mere
mouthpiece of the worshipper. He becomes the inter-
mediary ; and contact with a ritualistic Buddhism soon
almost stamps out the old Shinto. Ise, the specific place
of worship of the divine ancestors of the TennO ; Idzumo,
the seat of old Deity Master-of-the-Great-Land, who drove
his shrewd bargain ; these held their own in the main.
The others degenerated into Eyobu Shinto, as was the case
at Kumano ; or go bodily over to Buddhism. Of course
552 A.D. merely marks a point of struggle. Buddhism had
been filtering in for a hundred and fifty years.*

* Almost any western worship is a good contrast to Shinto.
Druidism had its metaphysics. Its gods liad passed out of contact
with humanity. Its priests were a great ruling corporation. There is
no evidence of this in Shinto. Its priests became a great ruling
corporation and abandoned their cult.

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IKTRODUCTION. 77

§ 7.

It is nothing extraordinary to find only change in detail
and not in form. If it were not for the fact that his
kingdom was larger, and its administration a little more
complicated Yuriaku could readily change places in the
chronicles with Jimmu. So readily that the long interval
between them in the official chronology is all the more to
be suspected. And if Jimmu used a leaf cup in his
palace furniture, so did Yuriaku. The latter*s under-
standing of ceremony was no model even for Jimmu.
Ninken was suspected of desiring to snip off the lady's
head ; she anticipated his intentions. One feature can be
emphasized : we are not dealing with any feudal relation
between chief and subordinates. Feudalism is based on
contract, clear and concise as a public grant can make it.
So concise that the contract itself often gave rise to dispute
as to its interpretation. But feudalism sprang out of two
separate elements ; that of the comes to his chief, and
found even in savage tribes with a very rudimentary
political structure ; that of the subject of the Roman
Emperor, tied and controlled by a legal system carried to
a high degree of perfection in theory and practice. It is
the latter of these that makes feudalism such a highly
artificial stage of civilization. The so called traces of
"feudalism" in Primitive Japan are distinctly relationship
between tribal chiefs, one of which is overlord. But there
is a wide distinction to be made between such a Tartar
chieftain as existed in Japan, from Jimmu down to the
introduction of writing (405 A.D. ca. and Buddhism
552 A.D.), and a feudal prince. The Tartar chief has
no contract with his subsidiary chiefs. He grants them
such power as he chooses (in one phase), or takes what he
can (in another phase). A fief, originally in practice and

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78 INTRODUCTION.

always in theory, belonged to the sovereign, and was
formally granted in set terms. The underlings of the
Tartar chief were allies, real and nominal. An ally might
be suppressed by violence, but the Tartar chief would never
have dreamed of pleading a property right, except in so
far as might made right and he owned the Earth. He
took what he had abstained from taking. He did not
retake. And the difference is important. The arrange-
ment was an extremely unsatisfactory one. From the
days of Jimmu the effort is made to get rid of this organi-
zation. Members of the ruling clan are put in possession
of conquered tribes, and thus it is scattered in virtual con-
trol over the whole country. Even then the arrangement
is not satisfactory, and there is a progressing effort to
eliminate this independent feature and substitute a centra-
lized organization.

The progress toward this is interesting. Our war lord
has, even in the earliest times, not gone man hunting
himself. It is Sujin's uncle, not Sujin himself, who goes
out to pursue the savages of the north and west, and who
later defeats Take-hani-yasu. The Tenno are vigorous,
active chieftains, but they do act in military aiSfairs largely
(and necessarily) through subordinate generals. Only in
stress of necessity, or to reach the throne do they take
arms in person.* And this feature becomes more and
more prominent with time. We have found that Muretsu
{ca. 500 A.D.), perhaps Kejizo and Ninken, had to face a
mayor of the palace in the person of Matori. This noble
is the first of a long line, and his opportunities were not
great. By contact with literary China (through Korea)
and Buddhism a great and radical change had been
wrought in detail ; not in essentials, be it added. The
Chinese /ormwZa^, especially ceremonial, were exactly what
this intelligent, quick-witted people wanted. All the court
furniture — clothes, titles, and decorations — were adopted
wholesale. The case was somewhat like that of King

* Civil wars excepted. Every monarch, down to this twentieth
century, fights for his throne. The Japanese Tenno did not always do
that. To the opposite contention it can be replied — after the apocry-
phal Keiko, what Tenno headed his armies? Temmu? As Tenno, no.

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INTRODUCTION. 79

Kamehameha of Hawaii, decked out in a plug hat, a laced
coat, and a breech-clout. But it was quickly gotten into
shape. And the outer covering sat badly on the ad-
ministrative shape. The tribal system had been a failure.
The effort to centralize it had resulted in Mayors of the
Palace.

The reason for this is not hard to find. The Tenno is
not passing from the throne, but he is passing into the
hands of his ministers ; that is from one powerful family
to another. The individual no longer governs in Japan —
if he ever did. The process, in any event, is one long in
operation. It is seen in the prominence played by the
elder members of the house, uncles and elder brothers,
who figure in this capacity as real rulers, for the principle
of substitution, or acting by deputy and never directly,
gets early hold in Japan. When Kanamaru therefore
ousts Muratori and puts Muretsu on the throne, it is no
indication of the qualities good or bad of the candidate.
A principle of legitimacy in the ruling branch has sprung
up (or did afterwards, for the chronicler may well have
substituted the thought of his own time), and when
the line of Nintoku expires in Muretsu (499-506 A.D.
officially : Kume 516-517 A.D.), a successor is found in a
younger branch from Ojin, and let us hope of less doubtful
genealogy than the last substitution, although that could
hardly be so from the apocryphal Ojin. But the selection
is made under the auspices of Kanamaru, and so he holds
his own during the two foUovsdng reigns. By the middle
of Kimmei's reign (540-541 AD. officially : 532-572 A.D.
Kume)* the Soga family, however, had risen to endanger
his influence, and the old man is forced to vsrithdraw from
court. In spite of the reassurance given him by the Tenno
himself, he evidently found safety in obscurity, and doubt-
less knowing the situation much better than we of to-day
acted wisely in so doing.

For it was these Soga that emphasized the crisis through
which the representative of the ruling clan — the Tenno —

* We need not trouble about dales as yet. Keidai is a father at
thirteen years. Mr. Aston has pointed out, that as late as 573 A.D.,
under Kimmei, the chronology is unreliable.

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80 INTRODUCTION.

was going toward his fate, to be retired as a sort of
Japanese Pope. The course is still long, but under the
Japanese, or any other system of substitution or deputed
action, the result was inevitable. What had taken place
was this : the ruling clan had for some generations esta-
blished its supremacy over southern and western Japan,
and had a tolerably firm hold on the main island as far
north as Dewa and Mutsu. For the chiefs of the subject
clans, younger branches of the chief house in the ruling
clan had been in many cases substituted ; and otherwise
the chiefs of powerful families still held their own on
equivalent terms. This was hardly a feudfilism, for the
rule lay by right in the local ruler, irrespective of any
contract. But where centralisation was steadily gomg on,
and salaried officers from the Tenno's court were con-
stantly encroaching upon and filtering into and through
these subject clans, it was all the more dangerous for these
weaker organisations. There was no right, no contract,
to plead against might. The first step was taken against
these very Soga ; proud, strong, turbulent nobles. The
particular branch of this family thus involved, seems to
have established itself in the north, and to have had
at its command forces drawn from the aborigines — ^the
Yemishi. The first chief of this house to come into
prominence is Soga no Iname. The issue he raised was a
religious one. Buddhism had been introduced from Korea
in 552 A.D., and the Soga house enthusiastically adopted
it. On trying to force it on the kingdom they were met by
the Nakatomi, the hereditary priesthood of the native
Shinto, which (as far as we meet with it in chronicles
composed to advertise the deeds of the ruling house) was
confined to a single family or clan. These of course had
strong backing among the nobles, and the lucky accidents
of a pestilence and convulsions of Nature induced the
Tenno to believe in the anger of the native gods. Such
worship as had secured a footing was stamped out by fire
and pitching the sacred images into the river, a very
insufficient way of getting rid of them in this land of
miracles.

Of course pestilence works both ways. Sauce for the

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INTBODUCTION. 81

goose is sauce for the gander, and incipient Buddhists
could soon point to the anger of the Buddhas and their
attendant deities. Besides, the daughter of Sc^a-no-Iname
was a favoured concubine of Kimmei. And Kunmei knew
something of the power oi women in palace intrigue.
The widow of his predecessor, the nyoin Yamada, had kept
him in tutelage longer than he liked. Indeed at this
period women are much the centre of intrigue ; strong
capable women too, and it is nearly the middle of the
eighth century before the throne is left to the male line.*
The Soga began the practice <rf marrying the Tenno to a
daughter of the House. And this prevalence of the blood
gives as result that it is really an indirect matriarchy which
for centuries rules the succession. The Japanese throne
has thus passed fix)m Soga to Fujiwara with few excep-
tions during the period with which we have to deal.t

It is nothing astonishing to find Soga no Mumayko
(or Umayko), son and successor of Iname, holding the
position of prime minister (oho-omi) in 572 A.D. He was
the ablest of this able family. In 584 A.D. he felt strong
enough to again bring forward Buddhism ; which dates
from 552 A.D., but which took more than a generation to
get a footing, and nearly one hundred years to secure a
really strong hold or any material footing in political
circles. Mumayko imported priests and nuns. An un-
lucky pestilence again spoiled his efforts; and the nuns
and priests, after a sound flogging, were banished from the
kingdom. Temples and images were reduced to ashes.
But Mumayko quickly had his revenge. Bidatsu, who
was very much on the fence in religious matters, died ; his
successor was sickly and an enthusiastic Buddhist. In the
rivalry between the Soga and Mononobe (backed by the
Nakatomi), the former had the valuable support of the
throne. In the last days of Yomei there was an attempt
made by Prince Anahobe to break into the palace and

» Not exclusively. Meisho Tenno (1630-1643 A-D.) succeeded her
father : Go-Sakura-machi Tenno (1763-1770 A.D,), her brother.

t And at least down to the Tokugawa period, at which my lists of
kogo stop. Two or three Minamoto secure the position, and one Taira
(Kiyomori's d aughter— Kenreimon-in).

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82 INTRODUCTION.

ravish and carry off the nycdn. The succession of Sujin,
a child of Yomei by Soga's daughter simply brought on
what old Mumayko, with crocodile lamentations, had
prognosticated. Civil war broke out, with Anahobe sup-
ported by the Mononobe. Mumayko took the field at
once and vigorously. Anahobe was encompassed by
treachery and soon disposed of. With the whole backing
of the officials of the ruling clan (naturally as his own
appointees) the next game was Mononobe no Moriya
himself; and this was all the more pleasing, because
Moriya was his brother-in-law. The old chronicler says,
most scandalously, that Mumayko's wife had her eye on
her brother's property. He was a fat prize.* That all
this was a straight out fight over the succession is plain
enough from the fact that Sujin was not proclaimed Tenno
until 587 A.D. And most ungrateful he was to this old
king-maker. Within five years (592 A.D.) he is plotting
against Mumayko. But there was a woman in the case,
Ohotomo-no-kateho, a concubine whom he neglected and
scorned. She let Mumayko into the whole affair.t His
method of dealing with this rebellion in the Soga clan was
simple and direct. He had the Tenno removed by assas-
sination, thus anticipating kindred efforts directed against
himself.

Not that Mumayko lost caste in any way by thus some-
what roughly intruding on the person of the Tenno. Why
should he? He was dealing with his own (grandson).
He simply substituted the grand-daughter of Soga-no-
Iname (his niece). Suiko was also daughter of Kimmei
and Jcogo of Bidatsu, and for political purposes at least
Anahobe had found her not unattractive. With her, as
a sort of regent adviser, was established the famous Sho-
toku Taishi. The prince, so unfortunate in his issue, was
the son of Yomei by a half-sister. But probably he was
fortunate in his reputation. There is not one thing in

* The " rice fort " mentioned is plainly a mere breastwork of the
actual bags of rice.

t " Recently a wild boar was presented to the Emperor. He pointed
to it and said :— When shall the man we think of be cut off as this
wild boar's throat has been cut. Besides weapons are being made in
abundance in the Palace." Cf Henry II. and Becket.

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INTKODUCTION. 83

political life that he does which was not a favourite issue
with old Mumayko, when he himself was as yet in swad-
dling clothes.* Naturally centralisation was going on.
The more energetically as it was centralisation in the
Soga clan. Back of every political movement of the
young prince, it can be suspected, stood old Mumayko.
The latter had proved his worth in the poUtical arena.
And he continued to prove it. It is in 612 A.D. that the
Tenno signs a song in his honour, most eulogistic, and
congratulating herself on her able avuncular adviser. As
for the so-called " reform *' of 604 A.D. it can be put aside
altogether. The " Laws of Shotoku Taishi " are moral
precepts such as would be expected from an enthusiastic
convert to a new religion. If taken as " legislation *' they
display little experience in human action, and crass ignor-
ance as to legislative form. It is only when Mumayko is
thoroughly in control that Buddhism, the chosen creed of
this Soga family, fairly is established. Henceforward
religion is no longer an issue. And when the Nakatomi
again come forward nearly a generation later, a com-
pronlise has been found in the adoption of Shinto by
Buddhism. This was a disastrous compromise for Shinto.
At the great shrines of Ise and Izumo the native cult
was tolerably safe, in a country in which worship was
based on ancestor worship. Thus it was also safe on the
mitamashiro of the households. But in the temples
throughout the land it fared badly before the stronger
creed.

The one who conies most creditably out of all this
fighting and civil war is a certain Yorodzu, an officer of a
company of guards belonging to Mononobe-no-Moriya.
When his master's fate was sealed a move was made to
run down his more earnest adherents, and evidently
Yorodzu was a marked man. He was willing to make
terms, to devote his strength and skill as mighty bow-man
to the Tenno's service, which perhaps did not imply to

* He is a mere youth at the battle against Mononobe. He prays ;
and the battle is won I " In 604 A.D. the well-known Constitution : "
Prof. Tomii " Fifty years of New Japan " I 235. But compare the
Nihongi (Aston) II 129-132.

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84 INTEODUCTION.

that of the Soga. Beset in a thicket he tied cords to the
bamboos, and by shaking them deceived his enemies as to
his whereabouts. Apparently safe they were a mark for
his arrows- Thirty and more he killed at this spot. But
on trying to make his escape he was lamed by an arrow
in the knee. Still he fought on, accounting for another
score. When his quiver was empty, and he could na
longer fight, he cut his bow into pieces, plunged his
dagger into his throat and died.* Natural signs— thunder,,
an earthquake etc. — prevented the usual dismemberment
of the body. This interesting news, together with that
of his dog starving itself to death, secured honourable
burial from the superstitious court.

Even if Suiko was a Soga, she was also a Tenno. Thus
when old Mumayko pressed her for a large addition to his
fief, a robust donation from the Tenno's land and privileges,
she refused flatly to grant it, solely on the basis of the
wrong to her successors in so doing. In 626 A.D. Soga
no Mumayko died, full of years, honours, and plunder,
and Suiko was glad to follow him three years later. The
Soga family, however, were well represented in the head
of the house, Soga no Yemishi son of Mumayko. It has
been said above that Shotoku Taishi was unfortunate in his
issue. These too were by a wife taken from the Soga
family. In fact the next twenty-five years were occupied
wdth factional division within the Soga themselves. Soga
no Yemishi was hostile to the issue of Shotoku Taishi,
and succeeded in placing on the throne Jomei, a son of
Bidatsu, instead of his nephew Prince Yamashiro no
Ohoye. He was satisfied with this step. Not so his son,
Soga no Iruka. And the arrogant Princess Kamutsumiya,
a daughter of Shotoku Taishi, gave him a handle for his
hatred to the house of Ohoye. This was so widely under-
stood through the country side that children made it a
subject of their songs. Iruka was so threatening that
Prince Yamashiro took to flight. At first he successfully

* Suicide was effected by stabbing the throat, or strangling — vid :
this Yorodzu and Ketsu — Nihongi II 116-164. Harakiri was a later
practice. Samurai woman always adopted the throat stabbing, with a
ceremony only less elaborate than harakiri.

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INTRODUCTION. 85

evaded pursuit and reached Ikomasan, in Yamato, but sur-
rounded by the foe at the temple of Ikaruga he and all his
family strangled themselves.* Even Soga no Yeraishi was
angered at this unwise persecution. Iruka was going too far.
The Soga were a powerful clan, fortified in their castles with
their bands of retainers But a dispute over the plunder,
lasting for a generation, had divided them. To theNakatomi
the ambitions of the Soga to seize the Tenno's throne were
plain enough.t Their able leader, Nakatomi no Kamako
began by weaving his plot with Prince Karu, himself a Soga
and younger brother of the Tenno Kogyoku, his sister,
who had been put on the throne in 642 A.D. The inter-
view had to be most secret. Then Nakatomi conveyed
his real sentiments to Prince Ohoye the nephew, son of Ko-
gyoku, in respectfully fastening for him his shoe which had
come loose in a court game of ball. Thus he tried all the
Princes. As in all such cases Iruka had plain warnings,
and neglected them. It was on the 12th day of the sixth
month of 645 A.D. (about August — new style) that a
Korean memorial and tribute was to be presented to the
Tenno seated in state on the throne. The conspirators
arranged to suborn the guard of the palace, and to have a
free foot to settle accounts with Iruka. Even then they
trembled before their game. It was Prince Ohoye who
at last worked himself up to striking the first blow. Then
they all fell on him before the eyes of the startled Tenno.
Bowing his head to the ground the stricken Iruka gasped
— " She who occupies the hereditary Dignity is the Child
of Heaven. I, her servant, am conscious of no crime, and
I beseech her to deign to make examination into this *' ;
and so he died.

* Yakushyi at Horyuji near Nara, founded in 607 A.D. by Shotoku-
Taishi. This is the Japanese '* ancient of days", and is genuine. In
poetry and literature it figures as does Cliinon in Babelais and Balzac
— "the ancient city, yea the first city in the world", where Tom
Well hung of Gravot realized on his hatchet Horyuji, was a temple,
not a city ; but even then the population and extent of a large temple
is no small matter.

t Such ambitions of a subject seemed very plain to men of these and
much later times (they talked such projects at the end of the 18th
century). Evidently much plainer to their eyes than to Japanese
writers in this 20 century.

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86 INTRODUCTION.

It was about as cowardly 'an assassination as history
records ; the cringing, basely smiling, fellow councillors,
the cold sweat of fear bedewing their faces, waiting until
Iruka had his back toward them to address the Tenno.
After the murder the Tenno retired into the inner apart-
ments — probably to pack her trunks. At first the con-
spirators headed by Ohoye fortified themselves in the
Hokoji Temple. Then gaining heart by the defection of
the adherents of Soga no Yemishi, they attacked him in
his lair. All within perished, and with them the bulk of
the then existing records and literature of the 'countrj'.
The tale sounds a little apocryphal, but where the prime
minister was, there probably were the records. They
could not have amounted to much, not covering more than
one hundred and fifty years, arid from the account given of
the origin of the Kojiki, written nearly fifty years later, the
records were still largely kept by professional memorizers.*
The conspirators had attained their object. Kogyoku
Tenno abdicated, and Prince Karu succeeded her as
Kotoku. Nakatomi no Kamako was the real power in
the land. He induced Naka no Ohoye to bide his time.
This latter had been the choice of Kogyoku, probably on
the ground that the man who struck the blow ought to
have the job, and was her son.t The Soga still figure.

* There ought to have been some records elsewhere ; for administra-
tive purposes. The almost total loss of records and literature speaks
volumes as to the use of writing at this time.

t The Prince Ohoye, Kogyoku's son (later Tenchi Tenno), is made to
figure as the captain and leader in the ** reform" movement of 645-646
A.D. Now he was born in 626 A.D., and therefore was nineteen years
old when he assassinated Iruka. It is this " statesman " of budding
youth who is made responsible for the legislation of 645-646 A.D.
That he was the bruiser — the Yamato-take or Yuryaku of the move-
ment — can be believed, but a certificate of skill in butchery does not
imply one in statesmanship. The statesman was almost certainly
Nakatomi no Kamatari, perhaps backed by the mature Prince Karu
(Kotoku Tenno) aged fifty years. That Ohoye was a strenuous and
influential character ten years later — at thirty years of age — there is no
denying. He carried off the court (in 652 A.D.) and left the Tenno
sucking his thumbs in helpless rage and his abandoned capital: a
house moving that neither ruling prince nor people desired. Kamatari
(or Kamako) plainly did not advocate the strenuous Ohoye as Tenno,
during his (Kamatarrs) lifetime. He is passed over a second time when
his mother Kogyoku again figures as Saimei Tenno (in 655 A.D.). When
she died in 661 A.D. Ohoye went down to Kyushu, and, still figuring

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INTRODUCTION. 87

Soga no Kurayamado was made Udaijin (Minister o^
the Eight), although he had been so scared before
Iruka that the sweat broke out all over his face, and
Iruka had asked him — " what was the matter ? ** Un-
fortunately for himself he had been satisfied with the
prince's answer. " My awe in the Tenno's presence."
But Kurayamado's action meant the end of his family. It
would be curious to know how far all this political action
was by the process of absorption — in which the Nakatomi
substituted for the Soga, thus gaining the real power and
leaving to the latter the shell. Kurayamado himself was
a marked man. Only a few years later (in 649 A.D.)
he was charged with conspiracy against the life of the
Taishi (heir to the throne). Unwilling openly to take the
position of a rebel, the only one open to him, he and all
his family strangled themselves. His head was cut off
and poled in the orthodox fashion of the day ; and his
daughter, the Taishi's wife, died of grief. The Prince
shed a crocodile tear and a poem — the effusion on the
Mandarin duck.*

It is at this point that we reach the famous " reform of
645 A.D.'* us defined by the Japanese historians. If
" reform '* be taken in the sense of a change of method
for good or evil this sense of the term can be at once
rejected. Wha^, is stated to have taken place is this — (1)
a regulation " foithe first time of forced labour " (on public
works, and for the personal service of the palace). Now
this is a question of the Be or guilds, and it is hard to
conceive of such an organization without regulation. It
would be a contradiction in terms. Now Be are institutions

as Taishi, muddled a Korein war. The Japanese were driven out of
the peninsula for the next millenium (nearly). Thus he continued
muddling along until 668 A..D., when powerful influences at work
could no longer keep him out and he was crowned, to become known
afterwards as Tenchi. Kamatiri died in 669 A.D., and Tenchi made
him a Fujiwara, perhaps in gratitude for going where he could not
give advice. This king-makei had exhausted his last trump; but
Tenchi was nearly worn out too. He died three years later.

* I confess not to think much o^ it. The translation can be found in
Mr. Aston's Nihongi II p. 235. There were later similar cases to
Kurayamado, and they suffered \he same fate. Notably Minamoto
Yorimasa Gensammi, coddled by Kiyomori.

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Ob INTRODUCTION.

probably original to Japanese tradition. They are first
mentioned under Sfijin, and thereafter constantly figure.
Any treatment of this subject must have been merely a codi-
fying of existing regulations or customs. (2) Eegistration
of land and people. The same argument to applies to this.
Land was the one form of property, public or private ;
and as property it implies people. Land at the South
Pole is not property, at its present economic stage anyhow.
Whether its disposition lies in the hand of a local chief, or
in that of a central bureaucracy the connection between land
and people is in the form of a record — not necessarily
written, for the Peruvians had a most elaborate land
system under a communal government, and yet possessed
nothing but the quipus. In Japan private working of
land existed under a system partly communal, and \he
introduction of writing, say some time in the fifth century,
must have been a godsend in keeping records which every
year made more complicated. Now these two btses —
oi^anization and regulation — are the underlying principles
of what follows, and are certainly not original in this year
645 A.D.

To pass to 646 A.D. and more doubtful points : (3) an
elaborate municipal system is laid down. In this year
1910, when people are much more elastic? than in the
seventh century,* it would be impossible to dump an
entirely new organization on any commurity.t It is very
unlikely that it took place in Japan tweke hundred years
ago. The very organization to which we have referred,
required an elaborate system of local government. What
reform is to be found here, it can be safely said is due to
the rise of larger towns, and especially a capital (Afumi).
In fact one clause refers specifically to the capital, which
naturally gave rise to new problems' of sanitation and trade
connected with the much elaborated court. A second

* Our ancestors were roughing it in P'itain, and the Japanese were
in no better shape.

t Cf. Professor Lowell, " Governmftit of England " I Chap. V II and
VIII : see p 189. What was new yfts the fixing of the capital per-
manently in one spot: noi at this tJme, but under Kwammu in 793
A.D. This step made centralisation practical, as subsequent Japanese
history shows.

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INTRODUCTION. 89

clause refers to the rural township. These latter always
must have been concentrated in villages. Bice culture
demands it, then and now. In no land, more or
or less thickly settled, has it been possible for man to live
isolated. He clusters together for defence (not sociality ;
this is a mere figment of the vivid imagination of such
socialistic writers as Prince Kropotkine). Then he pastures
his herds, or cultivates the ground in his immediate
vicinity. The codification of 646 A.D. distinctly lays stress
on " the sowing of crops and the cultivation of mulberry

trees the enforcement of the payment of taxes and

(rf forced labour." Here we find "the nigger in the
wood-pile," which enables us to pass on to (4) the question
of taxes and forced labour. Of both of them the record
has been full. Both terms imply organisation. And both
impositions were savagely applied. Nintoku climbed to
the top of a hill to see where the taxes had gone. Not a
sign of smoke went up from the many hearths of the land ;
and wisely he remitted all imports for the space of several
years. The cow had gone dry from over nulking. (With
this form of " squeeze" the Japanese were always familiar).
Nintoku long ante-dated ** the reform of 645 A.D." The
only ** reform " at this date was to abolish in form the old
taxes and forced labour. Why ? Because those who were
in receipt of taxes found currency* more convenient. Only
certain taxes could be so commuted. The forced labour
necessary for maintenance of roads and existing public
works had to be furnished, and the rice tax on land (22
sheaves to the cho) was maintained. It was easier to hire
additional labour when needed. A community then
furnished so many coolies — one coolie to fifty houses,
which also furnished his rations ; and 100 houses, or 200
houses, provided horses, according as the nag was a good
or a bad one. On this levy the post service (a Govern-
ment courier) depended. Officials did not escape this

* Silk, or textile goods (Aston). This payment in kind necessarily
must have given rise to a paper currency in the form of orders on the
stored material, passing readily from hand to hand. The country
people had little trust in metallic currency, long after its introduction
m tne eighth century. Cho = 10 tan = 2.45 acres, English.

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90 INTBODUCTION.

drag-net. They never had. It certainly was no new
regulation that any pretty daughter was at the disposal of
the Tenno ; and the uneme (palace waiting maid) must be
sent up with one male and two female servants as attend-
ants. She was a sort of less official concubine in practice,
if not in theory, and we meet with her in this sense in a
few years.

For the rest, the regulations are "reforms " that did not
reform. They are repeated at dishearteningly frequent
intervals in the next half century Then there is no
occasion to repeat them, for the recalcitrants again have
the bit in their teeth. At least down to this forty-third
year of Meiji in which official oppression, so easy under
the Japanese social system, is by no means unknown.
The outcry in 645 A.D. was against official oppression,*
and long lists of guilty officials follow from time to time —
punished mainly for petty tyranny and thieving Nobles
had been land grabbing (on a scale only witne&ed in our
western United States and the twentieth century) ; public
land for their own private uses, or private land because
the other fellow was the weaker. They had done it —
and they went on doing it. Some positive regulations
were laid down ; as to perjury, the status of slaves seeking
a softer berth and so running away from tyrannous
masters, divorce, marriage ** squeezes" (mulcting the
iiewly wedded pairt), human sacrifice,! the requirement of
unbiassed witnesses in adultery charges, sale of repudiated
wives as slaves (an easy way to make money and get even),
blackmail levied against the relatives of strangers drowned
or otherwise deceased, boiling rice by the wayside when on
forced service outside one's own district (a fruitful source of
blackmail by the local authorities), and finally against
the cabman or livery service. These livery-men furnished
and took charge of the peasant's horse, when on his way

* This " in no wise implies that any newly settled opinion thereon
is set forth ; on the contrary, the original national polity is by no
means changed by it, but is more strongly confirmed than ever."
(Marquis Ito — adapted for the occasion).

t A common practice among widely separated peoples-ancient and
modern: "squeeze" financial, not physical.

t Cf Aston's " Nihongi I. p. 281. under Nintoku.

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INTRODUCTION. 91

to the Capital with tax rice. They either overcharged him,
and turned over a most miserable starved nag for the fat
beast he left on relay ; or they simply stole his horse, and
reported it dead when he came again for it. Tempora
mutantur ? Not much !

All this is a very thin record of change of method, and
it is impossible to take ** reform '* in this sense. And there
are equally grave difficulties to take it as a serious constitu-
tional change.* There was no shifting the Tenno into a
central position he had lost. Even the strenuous Yuriaku
was no more or less of a monarch than his immediate
predecessors and successors ; as the treatment of Ichinobe
shows. The Nihongi itself is positive on that point. The
gist of the edict supposed to be issued is that the Tenno
'* ought not to exercise control alone : he must have
Ministers to support him. From generation to generation,
therefore, Our Imperial ancestors have governed along
with the ancestors of you, My Ministers ** ; and all the
more reason for you to be upright in the administration, it
goes on to say. And it emphasizes this by placing the
Tenno in the position of an incarnate deity (an expression
here first found) . This is in an enthusiastic speech of the
Taishi, and this giving the shell, and keeping the meat for
the bureaucracy, is worth noting. For that is what it is
in substance. There is a form of centralisation going on.
The tribal chiefs are passing into Government officials, a
process all the easier as the members of younger branches
of the ruling family had secured the cream of these posts.
It was a family movement in the Capital. And the chiefs
of the family were in the future not only to say what the
Tenno should do, but who he should be. If that is a
" reform '* from the Tenno's point of view — it is a very
optimistic one. Yuriaku would have treated such *' refor-
mers " to the sword exercise ; and Nintoku would have
simply pointed them out to Yamato-take as new candi-

* Cf "Early Institutional Life of Japn." The Kojiki and Nihongi
are the only authorities for this period. I confess to being unable to
follow Professor Asakawa in the grave tone in which he discusses these
changes. As to 604 A.D., 1 fail to see them at all. The so-called
code of Shotoku Taishi is moral not legal.

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92 INTRODUCTION.

dates for the " clutchiirg process," and merrily ** sic'ced "
him on.

The centralisation dated at least from the days of Matori-
no-omi, who thought he could dispose of the throne,*
Kanamaru, Soga, and Makatomi no Fujiwara, who did
dispose of it. This latter remained in favour and power
up to his death in 669 A.D., having in the meantime put
Kogyoku (as Saimei) again on the throne, and lived well
into the reign of her successor and son, Tenchi. And here
we have a little palace intrigue to unravel. It explodes so
thoroughly the idea of a mighty emperor ruling at will an
empire through a mere bureaucracy of clerks. That is
never the case. There is no such bureaucracy, outside of
a celibate institution such as the Church of Eome.t Bu-
reaucracy rales through a class — a Baronage, a Bourgeoisie,
or a political machine consisting of " Boss " and ** Boys."
What Japan was doing now was to pass through the
stage lying between chieftainship as found in semi-
barbarous tribes, and chieftainship as found in a feudal
system. And this border land consisted in the rule of
great families centred in a capital. Its distinction as such
lies in being a civil rule directing the military. Its end of
course is certain . This comes when the military again grasps
the civil government. There is not necessarily reversion to
tribal government. The relation of the reciprocal units
becomes a feudal one — ^that is, a military dependence.

The personal influence and position of the Tenno in his
family council (Soga or Fujiwara)! depended on his

* I cannot see the ground for Baron Kikuchi's statement-—" Never

has there been a single instance of a subject presuming to attempt

to place himself on the throne." " Japanese Education " p 8. The
contemporaries of these aspirants thought differently.

t The Boman Hierarchy wields tremendous power. But even then
the rank and file has its well defined right to influence. As for Bu-
reaucracy — Balzac, in fiction has drawn it in "Les Employ^" In
real action the power of the best example is described in rrofeasor
LowelVs " Government of England."

t As HohenzoUern rules in Germany, Hanover in Britain, Hapsburg
in Austria ; so Soga and Fujiwara ruled Japan. The point has important
bearing on the interpretation of Japanese history. I only know of its
being emphasised by Mr. Aston in his " Shint5 " (published 1905), and
independently by the writer in Sakurambo (published 1906 : this book,
ready in August 1905 was delayed by a printers strike).

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INTBODUCTION. 93

personal force. And this was the case with the Prime
Minister also. Fends within the house were the primary
cause of any change of power — within the House or to
another House. Now the Prince Oho-ama,* later to be
known as Temmu, was the brother of Tenchi Tenno.
He had early been named Taishi (Crown Prince) and
successor, and had married his niece, a daughter of Tenchi.
He is described as virile and martial, skilled in astronomy
and the art of making himself invisible ; which latter
shows that he did not despise some of the magical arts of
the Shaman to impress himself on his followers. The
term virile and martial could also be applied to his wife
the Princess. Now although Tenchi had numerous wives
and many children, all surviving by his kogo and his
concubines were females.t But by uneme (palace waiting
girls) two male children are mentioned ; and one of
these, Ohotomo, by an unetne named Yakako was " sub-
sequently " made Taishi. The term " subsequently " is
suggestive. Now there is plainly a palace intrigue to put
a favourite child on the throne. Prince Oho-ama (after-
ward Temmu) was summoned to the Tenno's presence to
give his views on the subject. When passing within
Yasumaro Soga gave him the hint to be careful what he
said. Taking this cue he resolutely declined the succession,
and suggested that Prince Ohotomo should be selected.
We can understand how a " virile and martial *' man —
and as Tenno, Temmu showed himself to bie such — and of
whose quality they had had a taste in the preceding reign,
would not be popular with those who ruled, and who did
not intend to be ruled. Temmu realized his danger. He
was a great noble with powerful support and with power-
ful resources. These wretched little bureaucratic rules he
made, not obeyed. With his powerful backing he finessed.

* I shaU use the posthumous names as convenient. The others are
interminable.

t Two later were on the throne. Princess Uno (Jit5-Tenno)
daughter of the kogo Wochi no Iratsume, and Princess Abe (Gemmei-
Tenno) daughter of the kogb^s younger sister Mahi no Iratsume. Both
were Soga. Takeru was the kogb^s son. He died, aged eight, under
Saimei. As for marriage with deceased wife's sister : there was no such
absurd postponement of the issue.

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94 INTRODUCTION.

He announced his retirement from the world and his
intention to turn priest. Thus he sifted out all lukewarm
supporters. On the death of Tenchi, within a few months
of the famous interview, he was ready for action. It is
more than likely that such a man met his opponent at
least half way. Just as plain is it that he made good by
force of arms. It is one of those absurd phases, due to
the legend of Imperialism, in Japanese historical methods,
that Prince Ohotomo was not recognized as one of the
Tenno until 1870 !* And in this the cue was taken from
the Nihongi itself, which blandly refuses to recognize
what was undoubtedly the de facto and de jure Govern-
ment set up at the Capital. Prince Ohotomo was installed
with all his ministers and state on the Tenno's throne.
He moves against Oho-ama (Temmu) as against a rebel,
and the latter raises his forces in opposition as against
those who were threatening his life ; his oath of renuncia*
tion was entirely too fresh in the minds of men to do
otherwise. The inexperienced prince aged twenty-three
years, lost the war game against the virile and martial
captain, hardened in the strife and palace intrigues of the
last generation. Indeed the story would read very much
as if " the wicked uncle *' had again in the world*s history
grasped the heritage of the hapless heir. However,
Temmu can be excused on this point. Ohotomo's lineage
was not of the most elevated, and Temmu had already
the right to expect the succession. The civil war was
desperately fought out, and plainly Temmu had a hard
fight of it in this family disturbance. But finally his
captains could deliver the head of Ohotomo to him on a
platter, and at last the Tenno*s palace was empty. He
moved into it in 673 A.D.t

* As Kobun Tenno. This belated legitimatisation the western
historian can disregard. Japanese history is made in this twentieth
century, as it always has been. Here is a sample.

t When Temmu (the Prince Oho-ama) fled from the capital, Afumi
in Yamato, he reached Kuramayama in Yamashiro. Here he dis-
mounted and tied his horse, proceeding on foot. It is just outside of
Kyoto, and as the early home of Yoshitsune we have much to do with
it. The story is apocryphal. He fled in the opposite direction.
From Otsu to Nara.

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INTRODUCTION. 95

Now Temmu is one of tbe few instances of a ruling
Tenno. Never were personal qualities shown more distinctly.
One of his edicts is suggestive. No respect was to be paid
to anything but rank ; not even to a mother if of mean
position. If there is •* reform ", in the sense of making
the Tenno a true monarch, it is to be found with him.
His ideas on the point are clear. As rank was to govern,
house genealogies had to be completely sifted and main-
tained. Officials were required to report in person at
court, only sickness excusing their absence. This was
important to him in connection with his military methods.
Temmu established a better method for recruiting his
legions. Civil and military officials were required to pro-
vide horses and arms. Those with horses were to be
enlisted as cavalry ; others as infantry ; and both were to
be trained. The punishment for disobedience was fining
^nd flogging, according to the grade of the offender. With
officials required to report to the capital, it was an excellent
means of keeping up an armed force and keeping an eye
on the units. The population in general had been disarm-
ed in 646 A.D., and Temmu repeated these regulations in
requiring all arms to be stored in Government repositories.
None were to remain in private hands.*

* " In a government, military matters are the essential thing. All
civil and military oflScials should therefore sedulously practise the use
of arms and riding on horseback. Be careful to provide an adequate
supply of horses, weapons, and articles of personal costume. Those
who have horses shall ^be made cavalry soldiers, those who have none
shall be infantry soldiers. Both shall receive training. Let no obstacle
be thrown in the way of their assembling for this purpose." etc. The
rest is mere detail (Nihongi II p 363) At the best the edict is decently
vague. It might and probably ought to be stretched to the ai-med reta-
iners of the nobles, almost fief-holders now. Japanese writers stretch it
into a basis of conscription which has again been enforced in these days
of Meiji. (I to — " CJommentaries of the Constitution p. 44 cf Nihongi
(Aston) II 394, for its limitations 413. under Jito Tenno. It refers to
existing law.) This is merely a sample of the new-born patriotism. It
is buncombe for the school-boy and the gaping vulgar. Modern con-
scription in such a sentimental sense is based on the levy of the host,
common to East and West, and an indication of a barbarous or semi-
barbarous stage. In Japan it certainly long ante-dated Temmu. Every
savage is a Soldier. East and West it passed into the military organiza-
tion of feudalism. Modern methods and base in the practical sense are
entirely different. The savage had nothing to do with the census, public
purse, or balance of power. Modern Germany established the methods

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96 INTRODUCTION.

§ 8.

How much the Tenno depended on the man is shown by
the career of Temmu. Since the days of Yuriaku the sceptre
had been slipping from the grasp of the Tenno. Temmu
had had a long career in the intrigues of the court. He won
his position through intrigue and hard fighting, and with a
thorough appreciation of the danger^ to the reigning family
found in the palace cliques. Thoroughly estabUshed on
the throne he summoned (679 A.D.) his family together
to a council held in the great hall of the palace, and im-
pressed on them the necessity of union. As far as the
power of the prime minister existed, it now was held in
the person of the Tenno. No great officer over-shadowed
the throne. So he had them all swear by the formula —
one for all, and all for one. Much good did the oath do,
as we shall shortly see. It was not that the case was too
far gone as far as the Tenno's power was concerned . It was
because it really never had any firm basis. As conditions
changed from the semi-barbarous times of Yuriaku to the
development of a splendid civilization in the two hundred
years following Temmu, there was naturally a centralisa-
tion of administration. Between two countries, even of
Europe, there is no exact parallelism. In the progress from
the domanial regime of the later Eoman Empire to a
centralized bureaucracy in modern Europe there are slight
variations of the stages, according as the history of Grerm-
any, France, or Austria be followed ; and markedly so in
that of England. We have the same ingredients in the

of modern conscription ; and modern Japan copied those methods. From
contemporary history (in China and Jai^an) Temmn's edict can only be
directed against the party in opposition. Naturally his officials were
his appointees from his own adherents. The system worked badly, of '
coarse. Civil wars among the barons are as common as measles
throughout Japanese history. In this sense the edict is very interesting.

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INTBODUOTION. 97

hodge-podge of Japanese history. And it too shows its
peculiarities in development. It did not go through such
stages as followed the crafty plan of Louis XI to crush both
feudalism and the towns in France. Nor "did the feudalism
crushed by him spring out of a bureaucracy. French
feudalism sprang out of the Boman domain, and Charles
Martd and the Pepins dealt with a feudal nobility, the
one finally crushed by Louis XI and his successors. So
likewise there were not two feudalisms in Japan, separated
by a centralised bureaucracy. Matori, Kanamura, and
Soga were not feudal barons. They held no fief by con-
tract, and what they held they passed on to their heire.
The Tenno was too strong to be replaced by any one of
his nobles, and his alliances secuied his position. The
Tenno was not strong enough to take what a noble
possessed, and for this purpose espnt de corps made his
alliances useless. It was not a rule of Mahmoud, Com-
mander of the Faithful, in primitive Japan. As the
Tenno could not be replaced in the ruling clan, and as
(rffcen he was personally weak and incapable, the adminis-
tration under him therefore fell into the hands of the
Mayors of the Palace, the Oho-omi, faced by conditions
alike in some respecte, different in others, from those
confronting the Pepins. But such conditions implied the
development of a strong feudalism. Japan could not
shake oflf its Merovingian Line. Its religious chief repre-
sented that line.

We can turn therefore from Temmu's politics — with
certain knowledge that the first weakling will undo all he
has accomplished — and see how he fared personally. He
had a pretty good time 'of it. Banquets, visits to temples,
flute-playing, conundrums with prizes for good guessers,
were pastimes sandwiched in with scragging guilty officials,
putting house genealogies through a course of hot- water,
and devising new titles and styles in caps and court
dreases. On at least one occasion " the Emperor took his
place in the Great Hall of Audience, summoned to him
the Princes and Ministers before the Hall, and made them
gamble. As he grew older he became sick and remorse-
ful. Histoid practices of magic came back to trouble him.

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98 INTRODUCTION.

So he compounded with Heaven, at the expense of others.
Men and women by hundreds became priests and nuns
for the benefit of the sick monarch. At one blow he
wiped out all debts in the State ; public and private — the
first record of the Japanese "Private Settlement " orders,*
so popular in after times, and which certainly brought him
hearty curses as well as blessings. This was issued in
686 A.D. Another was soon after issued (in 687 A.D.)
by the Tenno Jito, for all Temmu's twistings and turnings
and vicarious penances did not save his bacon.
V Through this daughter of Tenchi, the stock of this
monarch again came to its own. Let us look into this
matter of the succession, where the Tenno ** ruled " and
" rid subject dared to aspire to the throne.'* Of twenty-
six Tenno— from Jito to Icbijo — thirteen secured the
throne through or in the face of conspiracy. All of them
had serious wars to face ; either against the Yebisu in the
North, or between their turbulent nobles, who when not
aiming at the Tenno were cheerfully fighting each other
with small regard to the monarch's interests. From the
days of Seiwa to those of Ichijo (859-1056 A,P.) the
Tenno often were children, always youthful, and abdicated
when they reached thirty years — usually long before.
Koko, an exception, died at sixty-seven years. And Daigo
abdicated at the ripe age of forty five. These were hardly
Tenno that " ruled " during a '* golden age of Imperialism."
Who did rule ? An answer is easily found. As soon as
Temmu's immediate issue were disposed of — in Koken
and Shotoku, whose kogo were daughters of the Soga
house — the hogo was thereafter found in the house of
Fujiwara, and the head of its family council ruled. And
why not ? Any stranger blood was so diluted that pro-
perly the Fujiwara sat on the throne of Japan. The
Tenno was usually a cadet of this house, and rtwre Japonico
in the hands of his maternal uncles. Matriarchy in a
way held sway in the ruling line.t

* Later these became a sort of " Statute of Limitation." But often,
as in this case, they were plain confiscation.

t Matriarchy — mother descent — as in every other form relates to pro-
perty, and is usually attached to the communism of the savage. The

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INTRODUCTION. 99

Singing, dancing, and eulogies were hardly well started
for the obsequies of Teaimu, when Prince Ohotsu, of as
loud lungs at swearing peace and union as any of the tribe,
was laying his plans to secure the succession, instead of
Prince Kusahabe. He reckoned without Jito, mother of
Kusahabe. Death was ** bestowed " on Prince Ohotsa.
" His consort, the Imperial Princess Yamanobu, hastened
thither with her hair dishevelled and her feet bare, and
joined him in death. All who witnessed sighed and
sobbed." Thus disgustingly bare is the reading of the old
chronicle. But again we seem to meet the spirit of Saho-
hime, of Medori-hime, and of Kagehime. The Japanese
woman early took up her role and played it well. The
prince's followers were ** guilty — ^but pardoned " ; a choice
piece of hypocrisy ** from behind the curtain " which Jito
could have well explained. Her court, however, must
have been a pretty sight, with its costumes varied in colour
— dark purple, light purple, dark red, dark and light green,
dark and light blue, all to keep tab on the various ofl&cial
ranlcs. However, to return to conspiracies — Jito had
secured peace for her grandson Mommu and her sister
Gemmei, although the succession of the latter arouses
suspicions of trouble. She had Yebisu (Ainu) on her
hands, no light task for they were very stiff fighters, but
the record cites nothing else. Gensho, Mommu's sister,
also had peace — total twenty -six years of it, and twenty
since Jito died — but Shomu has his hands full. His
minister of the Left, Sadaijin Nagaya revolted and was
suppressed by Fujiwara no Nakiahi, the Tenno's brother-in-
law. Shomu, wife and all, were of course in the bosom of
the Fujiwara ; his grandfather and father-in-law were one
and the same person, and Fujiwara no Muchimaro, a
brother-in-law was his prime minister. This did not
prevent the son of Nakiahi from revolting, and there was
a little family execution. Two buds of this promising
branch were cut off, With the Tenno Koken, his suc-
cessor and a woman, we return to Temmu, but we still

ruling and guiding influence is of course then the maternal uncles
Patriarchy is for centuries only nominal in relation to tlie Japanese
ruling house.

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100 INTRODUCTION.

cling to Fujiwara. The difficulty here is within the family
itself, and the two brothers striving for power cordially
hate each' other. Both are sons of Muchimaro. The
aspirant, Prince Shioyaki-o, a son of Shomu, loses his life.
The unsuccessful Fujiwara no Toyonari escapes with exile
to Tsukushi, a strong garrison district in north Kyushu,
far removed and fit residence for the obnoxious.

This Koken was either a very strong character, or very
pliable in the hands of strong managers, chief of whom
w c»s h priest named Dokyo. No wonder the Nara Dai-
butsu winked on the occasion of one of her visits. She
had her way in the matter of her successor, and abdicated,
in 758 A.D., in favour of Junnin (759-764 A.D.) Fuji-
wara no Nakamaro, the one she backed, got his reward ;
and the old dead grand-father and patriarch of power
Fujiwara no Fuhito received twelve districts in Omi —
which was an excellent thing for his living descent
danls. Koken continued to rule, and was soon dis-
satisfied with power out of place. She removed to
Nara, and found it necessary to take active measures
against Oshikatsu, the younger brother of Toyonari,
He and his family ended badly — and were buried.
Then she got after Junnin who was behind Oshikatsu
(F. no Nakamaro). He was banished to Awaji, where
*' he died or was put to death " ; a capable woman or
capable men acting behind her. This latter remark is
necessary as she again ascended the throne and had no
ftuiher trouble, although she supplied plenty of occasion
for it. This was mainly through the priest, Dokyo. The
Tenno was an enthusiastic Buddhist, and Dokyo is openly
charged with aiming at the throne. The way he went
about it was this. He had it reported to the Tenno that
Dokyo should be made Tenno, according to the wishes of
the god — Hachiman. Koken was plainly much impressed
with Dokyo. CHe kept his head, in every sense of the
expression). But this was too much for her. She replied
that she would send to Usa, a famous shrine in Buzen,
North Kyushfi, and find out the god's real desire at first
halid. Dokyo summoned the messenger, and threatened
him with savage punishment if he did not bring back %

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INTEODUCTION. 101

message favourable to his (Dokyo's) ambitions. Natorally
Wake-no-Kiyomaro was between the devil and the deep
sea, between Dokyo and the hostile interests of the Fuji-
wara. Usa is long way off (and well worth a lengthy
visit), and he had plenty of time to mature an answer;
The god — at least so said Wake — took the responsibility
on himself. " In our empire, since the dynasty of the
celestial spirits, and under then: descendants, no one not of
their stock, has ever been honoured with the imperial
dignity. It was useless for you to come here. Ketrace
your steps ; you have nothing to fear from Dokyo." The
god certainly was very confident as to what happened
between Jimmu and Sujin, and was more optimistic about
the birth of Chilai, and more confiding as to the three years
pregnancy of Jingo kogo, than any pessimistic historian
of the twentieth century (non- Japanese) . He also slipped
up on Dokyo. With mistaken cenfidence Wake trotted
Imck to Dokyo. This latter relabelled him, Wakebe
Kegaremaro (dirty fellow?), had Jiim hamsteung and
turned out to graze in exile at Osumi. Fujiwara no
Momokawa, of the opposition, established him in Bingo.
Shotoku (ex Koken) fell ill, and Dokyo rejoiced as hoping
to succeed her. Whether he was a mere stalking horse
for ambitious interests it is now impossible to tell. On
the Tenno's death shortly after, he was promptly banished
to a temple in Shimotsuke. A family council of the
Fujiwara put Konin, grandson of Tenchi, on the throne.*
Konin's troubles were of a kind, before and since heard
of on this mundane sphere — ^viz : marital. And he was
old enough (62) to experience such and several. He
wanted his daughter to succeed him. One of his wives
wanted her son, Tada-no-Shinno, to fill the post. To

* It is anticipatiDg a little to give some of the adventures of the
regalia, requiring a very robust faith to guarantee their present
identity. Dokyo secured them, and thought he had thus secureil the
succession. In 960 the palace in Miyako (Heianjo) was bur»t, and
the sacred mirror flew of its own accord into a tree, to be found by a
servant. In another fire (1040) it was broken into pieces and twisted
out of shape. The pieces were detected by their glitter {sic) and the
mirror deposited in a temple. Dokyo's priest's robe probably saved
his neck in his political imbroglio. ^

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102 INTRODUCTION.

ensure success she tried to poison Konin. They were
detected and degraded. But old Fujiwara no Momokawa,
who now ruled also had different ideas. The rule of
legitimate succession had been laid down for Dokyo, and
Momokawa was at least consistent. Yamabe-Shinno,
eldest son of Konin, was born of a wife of low degree ;
but he was the eldest. Momokawa stuck it out. He
gnashed his teeth, swore he had not closed his eyes for
forty days over the matter, and would plant himself for
forty more before the palace, or until Yamabe was
appointed Taishi. Whether or not it was a matter of the
desirability of Momokawa's company for that lengthy
period, Konin gave way. His troubles with the Yebi-
su or Ainu would easily persuade him to the same.
Indeed up to the tenth century, in Mutsu and Dewa,
they put up a very stiff defense, and rolled back the Japan«
ese time and time again. In Konin's reign they were
said to have the assistance of foreigners —perhaps Korean
or Chinese pirates, or an excuse for being beaten. In the
reign of his successor, Kwammu (ex Yamabe) 782-805
A.D., they defeated the Tenno's generals on land and sea,
and drove the battle line down to Suruga. Their chiefs,
Takamaro and Akuro, were killed in battle, and peace
was finally secured, a strong fort being built in Mutsu
to control them. Saga Tenno (810-823 A.D.) had his
Yebisu wars. And under Yozei Tenno (877-884 A.D.)
Fujiwara no Yasunori had to call to his standard all the
Tokaido contingents. It could be said that the military
man of that day was much as Uncle Toby describes him
of " our armies in Flanders.'* General Ariwara no Nari-
hira was "skilful in making songs, and much given to
libertinage." How different from these days of sober diet
and the looting of Peking !*

But to get on with the pe.xceful succession to the
"imperial" palanquin. A good deal had to be gone
thipugh to get safely " behind the curtain." Kwammu

* Of Afiwara — : " On croil que ses aventures quelque peu romanes-
ques et, en particulier, ses intrigues amoureuses, ont fourni le th^rae de
l'l8e-tnono|[atati. Papinot — ** Dictionnaire D'Histoire et de Geogra-
phie."

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INTRODUCTION. 103

(782-805 A.D.) only had to suppi«ss a lively conq)ira6y
of Tenirau's descendants, (this question between Teramu
and Tenchi was long lived) ; and a brother to get rid off.
This latter having assassinated the Tenno's favourite
•minister was banished, and died of "chagrin." The
actual murderers were afterwards executed. And as
Kwainrau was haunted by his brother's angry ghost there
seems some ground of justification in the plot which does
not appear on the bare surface. Heijo (806-809 A.D.)
had a younger brother to deal with. He and his mother
were exiled to a temple to starve to death, and poisoned
themselves in consequence. So stands the record, although
just as likely poison was a part of the starving, mercifuUjr
so. But plain starvation sounds better. Fujiwara no
Munenari, the prime mover in 'the affair, was only exiled.
There is a good deal of the court of Mahmoud in this
Old Japan. But Heijo must have had something in him.
He is said to have ruled. The chronicler accentuates this
exception. He abdicated in favour of his uterine brother,
and ibis gave Saga (810-823 A D.) his taste of trouble.
Heijo quickly tired of power in the background, or else
found Saga obstinate on that point. Beside there was a
woman in the case. He had a mistress, one Shoshi
Kusurigo, sister of Fujiwara no Nakanari,* both his
particular confidants. Saga caught wind of something
going on, and planned to cut off any escape to the North.
At this time here was the favourable refuge for undesi-
rables too hard pressed. Then and afterward it was the
base from which to move against Yamato. Saga's quick
move put a quietus on Heijo and his plans. He shaved his
head and turned priest. Shoshi " feeling the enomiity of
her crime took poison and died " ; brother escaped with
banishment.

Nimmyo, Saga's son, had his experience early enough
of this phase of the YajnatO'damashii. The breath was
hardly out of Saga's body, and Nimmyo was not warm in
his seat, when he had to face a conspiracy to put the
Taishi (Crown Prince), his nephew, on the throne.

* Daughter of Fujiwara Tanetsugu, and wife of Fujiwara Tadanuslii
— (he died, perhaps).

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104 INTRODUCTION.

This too, of course, was a family fend, the different
branches of the Fujiwara being badly mixed up in
factions. The Taishi knew nothing of the matter, and
so escaped with degradation. His adherents were exiled.
Only a year later another plot has to be put down.-.
Montoku (851-858 A.D.) was a sickly man, and probably
they expected him to die. Which he obligingly did at the
age of thirty-one. Seiwa was a child of nine years ; and for
the first time there was a genuine minority (of a child
Tenno) under the grandfather and regent, Fujiwara no
Yoshifusa. The grandmother was a Minamoto, in turn
daughter of a Soga. The minority experience was attrac-
tive, and in subsequent years the succession of mature
men becomes more and more rare. Of course the Japan-
ese custom of substitution* grew; so much so that later
tinder the Hojo, in the thirteenth century, there was
a succession of child rulers — child Tenno, child Shogun,
child Shikken or regent, and ruling over all an ambitious
clique through its family strong man. Seiwa's palace was
set on fire (Kwammu had once and for all settled the
capital at ISliyako), and accusations were freely bandied
about, the crime finally being fastened on the one who
made the most talk against others. After several such
fires the Tenno decided that the pace was too hot for him,
and gave his son a chance. As to this Yozei (877-884
A.D.) he is hard to class. The Japanese chronicler
charitably calls him crazy. He was put on the throne at
eight years of age. That is he grew up with no restriction
on indulgence of personal tastes, and with every pleasure
at command. His mother's family ruled, through Fuji-
\^ara no Mototsune, son of old Yoshifusa (by adoption).
If Yozei was crazy he was not so much so as Muretsu,
who (as far as we know) was allowed to die in the
Tenno's chair. Yozei was much given to horses and
racing, was very free in his conduct toward his attendaut?i,
and thus acquired the horsey habits of his surroundings.
When Mototsune, the Eegent, drove these people from
the palace, Yozei sulked and turned to biolc^y. He fed
frogs and snakes, and got up fights between dogs and
monkeys. A more serious business was executing criminals

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INTRODUCTION. 105

with bis own hand. Still more serious was making
people climb trees, and then making them a target
for his lance. Still more serious (for him) was to
turn a deaf ear to the expostulations of Mototsune. The
regent took advantage of his penchant for horse rac-
ing, and thus got him away from the sacred precincts
ot the palace; and he never got back again. Koko, a
mature man of fifty-five, the Isaac Walton of Japanese
Tenno, took his place. Only a few years later (in 889
under Uda) Yozei showed more positive signs of madness,
garotting his women with the cords of their musical
instruments and throwing them bound into the palace
pond. Mounting on horse back he would ride furiously
amuck over any he chanced to meet. Anything but a
crazy freak was it for him to enter the houses of the
nobles, and behave in the rudest and roughest manner.
Seeing that he spent much of his time buried in the
mountains, chasing deer and the dangerous boar, the
refined manners required in the Tenno's court were not to
be expected of this wilful unbridled youth. In fact he was
probably just an untrained cub with unlimited license,
who degenerated into a bad and wild man. He lived
until 949 A D. (under Murakami Tenno), and there is no
reason to think be was put under any restraint. He
came honestly by his looseness. Under Uda Tenno his
mother, Nisho no Kisaki, widow of Seiwa, was found to
be living in adultery vvith a priest called Zengu. She
was banished.

To the minds of men politics were a much more straight
forward Inatter in those days than now. They thought
they could adjust them to taste, not merely guide them.
From the days of Kwammu the Sugawara were known
for learning and uprightness ; and such was the reputation
of the grand-father of Sugawara Michizaue.* This dis-
tinguished representative of early Japanese letters and
calligraphy — hfa skill with the fude (brush pen) was
notable — really did believe in the Tenno as distinct from
his family the Fujiwara. He separated place and man,

* A Sugawara was among the compilers of the^ Nihongi.

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106 i:NTROi)UOTION,

and furthermore and foolishly put the idea in practice.
Under Uda he jBxercised great influence, and when the
latter abdicated, Michizane and Fujiwara no Tokihira
were left in administrative control. This Fujiwara did
not have the best of reputations. He was s lid to be the
lover of his uncle's wife ; which was salved by his being
son of Mototsune and hence in political control. Michi-
zane's course was short. The Fujiwara council at once
moved against him. He was weighed in their balance
and found wanting. Then he was charged before Daigo
Tenno with conspimcy. Uda had turned priest and taken
the title of Hoo, that is priest- Tenno. Getting wind df
this movement of the Fujiwara he hastened to the G^ho
(palace) by night, but was kept standing outside, unable
to gain admittance. At dawn he had to return to Nara.
Michizane and his four sons were already on their way to
exile at Dazaifu in Tsukushi (KyilshO). And in exile he
at least died. The Fujiwara had a family fete — perhaps
over the success of this little business. Michizane had his
revenge in repeated pestilences and other unpleasantness,
8uppc»ed to be due to his angry ghost, which Daigo pro-
ceeded to appease.* But his troubles were nothing to
those of Shujaku (931-946 AD.). In 938 the people,
(not Yebisu) revolted in Dewa, and in 939 A.D. Taira no
Masakado, with small regard for later theorists, set himself
up as Tenno, and drove out the Southerners from the
North , with the early intention of following after them . As
an undutiful nephew he made his uncle Kunika a head
shorter than normal. Masakado had the whole oiitfit of
d* Tenno's court. And his Kwampaku, Fujiwara no
SumitomOj started a simultaneous and dangerous war in
lyo and the Sankaido. Miyako was caught between two
fires. It was the hardest kind of fighting that put down
this rebellion. Masakado was brought down in battle by
a chance arrow. Sumitomo was defeated, and captured
in trying to escape to Shikoku. He was promptly be-
headed. The rest of our list is more easily disposed of.

* He was dei6ed as Tenjin-sama : his worship is very popular, and
the story of his life is far more popular in the 20tli century than in his
own day or the 12th century.

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INTRODUCTION. lO?

Murakami had peace — to make up for the liveliness <rf
Shujaku's experience. They were all tired. He was
burnt out, but that was a trifling matter. Beizei (968-
969 A.D.) has merely to look on (not for long) at his
nobles cheerfully fighting it out with each other. Enyii
(970-984 A.I).) issued an edict to disarm all vagrants,
which is suggestive enough of the condition of the country
side. Kwasan (985-6 A.D.) turned monk, and incidentally
established that pleasant little jaunt from shrine to shrine,
known as the 0-mairi to the thirty three holy places. As
monk he had a much pleasanter time than Tenno. Ichijd
(987-1011 A.D.) was helpless before a little Taira civil
war. Sanjo (1012-1016 A.D.) went blind, and ought to
have been glad of it. (Jo-Ichijo had wars with the Taira,
and wars between the Taira ; and thieves broke into the
palace and were killed within the sacred precincts. Fuji-
wara no Michinaga, the head of the Administration was
plundered in broad daylight of thirteen hundred ounces of
gold.

There has been enough said perhaps to show that thp
YamatO'damashii, one side of it as found in Yamato-take
and Yuriaku, here shows no sign of dying out. Old
Susa-no-wo could have approvingly slapped these worthy
descendants on the back. It can be admitted that life is
infinitely more complex, but the cha'.ige is in details, not
in method — in operation of things spiritual. These latter
show an almost monotonous sameness. The question is,
how far material civilisation influenced spirit; for such
civilisation came from China. It is to be remeinl)ered
that we are in the full flood of the "Golden A^e**
of Old Japan. It is a period during which art and
literature furnish its best examples. For at least one
hundred and fifty years-from 580 to 730 A.D. the
Japanese were eagerly learning under Korean and Chi-
nese instruction.* Then it burst into flower and the
period know as Heian (794-858 A.D). The mainspring

* The story of Wani is decidedly apocryphal in details. Thus it is
pointed out (cf Papinot p. 869) that the Sen-ji-mon was not composed
until 525 A.D. Wani is supposed to bring it to Japan in 285 A.D. or
405 A.D.

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J0$ INTRODUCTION.

and the motif was religion.* It certainly had its modest
b^innings, but by the time of Kwammu it was ready for
work ; and the great masterpieces of the ninth and
tenth centuries owe their foundation to the coiiscien-
tious labour of the seventh and eighth centuries — the
native element coming more and more prominently into
view. The environment, therefore, ought to turn some of
this fierce YamatoHiamashii — ^this Cyrano the brawler—
into more aesthetic channels. And it did so, but without
modifying it; because its art was purely material, its
literature was the dogmatic theology of Buddhism, its
equally dogmatic poUtical philosophy was Chinese. In
none is there any true spirit of inquiry.!

The first exhibition, of course, is childish imitation.
The old Shinto deals with magic, ceremonial purification,
and omens. Plenty of such stuflf it had in its own
furniture. And it took kindly to what it could get from
China. Hence we hear of crows apd sparrows — red,
white, and blue : and pebbles ditto. We will here more
particularly discuss the white pheasant presented with all
due ceremony to Kotoku. In a gorgeous palanquin,
shouldered by five of the greatest nobles of the court, this
bird is * toted ' through the serried ranks of ministers and
court attendants, respectfully lined up to form a passage to
the presence of the Tenno. As to how the bird itself
behaved we can only surmise. The pan'ot is the most
precise, if at times the most profane, of the family. And
even Kobinson Crusoe shook his unseemly pet as soon as
he got hold of Friday. However Kotoku did his part.
He received the feathered visitor, and proclaimed a general
anmesty, probably excepting thieves (excluding magpies),
and including the pheasant ; and he specifically prohibited
the fljring of falcons — any how within range of the white
pheasant. Then, let us hope, like Sergeant Snubbin he
waved off the whole business — " take it away, somewhere."

* There is a kindred sjage in every art development. The
arcliaeologist's spade has shown that the sudden flowering of the Greece
of Pericles was preceded by an art slowly learned and developed from
Crete, Asia Minor, and Egypt.

t The Japanese received Buddhism in its Mahayana form. The
(^ylonese Hiyana is equally dogmatic but with less mythology.

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INTRODUCTION. 109

Such marvels long had their day, with more or less ceremony*
In secret they have to-day, and there are none more given
to omens and such superstitions — ^in plain terms, magic
and the dream book, — ^than the lower and peasant classes
of Japan. They do nothing without them. The amuse-
ments of this early Japanese c ourt became more and more
refined. Some of the Tenno were given to the horse and
the chase, to archery and manly sports. The extremely
mechanical structure of the Japanese poem, and the
delicate thought and keen wits seeking expression within
such structure, eaiiy had vogue. This practice of such
poetry has had a curious influence on Japanese thought.
It has resulted in a conventionalism of theme and expres-
sion which reduces it to a highly skilled mechanical
art. Perhaps for this very reason they have never develop-
ed a great poet.

Art in painting or sculpture, art in gardening requires
lengthy development and permanent situation. Temmu
we have seen encouraging gambling. Shomu indulged in
card tricks and lotteries, and only sought the temples when
he was beset with his troubles (frequent enough). But
under Koken Tenno (a woman) building began to be a
nuisance. Trouble enough had been given in this line,
especially in heaping up the misasagi of the Tenno and
great nobles. These misasagi were grave mounds, huge
hills of Egyptian proportions, and someof themof pre-historic
antiquity. They were the fashion down to the ninth century*
One of the difficulties with Kogyoku was her extravagance ;
and as Saimei she showed no reformation on this line.
Koken also is charged with extravagance, and perhaps it
was for this reason that the Daibutsu slyly winked, when
she paid him a visit to thank the gods that she was not as
other women (or men) are. But the extravagance was
Eot confined to women. Kwammu in 789 A.D. built at
his new capital—" Taira no Miyako " — a palace to suit his
tastes as huntsman. It was surrounded by a fine park,
with running water amid its hills. It was a vast establish^,
ment, and was given the name of Heianjo^r-City of
Peace and Tranquillity. A statue of clay was erected,
eight feet in height, armed cap-a-pie, with bow in han4

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110 INTRODUCTION.

and iion arrows in the quiver. This was the protecting
deity of the capital. The image was in existence in the
17th century, and when a political change was impending
it was said to sing and make motions — and it must have
been kept pretty busy.* Junwa too built one of these
costly little rural extravagances — "The Palace in the
Wood ; " and altogether this palace building was both a
nuisance and a heavy tax on the slender resources of the
people.

But a most usual outing was to the various temples — to
make poetry, and to see the cherry blossoms and other
seasonal flowers. Dancing was an ancient accomplish-
ment, an inheritance from pre-historic times. Nimmyo
(835-850 A.D.) thus witnessed an old ancient caper.
This was a nimble old man of one hundred and thirty
three years of age, and in high pleasure the Tenno as
reward gave him a suit of old clothes, not so ancient let
us hope. It is from Saga Tenno, the father of Nimmyo,
that the Japanese date the taste for flowers and scientific
gardens. The present day art be it said has its roots in
much later times, and is owing to the Ashikaga Shoguns
of the fifteenth century ; as was the case with the fine pot-
tery and other fine mechanical arts. But it was in the time of
Uda that Minamoto no Motomura devoted himself to
landscape gardening, and went into practical land develop-
ment on a large scale. Artificial salines were established
in imitation of those of Mutsu. He planted trees and
shrubs, and bred fish, birds, and insects (for singing?).
But he could do nothing for the morals of Seiwa's widow.
Under Seiwa, and curiously enough under such an in-
different monarch as Yozei, the art adornment of the
Tenno's palace is mentioned. This latter, however, is a
tribute to the t.iste of the minister. Again under Daigo
tiiis devotion to high art finds most liberal encouragement.
This is not merely in the hands of professionals. Or
i;ather, the professionals were to be found among the
highest in the land. In the reign of Murakami poetry
and painting on screens were the distractions of the nobility.

* On ShoguDzaka, a hill 570 feet in lieight near Kyoto. There is
DOthing artificial aboat it.

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INTBODUCTION. Ill

Also piracy was rampant on the high seas — ^Koreans^
Chinese, and Japanese, all 6gured — and cock-fighting was
the amusement on land. The greatest noble in the land
could turn from glowering on the severed head of an
enemy, or from the cockpit, to the pleasing work of the
brush. So they did, centuries later, in Ashikaga times.
And to tell the truth, in this forty-third year of Meiji
the veneering is still pretty thin. Go-Ichijo (1017-1036
A.D.), our last monarch for this present period, shows the
same incongruity of politics, poetry, and flowers. But it
was a gay and gaudy surface. Its plumage was any-
thing but sober under Jito, and became still more brightly
coloured under her successors. The people at large were
not exactly happy. They were hungry, ajid p^ilence
sadly wasted them Vagabonds roamed at will. Vaga-
bond girls (street-walkers) became a nuisance under this
very reign. Thieves and pirates swarmed. And Fujiyama
added to the distress by frequent and distressing eruptions,
casting huge rocks far into the sea, and devastating the
country around it. " Skin diseases " seemed to be a
frequent and disastrous cause of suffering. This is pro-
bably an euphonious term for raiftyo— leprosy. These
diseases are mentioned under Murakami. The Taishi,
Atsu-akira-shinno. son of Sanjo Tenno (1012-1016 A.D.),
withdraws for this reason, and his brother is substituted in
his place.

Both a light and sombre touch is given by the career of
Kwasan (985-986 A.D.) . This young monarch had several
wives, but his favourite died — Fujiwara no Tsuneko.
Kwasan became melancholy, and one night disappeared
from the palace. They sought everywhere, to find him
at last a shaven headed monk in one of the monasteries of
the neighbouring Hieisan. But under Ichijo he recovered,
and proves for us what a Thelemite existence the Japan-
ese monk could lead. He was courting (by the light of the
moon) a Princess Taka-tsukasa-no-shi-no-kuni. Now her
elder sister had an intrigue with a certain Koremasa, a noble
high at court and in favour. All cats are grey in the dark.
Koremasa was very jealous, and he too had pretty good
eyes by moon-light ; good enough to see Kwasan ascend-

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112 INTRODUCTION.

ing and desoending, and to let fly an arrow which
wounded him. Kwasan was afraid to complain, but ** it
soon got out '' says the chronicler, and Eoremasa and his
brother were banished, of course to Tsukushi, and mad
enough were they.* Now the hogo was the sister of the
twain, and as she soon gave birth to a son they were
summoned back. Kwasan died, and at that time Kore-
masa was again basking in court favour. Of chroniclers
for these intrigues there is no lack. Fujiwara no Michi-
naga was the third son of Fujiwfiura no Kaneya. In 999 A.D.
his daughter Akiko was brought to court, and the former
kdgd being dead the Teuno married her. Now her chief
lady in waiting was Murasaki Shikibu, who wrote the Genji
Monogatari (Tales of the Minamoto). The Priestess of
the Kamo temple, Senshi Naijun, asked the Tenno for a
book on ancient matters, and it was Shikibu who was
ordered to prepare it. But the evidence for the high
position of women, and their careful culture during this
period is ample and conclusive.

Incidentally it has already been necessary to speak of
the importance of the temple in the web of life of that day.
And this gained weight with time. Buddhism, intro*
duced in 552 A.D., really did not make its footing
good until the end of the century, and it was not until the
close of old Mumayko's long and combative premiership
that it could be said to be thoroughly established,
Bidatsu, for instance, was one of several unbelieving
monarcbs, and others were at least lukewarm. But
in Kotoku and the regent Shotoku Taishi the House of
S(^a found rigorous supporters of the propaganda. The
Taishi doubtless gets all the credit he deserves in this
respect. But it is worth noting that it was the House of
Soga which bore the brunt of the battie, of which he

^ ^ Now icompare to this the touching description of his early grief at^
flk;ht by moon-light — at the monastery " there they discovered him
(KwasanJ clotlied as a dear little priest. They fell down before him
with exclamations of grief and concern, and both followed his example
and entered the priesthood/' (Yeigwa Monogatari, translated b:^ Mr,
Aston— *' Japanese Literature '' p. 125. And this ** dear little priest ''
is said also to have started the pleasant idea of jaunting from shrine to
shrine of the "Thirty Three Holy Places" of the Go-Einai prorinoes.

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INTRODUCTION. 113

has, in the historical sense, so largely reaped the spoils.
Thereafter the rise of Buddhism was rapid. But for
nearly a century more instruction in doctrine was sought
in Korea, and thereafter at the fountain source in China.
However, even under such a rough customer as Temmu,
priests and nuns literally swarnjed. Under Jitr)'3863 are
mentioned in one " retreat."* Buddhism had become
the religion of the court, and the centre of social life —
festive and ceremonial. The Tenno and his nobles visit
the temples to pray, to discuss theological points, to make
poems, and to see the flowers. And although the Records
and Chronicles are confined to the doings of the Tenno's
court, it is safe to say that the temples became equally
important in the lives of all classes. Indeed they weighed
heavily on the forced labour which had to build them.
As for the Buddhism of the court, it can be regarded as
orthodox, according to the light of the Mahayana.t That
of the populace was very near to the original Shinto —
ancestor worship degenerated into a Nature worship in
which the gods were extremely local and concrete ; as is
the case in this twentieth century. Behind the fifty
millions of Japanese contending with Eussia were the
countless millions of the dead, aiding the living. Such were
the legions supporting Hachiman-Daibosatsu, the Japanese
GroA of War. Then or now little have the Japanese
populace been impressed by Kwannon (Avalokitesvara),
Fudo (Achala), Bishamon (Vaisramana) ; what they wor-
ship in these are their old Shinto gods. Dainichi Nyorai
(Vairotchana Tathagata)! and Amida (Amitabha) get a

* A sort of Buddhist hibernation. In India, to get through the
season of rains, during which travel (and begging] was difficult.

t Very different from the Hiy^na, or " Lesser Vehicle," which far
from being " Lesser " presents a purer ethical code. The Mahay&na is
a mass of superstition and often beautiful symbolism, out of which
modern Buddhism weaves fancies. Even in the face of Professor
Bhys Davids great authority one must feel convinced that there is
an esoteric and exoteric teaching (not doctrine) of Buddhism. The
attitude of the learned to the peasant in Japan is exactly that of the
courteous, polished, and equally learned Boman prelate. Casuistry:
that IS all.

t Visitors to Nikko may remember the beautiful garden of Dainichi^
do. It was destroyed by a flood of the Daiya-gawa m 1902.

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114 INTBODUCTION.

very cold reception. In 700 A.D. Dosho, a Buddhist
priest, was cremated, and in 703 Jito Tenno died and the
same disposition was made of her. These are the two
first instances of this sane and sanitary disposition of the
dead — ^i.e. on record.

How much influence the priest had acquired we see
under Koken, when Dokyo secured such a commanding
position. But in a political sense the foundation for
trouble — a third power in the land, apart from the con-
tending factions of "ins** and "outs'*, found in all
history— was laid when the monk Saicho returned from
China in 805 AD. He had founded the Enryaku-ji on
Hieisan (near Kyoto) in 788 AD. In 866 A.D. the
posthumous title of Dengyo-Daishi was granted to his
ashes. More trouble reached the good island of Hondo
when Kilkai also returned from China in 806 A.D. He
too had been filled up with Buddhistic lore, to the brim,
like unto Mark Twain's ** leaping frog ", and established
himself on Koyasan* on which he founded (916 A.D.)
that great monastery (and cemetery) Kongobuji. It was
Shingon versus Tendai, but the two were far enough
apart (physically) to prevent active clapper-clawing at too
short intervals. Not so with the Onjoji (858 A.D.) better
known as Miidera of Otsu. This belonged to the Jimon,
a sect of the Tendai ; and its wars with Hieisan were fast
and furious. Under Murakami and Enyu the Tenno con-
stantly had to interfere to compose the quarrels of the
priests. Thus Fujiwara no Yoshimitsu, prime minister of
Go-Eyaku (1037-1045 A.D.) bestowed the headship of the
Tendai on the rector of Miidera* Hieisan was at once up
in arms. Yoshimitsu answered that his man was learned
in law and theology, and that it was not the place but the
man that was wanted to fill the post. At this Hieisan
was so pleased that they tried to pull down his palace
gates (as an incidental move to get at him). By force of
arms and Taira Naohata he dispersed the irate monks ;
and the sohei, or armed retainers of the monasteries, were
no carpetknights, although always classed by the bushi as

* He is also responsible for Kompira-san in Shikoko. Kukai was
canonized as Eobo-Daishi.

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INTRODUCTION. 116

amateurs at the business of fighting. Miidera looks very
peaceful and beautiful to-day, from its lofty position above
Biwa-ko, but it is a new creation. Half a dozen times it
was burnt to the ground in its wars with Hieisan. With
this in view, and on its classic ground, we can under-
stand and sympathize much better with Saito Musashi-bO
Benkei, of whom we have at least reached the praenomen
Saito, from the Saito hall of the alma mate?- of his priestly
studies. In Benkei's day the power of the monasteries
had reached flood tide, and for long it was maintained.
It was not until 1571 A.D., when Nobunaga sword in
hand stormed the ridge crowned with temples and swarm-
ing with armed monks, destroyed the temples by fire, and
drowned the monks in a sea of blood, that the religious
question reached a settlement in Japan as far as politics were
concerned. Miidera remain : Hieisan has disappeared.

As we have reached the period of the so-called " Wars
of the Eoses *' of Japan it might be well to puncture once
for all this myth. It is hardly necessary to do more than
glance back to see that the " Wars of the Eoses ** have
been long in progress, have never ceased. Japanese
history is a chronicle of a struggle between and within a
few great houses. From the time of Ankan, the Tenno
who reigned could be counted on the fingers of one hand
— Temmu and Shirakawa are the only names to stand
out with clear individuality. In other words the Tenno
never was " Emperor ** in the Eoman sense of the word ;
the fine old Latin word '* Imperator " is completely out
of place. As centralisation took place in Miyako it was a
family bureaucracy that sent out men to take command of
what quickly drifts from the " free hold *' property of an
allied chief to the fief held on contract, the holder of
which is paid from what he gets from the soil and its
mhabitants — his tribute he remits to Miyako. He is
granted official lands to administer the brief. As soon as
the sceptre falls from the vigorous hands of Temmu, the
centralisation is just as much as the weak hands of the
bureaucracy can make it. In fact this division of power
in a family was too much of a good thing. The family
itself branched, and the Fujiwara were destroyed in the

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116 INTBODUCTION.

struggles between its different branches. They did much
better than any of their successors, until Tokugawa
appeared on the scene. But their conditions were favour-
able, and it was owing to good luck not good manage-
ment. In their day northern Japan was largely to be
won. The frontier was a battle ground, and the turbulent
nobles were kept very busy — by the aborigines and by
each other. Against this was the advanced and refined
civilisation of which Miyako was the centre. The Go-
Kinai (home provinces) and their holders still possessed
resources which enabled them to show front against the
fiefs. I^ut it was a matter of time when this advantage
would disappear — as it did in the course of the next hund-
red years, which subordinated other fief-holders and left
Taira and Minamoto face to face. Thereafter the end was
certain. The victor could simply turn on the Fujiwara —
now a mere band of carpetknights — and turn them out.

But in any case the organization to be inherited was
very effective. Every little fief possessed it down to the
smallest farm holding. The people were marshalled,
registered, and taxed in a most complete manner. The
slipshod organization of pre-Temmu days had disap-
peared, methods were the same. Details had changed,
and were much batter known and controlled. And to
what they possessed from their own customs were added
the only ethics and morality they ever heard preached —
that of the Chinese classics, in which subordination is the
key-note. This was the education given to those who
held the units of local power. They applied it most
strenuously to those under them, and to those opposed to
them ; and in that very opposition forgot to apply it to
themselves. The family organisation in this way was
tolerably complete. The only provision made for bad
luck by any body and for any body was by and for the
Fujiwara. In Seiwa's reign (859-876 A.D.) the regent,
Fujiwara no Yoshifusa, built an almshouse and a hospital
for the broken-down and sick — of the family. The subject
was never touched again, until a dozen years ago.*

* This suggestion also is freely offered to such Japanese writers as
have heretofore been obliged to refer public charity to foreign sources.

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INTRODUCTION. 117

The far reaching effect of the principle of substitution in
Japanese life has been noted. In a political sense this
usually resulted in a nominal subordinate doing the work.
In a short time this subordinate usually appropriated the
emolument (and therefore the power), and left the empty
title to the holder.* The most complete example of such
condition was only reached after Yoritomo, when whole
sets of administrative titles, representing active duties, thus
went by inheritance with no duties or privileges attached.
But the process had been in evolution for centuries.
Yoritomo merely codified it for the benefit of the military
bureaucracy, as Temmu had done in his day. The dis-
orders of the time therefore gave ample field to the
energetic man. There were not rumours of wars. There
were wars, and hard blows ; and the opportunity was for
the strongest, the shrewdest, the bravest, the most un-
scrupulous within the ruling caste. But this very principle
of substitution implied that the beneficiary must work
under the system. The effect on the individual character
is » most interesting. He has all the qualities listed above.
He is quick-witted, keen in detail and thorough, and
superficial. Such a conclusion may be surprising, but it
is a necessary one under the conditions. Starting with a
given system, fighting their battle out in that system, and
without hope of changing it, the struggle was purely for
the flesh-pots. The Japanese then (as now) in aspirations
were bound down by the grossest of fnateriilisms. The
ideal was an extremely low one. This is shown in the
basis of the code evolved during these centuries — the so-

It is a matter of smug congratulation by the native thiit his family
system replaces public charity. It often means the privilege of
staflrving together. It likewise often means the paralysing of the
efforts of a man, who otherwise would have been useful to the com-
munity (as is noted by a few Japanese writers). The same system is in
practice in the West, within reasonable limits, which is not the case in
Japan ; and the community takes its due share in the incapables— as
it ought

* The political change of 1867 was brought about by the samunii
leaders, who then (as now) directed the politics of the country. They
did not suffer by the change, although the rank and file did ; and such
suffering, and the discontent aroused, added no small strength to the
different rebellions — notably that of General Saigo in 1877.

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118 INTBODUCTION.

called Bushido. The basis of this code is " loyalty " — ^to
a chief. The aims and objects of the chieftain of a petty
fief tread oftener than not on very questionable ground ;
and the wider the area of the fief, the more boggy the
foundation of its political morals. It cannot be deni^ that
the principles of Machiavelli are widely applied to-day.
Naturally they had still wider application nearly a thousand
years ago ; and unfortunately for Japan they' found appli-
cation in internal politics until 1867 opened up the vista of
the Western world and unified the country. Not that
they could have done better than they did. But their very
error sprang from their maltreatment of the fine code of
morals found in the Chinese classics, and in which there
is no such distortion of the principle of " loyalty." And the
same distortion is found to-day in Japan.* Morality is based
on the relation of the subject to the Imperial House. "Patrio-
tism " governs morals, not vice versa. This is pragmatism
with a vengeance, a shifting of the basis of ethics according
to the exigencies and opportunities of politics. ** Lord, I
thank thee that I am not as other men (sic), and I do not
let my right hand know what my left hand doeth." The
Japanese are said to be particularly proud of three such of-
ficial promulgations — I. The Eescript on Education. This
is a redaction of Confucian ethics, and as such is not new.
Its defect lies in being cast in the positive form. It tells
men what to do. Prohibition can cover an enormously
wide scale. The positive form is necessarily very limited
in scope. 2. The Eescript on Saving and Economy. This
is suspected to have had a very bad effect on the business
world of 1909. Japanese writers have denounced it, and
public officials vigorously preach it. 3. The Constitution of
1890. As to this there can be difference of opinion. Many
Japanese writers are by no means enamoured of it. Its
author, the late Prince Ito, bad for it all the affection of a
father for a favoured child and his own production. It
** in no wise implies that any newly settled opinion (as to
sovereign power) thereon is set forth on the contrary

* Notably in Baron Kikuchi's lectures on " Japanese Education "
(Mur^;ay-Ix)ndon). The book is permeated with this false basis of
morals.

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INTRODUCTION. 119

the original national polity is by no means changed by it,
but is more strongly conj&rmed than ever." He was
certainly well qualified to judge : which is no recommenda-
tion — ^for the Constitution.

Art under any conditions becomes highly conventional.
Naturally Japanese art suffered in the same way. But it
is so dependent on immediate natural surroundings that it
has a fairer field. Even here, however, elaboration was
given to detail, not in the way of overloading the subject,
but in the way of finding a method of condensation. This
was carried to the extreme of Japanese impressionism. It
is the source of such impressionism, whether found in the
structure of a poem, a painting, in music, or a garden.
Not so: much originality in method, as economy in treat-
ment, which has the effect of originality. Everything
which affected the individual therefore, from hard whacl^
to High Art, came from the outside. On such a gelatinous
mass, in which every particle as colloid is closely interlock-
ed with the others, the intruder can find place, to modify
its nature by absorption, or remain forever foreign and
extraneous. This is the explanation of there being change
in detail ; but through the wide gamut of life, from politics
to the most intimate domestic arrangements there is no
change in method. Details are adapted to methods, not
methods to details.*

§ 9.

With Go-Eeizei (1046-1069 A.D.) we enter on the
hundred years which steadily lead up to the struggle for
mastery between Taira and Minamoto. In one sense of

* Sir F. T. Piggott in his " Music and Musical Instruments of Japan '
brings out the impressionist feature of the music very clearly. It is
scientific, but sketchy ; mere outline filled in mentally by the hearer.
This 13 a very conspicuous feature of the tanka and hokica in poetry.
Japanese gardening is notoriously sketchy.

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120 INTBODUCTION.

the word it was a struggle which delayed, and at one time
almost wrecked, the hopes of the latter house to replace
Fujiwara as the governing family. Both families were
qualified to aspire to this lofty position ; and both were
natural rivals in so doing. In 794 A.D. Kwammu Tenn5
had founded the city of Taira no Miyako (later also called
Heian-jo, a Chinese reading of the same ideographs).
His son Junwa, younger brother of Saoa Tenno, occupied
the throne from 824-833, and to Shimo-take-mi-no-o,
grandson of Kwammu and son of his brother Katsurabara-
Shinno, in 825 A.D. he granted the family name of Hei
(^). This was following the example of his elder brother
and predecessor. Saga Tenn5 (810-S23 A.D.), who in 814
A.D. gave to his daughters Nobu, Hiron, Tsune, and Akira,
and their descendants, the family name of Gren (^), Suc-
ceeding Tenno (in the Saga family line) were as generous
with their own children and their issue. In the course of
centuries therefore a powerful family clan was established,
the best loiown of the branches (to foreigners) being the
Kamakura, Ashikaga, and Tokugawa. Saga, Seiwa, Uda,
and Murakami furnished the principle stocks.* It is some-
thing of an act of generosity therefore for Uda, in 888 A.D.,
to grant to the great grandson of Kwammu, Taka-mutsu-
no-o, his family patronymic of Hei.t Perhaps a reason for
it can be found in its possibilities for mischief. This was
certainly the case with the Minamoto, the ripening of
whose time was postponed by the warring of the branches ;
and with the Taira whose destruction was certainly so
caused. The Taira were a powerful clan. Widely
scattered the bulk of their power lay if any where in
the North, where all the great military clans in the first
place carved out their fortunes away from the Court,
to afterward rise as something more than spectres to
frighten the faineants of Miyako. But with time the bulk

* Bev. Papinot (Dictionnaire) gives a list of thirty eight princes to
whom were granted this name, and *' a great number of princesses."
Most of the branches ** died out after some generations."

t Heike and Genji, ke is for iye ('^), ji for (J0^). Both mean much
the same. The little softening is obviuus in compounds : as in Gempei.
The Japanese thus run together the halves of place names in spealung
of their railways.

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INTRODUCTION. 121

of the lands held by the leading Taira family — the Ise-
Heishi — came to lie in the West, in the Saikaido (Kyushu),
Chugoku (along the Inland Sea), and Shikoku, an appro-
priation particularly formidable in Taira Kyomori, but the
powerful Jo held Echigo for them, and Etchu and Echizeii
were also theirs. Even here, however, they were surround-
ed by Minamoto tributaries. The bulk of Minamoto
power also lay in the North, and was gradually con-
centrated in the Kwanto. As a matter of fact however,
when the two clans came to grips for the spoils in 1180
A.D. on the side of Minamoto is found such important
Taira families as Hojo and Doi in Izu, Miura in Sagami,
Chiba in Shimosa, Hatakeyama and Kumagaye in
Musashi, and these follow Yoritomo's standard after more
or less preliminary wavering. Yoritomo*s movement, from
their point of view, was strictly one of North against South.
But even if they had in any way fathomed his ultimate
intentions it is doubtful whether they would have acted
differently. They gave throughout loyal support ; as did
Wada of the great Tachibana family, Satake Hideyoshi of
the Minamoto (most unwillingly), and Taira Hirotsune,
done to death as reward by the hands of Kajiwara Kagetoki
another Taira recreant retainer. However at best the
battle between the two was not an even one. Which
makes the impression all the stronger that in Taira
Kiyomori we are dealing with an exceptionally strong
man. Through him the rise of the Taira was sudden and
spectacular. And with his death its di^ppearance is just
as sadden and complete. The name does not reappear
«bgain in Japanese history until Oda Nobunaga ; such was
the ban placed upon it. Actually it was almost im-
mediately in the saddle again in the Hojo regents, but they
acted in the name of Minamoto. Hideyoshi and lyeyasu
gave it a final quietus.*

* See Papinot's Dictionary — under Heishi and Taira — as to dis-
tribution.

This respect of the Hojo regents for the titiUar Minamoto privileges
is a curious instance of the importance the Japanese attach to formvlae.
Thus Kwampahi and SessKo (Fujiwara) were established in the Court;
JShogun (Minamoto) in the Buke :

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.122 INTBODUCTION.

At the beginning of the period the most important thing
to note is the decline of the Fujiwara. They hold all the
important posts. They figm« in silk, with gay caps and
colours, and pretty scabbards to the noble weapon they no
longer knew how to wield. As far as the Miys^ko faineants
were concerned these might as well have been the wooden
sword fatal to the Bravo of Idzumo. It is no longer
Fujiwara captains who go forth from the gay and luxurious
capital to put down rebellion in the outer provinces. This
task is now entrusted to hard fighting warriors in the
outer provinces.* One or two instances will suflBce.

One of the great houses of the North was the Abe. In
the days of Sammei (655-661 A.D.) it was an Abe no
Hirafu who headed an expedition by land and sea against
northern Korea, and north Japan and Yezo. (The
geography is doubtful and apocryphal) ; and his brilliant
success was compared to that of the legendary Yamato-
take in the same district. It is not four hundred years
later that Abe no Yoritoki shook off all nominal allegiance
to the weak power at Miyako, and took possession of
Oshu. Minamoto Yoriyoshi of the Seiwa Genji was
sent against him. He had already made his reputation in
a little war conducted in Shimosa by his father Yorinobu
against Taira Tadatsune. Yoriyoshi*s first movement was
directed against the son Sadato, soon joined by his father
Yoritoki. (Concentrated behind the Komorigawa in
Mutsu they set Yoriyoshi at defiance. At first the latter
was anything but successful. Yoritoki was killed in battle,
but this piece of luck was merely out of the frying pan
into the fire of Sadato. Aided by all his clan, and no
mean warrior himself, Sadato drove Yoriyoshi headlong
out of Oshu (Mutsu and Dewa), and the few who
escaped had a tale to tell. At least it frightened Fujiwara
no Tsunehige, send to aid Yoriyoshi, and who fled without
sighting the enemy. Yoriyoshi found a better captain
and assistance in Kiyowara no Takenari. This captain
raised the cowed sub-fiefs of the Minamoto and came to

*No matter what the lineage — Minamoto or Taira— at the Miyako
court rank was everything. And the cream always has been monopolis-
ed by Fujiwara.

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INTBODUCTION. 123

his chiefs assistance. Then followed a desperate battle
from castle to castle, from river to river, from one palisaded
camp to another. In 1062 A.D. Sadato was killed in
battle. He was then only thirty four years old, was more
than six feet in heighth with a body circumference of
seven feet, and required six men to carry his body. It
was with quiet satisfaction that Yoriyoshi viewed his head.
His eldest son, Tsuyodoji, aged thirteen, sallied out of the
camp to continue the battle. Yoriyoshi was no devourer
of little children. He admired the brave boy and wanted
to spare him. Kiyowara, however, had a reputation to
make, and heads counted by the tale as well as by
quality ; so the boy too was promptly speared. Shigeto
and Yeto were also killed in battle. The Fujiwara were
badly mixed up in this revolt ; Fujiwara no Tsunekiyo
suffered the same fate.

This little war had taken twelve years for settlement.
And it had its aftermath. The Kiyowara were likewise a
great family, and of the Temmu clique (through a son of
that Tenno, Toneri Shinno). They too felt quite able
to go it alone. He who sows shall reap. At least so
thought Kiyowara no Takehira, son of Takenori. His
brother Kiyowara no lehira resented the loss of his title
of Chinjufu-Shogun. Properly speaking titles should be
hereditary in Japan to the fourth and fifth and fiftieth
generation of substitutes (by adoption, if no other way).
What applied to Miyako, the clique of kuge (court nobles)
were not so ready to apply out of it. Minamoto no
Yoshiiye, son of Yoriyoshi, had begged the perquisites
and the job. Besides the Minamoto were now inclined
to look into thes6 Kiyowara of Dewa :

" Upon what meat doth this our Caesar feed,

" That he is grown so great ?
There is a beautiful little mix up in the genealogy.* We
have seen Fujiwara no Tsunekiyo mixed up in the affairs
of Sadato, to whom he was related. Now this Fujiwara
left a son Kiyohira, and a widow who afterwards married
Takesada Arakawa. Kiyohira became the son of Take-

* Thus the chronicles differ. lehira is made the brother of Take-
hira- Again, Takesada is interposed as his father.

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124 INTRODUCTION.

sada and the heir to his estates. But scandal said that
Takenori had carried off the widow after the consumma-
tion of her raarrislge with Tsunekiyo. During her stay
with Takenori she gave birth to lehira who hence properly
was a half-brother of Kiyohira. At the death of Takenori
this lehira quarrelled with both his reputed brothers,
Takehira and Kiyohira (Fujiwara or Takesada). The
split was at the start very deep. What they did was a
good reason for lehira to do the opposite, and he refused
to acknowledge any authority as resting in Yoshiiye as
Prince of Mutsu. Now Yoshiiye was the fighting man
of his time. He had performed gembuku (assumed the
toga virilis) at the temple of Hachiman in Iwashimizu
(or Yamashiro), was known therefore as Hachiman-Taro,*
and upheld the war-god's reputation throughout his stormy
life. This time, however, lehira at start had the best of
it. Yoshiiye had to run for it. To the short-sighted
Takehira this was an invitation to reconcile himself with
the rising sun of his brother. Not so Kiyohira, who thus
stood pat on genealogy. Besides, he lost little if they were
successful, and stood to gain much by falling heir to some-
thing more than ashes and hard blows. And the blows
were hard indeed. After a stiff campaign, Takehira and
lehira were cornered in the castle of Kanagawa in Mutsu.
Doughty were the deeds performed. Kagamasa (he was
only sixteen) a captain of Yoshiiye was struck in the eye
with an arrow. Allowing it to remain in the wound he
used it to sight his own missile, and killed the man who
sent it. Other captains of great courage performed equal
prodigies of valour. And to set the standard decently
high, Yoshiiye separated the sheep from the goats, the
brave from the ** retiring; '' in disposition.

The castle was too strong to be taken by assault, and at
this game Yoshiiye lost a plentiful sufficiency of men,
material, and time. The besieged were ingenious in their
sallies and ambuscades. Equally keen were the besiegers
to detect these untoward tricks. The wild geese driven
out of the marshes invaded the camp of Yoshiiye. One

* Or for his great deeds in the campaign against the Abe say others*

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HACHIMAN-TARO MINAMOTO YOSHUYE.

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INTRODUCTION. 125

Masafusa suspected then the presence of an ambuscade.
The reeds were surrounded and beaten out, and a band
of thirty of the enemy were thus cornered and slain..
Kiyohira was on pins and needles, witnessing the d^truc-'
tion of his prospective property — men and materials : (he^
had a pretty shrewd idea where he was going to land).
He counselled starving out the besieged. Yoshiiye adopted
the advice, and it went hard with them in the castle.
Their provisions daily diminished, and they were reduced
to great extremities. Finally on December 27th (14 day
of the 11 month) Takehira and lehira set fire to the castle,
and sought to escape by flight in the confusion. Yoshiiye
at once sent out his storming parties, and every human
creature in the castle was put to death. Takehira sought
refuge in the marsh, but was found, and his head was
promptly struck off. lehira, who sought to escape dis-
guised as a slave, suffered the same fate. From the
blood-stained hands of the victor Kiyohira received his
dismantled property, and the government of the province
of Oshfi, over which he and his descendants ruled for
some generations. Thus with 1091 AD. ended the
second war, which had lasted ten years.

These are specimens of tlie inter-fief wars in which these
great nobles were fighting for their own hand. And yet
at this very time there was reigning at Miyako the one
strong man since Temmu's days. But was he really
reigning ? There is not a sign of any well directed royal
policy, even toward these unruly feudal nobles. The Ten-:
no was always on the defensive, with but one resort — to play
one fief against another. All that a great prince like Shirar
kawa did, was to secure the headship of the family council
of the Fujiwara to its proper head — the Tenno. And he
adopted the old methods. After thirteen years on the throne
himself he abdicated, to hold as Hoo the reins of government
for his son Horikawa aged eight years, and later iot his
grandson Toba,* aged five years. As soon as Toba
reaches the age of twenty yeare he abdicates, the old Hoo
remaining still the power ruling the court — not the

* Not to be confused with Go-Toba : ditto^ Go-Shirakawa, Go-Ichij6, etc.

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126 INTEODUOTION.

country ; Minamoto, Taira, Abe, Kiyowara do that.
When Shirakawa died in 1129 A.D. it becomes plain that
the influence he exercised is due to personal qualities.
Toba is ^faineant, amorous of his wives and neglectful of
even the titular duties of the Tenno, as regent he merely med-
dles and muddles in court intrigue. This he did so effectually
that Sutoku his son, as soon as old enough to understand,
(twenty two years) abdicates, in order to fight him on
more even ground. The favourite concubine of Toba had
at last given him a son, and for the succession of this infant
Toba was intriguing. And he was successful. In 1142
A.D. Konoe, son of Toba by Fujiwara no Tokushi,^ was
installed on the throne.

It is plain enough that the Fujiwara have lost their
grip on affairs. Let us turn to a Japanese writer for some
description of their lives.^ ** Kyoto, the * flowery capital,'
is gay at times with cherry-blossoms, at times with the red
leaf of the . maple. In ancient days its court nobles were
skilled in the arts of making shiikaj^ or kwangen,* Their
refinement of feeling is found in poets whose poems show
the influence exercised upon them by flowers and the songs
of birds. At the end of the flourishing period of the
Fujiwara, dress was appropriate and plain. It was at that
time they began to dye the teeth black. In the time of
Shirakawa Hoo,^ who had become priest, Nagamasa, great
grandson of Minamoto Tokinaka^ gave to the Tenno
Horikawa an eikyoku,' a koto,^ a fuye,^ and a hiwa}^
Music known as ayakqji^^ came in fashion. In the nengo

^ or Tokuko. Better known as Bifuku-mon-in- Kenrei-mon-in was
also a Tokuko (Taira.)

2 Saito Kozu — Life of Shizuka Gozen in the Me-Enshu (Nadaiki) :
admirably written in story and description, which cannot be said of aU
the coUeclion.

* A kind of poem.

^ A kind of music.

^ Priest Tenno, retired.

«. Great grandson of Uda Tenno ;_ The Shoguns, Minamoto, Ashikaga,
Tokugawa, came from Seiwa Tenno.

' A kind of piano (harp ?).

8 DiUo.

» Flute.

l^A kind of guitar.

"Ayakoji?i8/h?J©ffK|

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INTRODUCTION. 127

(period) of Engi (901-922 A.D.) a kind of operatic per-
formance consisting of music and dancing sprang up, known
as SangakUj the name being changed later to Sarugaku}
It be came popular with the noble class, being in fact the
original; of the Wo.* Shirabyoshi, or dancing girls, came
in fashion at the same period. These girls were often
attached to the households of noble families. When Toba
Joko,^ following the example set by Shirakawa Hoo,
visited the temple of H^lshoji'* to view the cherry blossoms,
the women of the court all drove there in decorated cars.
They were dressed very extravagantly. This Tenno also
drove in the same car with the Hoo to view the snow
landscape. They frequently visited Koyasan and Kumano.
The Tenno Toba was especially fond of pompous display.
To Minamoto Aritomo, the Sadaijin,^ was due the idea of
embellishing the face. Since that time, it is said, the
huge,^ high and low, adopted the practice of using
cosmetics and dyeing the teeth black in order to decorate
the face."

** With the habits of debauchery distinctions of rank and
sex were confused. The result of which was that in
contracting marriage, examination of family lineage was
gradually given up. Yuldmi^ and shirabyoshi^ lived with
the nobles. In the conduct of the Government the officials
made no effort to govern during this wicked period ; but
day by day they gave themselves up to pleasure. The nobles
were more absorbed in making poems on the moon
and flowers, than in attending to their duties. As a
consequence the provinces were in as much confusion as
the tangled fibres of hempen thread,® and soyen^^ were
gradually increasing throughout' the country. Wandering

^ "A comic dance" (Brinkley Diet.).

*Cf Piggott {loc cU pp 16,17), a safer authority than the native
romancer.
* Retired Tenno (not priest) ; they took a variety of titles.
^ In the suburbs of Miyako.
«^ Minister of the Left, *
fi Conrt nobles.
' Kind of prostitute.
® Dancing girls.

» " Asa no gotoku" IS O in < .
w Independent feudal chiefs.

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129 Iin^ROBTJCTION.

fta^fti* and fighting monks (sohei), rough in manner and
action, spread themselves everywhere, and wherever they
Went in the land disturbance was sure to rise."
'' "Drama, however, in Kyoto had reached its culm-
inating point. The disturbances of Hogen (1156-1159)
rose before long from the neglect of manners and discip-
line. Morality in men became much confused. Father
and child, brother and brother, fought against each other.
The tie of blood relationship was broken, and they thought
nothing of carrying their quarrels to death itself .t After a
series of struggles the Genji and Heike, two opposing
dans, had met in battle. The result was the disturbed
period of Heiji (1159-1160),! from which the Heike
emerged successful. This family became noted for its
extravagance. The palace of the Tenno, during these
struggles temporarily a battle field, became as it was
before ; that is in the dramatic period. After Taira
Kiyomori became prime minister, the Heike did as the
huge had done before them. First paying more attention
to dyeing their teeth and adorning their faces, luxury
quickly spread to dress, which became as gaudy as in the
earlier times. The shirabyoshi, girls of low extraction,
found their place again at the side of the nobles, to the
confusion of all good morals. It was said that the good
customs of olden times were still more impaired than
before the disturbances of Hogen and Heiji."

And at this period of Heiji (1159-60 A.D.) we take up
our story. Minamoto and Taira at last come to grips over
the heritage of the worn-out Fujiwara, no longer able even
to make a pretence of resistance. The struggle at last was
to centre around Miyako itself, not in desultory strife in the
provinces. First honours were to go to the Taira. The huge
unwieldy clan of the Minamoto were badly split over the
prize they already half had in their grasp. Badly split
even within the dominant branch — the Seiwa (renji. More-
over their hour, or rather the man, had not yet come.

* Knights— better ronin.

t A bit out of the chronicles, cf Klaproth's trans, of O. Dai-Ichi^ran.
p. 190 Tameyoshi and Ynghitomo (Minamoto) are an instance.
t They have been actively at it during Hogen.

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INTRODUCTION. 129

Taira Kiyomori appears on the political horizon like Game
brilliant meteor. The family to which he nominally
belonged was powerful, but hardly seemed a match for its
opponents I say " nominally " for the chronicles repeat
the strange rumour of the time. This said that the Tenno,
Shirakawa, had given to Taira Tadaraori, the reputed
father of Kiyomori, one of his favourite concubines tis wife.
But she was already pregnant when she passed into the
hands of Tadamori, and Kiyomori hence properly was the
son of Shirakawa, of the blood royal of Japan.

The crisis was precipitated by strife in the Tenno's
palace. The clashing between Toba and his son Sutoku
was incessant. With a naivete shov^ing absolute ignorance
of the meaning of his words, the Japanese writer noncha-
lantly tells us that the " warring of the Fujiwara within
their own clan made even the thi-one a scene of strife."
Behind the scenes, urging on the willing Toba, was his
spouse, the Princess Fujiwara no Tokushi, Bifuku-mon-in.
As to her — Sutoku lived in constant fear of poison. Old
Japan of the eleventh and twelfth centuries had many of
the ways and means of the Byzantine court of the same
period. Konoe Tenno never reached manhood. He died,
aged seventeen years. Toba's own choice for successor
was his daughter by Princess Tokushi. Sutoku had
changed. Originally he himself, or rather his governors,
had chosen his uterine brother as successor — Go-Shirakawa.
Since that time he had grown to manhood, and now
himself had a son, and his choice fell on Shigehito to fill the
vacant throne. But Princess Tokushi charged Sutoku with
pdsoning Konoe, and Toba's whole influence was thrown
towards securing the succession of Go-Shirakawa. This
was the last thing he did. Sutoku fled the palace. The
Fujiwara were split into two camps, and under Fujiwara
no Tadamichi and Fujiwara no Yorinaga faced each other
in open war.*

* The early choice of a Taishi (crown-prince) undoubtedly was to
prevent an interregnum and probable fight over the succession in this
oriental and polygamous court. Thus brothers succeeded, often to the
exclusion of sons. It is no argument for or against matriarchy or
patriarchy. Its retention, however, in stabler times might be claimed as
an influence of old matriarchal ideas in decay : i.e. verms primogeniture.

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130 INTEODUOTION.

It was m some ways a similar condition to when
Temrau and Prince Ohotomo grappled for the succession.
The result was different. Technically Go-Shirakawa had
the right. He had been regularly inducted as Tenno (so
had Ohotomo) with all the insignia of oflBce. His op-
ponents, legally speaking, were rebels. His whole position
lay in the efl&ciency of his captains. As recently as the last
years of Konoe-Tenno, (in 1153 A.D.), Taira no Kiyomori
had succeeded his deceased father, Tadamori, in the position
of president of the criminal court — Kebiishi-betto — who as
head of the administration of justice wielded a very
practical and much desired power. Men did not look for
much beyond one of the ordinary palace squabbles to
which centuries of experience, and recent practice, had
accustomed them. As a whole the Minamoto ranged
themselves behind Sutoku. And not very willingly among
his kinsman, was the famous archer and poetaster Mina-
moto Yorimasa. It was only a few years before that this
captain had slain the fearful Nouye, described as with
" the head of an ape, the body and claws of a tiger, and
the tail of a serpent.*' At the time its size was enhanced
by fear ; and in later days by time. Western readers will
recognize " the teeth that bite, the claws that scratch " of
this Japanese Jabberwock. The Tenno, growing paler
fl.nd more wan from day to day, confessed that a most
.unpleasant scratching in the space above his head pre-
vented his sleeping at night. Most people would have
said " rats ! " Probably they did. But the Tenno's
complaints are taken seriously in Japan, and Yorimasa
was placed on guard to slay the intruder. In the small
hours of the night a heavy black cloud settled over the
palace and the sleeping chamber of the Tenno, and within
appeared this frightful apparition which began to tear at the
roof tiling to effect entrance. Yorimasa in his good cause
had a decidedly easy time with the beast. Whether
they took his word for it, or whether he produced the
corpus delicti, is left to the weavers of the wonderful,
and not to the more prosaic chronicles which we must
follow. These are disgustingly prosaic — : " having killed
it, the Tenno gave him as reward his sword ; and further-

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INTBODUCTION. 131

more presented to him one of the ladies in waiting, Ayam6
no Mae." Behind this dry detail is a pretty romance.
For the young knight was much in love with Ayame
(apparently by mere reputation), [who was the acknowl^
edged beauty of the palace. He had never dared to rais^
his eyes to hers, and did not know just what she looked
like. The Tenno, who knew of this little love affair, had
Ayame and several other ladies of the court dressed in
identical costumes, and then summoned Yorimasa to pick
out his chosen wife. The situation was embarassing, and
the possibility of a ridiculous blunder was enormous to this
weaver of poems to the moon and his lady's various
charms. All the candidates presented were entrancing,
and worship at a distance is no aid to reflection or selection
at closest quarters. Yorimasa confessed his obliquity and
chronic bad luck as a guesser, and the Tenno himself took
the lady by the hand and delivered her to her spouse. It
was a graceful thing for him to do, for Yorimasa as a
physician was a rank failure. In little more than two years
the Tenno died. Yorimasa lived to see the Minamoto raise
their head from defeat, and died fighting at an advanced
age — surrounded and accompanied in death by his sons by
Ayame-gozen (The Lady Iris).*

Much hard fighting and little other romance is to be
got out of the events of Ho^en. It was a most open fight
for the spoils. The hope that the two old political foes,
now strangely in company, Minamoto Tameyoshi and Taira
Tadamasa (uncle of Kiyomori), would find an outlet in
intrigue was disappointed. However, Minamoto no Yoshi-
tomo, the greatest captain of the Minamoto and the most
important of the Seiwa Genji, took sides with Go-Bhira-
kawa and joined Kiyomori in the defence of the palace.
Tadamasa carried but little Taira aid to Sutoku, and
Yoshitomo was a host for Go-Shirakawa, who thus had
the two greatest captains in Japan to conduct his military
operations. Kiyomori was the life of the campaign. Only

* His story is told in some detail by Madame Ozaki Yei, in her
charming little collection of stories — " Warriors of Old Japan.'' If, as
said, he died at nearly eighty he was a most prosaic middlle aged
lover at this time.

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132 INTRODUCTION.

eleven days after Toba's death a battle was fought at the
Shirokawa no Gosho. After some shifting and moving
Sutoku had finally taken refoge here with Fujiwara
Yorinaga, who had dodged Taira Nobukane despatched
by the Tenno Go-Shkakawa to arrest him. To aisist in
the defence a soldier was of course necessary, and he was
only to be found in Minamoto or Taira ranks, both in fact
and custom the professional bull-dogs and bruisers. The
one to be summoned was Tameyoshi. He demurred, and
when he did come advised retreat to his family stronghold
in the Kwanto. " I am old, and for long have not worn
armour. Such work I have left to my sons. But
Yoshitomo heads the forces of the Tenno. Tametomo,
however, who has made a great reputation in Kyushu,
although young is best fitted to command. But lately I
dreamed that my favourite helmet was carried off by the
wind. The omen is of the worst." Thus he croaked to
Yorinaga. The latter's reply was brief. " Come yourself
and make your own excuses." But coming meant the
dangling of court favours before the eyes, and easy consent.
The upshot was that Tameyoshi and his sons — ^with the
exception of Yoshitomo — guarded two of the gates of the
palace with one hundred and twenty eight men, and Taira
Tadamasa and lehiro with Minamoto Yorinori with as
many more took the other two gates.

Tametomo's youth was all against his advice being taken.
He wished to make an immediate night attack on the
Takamatsu palace in which the Tenno was lodged.
" They have no real captain but Yoshitomo ; " for he had a
fine scorn of Kiyomori, " a weak stripling." Thus he
proposed to fire the place and seize the Tenno. Yorinaga
refcwed to listen to him " as too young to conduct a serious
battle." No : they must await the reinforcement expected
from the South Capital (Nara), the monks of which had
been ordered to march. Tametomo became silent, to turn
to his next neighbour after the council : — " war is not
conducted according to court ceremony. The chances are
that my brother v^ill do what we do not do, and attack
us to-night." And he was right. Fujiwara Michinori
Shonagon (Shinsei Nyudo) had objected to Yoshitomo's

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INTBODUCTION, 133

promotion and admission to court rank. Yoshitomo
would thus out-rank his fiather Tameyoshi. Yoshitomo
put it : — " a soldier does not expect to return alive from
the battle." He preferred his reward before the fight.
Gro-Shirakawa thought this entirely reasonable. To stand
on ceremony before a crisis was absurd in the fiGkce of the
practical advantages to be gained by breaking it. He put
aside Michinori's objection equally without ceremony.
TTiat night Yoritomo with seven hundred men led by
himself and Eiyomori attacked the Shirokawa palace.
The emergency put Tametcnno at once in command, with
increased rank. As he received the promotion he jeered
at it. " With the enemy at hand we can dispense with
any ceremony as to my new grade." Against Kiyomori
who lead the van he was all powerful. With the same
arrow from his bow he killed Ito Tadakiyo and wounded
the brother. Tametomo and twenty eight men held his
position against all comers. Then Yoshitomo coming up,
Kiyomori left this family affair to him, and departed to
deal with his own. Yoshitomo took the matter in hand.
His presence paralysed the efforts of Tametomo. To
warn the captain, however, Tametomo shot the knobs off
his helmet. Yoshitomo scolded him, and commanded
him to surrender. Tametomo said he preferred to obey a
father rather than an elder brother. Yoritomo pressed
the Tenno's commission. Tametomo warmed up enough
to send a second shaft, but Fukasu Kiyokuni sprang
forward, and death was his portion. Yoshitomo's life was
saved. The parley had gained much for Yoshitomo.
In the fierce assault which ensued Tametomo played a
great part. If the mighty archer was handicapped and
could not direct his bow against his brother it was different
with the Taka. These he marked out and killed them
in shoals (they had a distinctly naval penchant). But
Tameyoshi and his sons were over-weighted in this con-
flict, so suddenly precipitated. Kiyomori was ready, and
had skilfully brought over their own great captain to his
side. Tadamasa was of but little assistance in comparison.
The defence was broken down. Yoshitomo succeeded in
forcing an entrance and firing the palace. Tameyoshi

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134 INTRODUCTION.

and his sons, with the Joko and a few of his train, only
escaped with difficulty.

Unskilled in riding a horse, still more so when it became
necessary to take to his feet in climbing the steep path of
Hieisan, Sutoku gave out altogether. At his positive
orders Tameyoshi and the others left him with Fujiwara
Mitsuhiro, who squatted down and flatly refused to budge.
Thus they spent the night in a httle valley, and the next
day reached the Choindera, to be promptly turned over to
Qo-Shirakawa. Sutoku and his son Shigehito, also a
prisoner, were made priests and exiled to Shikoku.
Tameyoshi and his sons might have escaped had it not
been for the father's sickness, and the confidence of all (but
Tametomo) in Yoshitomo. Having taken refuge in Kuro-
dani Tametomo urged that they should make their way to
the Kwanto, where he had confidence in facing Yoshitomo
with the whole country behind him. " Miura, Bbitake-
yamia, Oyamada will support us ", he said.* Tameyoshi
ordered them all off ; himself he sent a message to Yoshi-
tomo, to urge him to secure their pardon. It Was needed.
Yoshitomo at once took Tameyoshi into his own house,
and in the course of some days he had all his brothers in
bail, trapped one by one. Then began the little game of
politics with Taira Kiyomori at the bottom and stirring
the depths. On demand Kiyomori cheerfully sacrificed his
uncle Tadamasa and such small fry of his tribe. Off
went their heads. Then the demand came to Yoshitomo,
the Woody order inspired by Fujiwara Michinori, "for
such a thing had not been heard of for three hundred and
forty years.'* The death penalty for titular treason had
dropped out of sight. Taira lesada, on campaign in
the West, returning to Miyako protested against such
action. Kiyomori, put out, did not know how to answer.
The game was not so played among soldiers. Death on
the battlefield, yes ; at the hands of the executioner, no.

* All good Taira names ; and so these men stood loyally by Yoshi-
tomo in the battle of Heiji, four years later. The Minamoto were
titular captains of the Kwant5 since the days of Yoriyoshi and
Yoshiiye. Most of these men owed their estates to those captains,
and so we find them loyal in support. After a little wavering they
also dided with Yoritomo

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INTRODUCTION. 135

Michinori was no soldier. He was deeply learned in legal
Icare and ancient custom. The cold-blooded lawyer made
answer for his running mate. " Those who take arms
against the Tenno deserve death. The Tenno's orders
admit of no reply." It was a new rule, to grow a fearful
harvest of heads in the next four centuries.

The conspicuous example of good-will displayed by
Kiyomori in the sacrifice of Tadamasa was pointed out by
Fujiwara Michinori, the Tenno's eye and ear. Now
Yoshitomo was gunning to be groom of the stables —
Sama-no-kami — and had a bagful of his relatives. He
demurred. Then there was pouting, threats of turning the
butcher's knife over to Kiyomori. Instead of releasing his
father and brothers, to fight out his blunder if necessary,
Yoshitomo cut their bonds and thread of life at the same
time. He did not actually cut off Tameyoshi's head him-
self, as he did later that of his son Tomonaga. Kamada
Masakiyo, his right hand man, advised him that if he
did not perform the job, Kiyomori would ; and that he
could pray for father and brothers after their death ! So
Kamada was sent to do the actual work of decapitation.
Yorinaka as he knelt for the executioner's stroke said : —
*' cruel as my brother Yoshitomo is, the time will come
when he will regret his action." Yoshitomo made an ex-
tremely clean sweep. The four youngest children shared
the fates of the rest — their ages ranging from thirteen to
seven years. Little Tsuruwaka, nine years of age, said :—
" our brother is making a great mistake " ; and Otowaka,
the aged member of this children's party (thirteen years)
still more wisely said : — " He did not spare our father.
Why should he spare us ? " An uncle is a poor make-
weight for a father and a bunch of fighting brothers, and
this great house of the Seiwa Genji was hit hard through
the court ambitions of Yoshitomo. Of the sons of
Hangan Eokujo Tameyoshi, the archer Tametomo was
spared. The sinews of Tametomo's powerful arms were
cut, in order to destroy his phenomenal strength and skill
with the bow (like Tartarin of Tarascon he had " double
muscles ") ; but perhaps intentionally the executioner
made a bad job of it. He was exiled to Oshima (Vries

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136 INTRODUCTION.

Island), and was destined to trouble the Taira in the future,
and to pass into legend as king of Ryfichu — or Loo-Choo,
as we know it.* The Japanese chronicles obligingly leave
it to their readers to choose either ending. Whether he
really fled to Oni-ga-shima (isle of demons) or Loo-Choo
in 1156 A.D., conquered the islands and married the
king's daughter, to be later transported to Heaven on a
cloud ; or whether he remained " peacefully " {sk) at
Oshima weaving plots against the Taira ; at all events in
1170 A.D. they heard stoange tales at Miyako, strangely
mixed with the reports of his island conquests. A reconais-
sanoe in force was sent against him, and unwilling to bring
on the willing natives the vengeance they were ill-fitted to
resist, the brave captain withdrew to his apartment and
committed harakiri — ^to be later worshipped in Hachijo
and Oshima as Tametomo-daijin.

From all accounts Yoshitomo was a stupid enough
man, even if a master hand at dealing hard whacks. He
secured his court appointments, to find that the Tenno was
very poor timber for a walking stick. Kiyomori came out
of the contest supreme. He was made Prince of Harima,
and secured both plums and the power he was to wield for
the next twenty five years. But he was not as great a
man as the youth Yoritomo, who at this time had not
received the manly tonsure. The result would have been
the same even if Kiyomori, instead of the superlatively
inefficient Munemori, had directed the last efforts of the
Taira. But the man's political ability as a wire puller, and
his immense prestige, would have made the issue far more

* Tametomo was one of those infant prodigies in the military Une.
A Napoleon full blown (embryonic) at thirteen (sic). In these youth-
ful captains we have cases of little John Grenvile, mounted on his
fathers (Sir Bevil) horse, and charging in the company of the giant
Anthony Payne urging on Sir Bevil's retainers at the battle of Lansofown
HiU in 1643 A.D.

It would be hard to find, in and out of Japanese history, a more in-
famous character than this Yoshitomo ; the cup of his iniquity not ^et
being full at the date we have reached. The Japanese do not regard him
in that li^ht. He is one of their heroes, over-reached by the astuter
Kiyomori. So he was regarded by the men of his time, and so liis
story is regarded to day. This is Bushidd-^o{ the twelfth and twentieth
century.

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KUBAN DO MINAMOTO TAMETOMO.

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INTEODUCnON. 137

doubtful. But Eiyomori made no real change in the
political life of Old Japan. He subBtituted Taira for
Fujiwara, and continued in the old way. In 1166
A.D. the hogo was chosen from the Taira clan, Kiyomori
having previously governed through a child Tenno. In
1158 A.D. Gk)-Shirakawa abdicated. He never was any-
thing but a shadow and a puppet in Kiyomori's hands.
Nijo succeeded at the age of sixteen years, and abdicated at
twenty-two; Eokujo (1166-1168 A.D.) succeeded at the
ripe age of three years, and abdicated at the riper
(relatively) age of six; Takakura succeeded at the age of
eight, marri^ Taira no Tokuko (Eyomori's daughter)
at eleven, and at nineteen was forced to abdicate in
favour of her two year old son, grand-son of Kiyomori,
— Antoku. But this is merely doing things in the
good old style. And Kiyomori had behind him neither
the prestige or the conditions of the period from
Kogyoku to Temmu. The man gone, the system
again collapsed. Yoritomo, the coming man of the
Minamoto, cut to the root. He separated things civil and
military from things courtly, the goats from the sheep,
and removed the former to the distant sphere of Kama-
kura. He could clip the wool just as well, and the
squealing was only heard within the pen. Not that
Yoritomo could deal radically with his times, or
beyond his own light. That was reserved to lyeyasu
— to effect such centralisation as a feudal system
would allow, by concentrating the Tokugawa fiefe,
and scattering and over-looking the others with their
hatamoto or spies.* The comparison cannot be carried
too dose, but in their way Yoritomo and lyeyasu, in the
twelfth and seventeenth century of Japan, represent Louis
XI and Louis XIV in France. Eeverse these two last
named kings, and probably under the conditions they
would have played the same role, and used the same
methods according to the time in which they lived. But
what Yoritomo did was to accentuate the necessity of

* Daimjo directly dependent on the Tokugawa House* Practically
they were in many cases nothing but salaried officials, the distinction
being very shadowy.

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138 INTEODUCTION.

sepatating the Court of Miyako from the Administration
of the Shogun. lyeyasu profited by this experience, and
particularly by that of the Ashikaga Shoguns who neglected
to follow it. The Court at Miyako was kept in a decent
poverty, and hence was without influence. It was sharply
cut off, politically and socially, and left to play with titles
itnd precedence for toys — and very shabby did its gay caps
and costumes get as time passed ; but the armour of the
bushi was kept bright, and their swords sharp, and luxury
ran riot among the favoured few at the top. Marriage
and giving in marriage thus became of less importance,
and the kdgo as a rule was a Fujiwara.

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PART 1.

YOSHITSUNE AND BENKEI :
BENKEI AND YOSHITSUNE.

" Nothing can possibly be conceived in the world, or even out
".of it, which can be called good, without qualification, except a

** Good Will The sight of a being who is not adorned with

" a single feature of a pure and good will, enjoying unbroken
" prosperity, can never give pleasure to an impartial rational
"spectator."

Kant's—" Metaphysics of Morals "-<Trans. by T. K. Abbott)

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PROLOGUE.

The Gempei in the period of Heiji (1159-1160 A.D.) :
Tokiwa-Gozen :* The vision of Saigyo on Shiiaminesan.

'* It is a worshipful knight's deed to help anotiier worshipful
^knight when he seeth him in a great danger; for ever a
** worshipful man will be loath to see a worshipful man shamed ;
" and he that is of no worship, and fareth with cowardice, never
'* shall he show gentleness, nor no manner of goodness where he
" seeth a man in any danger, for then ever will a coward show
** no mercy ; and always a good man will do ever to another man
** as he would be done to himself.*' — (Le Morte d' Arthur)
" The thick snow fell fast, on her tresses tossed by the wind ;
^'And her little ones, flying with their mother, sought to
"grasp her hand *' — Yanngawa Seigan.

Discontent, uneasiness, smouldering wrath were the
spirits which brooded over Miyako, so recently the scene of
the battles of Hog^. In no quarter was there any feeling
of permanency. The people, sunk in misery, their fidds
trampled down by the dafly strife of the bushi; their
villages fired and left in desolate ruins according as one &dde
or the other charged them with complicity and granting
shelter to the enemy ; the bodies of their dead lying mould-
dering by the wayside; viewed with hapless terror the

* Gozen=lady : *• The Liidy Tokiwa."

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142 PBOLOGUB. '

certain renewal of the strife. In the palace a youth of
sixteen years was seated on the throne, under the guidance
of his father, the former Tenno Go-Shirakawa, who had
abdicated to rule, and still found himself tied .hard and
fast by the etiquette of the Japanese court and the in-
fluence of Fujiwara no Micbinori. . Although ancient ties
united him to this his foster-brother, it was with a bilious
eye t];iat Go-Shirakawq.. saw. himself thus helpless before
ceremony rand even Michinori, the favoured counsellor,
stood as an impediment ta the exercise of direct power.
And Michinori's position was no bed of roses. Closer to
the conduct of affairs he knew that the power of the throne
was a mere pretence. The appearance even could only be
maintained by a careful balancing and calculation of the
conbendiiig interests and factions in which lay the real
power. And apart from the condition of affairs a personal
interest influenced his choice until he fell out of favour
with the Jpko, Go-Shirakawa. Fujiwara no Tadazane had
swayed the court, firgt as dajo-daijin later as ktoampaku.
Of his two soiis, Yorinaga and Tadamichi, he lov^ the
younger and bitterly hated Tadamichi; using every in-
fluence to prevent his rise to power. In the times of H5gen
(1156-1159 A.D.) Nyfido* Tadazane had chosen badly,
and all that Tadamichi, himself once Dajo-Daijin and now
kwampaku under Go-shirakawa, had to do was to stand
aside, and let Kiyomori work his will. However, he
returned good for evil, and using all his influence with
Michinori, through him had succeeded in saving the hoary
head of the notable rebel. This, however, had brought
down on Michinori the wrath of MinamotoYoshitomo, who
probably did' not like the contrast with his own behaviour ;
and bf Fujiwara Nobuyori, who scented fine pickings from
the court spoil of Tadazane. These were two powerful
enemies, against whom Michinori did well to look for
allies.

And indeed the only one to be well satisfied was Taira
Kiyomori, prince of Aki ; now with Harima added to his
fiefe; the hosts of the Taira enthusiastically and solidly

* A title— "shaven-head."

Digitized by VjOOQIC

PBOLOGUE. 148

lined up behind him, their leader ; and his opponents, th^
Minamoto, scattered far and wide, bitterly rent by intestine
hatreds springing from the late.war, and the heads of their
leaders rotting before the Rokuhara justice hall. And it
was the bitterness of Minamoto Yoshitomo that through
him the balance had been bo thrown out of gear. If he
did not at once appreciate the situation he was quick to
learn it from Michinori. Now this latter was a man of no
mean political ability. The scenes of his life were passed
in I[the luxury of the court, not clad in armour or on
horseback. But he was a master hand in intrigue, and
could readily estimate the two opposing factions. When
therefore both Yoshitomo and Kiyomori, recognizing his
value and^inflnence in governing the court, sought to marry
a daughter to Michinori's son, he put aside, almost con-
temptuously, the proposition of the first, accepting that of
Kiyomori, and thus definitely declaring his position
between the factions.

Yoshitomo's position therefore was unflattering and dan-
gerous. It was all very well to draw fine distinctions bet-
ween the two contending factions of Fujiwara in their strug-.^
gle for the throne. All he had gained from it was to secure
an already comparatively low position at the Tenno's court,
and the uncertain favour of the Joko, Go-Shirakawa ; this
latter certain to be lost if any movement should be made
against Michinori, and equally certain to be lost if Michi-
nori should retain his predominant position at court,
Kiyomori, governing with a strong hand, would have
laughed at such a position. But Yoshitomo was not
Kiyomori, and for a mess of pottage had thrown away the
support he would have found behind him. Indeed he was
not the brightest of men, and the chroniclers seem verj*
safe in regarding him as a great military leader, a crack
bruiser in the battle field, and a stupid feUow. It was the
more congenial and easy for Yoshitomo therefore ** to
cultivate more and more that courage which was the
feature of the character of his grand-father and father,*
and to regret that he himself lacked the wisdom which

* Yoshiiye and Tameyoshi.

Digitized by VjOOQIC

144 PROtiOGTTB.

was such a feature in their career But when peace

prevails the art of the politician is more useful, and in this
Kiyomori delighted, undignified and lowering though it
be." But possibly Kiyomori knew even more of states-
manship than our chronicler.

It would be unjust to set Yoshitomo down as an ass.
Besides, the stupidity of the ass has been much misjudged,
and in the East it is regarded as wise among beasts. That
union of force and wicked intelligence — ^the mule — will never
be taken for a fool. Such a mistake would lead to grievous
results, and be bitterly rep^ited — probably in the next
world. Our western comparisons are not always well
drawn. The cackling " geese " are said to have saved
Eome, and in these latter days a goose is yet regarded as
scMnething more than a match for any pretty well grown
small and mischievous boy whose appetising calves are
within its reach. But in the opening drama of Heiji (1 159-
H60 A.D.) the role of clown was to be filled, and the man
to play it was Fujiwara Nobuyori. Physically, " he was
enormously fat, leading one to believe that a big belly and
a treacherous mind go together." Mentally, he was stupid
and greedy, and lamentably short-sighted in the political
sense,* without learning, with a strong scent for political
carrion, and with little idea how to secure it by any reason-
ably safe method. He wanted the position of Dajo-daijin,
which politically would haVe given him control of the court
as prime-minister ; and, in Nobuyori's eyes, of the country,
for he forgot the existence of Kiyomori. When, however,
Gro-Shirafeawa consulted Michinori as to this modest request
of Nobuyori, the latter at once pointed out that this posi-
tion could only be held by a man of high position and
talents, and of approved courage; and that Nobuyori
possessed none of these, and was notably lacking in the
last. This reached Nobuyori's ears, and as far as he had
any influence sealed the fate of Michinori.

Beggars cannot be chosers, otherwise Yoshitomo would
probably never have picked out Nobuyori, this " very tun
of man," as co-conspirator ; a man, who if he possessed

* It is of interest to find a Japanese speak of the Tenno — Konoe and
Go-Shirakawa — " wiiose political strength he much over-rated."

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I PBOLOGUB. 146

"guts" in one sense, notably lacked them in another.
And as the brains of the venture he was equally a failure.
However, Michinori was the connecting link ; and to get
at him, and pluck the ripe fruit of court favour and power,
it only seemed necessary to get rid of Kiyomori. This was
done in a very superficial sense, and confined to his physical
absence. Kiyomori announced his early departure to
worship at the shrines of Kumano, a province not even in
those days so far removed from Miyako. Certainly there
was nothing in the situation to imperil his interests, and if
his opponents chose to think so, and to break the peace, so
^ much the worse for them. However, once on his way the

f conspirators prepared to act. On January 20th, 1160

A.D., a movement was evidently on foot. The hare is quite
as much interested in the hunt as the hounds. Michinori
at once sought safety in the palace of the Sandoden. But
here he could get no warning to the Joko* — Go-Shirakawa
— ^who was perhaps not unwilling in these days that
Michinori should shake a little in his sho^. Besides, there
f was a feast and dancing in progress, and Michinori could

hardly expect to interrupt him simply to secure his
head on his shoulders, even if the Prince thought it
was really in danger. Entrusting his message to one
of the court ladies, Michinori did the next heat thing.
He bolted, and sought safety at Tawara and at the
bottom of a hole he had dug on the wilder hill-side,
covering it over and supplying himself with air through
a bamboo,t a sort of under ground pit with hidden
entrance, and which served for concealment. Yoshi-
tomo and Nobuyori did not long delay the attack. The
festivites were roughly terminated by the savage buski of

* Betired Tenno. Hoo is Priest-Kelired-Emperor.

t " Tawara (pEI M) no oku Michinori mizukara iki (^) nagara tochn
(d: *l>) ni uzumerarete, take tsutsu wo kuchi ni atete iki (,§,) bakari

baiulshi itari, bushi naranu.... etc." Saito Kozu p. 12. "Me-ensbu."

Tawara is in Yamato, the Shiki district.

The quotations, here and elsewhere, from Japanese text are merelj
to elucidate doubtfal points— to the writer as much at least as to
anyone. Michinori's (Seishin Nyudo) refuge is also described as a cave.
As above from Sailo and Ariga it is a sort of "Cock Robin " businesis.
" Who dug his grave ? " «tc. Nobuyori would deserve great credit if he
}iad net adopted such a primitive method of discovery.

Digitized by VjOOQIC

146 PROLOGUE.

YoBbitomo. Many of the huge and nneme were killed,
the palace fired, and Gro-Shirakawa and Nijo-Tenno were
carted ofif to the Ippon Gosho-dokoro as more conveniently
under the control of Nobuyori and Yoshitomo.

This more energetic part of the affair had been left to
Yoshitomo. Sure of the result Nobuyori was awaiting the
royal pair at the Gosho. He assumed the position of
dajo-daijin, and if short-sighted as to the future was pro-
bably not at all so as to Yoshitomo. He anticipated far
more trouble from Michinori than from anyone else. Hot
was the pursuit. Michinori was soon tracked to his hiding
place. He was a huge, not a bushi, and where the proper
thing for him to do was to '* cut belly *' Qiarakiri) he
waited to be dug out of his warren like any rabbit.
Nobuyori was good on scenting hidden treasure, and with
the aid of Michinori's servants a little torture soon found
Michinori, whose head was struck off and placed in equally
good company over the gate of the jail for felons and
misdemeanants, perhaps with that of Yoshitomo's father
and brothers, not to mention more removed relatives.
Scent, however, is notably a deficient sense. Nobuyori's
trouble was short-sightedness ; and he could not see
Nemesis, or rather Kiyomori, advancing with giant strides
on Miyako where his presence was so needed. The
Epkuharatei (seat of administration) held its own, but no
more. They awaited the coming of their chief. Akugenda
Yoehihira, the young but capable son of Yoshitomo, who
had at once hastened down from the Kwanto, urged
preparation to meet the crisis, to let Michinori go for the
present and bag Kiyomori at Abeno, but Nobuyori was too
busy hare hunting and gorging the spoil, his appetite too
keen, to imagine the possible results of a surfeit. Besides,
was he not daj5-daijin ?

As to the eflScacy of his induction Kiyomori had his
own opinion. And Kiyomori's opinion carried vast weight
with others. So on February 6th Go-Shirakawa ** fled the
court and came to the holy house " of Kokuhara, where the
chief QjB5cials of the court had already sought refuge. The
Tennosoughtseclusion in thesame unobtrusive manner at the
Ninnaji temple. Kiyomori, recently returned to Eokuhara,

Digitized by VjOOQIC

PBOLoauB. 147

found not only all his resources safely at hand, but the
due stamp of legitimacy to be given to his efforts. He
never had been suspected of lacking vigour ; and Nobuyori,
at such close range, could gauge the difficulties much
better. Yoshitomo fortified the Gosho as well as his
means allowed, and the unwieldy knight was given the
cormnand of one of the three gates, the Taiken-mon. Yo-
shitomo himself commanded at the weakest point, the
Ikuo-mon. At the Yomei-mon, Akugenda Yoshihira, who
later was to take the brunt of the battle, was posted with a
strong force. It was disappointing to find among the red
banners- of the advancing Heike, the white banner of
Minamoto Yorimasa. He had at first joined the move-
ment of Yoshitomo, but his court favour in turn had bitten
him. Now, when Yoshitomo reviled him in a proclama-
tion as a recreant knight at whose memory the Genji
would blush, he retorted — " I have only followed your
illustrious example — in obeying the Tenno alone." And
our chronicler sagely adds — : " Yoshitomo was a stupid
fellow, and Yorimasa was wise in a very small way."

The weak spot of the defence was to be at the Taiken-
mon.* Here the attack was lead by Shigemori, eldest son
of Kiyomori, now only twenty three years of age, but a
most promising youth, both as warrior and councillor.
The white banner of the Genji floated from the palace wall ;
the red standards of the Heike were thickly clustered
around the gate, threatening to give way under the batter-
ing of huge beams brought forward for that purpose. The
bushi protected as well as they could the bearers from the
Minamoto arrows, but the Heike suffered heavily. It was
warm work in the cold wind of winter. And for such
Nobuyori had no taste. " Nobuyori had a big body, but a
small liver." With his huge legs trembling and shaking
as much as his big belly ; with his ugly flat face, bloodless
from fear, he descended from the pavilion in which he had
now lodged himself during the past eighteen days, and
with no wish to leave its shelter, particularly under such

* JMon=gate, Palacee, temples, and yasMki (daimyo's residence)
gates were most elaborate structures — mainly for defence, partly for
ornament. Temples accentuated ornament.

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J48 PROLOGUE.

conditions. A noble, spirited, animal was waiting at the
foot of the steps, and the attendants tried to hoist the
unwieldy body of Nobuyori on its back. But he was too
fot, and fell off on the other side, badly scratching his fiEtce
and addmg nothing to his good looks, a groaning dirty mass
of humanity with the blood streaming from his nostrils.
Probably the thought that the horse would be useful in
one way, if not in another, enabled him to contribute his
own efforts. Successfully mounted, he and his train rode
off to the Taiken-mon where Shigemori had succeeded in
forcing an entrance. His appearance was hailed with
delight. Shigemori at once proclaimed his own n^me and
title, charmed at the idea of combat with such huge booty
in stove. Nobuyori did not share his feelings. His
attendants were under strict injunctions to keep silence ;
and he himself, it is safe to assert, was not likely to break
the charm and reply to the challenge. In lieu of answer
be ran away, and his soldiers ran after him. " Never
from ancient times in Nippon had such cowardly conduct
been witnessed." Shigemori at once pushed his men for-
ward over the few remnants left to dispute the advantage,
halting to gather together his men in the famous gardens
opposite the Shishiiiden. Here resting under the Muku
tree he took off his helmet to get breath. The opportunity
was to be a short one.*

Yoshitomo soon received the news of the defeat at the
Taiken-mon. The brunt of the battle fell on the Ikuo-
mon, but Akugenda was more than holding his own, and

* Every tree, every stone, in the palaces and temples has its name, as
thoroughly familiar to Japanese ears as would be particular objects and
places to an attendant at Hampton Court or Mount Vernon. With us
the general knowledge, however, is not so wide-spread. The Seiryoden,
Hall of Coolness and Purity, and |the Shi-Shinden, Purple Hall of
Mystery, to-day are the two places (long unused) in the Gosho for
great court ceremonies. According to Murray's " Japan " (Professor
Chamberlain and Mr. Mason) the rarely privileged can still see in front
of the Shi-^hinden, the cherry tree (sakon no sakura), and the orange
tree (ukon no tachibana), to the left and right respectively of the steps
leading into the garden. The privilege of entrance was as rare in the
twelfth as in the twentieth century. But as we now see, it was taken
willy-willy, which does not happen now. Both the Gosho and the
trees,* are successors of originals long since departed, in smoke or the
course of Nature.

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PEOLOGUE. 149

had ' several times repulsed the attack of the enemy with
great loss. Yoshitomo now sent an order to him to drive
out the enemy who had effected an entrance. No order
could have been more gladly received by this warrior son
of a warrior father. Among the seventeen bushi support-
ing him were Kamada, Sasaki, Saito, and Hirayama, all
of them passing good knights, "able alone to face a
thousand horsemen." Followed by their retainers they
galloped forward in line, shouting their names ; Akugenda
in line just as the rest. Shigemori was taking his ease
under the Muku tree, feasting his eyes on the Sakon cherry
and the Ukon orange. He and his men were taken by
surprise Shigemori's superb archery enabled his men to
retreat without too much loss. They were no match for
the enemy, fresh to the frey. However, he was not slow
to find reinforcements without, and with his new force
again sought entrance. Akugenda quickly recognized that
the leader was the same, even if the attacking force was
new. This could be none but Shigemori, and riding
forward he challenged him to single combat. But what
Shigemori ? That subtle young leader had dressed other
knights in armour like his own. Akugenda, himself but
twenty years of age, solved the question in the simplest
manner. He selected the most doughty warrior of the
enemy. Under the fierce charge of the Gtenji the Heike
wilted. Shigemori, abandoned by his men, fled eastward
toward Eokuhara with only two knights in attendance,
Yosazaemon Kageyasu and Shindozaemon leyasu. Aku-
genda, with Hirayama, followed in hot pursuit. When
they reached Horikawa, still some distance from the Heike
stronghold of Eokuhara, Shigemori was hard pressed.
Akugenda's horse here, however,, shied at a wood -pile, and
falling broke its leg. Shigemori's escape seemed certain
when Akugenda shouted quickly to Hirayama to break
his horse but get near enough to kill the horse of Shige-
mori vdth an aiTOW. Thus horse and rider were brought
to the ground, and Shigemori's helmet rolling off made it
certain that they were after the right game. Hira3rama
adjusted his bow now to settle accounts with Shige:nori;
but Kageyasu, recognizing his lord's danger, and dis-

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150 PBOLOGUB.

regarding Akugenda now running toward Shigemori as
&st as his armour permitted, threw himself on Hirayama.
Akugenda's feelings were divided. To Hirayama, his
retainer, he owed the duty of protection. Shigemori he
might meet again before the battle was over. He turned
aside to help Hirayama; too late, for Kageyasu was a
fomous swordsman and settled with his enemy before
Akugenda cjould reach them. Akugenda 's support was
rapidly advancing, but Kageyasu was able to carry oflf
Horayama's horse to Shigemori. With their long start
escape was easy, and they rode off toward Eokuhara in
the south-eastern quarter of the city.

The Gtenji no longer held the palace. Yoshitomo had
been equally successful in his fierce sally. Yorimori,
brother of Kiyomori, was driven in confusion back on
Eokuhara, and nearly captured in the retreat. One
Hachojiro, a retainer of Kamada Masakiyo, was noted
for strength and swiftness of foot. A favourite weapon
was something like a rake, and with this Hachojiro ran
swiftly after Yorimori to try and seize him by the helmet.
With a blow of his sword Yorimori cut through the
handle, and with this strange ornament to his helmet
rode into Eokuhara. These successes, however, were but
temporary. As the Genji sallied from the palace on one
side, the hosts of the Heike, anticipating this reckless
pursuit and prepared for it, swarmed in on the other.
Yoshitomo and Akugenda knew nothing of the secret
palace intrigues mining their feet. They had spared the
palace in leaving it, and the Heike were under strict orders
to respect it, to draw the enemy out and away from it,
and not to involve the Tenno and Joko in the war.
The little band of Genji were now scattered in a street
fight through the different quarters of Miyako. Kiyomori,
amazed at the appearance of the Genji in a fierce assault
on Eokuhara, had donned helmet and armour and was
himself in the field.* Akugenda, having met Yorimasa

* The charge of cowardice against Kiyomori in this affiur can weU be
set down to the malignant spirit in which the chroniclers indulge
toward the Heike in general and Kiyomori in particular. A coward
does not reach his position in such times when courage was the personal
asset. Akugenda=^* wicked Genda," the nickname in the Kwanto of

Digitized by VjOOQIC

PBOIiOGUB. 161

still sitting on the fence, drove him headlong into the place
and joined his father in the attack. Bepulsed after a
desperate onslaught, in which Akugenda succeeded in
forcing an entrance, they had the enemy from the Gosho
on their rear, and could only seek safety in flight. The
Genji were thoroughly broken up and scattered. In small
parties they escap^ under cover of a darkness only illumi-
nated by the distant flames of Yoritomo's mansion at Shi-
chiku, so inconveniently at hand to Eokuhara. The rem-
nants brought together outside the city had to fight their way
through the marshalled forces of the monks of Miidera at
Eyugetoge. This they did successfully, but in the fight
Tomonaga was struck in the knee by an arrow.

Circumstances were not such as to cheer Yoshitomo.
Akugenda had soon joined him in the retreat toward the
Kwant5 where he hoped to rally the Minamoto forces of
the North. As they passed through[the village of Oyake he
heard some one loudly calling.his name. Turning back he
found it to be his quondam fellow conspirator, Nobuyori.
This latter had early found safety in flight. His battles
were fought on the carpet — whether military or cuUnary.*
He was bold enough now, and his person conspicuous as
ever. Let us attribute it to the good counsels of Akugenda
that Yoshitomo remembered the insidious whisperings of
this crafty plotter, who always had everything to gain,
and little to lose except his own hide, which he hoped to.
secure anyhow and under any conditions. Yoshitomo,
who at first. thought to take him along, quickly changed his
mind at the sight of this mountain of flesh and absurdity.
Slashing him across the face with his riding whip he orde-
red his attendants to drive the fellow away. Yoshimori, hot
on the trail, later found him in hiding at the Ninnaji temple
near Miyako. Kiyomori had dealt with sterner stuff fEan

Yoshihira. A few years before in a local " spat " or uprising he killed
his uncle Yoshikata. Kujo is a district in the south of Kyoto. Roku-
hara was a little to the east and south near Fushimi. The gosho were
all at the north end of the city.

* Literally. The Japanese War Office of that day supplied nothing
but tatami and cushions. Ditto culinary adjuncts. Besides, war was
then an outdoor exercise and amusement even for the generals.

Digitized by VjOOQIC

152 PBOLOCJUB.

Nobuyori. Bellowing, weeping, and begging to the last the
fat fellow's head was struck oflf from his massive shoulders.
For some reason the Japanese romancer .thinks it fit to say
-—." green is the grave of a rich man."

Yoshitomo's own fate was rushing on him. At Aoba in
Owari lived his concubine Enyu with her father Oi. Here
he and his sons found refuge. Then they went on further
to Aohaka in Mino. There was a radical difference with
Akugenda as to the future campaign, and this at a time
when union was so badly needed. This difference spread
to the retainers. Finally Akugenda departed to Hida
and Shinano to raise the Minamoto in that quarter..
Tomonaga's mission lay toward Kai for a similar purpose.
His wound, however, had become poisoned, and threatened
with gangrene the lad only fifteen years old could not
move. Yoshiiomo taunted him with the example of his
brother Yoritomo, and threatened to abandon him to the
enemy's hot pursuit. Tomonaga begged him first to give
him the death blow. This Yoshitomo consented to do,
atnd having attended to this little family matter and " dealt
out death " to his wounded son, Yoshitomo wiped his sword
and Boon after left to see what assistance could be obtained
firom Osada Tadamune, one of his retainers holding a
minor fief in Owari. He took with him Kaneomaru and
Kamada Masakiyo, the son-in-law of Osada. Now out
wardly bowing to the ground before his lord, the price put
on his head by Kokuhara was too much for the cupidity of
Tadamune and Kagemune, his son. Owing to the rela-
tionship of Kamada to both, their victims would be all the
more unsuspecting. The only step remaining was to grasp
the opportunity, and for this they were constantly on the
watch. Yoshitomo was told that the bath was ready.
Masakiyo was engaged in drinking toasts in sake with
Tadamune. Accompanied by Kaneomaru, this day
Yoshitomo entered the bath to find that he lacked a
katabira (a light summer garment made of hemp, and
donned after the bath). So Kaneomaru was sent for it.
Hardly was he out of reach than the lounging men-at-arms
sprang to attack Yoshitomo in the bath, naked and
defenceless. The noise of the struggle reached the ears of

Digitized by VjOOQIC

PROLOGUE. 1§3

Masakiyo, but as he rose to investigate, the servant who
was passing the wine struck him to the ground and held
him firmly pressed down, until Kagemune, his worthy
brother-in-law, coming from behind struck off his head.
Between his master and Kaneomaru were the band of as-
sassins. Yoshitomo had been quickly despatched at long
range through the the thin panels of the bath-room. Ka-
neomaru acted as a doughty man at arms, and despatched
a number of his foes. Seeing that there was nothing more
to do, he reached the stable, secured a horse, and made off
toward Miyako. Thus did Osada Tadamune and his son
Kagemune reap the profit of their undertaking in great
prosperity — ^the harvesting of which in the course of time
and his usual thorough manner came into the hands of
Yoritomo. For the Osada the year 1180 A.D. was to
bring a bad harvest. Yoshitomo and Kamada were both
only thirty -eight years of age, and foster-brothers.

The death of Yoshitomo meant the end of Akugeada*s
efforts in Hida. Here he had succeeded in stirring up the
wrath of the clan against their Taira enemies. They were
willing to lay aside their discontent over past errors in
leadership, and this time to follow Yoshitomo to the war.
But it was one thing with the seasoned warrior ; another
with the lad of twenty years. His recruits therefore were
quickly scattered as soon as the news came of what had
happened in Owari. Akugenda was left with nothing but
his own iron will and the sword gkded to his waist. And
with what he had he took his way toward Miyako,
disguised at times as a peasant, again as a serving man,
again as a wandering yamabushi — ^a kind of hedge-priest.
In this guise he lurked around the Kokuhara, awaiting his
chance to get near Kiyomori, and then to sacrifice his own
life to his vengeance. And bold he was. The Heike were
keeping a close account of heads, and that of Akugenda
was still uncounted, nor was it known where he was.
They thoroughly appreciated he might well be in Miyako.
No one was surprised when he was finally captured
lurking near the palace. His trial was short. Kiyomori
and the Heike got at least a frank opinion of themselves
from one qualified to speak ; their capacity for political

Digitized by VjOOQIC

154 PBOLOGUB.

intrigue receiving more respect than their capacity to
fight from this iron-handed youth. " A fine man perished
in him," simply comments the chronicle. The count of
heads was fairly complete.

Fortunately for her the wife of Yoshitomo had died
some months before.* Two of her issue — ^Akugenda Yo-
shihira and Tomonaga — are accounted for. Yoritomo, the
youngest son, was soon caught in Owari by Taira Mune-
kiyo, the head policeman of Kiyomori. When bringing
him up to the capital to undergo the head-shortening
process, Munekiyo was much taken wifch the piety of this
youth, who only wished to live to pray for the spirits of
his dead father and brother. Perhaps Munekiyo thought
he had enough of the family in cold storage. He had
broken into the tomb of Tomonaga, and having secured
the head took along the dead and living in company. He
spoke to Ike-no-gozen,t who had recently lost her son of
the same age. She determined to save the boy against
Kiyomori's will and the strenuous objections of the iretain-
ers. In this she enlisted the aid of Komatsu Shigemori,
and prepared the way for the downfall of her house.
Yoritomo was exiled to Idzu. There was also a girl. At
this time almost a baby. Yoshitomo seemed to reserve her
to pray for their souls after death. When the battle at the
gosho was lost he charged Goto Sanemoto to take care of
her, and nobly and tenderly did this retainer carry out the
tasl<. She grew up to share in her brother's prosperity,
and in time married Fujiwara Yoshiyasu. Through a
succession of female issue, who all married Fujiwara, her
posterity finally reached the Shogunate in the fourth
generation and in the person of Yoritsune, so selected by
the ruling Hoj5 Shikken (regent).

The fate of the issue by the right hand was evil enough ;
that by the left hand fared still worse if we consider, the
agents. Truly a curse seemed to cling to this man who

* Atsuta-gozen. Her father Fujiwara Suyenori was Bett5 (head-
keeper) of the Atsuta shrine, near Nagoya.

t Variously described as step-mother, aunt, and sister-in-law of
Kiyomori. In things Japanese she could well have been all — at least
at a little earlier date. The tale of her l)eing the wife of Yorimori,
brother of Kiyomori, seems preferable. She lived long.

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PBOLOGUB. 165

had not only consented, but himself had given the orders
for his father's execution. There was another daughter —
by one of his concubines. On riding off from Miyako the
fate of this one had been intrusted to Kamada Masakiyo.
The brave impatient soldier, sought out the princess on a
mission of death. He was a soldier, not a nurse, impatient
to rejoin his master, and taking life as it came. He found
that she had gone to the Jibutsudo to read the law of the
Lord Buddha. Thither he followed. She asked the
result of the battle, and he told her. Then he stood silent
awaiting her orders. She was only fourteen, a year older
than Yoritomo, and her one regret had been that she was
a woman. There were tears in Kamada's eyes, as she
raised her long hair and bade him strike, and she had to
urge him to hasten lest the enemy should come upon
them. Then he killed her, and took his way, to follow on
the track of Yoshitomo and the war. Noriyori, also the
child of a concubine, was a mere child of three years of age.
He had been put in the care of Fujiwara Norisue, his grand-
father, and Kiyomori had to strain a point. Later this boy
grew up to be the leader of Yoritomo*s forces, and with Yoshi-
tsune he defeated the Taira at Ichi-no-tani. Eefusing to
turn his arms against Yoshitsune, after the latter's victory at
Dan-no-ura and the failure of Tosabos attempt at assassina-
tion, he fell under Yoritomo's suspicion and displeasure.
Kamakura-dono's discontent smouldered, and later (1193
A.D.) Noriyori was exiled to Shuzenji in Idzu. This rustica-
tion was not meant for health or pleasure at the now attrac-
tive little hot-springs. A short time afterwards he and his^
retainers were put to death. His children were allowed
to live, perhaps on the ground that stupidity of mind
and body were very uncommon in this Minamoto stock.
" Let not your right hand know what your left doeth."
There is one more branch, on the left side, for which
to account.*

* The difference in instructions as to the two girls is quite plausible*
The one was nubile ; the other an infant.

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l56 PROLOGUE.

§ 2.

Tokiwa-gozen, daughter of Fujiwara Koremichi*, is one
of the few stock female subjects of sentiment in Japan.
Japanese writers are therefore liable to pile on the agon}'
pretty high. In this present veracious chronicle we are
only interested in the dry facts of the case, but need not
damage the legend any more than is necessary. Tokiwa's
fate is much sadder than it is usually represented to be.
Fujiwara Kinyoshi, summoned before him one thousand
of the most beautiful girls as candidates for the train of his
daughter, the Princess Masako, then the young bride of
the Tenno, Konoe.t Of this thousand, one hundred were
selected, and Tokiwa was the acknowledged beauty of the
century. She was then seventeen years old. She was
noted, then and afterwards, for her great fairness and
peach-like complexion, the long oval face so admired in
Japan (and else where), and her highly arched eyebrows.
" She was as beautiful a sight as spring time from the
Hall of the Daishinden, and far surpassed the filmy haze
enshrouded scene viewed from the Hall of Kansendo."
As Tokiwa owes her reputation to her connection with the
wars of the Gempei, and little is known of her afterward,
and still less before the agitated days of Heiji, it can be
seen that the poets necessarily speak of her maturer days.
Her youthful attractions certainly were no less. Early in
her palace connection at the Kujo she became the con-
cubine of Minamoto no Yoshitomo, and by him she had
three children, all men of mark in later times. The eldest

* "Japanese Biographical Dictionary," Dai-Nihon-Jimmei-Jiten.

t Later Nijo Tenno married her, much against her will and the
advice of his. councillors. He was eighteen, she was twentjy two years
old. The marriage accentuated an existing court row, and Go*
Shirakawa, the Joko, was furious.

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THE FLIGHT OF TOKIWA-GOZEN.

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PROLOGUE. 157

was Tmawaka. As a boy he was sent to the Daigo
temple.* He grew up to be a man of great energy and
activity, and was known as ** the wicked priest of Daigo."
The second son, Otowaka, was known as Enjo — later
Gien. As to him tradition differs, one story making him
a page of Prince Hachijo, of the Fujiwara ; another tradi-
tion also makes him a priest under other princely auspices.
Both were children, but old enough to have their heads
shaved and don priestly robes. The third child was Ushi-
waka. When his mother became pregnant with him, she
dreamed that Marishiten, the goddess of War (In India, of
Light) thiust her spear down her throat. When this child
came to manhood he made himself illustrious as Hangwan
Yoshitsune Kuro.t

It was in the first year of Heiji (1159) that Tokiwa had
given birth to Ushiwaka. This child therefore was an
infant at the breast when Yoshitomo's movement was set
on foot. She was living then in Yoshitomo's mansion in
the Shichiku district. The outbreak of the war was
sudden and unexpected. Yoshitomo's mansion was of
course attacked and fired, and Tokiwa with her three little
children escaped from the burning building, to make their
way through the deep snow to any shelter they could find.
Nor was this easily secured. The Taira were hot foot
after any trace of the family of Yoshitomo. She first
found refuge vdth an uncle at Eyfimon in Yamato, but
later sought security at Yoshino, deeper in the mountains
and well disposed toward the Minamoto. Years later
Yoshitsune in his misfortunes turned to its hills to seek
refuge. So far her career is clear as crystal, and the
mother escaping with her frightened hungry children,
through the blinding snow-storm, clasping her wailing

* A famous temple near Miyako. Founded in 902 A.D. by Eigen
daishi, princes of the ruling family often were its abbots, (willy-nilly,
abbotship was the fate of the Tenn5's younger son). A later tradition
sends Tmawaka to Kwannonji, and makes him afterward Bishop of
Ano. At seven years a child could enter the order.

t Hangwan=councillor, a chief assistant and important in the pro-
vincial Governments. Marisliiten ani Krishna are often identified.
But in China and Burma h she is queen of Heaven. According to Bud-
dhistic legend sh^ has eight arms and lives in the Great Bear. As to
this— Cf Papinot: Dictionnaire.

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158 PEOLOGUB.

infant to her heart, is a favourite subject with the Japanese
— in poetry, prose, and with the artist's pencil.

But in the Taira detective bureau at Eokuhara there
were men, skilled in man-hunting, and particularly anxious
to find her. Kiyomori simply had Sekiya, the old mother
of Tokiwa, seized and put to the torture at regular inter-
vals. It was a game that worked well in many ways.
It furnished sport for the rough Heike biisM, who made
little distinction of age or sex ; and then it was the
easiest way to draw Tokiwa into light. The punishment
could not have been too severe, as time was required to
let the report of these doings reach the ears of Tokiwa.
It is just as likely they lost nothing in the telling.
Tokiwa was between the devil and the deep sea. Yoshi-
tomo had been assassinated in February (12th) 1160 A.D.,
and she was now really and truly widowed. Akugenda
had lost his head in the same month of this year. Yori-
tomo had been captured in Owari. The hopes of the
Minamoto House might depend on her children. It was
just as well that in the issue they did not depend on her
choice ; for she chose the devil (in the shape of Kiyomori),
and he must have been tremendously flattered at his own
good judgment when she appeared at Eokuhara with her
three children, and the humble request that her aged
parent be released and the blow fall on herself and them.
The motives which led her to this step were probably
complex, and Japanese writers make the most of a pretty
question of casuistry from the eastern point of view. This
possibly is best summed up in Manu ; which, however, "^

slurs over the female side of the house — the female i

properly going into the house of her husband. "In J

childhood a female must be subject to her father, in youth
to her husband, when her lord is dead to her sons : a
women must never be independent. Him to whom her
father may give her, or her brother with her father's
permission, she shall obey as long as he lives, and when he
is dead, she must not insult his memory." (V 148, 151).
Husband and wife are thoroughly melted into each
other — " He only is a perfect man who consists of three
persons united, his wife, himself, and her ofibpring ; thus

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PBOLOGUB, 159

says the Veda, and learned Brahman's propound this
maxim likewise, ' the husband is declaral to be one with
the wife ' " (IX 45). Now the Chinese sage — and Con-
fucius and his commentators have always laid down the
moral law for the Japanese — says that a man shall not
live under the same heaven with his father's slayer.
Tokiwa, therefore, simply finessed. She either went up to
Miyako with the idea that they were certain to be caught
anyhow, and had better pull as much out of the fire as she
could in the shape of her old mother ; or she intended
from the start to play the game to the bitter end, and
rely on her wits to get out of the mess. In either case
there is no particular object in piling on the agony. The
original flight in the snow is most generously made to
cover all this part of her career. Weeks passed. It is a
long way from Yoshino to Miyako, to walk, and Tokiwa
had burdens enough in her mental anxiety without adding
thereto harrowing pictures of hungering infants. If she
travelled in such discomfort, it must have been largely her
own fault. As for the weather — the chances are two to
one against its being winter. With the Minamoto things
were settled at once by Kiyomori, and by the fall of the
leaf the land had long been at peace.

At all events Kiyomori was ready when she did appear.
As soon as they were brought into the justice haU he
ordered his satellites, Kagehiyo and Yorikata, to take them
off for examination and trial — or vice versa, for he was
not over particular on that point. Now Kiyomori was
notably weak wherever a woman — ^i.e. a pretty woman
— was concerned. He could not keep curiosity and eyes
away from Tokiwa. She was now twenty-five, *' and a
little past the prime of womanhood. With one smile she
was able to overthrow a castle ; with three smiles the whole
country.*'* Furthermore he let her talk, was anxious

* Let us all smile — physically with the Japanese poet, not alcoholical-
ly with the bovkvardier, but this does deserve a toast, a "congratulatory
song '' the Kojlki would say. The expression of eastern opinion as to
over-ripeness can be recommended to western readers of" the]fair sex " in
these days of suffragettes. After getting a fair start the Gempei Seisuiki
goes into details on Kiyomori^s little weakness and the domestic difficul-
ties in which Giyo-gozen, Hotoke-gozen, and other shirabyoshi figure.

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160 PROLOGUE.

to hear **a voice like a silver suzu (a little bell). She
wept tears, and "looked like the pear blossoms after a
heavy shower." She called herself "an insect creeping
from concealment to certain destruction.** " Not much/*
thought Kiyomori <x)mparing her to hotaru (fireflies),
suzumushi (a sweetly singing cricket), and such favoured
members of the bug tribe. In fact Tokiwa won the
game— not " hands down,*' but still she won it. Kiyo-
mori began to apologize, and that settled him. He had
no war with Yoshitomo, never had one. He simply had
dealt random blows in aid of the Tenno, and unfortunately
Yoshitomo and his family got in the road. This he could
very well say, seeing that they were nearly all wiped out,
except what were cringing and crying in the hall before
him. " Dont take me for an enemy,*' with a particularly
ripe ogle. "And dont worry about the children — and
spoil your looks." At these he was decidedly astonished,
for he knew that she had borne three children, and he
expected to find her decidedly passe. Previous orders
were revoked. Yorikata was ordered to take them all off
to the Shujaku in Hichijo, where Kiyomori had a private
little establishment, all very rustic and entirely to himself.
As for Toldwa, " she felt like a sheep which has escaped
the butcher's sword, or a pheasant missed by the hawk."
As for the old woman, Sekiya, doubtless Kiyomori's ex-
perience taught him how to deal with her case. With
blows he had only got from her howls of anguish and
the densest ignorance. With honey, and the game now
in his hands, neither silks nor brocades would be wasted
on her. Besides, if there was a " squeeze '' on one side,
there could be a " squeeze " on the other.* If preferred
Sekiya could try it again at Eokuhara. But that
was unlikely. The old woman's role is well understood in
Dai Nippon. If Kiyomori had Tokiwa in his clutches, so.
also had Sekiya

Tokiwa had to drain the cup to the bitter dregs. But for
Kiyomori's keen eye for a fine girl her migration to Miyako
would have been casting pearls before swine. Her mother

* ** Squeeze "is classic and commercial English as used in the Eas i
to denote " commission " more or less illegitimate.

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\ PROLOGUE. 161

could only be saved by the death of her children ; or
Kiyomori must be struck by her beauty (and her fertility).
The position had not changed in the latter aspect one
particle. To save the children she " who had been Genji's
concubine in the morning, became Heike*s concubine at
night." She realized the impossibility of pushing coyness
to the point of obstinacy. Doubtless, with great reluctance
she consented to accept his advances. " She exchanged
pillows with him," to use the Japanese expression. As
has been said, her two eldest children were sent to the
temple to become priests. Ushiwaka she was allowed to
keep with her. Kiyomori's early love was of the warmest.
He visited the bower at Shujaku every day, " and loved
her as much he could " — that is, as far as his limited time
would allow. She had a daughter by him. The connec-
tion lasted some little time. Old acquaintance was not
forgot after Tokiwa*s later marriage. At least if one can
judge from an incident. Ushiwaka grew up strangely
precocious in intellect, brave, and " with strangely shining
eyes. Kiyomori remembered the saying : * a young dragon
three inches in length shows his tendency to fly heaven-
ward ; a tiger cub displays its fearless nature by springing
on an ox.' " He began to fear the boy's bright and
energetic temperament. At times he treated him roughly.
He was then sent to the Tokobo temple at Kurama-
yama.* This was the first year of Nin-an (1^66) and
Ushiwaka was seven years old. Here he was taken in
charge by the Ajari (Arya-teacher), fonner tutor in Bud-
dhism of his father Sama-no-kami Yoshitomo. Now as
he grew to manhood it was urged by both the Ajari and
Tokiwa that he should assume the priest's tonsure, and
according to this account Tokiwa lived to see the move-
ment set on foot by Yoritomo ; to suffer the distress and
pain of the lot of her children grown to manhood.t It

* Twelve miles to the north of Miyako. Founded in 770 A.D. by
Kantei Shonin on Kurama-yama or Matsuo-yama. Cf. under Temmu
Tenno p. 94.

t On the sixth day of the sixth month Yoshitsune's name was

changed to Yoshiyuki. Yoshiyuki's mother was arrested and examined
as to his whereabouts — (Dai-Nihon-shi-Ryo). The date is equivalent
to 25 June 1186.

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162 PROLOGUE.

would be not only more dramatic, but kinder to kill her
off at this period. Kiyomori did not do that, but he tired
of her ; and besides she did become genuinely passe. He
then made Fujiwara Nagamari, Okura-kyo (to identify
him in the mass of Fujiwara) marry her. Nagamari
complained bitterly of such a third hand venture ; and
Tokiwa, who had at least consorted with the best, could
be Uttle pleased with the very mediocre Nagamari — ^unless
she regarded him as a haven of refuge from the brilliant
but dangerous neighbourhood of Kiyomori. Besides
— people talked. An echo of the ribald song of the
debonair and debauched king can be heard even in this
tale of things Japanese

" Changeful woman ! constant never !
" He's a fool that trusts her ever !
" For her love the wind doth blow
** Like a feather to and fro."

And with Kiyomori too it was — Le Eoi s'amuse.

Says the Japanese scribe — " now people get an impres-
sion this way — that a vessel which has contained poison
always retains traces of the venom." Wriggle and twist
do the Japanese casuists over this case of the Lady
Tokiwa. To save mother and children is, of course, an
only justification in their eyes for her union with Kiyomori.,
To save mother or children — there's the rub. The justi-
fiable motives are held up in every possible light. When
Tokiwa cast the die, and set out for Miyako she was
committed to the whole necessary sequence of affairs.
Her connection with Kiyomori, and her marriage with
Nagamari, followed by inexorable logic. All the more
was she inexcusable under the iron, if bizarre, logic of
eastern ethics. The question could not arise now. East or
West, for conditions differ. But it was quite possible, and
of frequent occurrence in ancient times, and the apologetics
of the Japanese writers show their real judgment of
the case. After "justifying" her it is added that
after all she was not the \^e of Yoshitomo, but only
his concubine ; that therefore no stain was brought on the
Gtenji by her behaviour. Besides, her children were to

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PEOLOGUE. 163

make amends for her offence. Of course this is the plain-
est plea in avoidance.

With the removal of Yoshitomo from the scene the
Taira found themselves in supreme control. The more
prominent men of the Minamoto had been removed by
death, or were living in concealment, glad to disappear
from sight as farmers, grooms, serving men ; making such
living as they could without drawing the attention of keen-
eyed officials. At the court Go-Shirakawa reigned supreme,
the capable old diplomatist Fujiwara Tadamichi having
been removed by death. The Joko, all the more dan-
gerous to the Tenno's interests as he never displayed any
qualities of statesmanship, was thoroughly under the thumb
of Kiyomori, and was yet in the prime of life and therefore
anxious for a more active role. As for the titular Tenno
he was child or infant. Nijo, eldest son of Go-Shirakawa,
had ascended the throne at sixteen years. He had first
come into collision with the court regime over his love for
Princess Masako, widow of his uncle Konoe.* She was a
great beauty, and the inflammable young man seized on
her, much against her will and that of every one else.
Go-Shirakawa was in a great rage. In 1164 A.D. Tada-
michi the hwambaku died, and in 1165 A.D. Nijo fell ill
and abdicated, to die soon after. The changes in the court
were not healthy for any Tenno. They were swift and
rapid. The Taira filled all the high positions, ousting the
Fujiwara in every direction. This was the plain trend of
Kiyomori*s policy, a family replacement of the Fujiwara.
Eokujo, son of Nijo, became Tenno at the age of two years.
At the advanced age of five years he was deposed ; Go-

* Kono^ was eighth son of Toba. Go-Shirakawa was fourth son.
These Tenno were married at fifteen or sixteen, and early had issue.

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164 PROLOGUE.

Shirakawa preferred his own issue to that of his son, and
in replacing Eokujo by Takakura (1169-80 A.D.) some-
thing at least seemed gained, as the latter was of age a
full eight years. However the brief career and " abdica-
tion " of little Eokujo has its meaning. The Japanese
chronicler says that ** his front hair had not even yet been
shaved ; never had such a thing happened before."

Also the supremacy of the Taira had its meaning.
The whole period was one of court changes and futile con-
spiracies of Fujiwara against the Taira, a contemptuous
and brutal treatment, and drastic punishment by Kiyo-
mori. This latter was now fifty years of age (1167 A.D.).
At this date he was made supreme over the civil and
military government, and over the Court, with the title of
dajo-daijin. And this rule was conducted with a rough
hand. To give an instance : Sukemori, a younger son of
Kiyomori, had gone hunting in the neighbourhood of
Miyako. On his return he met the train of Fujiwara
Motofusa. This latter had run the gamut of Taira favour
and disfavour. Just at present he was holding the honour-
able and honorary figurehead position of kwampaku or
regent. However, he was a great noble, and etiquette was
strict. Sukemori's duty was to get off his horse and wait
the passage of the procession. Neglecting to do this the
indignant retainers of Motofusa compelled him to do so.
On hearing the tale Kiyomori was somewhat more than
angry. When next Motofusa appeared at court his car-
riage Was seized and destroyed, and the hair of his people
clipped forthwith peasantwise. Motofusa was reduced to
the footway. Besides, Kiyomori now held the position of
second rank of the first class, unprecedented for one not of
the ruling family, rode in a carriage himself, and was not
sorry to make a gap in the few so privileged. He
made other kinds of gaps. Fujiwara Morotada, Prince of
Kaga, got into a dispute with the monks of Hieisan.
Kaga was a long way off and Morotada at his fief. His
younger brother Morotsune settled this little theological
difference (it was a land boundary question, a main point
of theology in those days), by fire and sword as far as
Hieisan was concerned. Naturally the monks did not

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PROLOGUE. 166

take kindly to such treatment ; and they got small satis-
faction from Go-Shirakawa, now Hoo (or retired Priest-
Tenno), with whom Seiko, father of Morotada and
Morotsune, had great influence. This was in 1176 A.D.
The monks were extraordinarily patient — for them.*
They waited a whole year. Then they proceeded to the
palace to bum it down by way of attracting attention.
Shigemori and Yorimasa guarded the gates, for Minamoto
Yorimasa was high in favour with Kiyomori. Bfowever,
no love was lost between the two factions. Yorimasa
received the monks with fair words, and suggested that
they make trouble for the Taira, not for him who had
little influence one way or the other. Whatever his means
of persuasion they were successful, and the sohei of Hieisan
proceeded to interview Shigemori. From words they
came to blows, and the monks were defeated, many being
killed and wounded. Kiyomori was very angry at this
ajBfair, or he pretended to be so. It was his opportunity,
however, for Takakura-Tenno was on the way to be his
son-in-law. He descended in force on these obdurate
Fujiwara. Morotada and Morotsune were exiled, and con-
spired ; and as later they and their father were betrayed
by a fellow conspirator, Tada no Yukitsuna, they and a good
batch of Fujiwara lost their heads.

Naturally if the great suffered so in purse and person,
the little who supplied that purse gained nothing by this
change. The greedy in possession were at least partially
surfeited. It was not so with the greedy and hungry who
took the place of the surfeited, and the continual fighting
had cut down the supplies. The wars of the Gempei, the
ravages of earthquakes, famine, and pestilence, reduced
the people to a very sad plight. No man could look
beyond his nose ; a disastrous condition of affairs with an
agricultural populace, one without foreign trade or com-

* ** There are three things I cannot control" said Go-Shirakawa:
*' the floods of the Kamogawa, the fall of the dice, and the monks of
Buddha." When the monks went on these raids they took with them
their " dashi " or saint's norimon. Thus when in 1113 A.D. Kasuga-
dera had war with Hieisan, they shouldered the Shinsokn, a coffer
containing holy relics (bones etc. or a mere wooden doll). They were
met at Fushimi by Tameyoshi and driven back to Nara.

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166 PROLOGUE.

merce by which supplies could be brought in from abroad
in times of scarcity. There was an earnest longing for a
change. Naturally there could be no change, except
to Minamoto, disciplined now by their woes. All through
the later years of Taira Kiyomori's life this feeling was
abroad in the land. It was more a feeling of what ought
to be, and hence must be. The story of Saigyo the
monk, circulating through the land, shows this trend of
popular thought.

Saigyo was a descendant of Tawaratoda (Fujiwara
Hidesato) the famous warrior of Mutsu, and must there-
fore have been more or less strongly influenced by anti-
Taira feeling. He himself had been of the court of Toba
Tenno, under the name of Sato Hyoye Noiikiyo,* and so
held some position. At the end of Hogen (1158 A.D.), he
had turned Buddhist priest, and spent his time not dis-
agreebly in rambling through the provinces, with the
flowers and the moon as company, and sleeping under
trees and on rocks as weather permitted. At least so we
can assume, for " he kept away from worldly cares,*' and
rheumatism is one of them. It was in the second year of
Kao (1170 A.D.) that he found himself in Sanuki (of
Shikoku), and being in the neighbourhood of Shirami-
inesan,t he determined to climb the mountain and pray at
the burial mound of the once Tenno, Sutoku. We have
already heard something of Sutoku. His exile to Shikoku
was not pleasant, nor did Kiyomori intend it to be for this
intermeddler in the country's politics. A wretched mat, (x
his embroidered robes, were Sutoku's only covering during his
wet and unpleasant journey thither in a fisherman's boat.
Thus exiled from his soft and luxurious surroundings,
Sutoku spent his time in vain anger and regret. (He was
at least safe — perhaps — ^from the pills and potions of Princess
Tokushi, who did not die until 1161 A.D.). A visit to the
lord of Matsuyama was no sedative, for there he met men

* Hvoye, Sama-no-kami, etc. are titles. The terminations emon, bei
(hyoye) in farmers* names, we are told (" Fifty Years of New Japan I
24) were in ancient days two classes of the palace guards. So with the
Hyoye as above.

t San (yama)=mountain ; min€,=peak ; toge=pass ; kawa=river :
in compound names.

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PROLOGUE. 167

fresh from the attractions of Miyako, and who simply made
him homesick for its luxuries. The satisfaction he could get
was not much but he took it. And also he took to copy-
ing Mahayana sutras to secure merit.* Then he vowed to
turn into a demon for the behoof and benefit of Go-Shira-
kawa — ^to be the real wicked uncle of romance. This vow
he carefully wrote out ; just as carefully scratched his
little finger (Tenno and kings are very saving of their own
gore), and sealed the papers with his blood. Then he cast
the scroll into the sea. Fortunately for Mallory and
Tennyson, they were drawing on a very old Celtic legend
in reference to Excalibur and the samnite-covered arm
which rose to receive it. Sutoku bagged a whole boy, who
appeared riding the waves. Brandishing the vow this
infant sank beneath the water, leaving Sutoku scared but
pleased at this apparition of the sea-god. Like Faust he as
yet had no experience with the devil. In September of
the second year of Chokwan (1164 A.D.) he died, and was
buried in a huge mound on the top of Mount Shiramine
(White Peak).

This was the mountain Saigyo proposed to climb.
Sutoku was no more popular in death than in life, and the
way was no longer trodden since the funeral train had passed.
The chronicler seems to draw somewhat on his imagina-
tion. '* The mountain towered up to the azure sky with its
snowy peak, and rocky steep precipices furrowed its sides.
Smooth green moss and dense fog made it difficult to climb."
Saigyo lost his way in the giuss and bushes, and was only
too glad when he could cast down his pilgrim's sack, and
kneel in prayer before the long neglected mound. What
was in that sack we do not know. It must have been
something pretty strong to enable him to ** hear the sound
of the sea waves " beating at the base of this snow clad and
cloud-capped peak. Praying vigorously for old times
sake Saigyo then picked up his sack and prepared to leave

* ** Those who shall take, read, make known, recite, copy but a

single stanza of this Dharmapary&ya ; — I predict their being destined
to supreme and perfect enlightenment" — Saddharma — Pundarika —
Kern's translation (S. B. E. XXI p 214.)

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168 PROLOGUE.

once more for a more consistent cUmate.* As he turned
away the burial mound gave forth a mighty roar, and
the sound of voices singing was heard. Saigyo tells us
that he was pleased, not scared. Anyhow he resolved
to pray once more, and with recourse to the bag.
Darkness like night followed such application, and
earthquakes (the symptonas are suggestive and need no
physician ; what was in that bag ?) with a big roaring
like thunder. " Saigyo was inspired with awe [sic], and
felt as if his soul had gone away to heaven [or into his
boots] ; and his hair stood on end." His senses he
restored by his high virtue [or the sack's]. He told his
rosary at wireless telegraphy speed, and . prayed like
Gorenflot under the blows of Chicot. The- grave now
became a splendid palace . In a large central hall was
seen Sutoku seated upon a throne, dressed in his golden
dragon robes, and with his gold ornamented gyokwan on his
head.f On either side of him sat those who had last their
lives in the troubles of Hogen — ^the Dajo-daijin Yorinaga,
Fujiwara Nobuyori, Hangwan Tameyoshi Kokujo, Tame-
tomo Chinzei Hachiro, Sama-no-kami Yoshitomo, (in good
company for once), Akugenda Yoshihira, Tayu no Shin
Tomonaga, Kamada Hyoye Masakiyo, the long line faded
into the mist on either side. They were armed " with
helmets of resentment and armour of worldly vexations,"

* Moss, precipices, grass, bushes, snakes^ we will stand for : but as to
the rest this journey is apocryphal. A snow clad peak, and a mound
buried in grass, moss, and bushes is no more easy to swallow, than a
snow clad peak in Shikoku at the end of summer. The story of the
blood letting is not romance, but found in the grave pages of Professor
Ariga^s Dai Nihon Bekishi {riiinus " the boy " of course). Sutoku
simply sulks.

t The gyokwan was a square of gold from the edges of which dangled
strings of jewels or beads. It was surmounted by a rayed sun^s disk.
The whole was, mounted on a high (baker's) cap of brocade which held
the Tenno's cue. It was worn on occasions of high ceremony. The
effect is hard to describe, but is not unknown in familiar Italian head-
gear. Perhaps it could be called a crown, but it was parasol-like in
some ways. If Joseph Hanway had mounted a baby sunshade on his
hat instead of on a stick we might have developed something more
useful than the umbrella on the lines of the gyokwan. There is a cut of
it in Mr. Conders "Japanese Costume" VlII Transactions, or in the
Japanese Encyclopaedia " Kokushi Daijiten."

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^W^

8AIQY6-H68HI is ftECEIVED AT COURT.

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PEOLOGUE. 139

swords and spears, and they were horribly angry. Suto-
ka's Faust bargain brought him anything but peace.

Saigy5 sat down " much amazed.*' As a bit of good
manners and safety he bowed to the company. Sutoku
broke the monotony of the proceedings by taking a hand
in the circumambient roarings. He sought to impress it
on the dazed Saigyo that although in the spiritual world
his anger found no relief, his resentment " being hotter
than the fires of hell '' (mad as a hornet, the sting of
which insect the experienced have justly compared to the
torments of the nether world). Furthermore, his soul
could therefore find no peace or access to the Heavenly
Worlds. '* Now, how are things going in Miyako?*' for
on this point they seemed to be badly informed. They
knew what would happen, but not what was happening —
a common failing even in spiritual seances of to-day.
Saigyo gave the information with all the exactness ancl
bias of the " Court Gazette," and with all the earnestness
that his unusual position and company required. " Kiyo-
mori had been gazetted dajo-daijin in the preceding

spring Nijo had died recently, and his son and

successor had gone crazy (or so they gave it out) ; another

therefore held the chair Namba Eokuro hstd died

suddenly, and your soul (Sutoku*s) is supposed to be at the
bottom of the event. The Taira therefore are beating the
drum (worshipping) at all the Shinto shrines, and are
invoking your name ** At this Sutoku roared again — with
joy. Saigyo was no Shintoist, so it did not make any
difference if he did find out the inefficacy of prayer at the
miya.* His bulletin was a little mixed, but the circum-
stances accounted for that, and his hearers were eager and
ignorant. Akugenda now ra/Dved to the front. He had
not changed in mind or temper. He admitted the homi-
cide. He had torn Namlm to pieces at the Nunobiki
waterfall t The Taira were soon to lie in the dust with the

* Miya=Shinto shrine. Tera is the Buddhist temple.

t Kob^ residents take notice, and warning that there are more
dangerous spirits at Nunobiki than men usually ken of, on that pleasant
afternoon's excursion where a kind little Okami-san and her neya's
strive to meet the wishes of native and traveller — not always the same.

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170 PROLOGUE.

Minamoto astride and making them " holler nuff." Next
Shigemori wotild die, stricken by Heaven's weapon, and
Kiyomori soon would follow. Having thus settled old
scores he and the assembly gave a mighty laugh and
disappeared in a cloudless calm and bright sky. Saigyo
woke up to find himself sitting alone in a bush. Bowing
to the mound, shouldering what was left in the sack, and
scuttling to the bottom of the mountain before anything
further could happen, he betook himself to his pleasant
rounds on lower levels. But on his return to the capital
things began to turn out as had been predicted. Shige-
mori, long in disfavour with his father, reduced in rank
and no longer listened to in council, died of fever. The
balance wheel of Kiyomori's political machine was thus
removed.

As in every other people the Japanese have always had
a tender feelmg for the ultimately successful man. This is
the secret of the consistent blackening of the Taira por-
traiture, and the painting of the Minamoto in lighter
colours. They suflfered as much from the one as from the
other. But whether this old tale of the monk Saigyo be
taken gravely — as Japanese writers take it ; or be taken in
the lighter manner, as I have taken it ; it does point the
way to ascertaining a prevailing sentiment among the
people at large. It is in the midst of such sentiment
that the great characters of the time of our story have to
move.

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CHAPTER I.

THE STORY OF O'HAYA.

" ' An ox-fitealer should be both tall and strong,

" ' And I am but a little new born thing,

" ' Who yet, at least, can thmk of nothing wrong.

" * My business is to suck, and sleep, and fling

*' * The cradle-clothes about me all day long —

" * Or, half asleep, hear my sweet mother sing,

" * And to be washed in water clean and warm,

*' * And hushed and kissed and kept secure from harm ' "

Hermes, to the wrathful Apollo.

(Homeric hymn : translation bv F. and A. Allinson)

§ 1.

The wide break through which the Yodogawa flows mto
the Inland Sea is closely hemmed m on East and West by
the mountain ranges of Settsu and Tamba, and by those
of the Kishii peninsula. On the West side the plain
country between sea and mountain is narrow enough ;
but «n the East, as one passes through Settsu, this already
narrow band rapidly dwindles. In Idzumi, the neigh-
bouring province of the old Go-Kinai (five home provinces),
mountain and sea are rapidly coming together, until in
Kii itself in most places the waves beat against the
mountain foot, and it is only through steep and narrow

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172 SAITO MUSASHI-BO BENKEI.

valleys that man finds safe access and egress in his search
for fish and food. In the twelfth century this country
had long been sacred ground. The great temples, from
Kimiidera and those crowning Koyasan on the West,
stretched across the peninsula to Tonomine, Hase, and
the great shrines of Nara in the northern part of Yamato.
Most sacred of all were the shrines of Ise on the Bay of
Owari to the East. Passing south from Yoshino,
crowned in spring with its glory of the pink haze of cherry
blossom and azalea amid which appear the brilliant scarlet
of the temple buildings of the Zo-o-do, through the my-
sterious mountains surrounding Omine and Shaka-ga-
take, the pilgrim (o-mairi) of ancient days and to-day
comes out of the rugged southern slopes of the mountains,
to find nestled in the foot-hills on the sea the shrines of
Hongfi, Shingu, and Nachi, carrying him back to those
misty days when the Satsuma clan had barely made good
their footing in the land, and the bear-like (and perhaps
clad.) Tomi and his warriors beat back Jimmu from
their land of Kumano.

Now not far from ShingQ, close to where a ford in
ancient days crossed the rapid flowing muddy Kumano-
gawa there was a little hanolet called Funada. Close as
it was to the sound of the ocean, yet. it was so nestled
within the folds of the hills that it was only by scaling the
higher peaks around that a glimpse could be caught of the
great waters. To all intents and purposes it was as far
inland as if at the foot of Ominesan itself. At the upper
end of the village the wooded valley passed into the
bamboo grass-covered hills, so often in these mountain
districts misnamed moorland by the Japanese,* for forest
so completely encroaches on grassland as to leave it nothing
but the narrowest space on the hill slopes. At the extreme
end of the village, planted on the bamboo grass itself,
was the forge and house of one Jinsaku, the local felack-
-smith. He was not a maker of swords, not one of the
famous katana-kajiya ; but more important to the com-

* " Hara : " There is genuine moorland in Japan. For instance,
east of Aso-san ; but any little grassy valley is likely to get the name.
If the dictionary is not at fault, the Japanese know nothing of " moor."

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THE STORY OF 0*HAYA. 173

fort of his fellow- villagers, he was a mender of pots and
pans, a maker of table and kitchen knives, scrapers, scy-
thes, and such useful articles, necessary to prepare the
daily food from ground to gullet.*

Jinsaku figures in the tale as a widower. His wife had
died some four years previously, leaving but one child, a
girl. O'Haya was a pretty creature. Extremely fair, a
most unusual thing in the peasant class, with pink and
white complexion, long glossy black hair, small hands and
feet, slender and delicate of frame, she was sixteen at the
time our story opens ; and at once a topic of conversation
and object of desire to all the young bucks of the village.
To fly at Jinsaku's daughter seemed no very high game
or difficult undertaking. There were no such particular
ideas of marriage or giving in marriage in her class. But
there was one decided objection ; the obstacle found in
0*Haya herself. She had her own ideas as to the disposi-
tion of her person ; and she had something else. When
some " spark " pulled at her sleeves — a Japanese bucolic
method of making advances, and substitute for " the leer
of invitation ; " or meeting her on the narrow foot-path
dividing the rice fields, and almost the only means of
getting from place to place in the immediate vicinity of the
village, tried to hustle and fumble her ; he found more
than his match. Even in more positive attempts at
violation it was soon learned that under the delicate frame-
work there was an iron will and physical strength to
matcli it, and the more pressing made their bed in the
muddy ditch of the rice fields, to crawl out and run the
gauntlet of the village derision. t

Now one of these more amorous aspirants could hardly
believe in 0*Haya*s obduracy. In person the son of the
nanushi (mayor or bailiff), Seizaburo, was a fine looking

* My chronicler goes into some detail. Among the implements*
objects of Jicsaku*s skill, are hocho, deba-bocho, nakiri-b5cho, i.e.
table and kitchen knives, and vegetable choppers ; kama, suki-kuwa,
(spades and hoes), i.e. nokaji, farmer's implements.

t If this seems too strong to a western reader, it can be said than an
attempt of similar character in Tokjo was greeted by the local press
with the nonchalance of an attempt to pick a pocket. Only the pro-
minence of the maid's employer secured it any space at all.

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174 SAITO MUSASHI-BO BENKBI.

youth, with clear peachy complexion, and a very good
opinion of himself. As yet he had not been a victim
of one of O'Haya's famous "hiji beppo" (elbow shots).
The thing was to take the matter in the right way, and
O'Haya was undoubtedly right in rejecting the advances
made by these vulgar suitors in the light of day ; and in
waiting for the more refined lover in her own cottage
and in his own person, in the good old fashion of the
ancients hardly yet forgotten.* Seizaburo's plan was not
particularly original, nor was Jinsaku in any circum-
stances particular or bright in such a matter. When just
about to cease work at the end of a long summer day
he heard a hail from the outside : — " lya-a-a, Jinsaku ! *'
Turning he saw Seizaburo standing in the foot-way,
sweating under a gallon jug of sake (rice wine) he had
lugged up the steep village street, and perhaps under the
excitement of his venture. Jinsaku at once greeted the
young danna (master), all the more cordially as he
scented the possibility of a pull at the ample jug..
His good-will increased when he learned that Seizaburo
had hunted him up to help him out with the contents ;
as he alleged, a present from a friend, and as his father
was not a sake drinker he now sought the one man in
the village, judging by reputation and nose, most skilled
and experienced to give a verdict on the contents.
Seizaburo well knew the vinous failing of Jinsaku, and he
hoped to get him thoroughly tipsy, leaving himself and
0*Haya to settle matters together in the dark. He there-
fore sat down to the low zen (table) and the dish of fish
which O'Haya prepared for them, and he and Jinsaku
followed up the meal with liberal potations of the sake.
At least Jinsaku did, for Seizaburo made only a pretence
of drinking. However, when he saw that Jinsaku was
pretty thoroughly soaked in the liquor, he pleaded a
whirling head himself, and, as being unable to walk,

* It was the custom in ancient days for the man to visit the girl by
stealth and by night in her own home. Consequences and marriage
followed. Ditto elsewhere : as in Spain, nightly visits to the grating ;
or " bundling," which among the " Pennsylvania Dutch" is not yet out
of fashion — or was not twenty years ago.

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THE STORY OF O'hAYA. 175

gladly accepted Jinsaku's suggestion (through himself)
that he should spend the night in the blackainith's house
— " a dirty poor place," hiccoughed Jinsaku. " Heaven-
itself," thought Seizaburo, as he watched O'Haya making
ready the couch in the little three mat room off the large
living room in which she herself was to pass the night.
Whether 0*Haya had any misgivings as to Seizaburo's
design is not important with a young lady of such tena-
cious character and muscles.

The plot was not long in developing. Jinsaku had
made as deep an impression on the gallon of sake as it
had on him, and he hardly had set his head out of the per-
pendicular and into the horizontal than the last of his few
remaining wits " went visiting." But even this lapse of
time seemed eternity to Seizaburo*s impatience. As soon
as the regular snoring of Jinsaku rose to the thatched roof,
leaving the old man to his own devices he gently pushed
apart the shoji (sliding paper screens) and stole out of the
little room to put bis more particular designs into effect.
The fire on the central hearth* had been carefully covered
with ashes, and the room was pitch-dark {mdkkuro).
However, he knew very well where O'Haya's bed was,
and soon found himself beside it, approximately anyhow.
This was excuse enough perhaps to seek his bearings by
touch, and his hand stole under the covers to secure
entrance for his person. If 0*Haya was asleep it was
next door to being awake. Breakfast and her visitor were
on her mind, as well as danger from fire and the careless-
ness of these yopparai, (drunkards). Naturally her
thoughts were diverted, and she gave them utterance in
tones loud enough to break even the drunken slumbers of
Jinsaku. " Who are you ? (donata ka) ! Ara ! " as Sei-
zaburo answered only with a grunting " Ai ! " and tried to
shut her month by covering it with his hand. O'Haya
rose from bed and to the occasion. As the amorous
swain grappled with her — ** Atchi ! " and she unclasped
his hands as if they were a folding fan (ogiwa) ; " Ei-

* In Japanese country and farm-houses this often occupies the centre
of one of the larger rooms, or the large room, if there is but one. It is
a genuine hearth.

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176 SAITO MTJSASHI-BO BENKEI.

yatsul^' as she caught him cross-hips. Never did that
graceful figure seem fitted for such rough sport. Sei-
zaburo flew through the air, and across the apartment, to
land in the middle of the smouldering ashes. Jinsaku was
already in movement, hunting flint and steel to strike a
light. It was with a smothered cry of anguish that a
figure fled from the rear of the black-smith's cabin. Aku-
ji'Senri ; that is evil spreads like a ripple in a pond, to its
borders.* Seizaburo could stay in the retirement of his
home, but the whole village quickly learned of the affair.
Not through O'Haya ; but Seizaburo no longer had all of
his thirty-two shining teeth, whereas it was known that
O'Haya's cabin had more than its allowance of grinders.
Mutual and malicious friends came to seek the moaning
swain in his seclusion, and to compare notes on his lacking S

grinders and the village beauty's surplus. Such tales even
reached Jinsaku's ears. His recollection of the evening
was a very vague one. He was rather put out. Seizaburo
was rich, and even if he did not maiTy O'Haya the connec-
tion with him was no disadvantage. At worst a child
would continue his own lineage. Meanwhile she had
turned her back on the most promising amour within her
reach, t

Jinsaku was rather angry, therefore, and disposed to
come to some understanding with O'Haya. So when he
came from the village, where he had heard the tale of his
night's adventures, he called — "O'Haya! O'Haya ! " —
" Hai ! Hai-i-i-i I " came the ready answer from tiae r^r
where O'Haya was washing daikon (radish). Jinsaku
made his way thither, to save time as to dinner and open-
ing fire. " How do you expect to have a child except by

* Literally — " a thousand ri : " a n is two and a half miles English.
A mat is 8 X 6 feet : i.e. in one of the tatami there are eighteen square
feet. The tsubo (outside measure) is double this.

t Japanese thought would be on this line. 0*Haya as only child
continued Jinsaku's line. Her husband came into the house as muko-
yoshi, i.e. to continue the house line of his father-in-law. It was of
course highly desirable to secure a muko-yoshi instead of an irres-
ponsible lover, and Seizaburo could not be anything else. The main
thing, however, was offspring — somehow. Thus Jinsakn*s disgruntle-
ment and subsequent remarks have no relation to apparent moral
laxness.

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THE STOEY OF O'HAYA. 177

a man," he burst out. ** They are not made in the kitchen
like amezaiku or dangozaiku* Here they tell me that
Seizaburo, the naaushVs son, received very rough treat-
ment from you the other day... '' — "Night," corrected
O'Haya — '* He is rich, and his father at least able to put
up money. You ought to consider that there is no one to
carry on our name and the worship at the mitamashirot
unless through you." 0*Haya received Jinsaku's blast
with proper gravity and the due submission of a Japanese
girl. However she decidedly balked on any local affairs,
even with peach-blossom Seizaburo. " I will go and
pray to Kwaiinon-sama at the Kami-no-kura temple at
Mi-Hizue.t She will tell me how to get a child." Jin-
saku, as said, was not very inquisitive or very particular.
For the money-s/ii/rafa gra nai (it can*t be helped). For
the child — an answer would be given in due time. Besides,
the very shadow of a monastery is prolific.§ He only
stipulated that she would not stay too late. The times
were rough, and although the distance was not great,
O'Haya could readily disappear altogether, to the still
greater uncertainty as to his lineage. " Cho! " quoth he
(much like unto our '* shucks ! ")

As with most Japanese monasteries, that attached to
the worship of Takagami-sama was situated on the slope
of a hill, and shrouded in the deep gloom of towering
cryptomeria (cedars). It was nearly half a mile (seven
cho) from the entrance (omote-mon) to the temple build-

* Amezaiku are fancy objects made up of a honey -like jelly manu-
factured from grain starch. To Japanese children they are like our
gingerbread horses, soldiers, etc. Dangozaiha is dnmpling— its variety
is as great in Japan as in the West.

t Ancestral tablets on the godshelf. They correspond to the ihai of
the Budd hists.

t Kwannon-saraa is gfocfcfess of mercy, Avalokitfevara — the "Buddha
child " — of Sanscrit Kern, in a note to his translation of the Saddharma
Pundartka connects this Bodhisatta with Ceylon. The Kami-no-kura
near Shingu was dedicated to a temju (mountain goblin) named Takagami.
In the twelfth century Ryobu Shinto held full sway at the Kumano
shrines, and the old Shinto worship was smothered under the gorgeous
ritual and avatars of Buddhism. The establishments were conducted
on a vast scale, with hundreds of monks. They were a happy hunting
ground for Japanese friars of the Jean des Entoumeures kind.

2 At least so thought Eabelais,^and possibly Jinsaku did the same.

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178 SAITO MTJSASHI-BO benkei.

mgs within the chfijaku-mon (brass gate). Through this
gloomy wood every night O'Haya began to take her way.
Passing by the frowning Ni-o, to the right and left of the
temple gate, she stopped in front of the great hall of the
temple, and casting in her saisen she prayed long and
earnestly to Kwannon for a male child ;* at least so she
would tellJinsaku, when thoroughly exhausted by her night's
vigil she sometimes gave him an indifferent breakfast. But
after some days of this practice, when the saisen was
beginning to thin her slender purse, and s/iq/m to attenuate
her slender jSgure, one night just as she was turning away
discouraged to take her homeward road the great hall of the
temple was filled with a reddish glare, and a huge figure
of scarlet hue stalked forward. By his mighty limbs
0*Haya recognized him to be one of the Ni-o guarding
the temple gate. In a deep voice he asked her the reason
for her nightly visits; although he seemed to know it
pretty well, for without awaiting her reply — " a child you
shall have ; a male child worthy of the goddess Kwannon
who has ordered Takagami-sama to send me. Swallow
then this bolus.*' Grasping her by the back of the neck
(as she thought), her jaws opening wide under the ungrate-
ful pressure, he thrust his huge mace down her throat.t
Gasping she sank unconscious to the floor, to be roused up
by the anxious voice of Jinsaku, whom she found leaning
over her in her own home Dazed she listened to his in-
quiries,'^for hearing a fumbling at the amado (outside wooden
shutters) he had opened to find her, half unconscious and
leaning against them. 0*Haya soon recovered her wits.
** Congratulate me ototsan (father), for I am with child
by the Ni-o of Takagami Jinja, and she retailed her
story to him. Jinsaku said little. He took the tale at its
face value, but the old man was no fool. He grumbled

* Ni-o are the two Deva Kings, Indra and Brahma, known to the
Japanese as Nissho-kujin and Kogojin. They belong to Buddhism, and
therefore to Kyobu Shinto. By their terrific appearance they are sup-
posed to scare away demons. Saisen are the offerings of iron or copper
"cash " cast into tlie box in front of the temple. JShojin used below, is
restriction to a vegetable diet.

t Cf. the story of Tokiwa-gozen and the sword of Marishiten. This
form of legend is not uncommon.

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THE STORY OF 0*HAYA. 179

about these temple visits and fasts, and their exhausting
consequences ; but as far as O'Haya was concerned he felt
tolerably sure that in time he would know the parentage
of any child she bore — on one side at least.

Meanwhile there did appear every symptom of an
advancing pregnancy. 0*Haya*s pretty face and arms
grew thin, and her slender figure waxed great. She had
various petty illnesses, at which she seemed more pleased
than worried. The ninth month passed ; then a year.
Jinsaku began to worry. He feared an embolism, and
seriously asked O'Haya to consult a doctor. She, however,
did not worry at all over the passing weeks. Two years
elapsed, and no child. Jinsaku grew restless as the third
year mark was left behind. A permanent pregnancy he
had not bargained for. It was embarrassing, and its
results might be still more so. At last in the third month
of the third year O'Haya was brought to bed of a fine
boy — bom on the anniversary of the birthday of the Lord
Buddha. So they named him Shinbutsu-maru. As the
length of his stay in his mother's womb was porten-
tious, so was the child himself. When born his hair
reached to his shoulders, he had cut all his teeth, and
could run as swiftly as the wind.* His progress was
equally rapid. At six years he was as large as a boy of
ten years old, and in consequence more mischievous.
Grown persons received no more respectful treatment from
him than did children, and he did not hesitate to adminis-
ter a beating without respect to age. The result was that
his mother and grandfather were in continual hot water
from bis ill-considered pranks.

By the time the boy was eight years old Jinsaku was
getting about enough of his idleness, which left too much
time for mischief. So one day, as he was about to make
off for his favourite haunts in the surrounding hills, Jin-
saku summoned him — " Iya...Shinbutsu ! ** — " Nanda

* Shinbut8n-maru=Gocl -Buddha-child. JIaru is a common addition
to children's names. In Mr. Shinshinsai's account, he frankly throws
doubt on these stupendous qualities in a new-born infant. " But," he
very properly (and slyly) adds, " it is to be remembered that after all
Benkei was three years old when born."

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180 SAITO MUSASHI-BO BEimEI.

(what is it ?) " Jisan " (" Ojisan " is the usual and more
respectful term for the older male relations. Shinbutsu,
as often happens to-day in the country, clipped it*).
Jinsaku thoughtfully, carefully, and circumspectly as the
subject in every sense demanded, explained the situation
to Shinbutsu. The boy rubbed his head in thought.
Against a farmer's life he was absolutely set, especially as
that was all a boy could reasonably be expected to do at
that place and time. The choice of evils reduced itself to
assisting his grandfather, and Shinbutsu thought he saw
a way out of that. So it was then and there arranged,
and instead of going off to play he took his place as muko-
uchi (smith's helper). The end came sooner than he
expected. Jinsaku gave him a heavy hammer, and him-
self turned to select one of the several bars of metal
heating in the forge. Shinbutsu held the heavy implement
stiflSy poised over the anvil, despite Jirisaku's warning that
it was useless until he has ready to strike. Like a rock the
boy stood, and the smith shrugged his shoulders at his obsti-
nacy, leisurely making his selection as experience will do.
At last he had the metal firmly grasped by the smith's
tongs, and on the anvil. ** But-t-t ! "+ granted Jinsaku
— " Huh," was the answering grunt of Shinbutsu. —
*^Cho!'* (again the classic ** shucks" of twelfth and
twentieth century Japanese) shouted Jinsaku. It is said
that there are no swear words in the language now {sic),
nor has it become better since Jinsaku's day. However
plentiful means exist in it to be very impolite, and Jinsaku
at this point managed to find some warm expressions.
Shinbutsu had overdone it. Anvil, metal, tongs, and very
nearly Jinsaku, were buried two feet under ground and
the blow. " Inu da ne, yatsu da ne^ (dog and rascal, I
say!) get out of here. You do more harm than any
good you could be even thought to do." Now at that
Shinbutsu did not get at all angry. It was just what he
wanted. So as he made off, respectfully rejoicing, his

* 'Jisan, 'Basan— -as the country children caU uncles, aunts, grand-
parents etc 'Jiya is a term in general use for an old man servant.

t For butto — strike I An imperative form in use among peasants,
kuramaya]etc, and ^t hey rather avoid it.

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THE STOEY OF o'HAYA. 181

grandfather got in a last word. "Anyhow bring back
some fire wood {takigi) with you.'* Shinbutsu's step
slackened ; he was again thinking. But he answered
cheerfully, " all right, grandfather,** and wended his way
to the forest.

Jinsaku meanwhile turned his attention and his efforts
to digging out the buried anvil. This took him a good
part of the afternoon, and he was just closing work at the
forge early, for a well earned rest, when Shinbutsu's steps,
a little staggering, were heard outside. Then with a crash-
zu... shin- which shook ground and cabin he let fall some-
thing on the ground. " What*s that? '* shouted Jinsaku
— "Your firewood,** quoth Shinbutsu. Jinsaku looked
out to see a mighty pine blocking up the pathway. Shin-
butsu had uprooted it on the mountain side, and brought
it as fuel to add to his aged relative's wrath. Jinsaku
managed to find something left in his vocabulary. " Baka
da ne ! ** (You fool !), he foamed. " What good is that
huge tree unless trimmed and split — "Hotoke hottoke
kami kamau na,*** quoth Shinbutsu gaily and suggestively ;
meanwhile pushing the pine aside, just enough to give
access to the cabin, and annoyance to all the villagers who
had busine^ss in the upper part of the valley and had to
find a way around it. As Jinsaku said, "oko to bo to '*
(lever or stick) were of no avail on Shinbutsu's broad
shoulders or obstinate wits. At all events the boy was too
much for him, and when Shinbutsu was ten years old his
grandfather died. Jinsaku was not an old man, even as
his time went. He was not more than fifty years old.
But much better men rarely passed two score, from more
serious reasons. Jinsaku caught cold and took to his bed,
and in this unorthodox way passed to the majority of the
kami:\

*" Heaven helps those who help themselves" — from the large
collection of proverbs in the " Melanges Japonais " by Revs. J.
Deffrenes and G. Cesselin.

t " Kami" is used indifferently by the .Japanese, for the greatest of
their gods or for a police magistrate. The spirits of the dead are a
prominent use of the word in Shintu.

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182 SAITO MUSASHI-BO BENKEI.

§ 2

0'Haya*s life was henceforth to be no easier. The
pretty slender girl of sixteen was now a hard-working,
chunky, slab-sided woman of nearly thirty years. At her
age, and with Shinbutsu's reputation, the prospect of get-
ting a husband, real or nominal, was indeed small. Un-
less with the prospect of another mouth to fill, and another
lazy male to support. In this line Shinbutsu gave her
work enough. However by washing, which gave her the
only positive return for her labour ; by being always ready
to tend the sick or take charge of children and household
in cases of emerg/)ncy, which brought her the kindly good-
will of her neighbours in the village ; by scratching the
surface of the little patch of katake (or pasture land), and
on which she could raise a very insufficient crop of o-mugi
Charley), imo (potato), and daikon (large radish),
she managed to get enough to fill their food bowls.
Hardly ** rice bowls," for rice they or others of the farm-
ing class, then and now, did not often see during the
year's round. But even of what they did get it must
have taken a great deal to fill that of Shinbutsu — which
is still to be seen at the Kami-no-kura miya, and which is
as large as five ordinary rice bowls. Thus the little
woman tried to rub along, watching her growing boy,
until she herself, and still more the comments of her neigh-
bours aroused her up to try and make some impression on
his incorrigible idleness.

So calling him to her one morning she told him how
hard for her the work was getting to be ; how every day
it grew more and more difficult for her to find sufficient to
put on their little zen (or dining table) . And she cried a
little in her quiet Japanese way ; which made far more
impression on Shinbutsu than all the talk which went

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THE STORY OF O HAYA. Ibd

before. " But mother, how is it that the other village
boys of my age do not have to work ? Why does not the
son of Watanabe Seizaburo Kizaemon work? He is a
year older than I am." — " Alas ! ** answered O'Haya,
" he and the other boys have their fathers to give them

their living, whereas ", and here overcome by her

recollections O'Haya looked far off in the sky, at the
clouds floating over the ridge which hid the great mass of
Takami-san, the home of Bishamon, god of war,* the
particular dread of the peasant of this lower Kumano
district. Shinbutsu, however, was following but little in
his mother's thoughts. His, as usual, were intensely
practical. t Other boys could play and not work. And
their situation was eminently and evidently a desirable
one. The question was — how to attain it ? So he returned
to the charge. "And my father, mother, is he dead?'*
O'Haya remained silent. Then point-blank came the
question she had long expected, long dreaded, and had
not yet been able to make up her mind how to answer.
" Who is my father ? '* asked Shinbutsu. Now while
O'Haya's story of the Ni-o had been currently accepted
by her fellow-villagers in their kindly sceptical way, it
was of course a mere tale to put aside idle curiosity ; a tale
not even original on O'Haya's part. At the time she was
visiting Kami-no-kura, and praying at the shrine of
Kwannon, Bensho Tomotoki, Sadaiben, Dainagon, and
Betto (chief steward) of the great Kumano shrines was
practising a retreat at the monastery attached then to the

* Viiisramana, god of wealth according to Chinese Buddhism. Also
one of the seven gods of luck in Japan. Another tradition (the one
followed by Shinshinsai) transfers the birth place of Benkei to Chokai-
mura, a village of Idzumo. The temple of Benkei's exploits is there
the Makuragi-san Kezoji, which boasts the bowl and other objects later
referred to ; Wanibuchi Hokkeji being the last scene of his boyhood,
and its Oku-no-in the scene of O'Haya's death. Ninety nine out of a
hundred Japanese regard Funada as the birth place. I follow Mr.
Pickwick's sage advice to Mr. Snodgrass at the Eatanswill election —
" shout with the largest."

t The practical strain in Benkei's character is noteworthy in every
story connected with him. His ideals he seeks to put in practice.
They are not matters of speculation with him. He thinks they have
basis in fact and seeks expression.

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184 SAITO MTJSASHI-BO BENKEI.

temple.* He too came nightly ;to pray, and soon noticed
and listened to the child of simple faith. Monastic life
has been understood and practised no better East than
West ; and that of Japan was notoriously lax in sexual
morality. The dainty morsel within his grasp was
quickly plucked, and it was in the vigorous arms of
Bensho that O'Haya had her prayer granted. Her child
therefore had a very earthly father in the person of the
worldly High Steward, who cared more for politics and
controversy than he did for theology, in which however
he was of great reputation. Bat he had vowed O'Haya
to secrecy. This connection with a mere peasant girl
was of but small moment it is true. But factions were
rife at Miyako, and small influences, combined with a
wave of religious furor at the Tenno's court, might add
to other embarassments. He wanted no fire in his
rear, so to speak. Besides, if he were to father all
the children of the district, properly to be laid to his
charge, even the great revenues of the Kumano
shrines would stagger under the weight. O'Haya on
her part realized that anything in that direction could
only come by waiting and by voluntary action. So she
kept silent, repeated the tale concocted by Bensho, and
not even Jinsaku had known the name of her lover. The
monks alone could have told a tale, many a one. Mean-
while she watched her boy grow in years and strength ;
proud of this strength, grieved over his looks, for stalwart,
good-featured lad as he was, small-pox at six years of age
had laid its disfiguring hand on his face. So now when
the question came from him who had the right to ask it,
once again she bowed her face and answered : — " the
Ni-o at the shrine of Takagami-sama.t

Shinbutsu's plan was matured almost as soon as he had

* The identification of Bensho with Tanso is here accepted. It is
widely current among writers.

t In the weaving of these tales, drawn.from various sources, and these
often conflicting, I confess to have arrived at an impasse, Fatherliood
can be an object of genial scepticism, but none can have more than one
mother. In a note (A) I give the alternate story of Beukei's parent-
age, and my reasons for adopting the one now given. Other specula-
tions are also noted (B).

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THE NI - O OF KAMI - NO - KURA.

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THE STORY OF o'HaYA. 185

his mother's answer. For a moment or so he sat with
sternly knitted brows. Then he arose stretching out his
massive limbs. 0*Haya, with some misgivings as to her
announcement, asked him where he was going. " Since
other sons find their support in their fathers, 1 shall seek
mine.*' It was on O'Haya's tongue to cry out that a
Ni-o after all was nothing but a plaster image ; to look to
work, and not to do anything to cause the villagers to
ridicule him. Shinbutsu, however, had one plan well
conceived in his mind. To do as others do, to live and
play without work, and he sought his goal in the most
direct manner. The stalwart boy, moving swiftly by day
up the shaded avenue, was a very different sight from the
shrinking girl passing in the darkness of the night more
than thirteen years before. But their reception was no
different. There still stood the Ni-o, their faces horribly
distorted in virtuous anger, their sides and limbs spotted
with the little pith balls of chewed paper, shot at them
through the narrow netting, in the hope that for every one
that stuck the vow was granted. Heaps of huge waraji
(straw sandals) were piled at their feet. Ill it might have
fared with them if Oniwaka-maru* — the nickname given
to Shinbutsu in the village — could reasonably have made a
selection. There stood Niashokujin and Kogojin, right and
left of the temple gateway, and only protected by the frail
railing and the flimsy network. The fact of there being
two, and most unreasonably alike in personal appearance
staggered Shinbutsu. No mirror or fancied resemblance
could help him out. Which was his father ? He bellowed
the question out. But the Ni-o remained silent in their
attitude of deep inhalation.t Not since the famous night
of long ago had attitude been changed or silence been
broken. They were frozen into their mud and plaster
frame work. More than disgusted Shinbutsu viewed the
pile of useless waraji — too big for mortals, even for
him ; never used by those huge useless limbs of the

* Young-demon-boy. The little chewed paper balls, and the gifts of
sandals can be seen to-day at any Buddhist gate.

t AunnikncM — "a buddhif<t term to denote a state of breathing"
(Minakami).

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186 SAITO MUSASHI-BO BENKEI.

ningyo,^ *' Well, since I can get no answer out of you,
let's see what your mistress, Kwannon sama, has to
say on the matter,'* and with loud imprecations on their
idleness (which threatened the necessity of his work-
ing) Shinbutsu moved on to the liondo or main hall of
the temple. Here his bellowing was no milder, and
it was much closer at hand. So close that it was im-
possible to ignore, as the conversation of the many, the
prayers of the few, and the peaceable intercourse of all,
were out of the question. First one, then another priest
appeared, and Shinbutsu soon had a little audience of the
bozu-san (Mr. priest) around him, willing to make merry,
but very uncertain as to the issue. The gist of his tale and
claim was quickly learned. It was with something of
pity that one said — " the boy has heard the tale current
among the villagers. It would be better to quietly put
him off with some subterfuge." The loves of Bensho and
0*Haya were well remembered by many of the monks,
but the old man was still powerful, and was known to
have a heavy hand in many ways. Disapproval had to
be limited to thought rather than expression. His first
questioner thought of an ingenious method of getting rid
of Shinbutsu and his claim. Pointing to a huge boulder
nearby, unpleasantly poised on the hill-side and threaten-
ing to roll down on the shoiny\ he said : " Your claim
does indeed seem very just, and Kwannon and the temple
are fairly responsible for the misdoings of their guardians,"
(here the priests caught their breath a little — the monas-
tery responsible for the misdoings of those inside of it !) *'
" Prove yourself the son of a Ni-o by removing that huge
boulder. Then the monastery is clearly responsible, and
will provide you with all the food you can eat." From
several a protest went up at this, but others intervened
and repeated the offer. Many were the sly winks ex-
changed with one another as they looked at the enormous
rock poised on the mountain side. Grave were the faces

* An image or doll. The Japanese would call the Venus de Mile a
ningyo — which is a hint as to their stage of development in the
sculptor^s art.

t Priest's apartments.

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THE STORY OF 0*HAYA. 187

as they tumd to Sbinbutsu in silent question as to his
good faith.

There were no misgivings on his part. His face
lighted up. Unable to get a grip on the rock he disap-
peared for a few moments. When he returned he was
dragging the heavy rope by which the beam of the huge
bell of the shoro was swung.* The priests were now
genuinely alarmed. The rope attached Sbinbutsu put his
back to the mass of the rock. *'Uh-h-h...mu-h-h !" he
grunted — " A-a-a-a- ! *' ejaculated one priest — ** Ya-a-a ! **
snorted another. A chorus of **Ah*s!'* and "Ya's!'*
went up as the rock swung in the air. Working it up
higher and higher it came into the grasp of Sbinbutsu.
Thus it hung poised over his head. " Now," he 'grunted,
sadly red in the face, " does our bargain hold good, or shall
I cast it down in the hondo (main hall) of the temple.
Many were the exclamations, the prayers, even the impre-
cations addressed to the mighty youth. Afraid to come
near him, for there was something more at stake than
smashed toes, they talked and squabbled to such effect that
the jushoku (rector) heard the row, and made his appear-
ance. Astounded at Shinbutsu*s prowess he was likewise
a just man. He accepted the bad bargain as soon as he
learned that a promise had really been given. Besides,
there was a poetic justice involved in the lad's feat. The
monastery was paying the penalty for its past connivance
at Benshd's lust. Much mollified Sbinbutsu asked —
" where do you want me to put the rock, bosan.** Willing
to see a little more of this unusual display of strength the
jushoku pointed to the edge of the terrace, some hundred
feet beyond. Below was the steep and wooded slope
stretching down to the river. With slow and massive
tread Sbinbutsu paced the distance, the huge boulder
poised on his raised hands. At the edge, with one mighty
heave he launched it into space, and down it went crash-
ing, to land half way, caught between the bases of two

* Shdro is a detached belfry. The bells are not swung, but a huge
beam is so moved as a striker. The tone is a little muftled, but
often sweet and deeply solemn. Bo (or Bosan) may be related to
Bodhisatta.

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188 SAITO MUSASHI-BO BENKEI.

mighty cedars. There it is yet, pointed out as the " Benkei
no nage-iwa " (rock thrown by Benkei).

The monks was not long in finding out that they had
made a very bad bargain. The monastery attached to
Kami-no-kura at one time had been a very prosperous
institution. One of the gi-eat shrines devoted to the
worship of the Kumano Gongen it had been founded in
the eighth century, and tradition carried it back to the
ancient of Shinto days, to the reigns of Sujin and
Keiko (100 B.G.-130 A.D.) Originally forty- two temples
crowned these slopes. Now there were but twelve, and
these were kept up on a very lavish scale. But never
since the days of Keiko did it run such risk of a food
famine. Each temple establishment of course had its own
kitchen ; and Shinbutsu was loaded on these in turn.
" Make hay while the sun shines " thought Shinbutsu.
On cooks and kitchen he had no mercy ; besides, the
reasons for abstinence when dependent on his mother's
exertions, did not exist. Unfortunately his appetite was
both voracious and capricious. The wretched cook who
prepared a giant mess for him found it untouched as not
to Shinbutsu's taste. The next meal of the monks was
entirely cleaned out because some relish was provided to
savour the rice. So the others had to go hungry, and
wait until a new meal was prepared. The whole com-
missariat of the monastery was thrown into confusion.
Shinbutsu stuck to his part of the contract — to eat. The
jushoku had to devise some method for regulating the
supply. Therefore he summoned to him Watanabe
Kizaemon (once our Seizaburo), nanushi of the village.
This was the old lover of O'Haya. He harboured no
ill-will on account of his former misadventure. Shortly
after his father had found a suitable match for his son,
and even before Shinbutsu was born Seizaburo was pro-
vided with a son and heir. On his father's death he had
succeeded him in the office of nanushi (village bailiff or may-
or), and it was with him that the jushoku had conference.
The monastery had no intention of dodging its bargain.
This the jushoku took as retribution. Kizaemon was
more than willing to do a good turn for an old established

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SHINBUTSU SEEKS SUSTENANCE.

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THE STORY OF o'HAYA. 189

family in the township. Already a good part of the tax
on the little farm of Jiusaku was met by the voluntary
work of the village, unwilling to have* any new-comer
foisted on their little circle, trusting to Shinbutsu in time
to take the burden from the township. At this time the
jilshoku agreed to supply the food necessary for Shinbutsu's
voracious appetite. Kizaemon agreed to supply the
discipline. Thus they parted on good terms.

Now the elder brother of Kizaemon had long since left
his native village, and had established himself at Miyako.
Starting with a good capital and a father-in-law he had
soon secured a position as purveyor to the luxurious tastes
of the court attendants. In the past years his wealth had
been turned in a more solid direction, and Watanabe
Jirozaemon, of the Mibu district of Miyako, was already
a large land-holder in the outlying districts, and on the
way to secure for himself or his son-in-law one of those
minor positions of goshi^ or gentleman-farmer, which was
a next stage to belonging to the bushi or samurai class.
Much depended on the son-in-law, who as yet was
prospective. Jirozaemon had been favoured with one
daughter, and on her depended the continuance of his line.
His younger brother, Kizaemon, shared in the good fortune
of the elder. The child of their father's maturer years
there was some inleival between their ages. But natural
affection and connected business interests often took one
brother to Miyako, or the other over the rough mountain
roads, or the stormy waters of the Bay of Owari, to Shingu
and so to his old home. It was on such an occasion that
Kizaemon and Jirozaemon sat sipping sake in a rear
chamber looldng out upon a kind of court, closed at the
rear by some large hura (store-houses). This place was
now a busy scene, for clouds hanging low over the neigh-
bouring range presaged a rain-storm, and the young men
of the house were busy hustling into the store-house the
bags of rice piled in huge heaps. These had just been
brought in as part of the village land-tax, for which tlie
nanusJiiy as head of the corporation, was responsible.
There was but one idler present, Shinbutsu of coui"se,
who stood with wandering puzzled eyes and open mouth

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190 SAITO MUSASHI-BO BENKEI.

as if he did not know what to do. " lya," shouted
Kizaemon. ** Shinbutsu, take a hand and help with the
rice. Show us 'that you can do something with those
huge Hmbs of yours. Surely your jaws get exercise
enough.'* Whether or not the little taunt in what
Kizaemon said would have roused Shinbutsu is perhaps
doubtful. He was sharp enough. His laziness did not
lie in his wits. A bargain is a bargain ; he proposed to
keep his. But the little smile that rah from one to the
other of the busy men stung him. " Here, you fellows,"
he shouted, '' get out of the way inside the kiira.*' Now
they know Shinbutsu well enough to take a " yatsu-da-
ne " from him in meek enough part ; and if Shinbutsu
was going to bestir himself there was no safer place
than the hira. Bestir himself he did. Grasping the
heavy bundles of rice, so carefully packed in their straw
wrapping, Shinbutsu rapidly hurled them one after the
other into the open door of the kura. What promised to
be a long and tedious process of pulling and hauling was
quickly accomplished by this human catapult. " Well
done ! " shouted Seizaburo. " Eiijara ! " came the joyful
chorus from the inside of the kuray where the men were
piling up the bags, grateful for the quick and easy accom-
plishment of the more arduous task. Jirozaemon looked
on with mouth wide-open; from astonishment.

" Who can he be ? *' he asked. " Kintaro himself is a
weakhng to this youth.*'* — " Why ! you know him well
enough/* answered Kizaemon. ** Indeed in childhood he
could well have been called Kintaro. He is 0*Haya*s son,
Shinbutsu." A faint smile crossed Jirozaemon*s face as he
looked side- ways at Seizaburo. The latter laughed. " He
threatened to eat Kami-no-kurat out of house, home, and
revenues, so they have turned him over to me to regulate at
least the hours for meal-time. The monks were growing,
thin, and the peasant women no longer swarmed to the
shoin — for private advice and comfort. This did not suit

* A wonderfully strong child of Japanese nursery tales. His
muscular and chubby figure is a familiar feature of the boy's shelf of
dolls at the May festival {matsuri).

t " Store house of the gods " {kami).

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THE STOBY OF O^HATA. 191

either Bozusan — or Ni-osan,** he added with a little wink,
and both brothers laughed vociferously. " Seriously
speaking, I am much taken with him," said Jirozaemon.
" I am looking for a husband for my daughter. In these
rough times, with worse to follow, for the Genji are by no
means crushed, strength is a qualification which will
be preeminently useful." — *' That I do not think well
of at all," promptly put in Kizaemon. ** Shinbutsu
has many godd qualities. But we know him here
well, and his wildness has for long been so untameable
that your enterprise does not promise well. I know

you can dispense with the question of wealth, but "

— " Shinbutsu is by no means without qualifications in
that way," put in Jirozaemon. " We know well enough
who his father really is. Nittai Shonin is open enough
in his speech. Old Bensho is now in high favour
in Miyako, enough so to make him a worthy mark. His
old pranks have been forgotten long ago, or at least for-
given. As much of a religious hypocrite as ever, if he
finds that this boy turns out well under discipline he is
quite likely to acknowledge him in some way, if not
openly, and to make capital out of the matter in every
way. Keally I do not think I could do better. Besides,
it is a contract which can easily be dissolved under the
conditions, seeing the youth of both. You would oblige
me very much if you will make the arrangement for me."
Kizaemon saw that, in his way, the decision of Jirozaemon
was made, so he at once put himself in the way to forward
his wishes. " It is not a matter of difficult accomplish-
ment," he said. '*As far as old Jinsaku is concerned,
0*Haya will feel that he can be provided for as readily in
Shinbutsu *s offspring as in the youth himself. He is a
heavy load on her shoulders, and she will be willing
enough. I think she has long given up any idea of
securing any aid from Bensho. Perhaps you may be
more successful " ; and this time it was Kizaemon who looked
slyly at Jirozaemon. It turned out as he said. O'Haya
joyfully consented to the arrangement proposed. Shin-
butsu was formally contracted as future husband of Jiro-
zaemon*s daughter, O'Kin. On Kizaemon's advice.

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192 SAITO MUS A SHI-BO BENKEI. J

however, the boy was left with him. To secure his
better discipline it was determined to send him to Wani-
buchi-san, to the great temple of Hongfi Daijin (Ama-
terasu-oho-mi-kami). HoDgu was close at hand to Shingfi,
and here he would be under the charge of Nittai Shonin.
To Kizaemon and his brother this was as if they put
Shinbutsu at their bodaisho,* for the aged and learned
Nittai was their spiritual father.t

" Wanibuchi-san **t this mountain slope could well be
nick-named, for at the ritual hours of the day and night
the hills re-echoed the silvery sound of its famous gongs.
The gentle Nittai was immensely pleased with Shinbutsu.
Not only did he rapidly progress in the ordinary accom-
plishments of child acolytes — ^reading and writing — ^but in
the harder theology required of the priest. He was of
course merely in the preliminary stage, and his teaching I

was confined to the rudiments. But for such scraps of real
theology as came his way, and for the Hokkekyo (a Buddhist '

scripture), droned out by monks ignorant of what they
were reciting, he showed such aptitude and wonderful
memory that Nittai hoped he might end as priest, and
congratulated himself on having secured a proselyte, cap-
able of adding to controversial entanglements exceptional
physical force, to secure conviction in one way if not in
another, able to back up forcible argument with forcible
methods. As Shinbutsu was already well accustomed to
the ways of the monks of Shingfi he easily accommodated
himself to those of Nittai, imitating the pose and be-
haviour of the disciples as he had seen them at his old
home. He thus gained favour in many ways ; and not

* Family temple. Here relatives go to pray for the dead.

t Sh5nin is the title of a highly placed Buddhist priest It is even
translated " archbishop," not entirely a misnomer in this case. It is
to be remembered that these now severe Shinto shrines were gorgeous
Buddhist temples (Ryobu Shinto) at the date of m hich we are speaking
— indeed up to 1868. The distances mentioned are all short. It is
about twenty miles from Shingu to Hongu. As the crow flies it is not
more than thirty miles from Hongu to Yoshino in Yamato. Shaka-
ga-take, a mountain mass between the two, is about half way.

t Wanibuchi is the name of the prayer-gong hungup in front of a
shrine. The worshipper grasps the roi)e dangling in front and strikes
with it.

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THE STOBY OF o'HAYA. 193

least of all in his conduct toward his mother to whom he
was tenderly attached. Pleased with this Nittai made
every efifort to second it ; and a little house was found for
O'Haya close to the temple entrance, where mother and
son could be much together. Her anxieties were now at
an end, for Shinbutsu's oflScial connection with Jirozaemon
relieved her of all anxiety as to Jinsaku's little piece of
farm land ; which, ind^, practically passed into the
management of Kizaemon, the nanushi.

But still she had to live. If house and food were
provided, fire was necessary to cook the food. It was
this that took her into the forest behind the temple
crowned hills, to secure firewood for the simple meal.
One day she started early, intending to go no further
than usual for her gleaning. At night-fall she had not
returned. Shinbutsu, properly anxious, started to search
for her. All night he shouted through the woods, without
result. Some villagers, of whom he made inquiries shook
their heads doubtfully. O'Haya had last been seen going
in the direction of Tamaki-san. On the slopes of thi^
mountain mass was the Oku-no-in (Inner shrine) of the
Hongii temple.* Here also was a shrine devoted to
Bishamon. Now the place was of exceeding bad reputa-
tion, and more than one villager who had wandered that
way had mysteriously disappeared. This, of course, was
fuel to the flame. Shinbutsu. more and more anxious,
pushed his way through the forest, along the rushing
mountain stream, and up into the steep cleft leading to
the Oku-no-in. Here he came out in a beautiful little
glen, at the head of which the stream fell in a series of
steep falls and waterslides straight down from Bishamon-
ga-take. On all sides the pine and cedar towered over
head, shutting out the light, and framing the water in
dark and sombre green. Night and day he watched at
the place. His scanty provision was already nearly ex-
hausted when towards dawn on the third night he saw
for a moment a huge glistening object sweep the surface
-'• ' I ■ — ■*•

• Usually insignificant — often tiny — and dirty mountain shrines.
Bishamon (Vftisrjiman) in Japan is a god of Inck — and war. His
shrines were a favourite resort for the samurai.

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194 SAITO MUSASHI-B5 BENKEI.

of the pool. As it was about to disappear, in plunged
Shinbutsu to find that he had grasped the fin of a giant
golden carp {koi), huge as any that floated in the air on
the fifth day of the fifth month at the otoko no matsuri
(boys' festival). Fierce was the struggle between them.
The fish strove to mount the fall. This at least gave
Shinbutsu breathing space, for the plunges of the carp in
the pool had nearly drowned him. He was rapidly
becoming exhausted, but bracing himself against a project-
ing rock he succeeded in getting both hands deep in the
gills. A mighty effort threw the giant fish onto the bank,
where Shinbutsu knife in hand fell on it and pierced its
heart. This carp was undoubtedly the nushi of Bishamon-
ga-take. To it 0*Haya had fallen a victim, perhaps by
incautiously entering the stream for some fallen stick. On
ripping it up Shinbutsu found in its stomach portions of
her garments, which settled all question as to her sad fate.
This was a most unfortunate occurrence. The carp was
indeed brought home by the wrathful youth, once more
converted into Oniwaka-maru. It was buried behind the
Wanibuchi shrines in what is to-day known as the
koi'tsuka or the carp's tomb, and thus O'Haya found
vicarious burial. But Shinbutsu again threw off all re-
straint, and became wilder than ever. One day he disap-
peared, and neither Nittai or Kizaemon were particularly
sorry when the days passed and nothing was heard of him.
He was quite able to look out for himself. Besides, the
last real interest had disappeared from Earth with O'Haya

* I^ushi 18 an animal of sopernatoral powers, a demon, supposed to
haunt mountain pools and recesses. The tengu is a kindred spirit in
human form with a wondrously long nose. I do not think there is any
photograph of this fall on Bishnmon-ga-take. But places of similar
beauty are numerous in Japan. Not far from this place, at Nachi, are
some celebrated water-falls. But for that matter Urami-ga-taki, or
Byuzu-ga-taki in the Nikko district are familiar to western travellers,
and at Yumoto (Nikko) is that rather rare sight, a genuine water-slide,
Yu-no-takL Mr. Shinshinsai thinks the story of O'Haya all the more
probable on account of this legend of the carp. Haya is a small fish,
a favourite victim of the carp. But in this he rather has the cart
before the horse. The play on words is more likely to have given rise
to the story of O'Haya and the carp than vice versa. But there are
other reasons given in the note (A). I am disposed to admit, however,
that in any case we cannot take all of Benkei's early history too

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SHINIiUTSU-MARU and THE GIANT CARP ( KOI NUSHI )

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THE STOBY OF O'HATA. 195

seriously. Perhaps in the vigorous attempt of the carp to escape we
have an.iustance of such super-natural beings disap^ring at dawn. It
would seem that it could readily have drowned Shinbutsu by plunging
to the depths of the pool. However, a tengu can be as easily seen or
met by day as night—in Japanese legend.

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CHAPTER II.

8HINBUTSU-MARU, THE YOUTH:
THE MAIDEN, TAMAMU8HI.

" For indeed I knew
" Of no more subtle master under heaven
" Than is the maiden passion for a maid,
" Not only to keep down the base in man,
*' But teacli high thought, and amiable words
" And courtliness, and the desire of fame,
" And love of truth, and all that makes a man.

(Idylls of the King.)

§ 1.

There was little cause for anxiety about Shinbutsu ; even
if there had been anyone to take that much trouble.
Nittai and Kizaemon were right in believing that if things
were not going altogether right with him, they were not
going altogether wrong. Shinbutsu's course had lain over
the mountain side, under the slopes of the ill-omened
Takami-san, the huge mass of Shaka-ga-take, and the
forbidding Omine ; through heavily wooded valleys, and,
where a narrow turf-covered bridge or a tsuri-bashi
(hanging bridge) was lacking, through some rushing
mountain stream, his clothing piled on his head for lack of
a drier place. His way was not without interest. It was
the season for worship of gods and Nature, and the

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SHINBUTSU-MAEU, THE JOIJTH I J97

cherry blossoms and the Kongo-zo-o gong^n of Yosbino
were the object of a throng of worshippers which over
flowed the prosperous little town so often honoured with
the presence of the Hoo. Of his little hoard Shinbutsu
here dispensed a part in delightful idleness, little knowing
that in later years he would again see the place in a time
of storm and stress, seeking refuge. For the energetic
youth it was but a short journey over the much better
roads of the Miyako plain, which soon placed h'm alf the
door of Watanabe's house. His unexpected appearance,
in more than one sense of the word, decidedly staggered
Jirozaemon, and also 0*Kin the daughter. Both found
him, not only wild and unkempt in appearance, but
equally so in manners. Jirozaemon was not long in
ascertaining the moving cause of his leaving Hpngu, and
of this he did not particularly disapprove. Further
acquaintance, however, made him somewhat hopeless as to
the future prospects of Shinbutsu as son-in-law, a change
of view in which O'Kin shared. She, of course, had her
dream of the stalwart youth, overflowing with lore and
poetry — to the flowers and the moon — such as had been
made familiar by the courtly writers of Miyako. Now to
pass from this dream to the hug of a bear was a little too
much ; the more so, as in despite of his undeniable sym-
metry of form and feature, the giant was considerably dis-
figured by the marks of small-pox, and his very earnest-
ness of temper cast over his face a stem and almost surly
expression. That deep and silvery tone of voice for which
Benkei later was so famous, and which gave even to his
half serious jesting and wholly serious imposition an attrac-
tion which held listeners and victims and gave him credit
with them, hardly influenced the prosaic O'Kin. Shin-
butsu was not yet Benkei — mighty warrior, astute coun-
sellor, learned priest. He was simply an unbridled youth.
As much to get rid of him therefore in a decent manner
Jirozaemon placed him with Kankei Ajari* at the Kai-
sando. This was doing much, for this famous place

* The priestly instructor of the disciples and minor priests in a
Buddhist temple. The Sanscrit .Ajariya (Brinkley's Jap.-JEng. Diet.)
Kankei is elsewhere called Keis^iun. Kaisamdo^Foiinder's Hall. •

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198 SAITO MUSASHI-BO BENKEI.

and teacher were best in odour of those of the wild monks
of the Enryakuji on Hid-san. Jirozaemon was no fool,
and scented the coming change. He felt, therefore that
he was doing well in pitching Shinbutsu headlong into a
centre of Minamoto influence ; strong at Hieisan, and the
more so with Eankei and the interests centring in the Saito
Hall. Practically he thus freed himself from all engage-
ments with Shinbutsu. In the youth there would have to
be a great change if these were to be renewed and carried
out. It must have been with something of a shrug that
the rich merchant and his attendants took their way down
the hill and along the lake, diverging to have a few words
with his friend Doi Hachiyemon, great man of the village
of Mikami.* Chatting in the pretty garden, drinking sake
and looking over the peaceful country-side bordering the
Yokatagawa, he recommended Shinbutsu to Doi; even
gave him an inkling of the boy's history and connection
with Bensho, and asked him to do him a good turn if the
occasion should offer. " By the way," he said, as he rose
to go, " how old is that girl of yours? " his eyes resting
the while on Doi's pretty daughter, Tamamushi (the Jewel
Beetle) — " Fifteen," answered Doi, " this last keichitsu "
(the season when the insects-mt^/ti-again begin to awake
and give voice). Both men laughed indulgently over the
jest. — " You will soon have to seek a husband for her.
She is fast growing into a woman." The little Tama-
mushi blushed furiously, and felt as if she would like to
hide her small person in the tea-cups, if they too had not
been so tiny ; too tiny for her thoughts which were already
swelling.

Thus began life for Shinbutsu under the Ajari— the
hard, sacrificing, obedient life of the student disciple, always
at the beck and call of master and senior, for on this ixAnt
the Buddhist discipline allows no compromise.! With the
Ajari he found no difficulties. Kankei genuinely sympa-
thizod with the boy, now fourteen years old, and knowing
his relation to Bensho hoped for great things from him —

* A goafU, gentleman farmer, Shinshinsai calls him.
t Taken over from the old Brahmanic creed. For the relation oi
teacher and disciple, cf. Gi^hya Sutras, Manu., etc.

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SHINBUTSU-MAEU, THE YOUTH: 199

both for the monastery and in the approaching storms,
when good and true men would be so much needed. Be-
sides, his extraordinary proficiency impressed him ; for what
Shinbutsu had learned and seen at the Kumano San-zan
made him very apt and proficient in any duties as acolyte.
But it was very different in reference to his fellow- disciples.
Shinbutsu's manners were rough and peremptory. Some
took this with meekness, as befitting monks seeking merit.*
Others did not, and Kankei was in constant receipt
of complaints of Shinbutsu's rudeness. The most
influential of this faction was an older disciple named
Hitachibo Kaison, and as Shinbutsu was more immedia-
tely under his discipline the results were all the worse.
Now it was true that Shinbutsu had a most extraordinary
acquaintance with every haunt of wild boar and monkey
on the mountain side ; nor did he in any way savour of one
in training to be a priest of Buddha. It was all the easier
for Hitachibo to get the ear of Kankei, to have Shinbutsu
removed from the more serious work of the disciples, and
his too great strength utilized in drawing water and fetch-
ing great bundles of wood for the use of the monastery.
It was indeed building a hovel of precious stones,
and likewise of the devil quoting scripture, for at this
time Hitachibo Kaison was a thoroughly bad man. He
had all the tricks of the trade, looked like a priest and
told the beads of his rosary with great uuctuoasness.
He even had a considerable knowledge of the Sutras
(Buddhist scriptures) ; but was jealous and greedy. " He
would eat * cattle fish,* giving them a false name —
* canopy ; ' loach figured as * dancers '; and ^gs as
gosho-guruma, because inside of an egg is found the
himi (yellow~it also means royal.) " Besides, he had
still worse habits. He loved sake (rice wine) as did any
old toper ; and women and boys. He had tried to make
Shinbutsu a victim of his tastes, but only succeeded in
getting a sound beating, of which he did not dare to com-
plain, in spite of their relation as senior and junior. People

* The stock Buddhist term for leading a moral life is ** seeking
merit." It is related to tlie doctrine of karma ; every word, thought,
or action continuing its influence into the future and untold ages.

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200 SAITO MUSASHI-BO BENKEI.

in general, who knew of the failings and spite of Kaison,
pitied Shinbutsu. It is unusual for such a thoroughly bad
man to have a successful career, but such was Kaison's
luck in life. We meet him later in Yoshitsune's train, only
second to Benkei in influence and prowess.

Thus time passed in drawing water and fetching wood,
and Shinbutsu had reached the age of seventeen years. It
happened one day that the Ajari had a message to send to
Kokuhara, the Administration office in Miyako. In those
days messengers needed to be swift and strong as well as
intelligent. " Shinbutsu is " a fool," said Kaison, to whom
Kankei had told his need, '* but is fit enough to fetch and
carry. Send him,'* — "So let it be,** answered Kankei,
sealing the letter and handing it to Kaison, who in turn
sought out Shinbutsu to pass it on with a sly kick which
could not be resented in the presence of the other monks.
Shinbutsu soon lost all sense of grievance in what was to him
a holiday on this fine summer afternoon. Delivering his
message hs was on his way back by night-fall, to climb
the pass separating Biwa-ko and Hieisan from the Miyako
plain. He had made good time, and being weajy decided
to rest and slesp a little at a decayed mountain shrine, ex-
pecting to reach the monastery in the early light. -Late
comers knocking at the gates were not popular in those
days.* His slumbers wei*e interrupted by voices outside
the shrine. One in pain and fear, that of a woman. The
others harsh and confused, belonging to a band of men.
Being close to the shrine, Shinbutsu rose to peer through
the lattice which encloses the top of these wayside shrines.
A band of a dozen men or more had kidnapped a young
girl from one of the neighbouring villages, one of some
position and consideration as was evidenced by her silken
garments. Peace is better than war, strategy goes farther
than violence in love ; and they sought to accomplish their
evil object by cajolement before using force. Their victim
steadily refused any such proposals, pleading with them and
offering the only jewel she had with her, a golden breoch, for
they had carried her off, when taking the evening air in her

* The shrine is long gone. It was a little below the image of
Dengyo-Daishi on the Bhimei-ga-take.

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SHIMBUTSU RESCUES TAMAMUSHIHIME.

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SHINBUTSU-MARU, THE YOUTH: 201

father's garden, and she had neither purse nor other valu-
able to offer them. This however was not their aim,
which was confined to her person. Standing aside for
their chief they cast lots, and seeing that the girl
remained obstinate they proposed to proceed to extremities.
They had already cast her on the ground, when — crash !
bang ! and the front of the shrine, close to which they were
standing, flew in fragments around them. " Ya ! Ya ! , **
they backed off, first in terror and then in astonishment,
for the giant form of Shinbutsu made them think that
Hachiman himself had appeared. As it did the girl, who
sought refuge behind her unexpected protector.

They were not left long in doubt. This time the deep
voice of Shinbutsu broke the silence, to the girl like the
heavy silvery tone of the famous bell of Miidera, so close
to hand. ** A fine pack of scoundrels, you fellows !
Eansom ? Mercy ? " He made one stride forward to the
leader who stood a little detached from the rest. Out
shot a long arm to seize the miscreant by the back of the
neck. A scream of pain and terror from the victim, cries
of astonishment from the band arose as the man went
sailing through the air, to land, a crushed and dying
mass some thirty feet above in the upper branches of a
near-by pine. But Shinbutsu did not stop there. Taking
advantage of the momentary panic he quickly uprooted a
stout sapling, almost a tree, and laid about him with it as
weapon. Whether god or man the robbers evidently had
to face more than their inatch. Without thought of their
leader, and little did he need thought as premised the loud
crack of his neck bones under the giant's grasp, they fled
in confusion along the mountain toward Ohara.*

It was with confusion that .the girl approached her
rescuer, still standing, with froWning brows, wide-open
glaring eyes, keenly and almost wistfully watching the
mountain slope as if still longing for battle. She had
lightly to touch his sleeve to call him to himself, perhaps

* Shinshinsai in his description of this scene is vigorous. ** Onore
nikkui yaUm da ! " not exactly polite, but emphatic. It is impossible to
go into it with his particularity. His "drawing room" dialogue is
naive, and would sound sadly out of place to western ears.

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202 SAITO MUSASHI-BO BENKEI.

to assure herself that he was really mortal. The moon
had gone down below the horizon, but the stars were
brightly shining in the summer night, and there was hght
enough to show the massive form of Shinbutsu, and
disguise any defects of features. He seemed Bishamon
or Hachiman descended to earth. It was all the more
reassuring therefore to find him human. " I am deeply
grateful to you for taking so much trouble over such an
insignificant person as myself. You have doubtless after
great weariness been seeking rest in this spot. Please
accept my thanks and excuses for causing you trouble."*
Shinbutsu was decidedly embarassed ; the more so that
for long he had been unaccustomed to deal with anything
feminine, and this particular piece of femininity was
decidedly attractive. Slender, graceful, her long black
hair hanging luxuriantly down sloping shoulders, the
bright tender eyes, pink lips the colour of Japanese coraU a
rather long oval face with eyebrows delicately pencilled
and pointing to the smooth temples, and just a glimpse of
the satiny delicate skin visible through the robe, the
shoulder of which had been torn by her ravishei-s, she
was a picture of Kwannon-sama stepped out of its frame.
However, all might have gone well, as he stammered out
an answer to her thanks, an answer common to the
twelfth as to the twentieth century under similar condi-
tions. But the clouds had gathered thick and heavy.
Stars disappeared under the black canopy. Huge gouts
of rain began to fall, and both rescuer and rescued had to
seek refuge in the abandoned shrine.

Now as a part of the machinery of amorous intrigue,
why rain storms should act as a love filtre is hard to say.
Such, however, is the case. Whether we take true history
in the story of Louis the Great and La Valliere, romance
in the persons of Paul and Virginia, or mythology in
those of Danae and Jupiter, or Dido and Aeneas ; a
shower of rain, or gold, or both together, has proved
disastrous. So it was with our little heroine in this case.
Shinbutsu was neither Hachiman nor kidnapper, and as

* This drawing-room formality under "strong" conditions is an
ordinary feature in Japanese novels, ancient or modern.

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SHINBUTSU-MARU, THE YOUTH: 203

the storm rattled and pealed over and around them she
clung to him in terror. Shinbutsu, if not Hachiman, was
budding into manhood. The place, the position, the
conditions were too much for him — and her, as she gently
sank into his arms and yielded. Thus " he drifted into
a mysterious dream with her." It was not until broad
daylight that they awoke. " Alas ! I know not who you
are,*' said the girl, "and^here thoughtlessly I have taken a
husband without first asking my parents* consent. That
is very wrong of me. But still it cannot be undone. More-
over, as I am a woman I can never belong to anyone but you,
and will be faithful to you during life. I am the daughter
of Doi Hachiyemon, elder of Mikami-mura in this Omi-
no-kuni, below us. My name is Tamamushi.'* All this
she said while prettily and gracefully arranging her
garments, disordered in their slumbers. Shinbutsu was
decidedly startled. Doi Hachiyemon, the rich farmer,
was a pillar of Kankei's Kaisando, a man on whom rector
and monlis much depended for grateful offerings, the
temple being the seat of his ancestral worship.

" Ah ! Indeed ! For me perhaps this night has been
one of sui. Do not ask my name, but rest assured that I
will try soon to see you again, to see what the future can
have in store for us." For the first time faced with a
crisis so personal and complicated Shinbutsu had food for
thought— for karma. Perhaps he or the girl, who was
a little astounded at her lover's reticence, would have come
to further explanation, if the sound of a party of men
approaching had not been heard. Looking down at a
turn in the path, a little below, she recognized in the band
servants of her father sent out in search of her. " We
must now separate,*' she said; "but at least keep
this to remember me and my vow of faithfulness '*, and
she put the golden brooch in his bosom. Seeing him
somewhat confused, evidently unwilling to meet the new
comers, with a little curious glance she pushed him back
into the shadow of the shrine. **Eemain here in the
darkness. Quickly we will all be gone. Then you can
accomplish your mission and destiny, whatever it be."
With woman's wit and self-sacrifice she thus met the

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204 SAIXO MUSASHI-BO BENKEI.

situation, and stepped out into the light to meet her
attendants. These received her joyfully and wonder-
ingly, the more so at her tale of • escape from the
kidnappers, her wandering on the mountain, and
finally the taking refuge in the little shrine. They put
up a few prayers to the mountain god (to which
Shinbatsu was strongly tempted to return answejc) and
soon betook themselves down the mountain side, their
young mistress carried in an improvised litter. Shinbutsu
watched the party from a covert on the hillside. Long
could he see it winding down the steep footway. Then
he turned northward. " From my boyhood I have been
following the path marked out by the Lord Buddha.
Now at my first contact with woman I have not
stumbled merely, but fallen to the ground. Thus have I
broken the commandment against carnal lust, and com-
mitted the deadly sm against the law. What now shall
be my course ? *' Thinking he thus trod the road to Kai-
sando, sad and thoughtful over his unexpected' connection
with Tamamushi, the Jewel Beetle. Post hoc ergo propter
hoc. Did they ofifend?** Let the one without sin cast
the first stone."

§ 2.

Great was the uproar on this thirteenth day of the
seventh month (27 August, 1170) in the house of Doi
Hachiyemon, the great man of Mikami-mura and its
surrounding district. All was in confusion — in appear-
ance at least — especially in the direction of the kitchen,
where were flying, hither and thither, not only mistress
and maids (okami-san and gejo), but also in passage ways
blocked up by the yokels, men-servants of the house
(genan), earnest to do something, and getting all the more
in the road from their very earnestness. However there

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SHINBUTSU-MAEU, THE YOUTH: 205

was sufficient order in this disorder; enough to allow
Hachiyemon to stand at the roha'^ of his house to receive
the arriving guests, come to attend the seventh anniversary
of his father's death.t These were mostly farmers of the
neighbourhood, many of them dependent on Hachiyemon,
who thus shared with them his magnificence at these
stated feasts of the year. They all passed quickly into the
room in which an altar had been prepared, and before
which stood the large koro (incense pot). At its side were
placed bundles of the sweet scented drug {ho), a wafer of
which was to be ignited by the new comer at the little
lamp, and set in the koro to add to the heavy sickening
perfume already present. The circle was soon complete,
all except an officiating priest. An invitation had been
sent to the family temple, to the Ajari Kankei at the Kai-
sando ; but it was known that h'e was absent, and it was
uncertain whether anyone would come in his stead. This
however was not strictly necessary, and the villagers at
once began the hyaku-man-hen, a customary ceremonial
for the dead in . those days, but now largely passed out
of use.l The ceremony finished they all passed to the
spacious guest room (Jcyakuma or parlour) where the
cushions lined the apartment. On these they seated
themselves, rough farmer folk, little used to any display
except on these rare occasions. Their eyes wandered
furtively to the broad exquisitely grained jindai boarding
which formed the ceiling, to the delicate gold silk fusuma
(screens), to the rama-shqji, retaining the natural fret-work,
knawed in the soHd wood by decay or insects and so highly

* The well polished passageway running in front of the rooms of a
Japanese house. Usually three feet wide it forms a verandah. Up-
per floors are railed, lower floors open to access.

t The Buddhist lays stress on the 7th, 13th, 35th, 49th, 100th days :
on the 1st, 3rd, 5th 7th, 14th, 21st, 50th, 100th year. After that the
hotoke is forgotten or melts into the general mass of ancestors.

t Hyaku-man-ben, " a million prayers." Shinshinsai gives an interest-
ing description of this ancient ceremony. The priest sat in the middle
of the apartment, striking from time to time a little suzu (bell). The
worshippers, on their knees, formed a circle around him, rapidly
passing a rosary from one to the other, and praying. As the large
bead of the rosary reached each worshipper in turn he made a bow.
If no priest was in attendance the nanmhi took his place.

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206 SAITO MUSASHI-BO BENKEI.

prized, and finally to the slender figure of Tarnamushi,
flitting in and out of the apartment in silent direction of
the numerous neya* engaged in putting the kyakuma in
connection with the kitchen. Beyond, their eyes rested on
a little interior garden (naka-niwa), a curious and restful
picture in which the detail was filled in by white shining
sand, curiously shaped stones, and rocks ; and box, cedar,
and bonsai (potted plants), just as curiously trimmed and
trained, gave food for thought and imagination. A water-
fall—without water (and moreover never meant to have
any !) completed this strange but attractive ornament. This
was not the famous garden of Tamamushi's adventure.
The latter was outside and beyond the house, gave a
distant view of Biwa-ko and the mountains on the West,
and was laid out on a large plan, with cherry, plum,
yamdbtihi, tsubakh,\ and other flowering trees breaking
the monotony of the distorted pines-— large as they were,
mere miniatures of their giant relative, faintly distinguis-
able at times at distant Karasaki. There was even an
arbour of white and purple wisteria {fuji), covering one
comer of this larger space, if such a vast extension of
shade could be called an "arbour.'* Very different was
the little naka-niwa, in which only two or three azalea
and a few shdbu (iris) were allowed to give colour to the
scene.

The farmer guests of Hachiyemon gave little thought,
however, to any such criticism of details, their noses being
shortly within range of the soup bowls {suimono-wan)
placed before each man on the lacquer bon (tray).
Winks, an occasional little sucldng gasp expressive to
Japanese, gave signs of surprise, anything but displeased.
**Doi-san has wide ideas of shojin (vegetable diet). It
seems to me this soup contains fish ", said one — " Ya-a- !
So da lie *\ replied his neighbour. Hachiyemon knows
that we are but poor ' water-drinkers * the rest of the
year, and wants us to have at least a taste of the good

* A more familiar term for the house-maids.

t In Japan the camelia {tsubaki) is more tree than bush, glowing and
glorious.

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SHINBUTSU-MABU, THE YOUTH: 207

things at times " — " Hai ! Naruhodo ! *'* said another
as he fished out the corpus delicti in the shape of a hunk
of maguro — " Take what comes ", quoth his older and
experienced neighbour. "To us and the occasion we are
triking mere miso-suimono, not shiru (bean, not fish soup).
— " Who cooked it ? " asked a fourth, for the guests were
Ucking their lips over more than the mere contents.
** Kurobei and Eokuhachi. You know they came from
Miyako, where none learn the business better.*' The
tone was a little sour, for like humanity, even when pleased,
more than one was ready to accept the hospitality of Doi,
and be critical of Hachiyemon. Perhaps he thought
so himself, although his urging them on to repletion was
merely in the set form of custom. " Please- excuse my
rudeness in setting before you such an insufficient feast.
Condescend to help yourself plentifully. ''t

These compliments, however, were interrupted by the
appearance of Kaison. Unable to attend himself, and un-
willing to be unrepresented at the anniversary feast of his
old important parishioner, Kankei the Ajari had turned
over to his senior disciple the pleasant duty of taking his
place at the feast. Kaison came rejoicing, his mouth
watering at the prospect of rich food, and willing enough
to mumble a few prayers as a grace before fish. ** Gomen
hudasai" as he bowed to Hachiyemon prostrate on the
roka with both hands advanced as support to his reveren-
tial attitude — " Thanks, indeed, for the honour of your
presence. Will you not say a prayer or two ? '' and he led
Kaison to the little altar chamber, heavy with the now
numerous sticks of incense. Incense was to Kaison a poor
incentive to appetite. Doi's father got short shrift, and
Kaison was soon making a bee line for the place of honour

* Nai-uhodOy an expression ranging from mild to widest surprise, or
even to get in a word somewhere. ^^ Miza-nomi no oretaxihi daJ* Far-
mers so poor as to afford only water as liquor. Sbinshinsai goes into
this scene and dialogue with great spirit, and much detail. It is only
sketched here.

t " Mina san nanimo arimasen ga. Kjo wa burei ko de go jubun ni
meshiagatte kudasai.'' His guests were quite ready to do as Chicot with
the chicken. " Gorenflot, baptise me this carp." Kurobei^ and
Rokuhachi are more likely to be found in nineteenth century Miyako
than in that of the twelfth centurj.

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208 SAITO MUSASHI-B5 BBNKEI.

left vacant for whoever might attend from the family
temple. When his tray was placed before him he gasped
with far more surprise than enjoyment. Not suspecting
fleshly desires in a priest of his family tabernacle, Hachi-
yemon had sent him a complete shqjin ; but Kaison, who
had his difficulties in smuggling the necessities for his
worldly desires within the priestly precincts, guided by
Kankei, appreciated still less his monastic fare when
met outside. He, however, had to make the best of a bad
bargain in his substitution for the saintly sojo (bishop), and
made up for it by his copious libations of sake (rice wine).
This was not long in inflaming him in one direction,
and the graceful presence of Tamamushi excited him in
another. A*t first he confined himself to sly underhand
glances. But finally, being well in his cups and unable
any longer to stand these flashes of "inspiration," he
boldly came out with a request for a more active pose in
which he could take his fill of gaze. " Wine is a poor
thing without the proper spice to it. It needs tabo. So
let us put some girl into the feast. Will not Tamamushi-
san favour us with some music and a song.'**

It was a bold and unusual thing to ask, and Hachi-
yemon was somewhat in doubt as to its propriety at such
a memorial fe ist. However, as the other guests, themselves
now well under the weather, uproariously approved, and
as the proposition came from a priest, he thought it must
be correct, and put aside all thought of evil fortune. So
Tamamushi was told to go and prepare to give them some
music. She was anything but pleased, for woman-
like she quickly fathomed Kaison's ruse. Her answer was
barely audible, but she withdrew to shortly reappear more
suitably an*ayed in trailing robe, and with a little hand-
maid carrying the koto or Japanese harp. Slowly she
advanced and seated herself before the instrument, her
grace of pose and manner as much as her beauty silencing
the noisy assembly. " One could well imagine her to he

* A quotation from Shin?hinsai. ** Bonzoku no kotoba nimo sakSwo
tabo to itte onna nakute uu umaku naV* Tabo is a form of head-dress
for women. Kaison^s "wine without tabo" is simply the negative
expression for " wine, women, and song."

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SHINBUTSU-MAKU, THE YOUTH : 209

the Chinese prince Yokiye, or the goddess Amatsu-otorae
descended from Heaven to the plain of Mino, sheeted with
its famous pines.*' That Hachiyemon swelled with pride
goes without saying. So our romancer tells us — he was
** like the pheasant holding its nestling in a burning field,
or the crane sitting up all night to caress its young." The
thoughts of Tamamushi on the contrary were far away.
For days she had been absorbed in her dream of Shinbutsu,
whose manly form was always before her mind. As to
the people present she only thought what fools they were
not to know her happy secret. Poor little Tamamushi !
But our sad humanity is a good deal that way. Its geese
are all swans, and it hugs its deceits to its breast, their very
thorns seeming softest down to the deluded and willing
mind. Tamamushi's gaze was fastened on the bit of sky
and hillside framed in the setting of the little naha-niwa.
Her very abstraction added to the melancholy softness of her
voice as she chanted a sad melody of olden days. As she
finished they all broke out in noisy pleasure. '' I am
ashamed of my feeble hand and poor playing. For your
listening so kindly I thank you.** Thus she glided away
from their presence. It was the time of general departure.
Many a " ^o chiso sama* came from the lips of the part-
ing guests. Hachiyemon repeated his protestions and
apologies for his poor provision for their entertainment.
Even Kaison had at last to take his departure. With
lust in eye and thought he urged on Hachiyemon the
marriage of Tamamushi. The married woman was more
game for him, the virgin practically out of his reach, and
he sought ^always to add to his flock. Thus he took his
way through the gloaming, " the dog of temptation, not
to be driven away,'* following close behind his yellow
priestly robes. Kaison was no true Buddhist priest, and
few were to be found in these twelfth century monasteries.
The man's thoughts turned only to the girl, whose face
turned to the light was stamped on his brain. One by
one he thus stripped her of every concealing garment, his
imagination running riot in his dissection of her body and

* Salutation of tbanks after a meal or feast.

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210 SAITO MUSASHI-BO BENKBI.

soul. Both of his he would have given gladly for a night
spent in her arms.

§ 3.

Doi Hachiyemon had something more than mere wealth
to lift him into prominence. Going back in the genera-
tions of humble ancestors his lineage finally landed in the
lap of a retainer of Tawara Toda (Fujiwara Hidesato), he
who had slain the mukade of Mikami-san so close at
hand. The connection was decently vague, and Hachi-
yemon only bragged of it before those who could not well
answer him without first paying what they owed him,
However, it and his farm lands secured for him the title
of Mikami-danna ; and his pretty daughter secured him
the attention of the ambitious parents of the neighbour-
hood for miles around. Tamamushi had been brought
up far beyond her station in life. She had been taught
to compose tanka*, hajiaike, and to play koto and biwa.
The usual feminine accomplishments of house-keeping —
sewing and embroidery — were a matter of course. In
fact she was quite fitted to enter the house of some minor
bushi, to rule it as mistress of all she surveyed (except her
lord and master). For this reason Hachiyemon met all
offers with some plausible refusal, in which he found
Tamamushi herself a ready assistant.

The girl had indeed sadly changed, much as her name-
sakes, with the coming on of fall and the colder winds of
winter. She had taken to keeping much to herself, and
even with a piece of embroidery or sewing, under some
excuse of better light or more room, would seek a distant
corner — the little three mat room looking out on the large

* Tanka are short 32 syllable poems. Hanaike is arrangement of
flowers. The koto resembles the harp (or piano), and the bivxi a
Ruitar.

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TAWABATODA and OTOHIMB : THE MUKADB of ACIKAMI YAMA.

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SHINBUTSU-MARU, THE YOUTH : 211

garden being her favourite refuge. She was even a little
cross and captious, and hardly seemed to know herself
vsrhat was the matter with her. Hachiyemon, of course,
became decidedly anxious about her, even consulted a
physician. But there were sharper eyes than a rather
duU father, and a medical man who only saw her at
favourable intervals. Her mother noticed her paleness of
countenance. Her arms also dwindled, and a silver
armlet, which usually clasped a plump wrist, could easily
be drawn over her shrunken fingers. Her face also show-
ed a spotty, almost bluish tint, and Tamamushi, to all
appearances was threatened with a serious loss of looks, if
not a permanent decline. Then Hachiyemon's good wife
noticed that her daughter had morning attacks of nausea.
This apparently innocent symptom settled all doubts, at
least in her mind. She forthwith sought out her
husband, and gave it as her opinion that the girl was
going through a crisis not unexpected vnth married
women, or unheard of with any woman, but certainly
unusual for one in Tamamushi's condition. Hachiyemon,
man-like in trust of his women-kind, at once said —
" nonsense ; for that she must have been with some man,
and we know what she does and where she goes from
sunrise to sunrise." — " Wise girl and foolish parents, you
know," answered his wife. • " While the parents still
consider their daughter a mere child, she is already worm-
eaten. Don*t you know the adage : * a little girl cannot
be left alone '." Forthwith she gave him in convincing
detail all the cumulative evidence of the symptoms she had
observed.

Thus confronted with expert evidence Hachiyemon was
staggered. Again a medical luminary was summoned,
one rotating in the particle cycle of the suspected difl&culty,
a Japanese twelfth century Doctor Slop. He at once
corroborated the good wife, and added — : " she is at
least five months gone with child. She ought to be
wearing a hara-obi if you wish to avoid possibility of
accidents.* — "You must have made a mistake", said

* A band worn by pregnant women after the fifth month begins. Cf. J,
E. de Becker on the custom of the time. " Feudal Kamakura," p. 108,

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212 SAITO MUSASHI-BO BENKEI.

Hachiyemon desperately, almost clawing out his hair in
his perplexity. **Who can it be?" — "Not I", quoth
the leech. " Nor can I tell you. I am merely a doctor.
The one to ask is the girl herself" ; and somewhat disgruntled
he too took his way. Unsatisfied yet another physician
was sought. His method was still more explanatory.
With small regard to Tamamushi's presence or person he
demonstrated as in clinic — : ". ordinarily in the abdomen
I hear one pulse beat, but with your daughter I can hear
two, one belonging to her, and the other to the foetus.
However," he added, " it is true that in an ancient
book it says that when a girl has passed a certain age
she can become pregnant in a dream. Usually not before
twenty years, whereas your daughter is eighteen, but this
may be her case. It is not a true pregnancy, and the
delivery is not of a child but of a shapeless mass. Give
her this bolus, and if such is the case she will be relieved,
and you will be no longer troubled. My suspicion is,
however, that she will have to become much worse before
she can be better." With this parting shot he took
his leave. The bolus was duly administered, and just as
promptly gotten rid of, but not as Hachiyemon desired.
It was really quite trying thus to have a spoke put in his
well laid plans. He had so carefully trained her in the
five duties of morality,* that to find the only one broken
she well could break at her age was disappointing as to past
and future. She still had plenty of opportunity to break
all the rest if she only lived long enough. However, he
was a kindly soul, and thinking that if urged at this time
she would certainly only concoct some tale to tell them, he
considered it better to wait for a more fit occasiou to secure
the truth and the real name of the lover. He and his wife,
therefore, turned their attention to their daughter's health,
ordered the necessary exercise, and all devoted themselves
to the new situation as if it was most usual to have young
ladies of the spinster condition thus poaching on the duties,,
trials, and privileges of the married of their sex.

* Emperor to subject; parent to child, husband to wife, elder to
* younger brother, friend to friend — in the order of importance, orient-
ally speaking. Cf Legge (S. B. E. Ill p. 55).

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SHrNBUTSU-MARU, THE YOUTH: 213

Tamamushi waxed and waxed as would any queen bee.
But there was no sign on her part of any confidential
communication, any inkling as to who had been her
visitant, earthly or heavenly. Indeed the poor girl would
have been hard put to it to tell. With the best powers of
description the circumstances and the dim light had not
been such as to favour observation. She was only too
glad that the kidnappers had nothing to do with her
scrape. It then came into Hachiyemon's head that
perhaps a visit to the Ajari Kankei at the Kaisando
might break the ice. Even if their reverend adviser,
who so inspired confidence, was absent, was there not
that excellent and holy man Kaison osho-san who had
taken such an interest in Tamamushi ? So in the early
spring day (March 22nd, 1171) they set out for the
monastery across the lake, the stout peasant and his wife
cheerfully climbing the mountain slope, and Tamamushi,
whose size no longer permitted such effort, being carried in
a kago.* Now the Ajari was absent on one of his frequent
jaunts. The old man not only was of importance in his
seething political world, but was a notable wire-puller for
the Minamoto interests ; so much so that both Taira and
Minamoto kept an eye on him and required his presence —
for different reasons. Kaison, however, joyfully v/elcomed
them. He scented offerings and cash for sake ; at least that
was the destination of the present offered him by Hachiye-
mon, the gift to the Ajari being in its turn duly deposited
in safe keeping. Whether in cash or kind such wind-falls
were convertible in Kaison's operations. Hachiyemon's
perplexities were not unknown in the neighbourhood, and
whUe the monks, some dozen in number hastily summoned
by Kaison, chanted a requiem for the ancestors of Hachi-
yemon, Kaison had time to inspect and ogle Tamamushi.
From his point of view things were going delightfully.
As for her temporary loss of beauty he merely awaited its
avatar. A maid and a mother ! What delightful prog-
nostications could be cast for the future.

* An ancient (and modern) Japanese substitute for Cardinal Balue*s
cage.

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214 SAITO MUSASHI-BO BENKEl.

His thoughts, however, were interrupted by seeing
Shinbutsu cross the temple court, half concealed under
an immense load of wood gathered on the mountain side.
He at once hailed him. " Hai ! Shinbutsu ! Doi-san, * Mi-
kami danna,* " (there was a palpable sneer in his voice to
any who knew him,) " has honoured us with his pre-
sence. Put on your robe and come to aid us.'* Hachi-
yemon was much interested. As said he knew Jirosae-
mon, and had already heard something of the lineage and
career of Shinbutsu. He was all the more struck by the
commanding appearance and massive form of the giant
youth, as he entered the apartment respectfully bowing, to
take his seat as junior a little behind Kaison on the left.
Needless to say Tamaraushi at once recognized her rescuer
in the priestly garb. It was with mixed feelings of
anguish, dismay, and love that she played her part in the
interview, for months of brooding had rooted the impres-
sion first made on the warm August night, and had deve-
loped it into an absorbing passion. Naturally she was too
stunned as yet to find any outlet or ray of light in her pre-
dicament. As for Shinbutsu, he had grasped the situation
at a glance. Two women with Hachiyemon ? It was
not hard to guess who they were. He therefore sat, gaze
steadily fastened on the tatami a foot or so before his seat,
and listened to the compliments and prognostications of a
great career. For Hachiyemon let himself go. He told
all that Jirozaemon had told, and more yet. Most of it
was not new to Shinbutsu. O'Haya had told the story of
his parentage, and her reasons for silence, equally good in
his own case. Tamamushi, of course, was not so well in-
formed as her father, which made the ensuing scene all the
more painful to her already over- wrought condition,
physical and mental.

Kaison did not take these enthusiastic encomiums of
Hachiyemon at all well. ** Clever ! Intelligent ! A great
career in prospect ! Why, Doi-san, he is the biggest fool
in the monastery. Here you see him at seventeen years
of age, a big strapping lump,'' and he leered, and accented
the word malignantly, " who cannot read the Fu-mon-
bon, the primer of the holy writings concerning our

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SHINBUTSU-MARU, THE YOUTH : 215

Lord Buddha.* Why,! Why! .../' and overcome by
his wrath he leaned back and struck Shinbutsu a
sounding blow on the cheek with clenched fist. ** A
great career ! '* he continued with a sneer ; ** lofty line-
age for this pup ! Why, if he has any pedigree at all it is
that by a loafer out of some street- wench, bred on a kusa-
makura and the mountain side.t And then the jade has
picked out the most exalted person in her range to father
her brat 1 We should be grateful she did not father him
on some divinity, Fudo-sama, Hachiman-sama, or select
from the Kumano Gongen." With this outbreak he
stopped to take breath and properly receive the refresh-
ment just brought by a younger acolyte. " No ! No ! Doi-
san. Do not be misled by such idle talk, doubtless retailed
to you by this braggart himself. It is a task indeed to keep
these younger disciples within bounds, but we must not

spare discipUne .discipline," he repeated as he leaned

back again and struck Shinbutsu across the mouth.

Hachiyemon and his wife were so astonished and pain-
ed that they did not hear Tamamushi's repressed cry of
anguish at hearing her lover so reviled and seeing him abus-
ed. Shinbutsu remained silent and in his position of rigid
restraint, as befitted the junior disciple before his senior in
the Order. Besides he was fighting down himself for old
Bensho's sake. As the latter did not acknowledge him, so
he felt he ought to keep silence. But the reference to
O'Haya was too hard, and when Kaison insolently repeated
it — " Lineage ! Ay ! bred by a loafer on a wench and a grass-
pillow," Shinbutsu rose in wrath. Kaison did not take
warning. He merely saw the angry disciple, and let him-
self out in a tirade of abuse for this breach of discipline,
this disrespect of pupil to teacher, of junior to senior.
'* Lineage !," he snorted.*' Bad stock, like all mongrels, do
not know whence they come, but they foist themselves on
the best ; weeds seeded by the wayside " He did not

* The Buddhist sutras contain long passages of repetition for easy
memorizing. This is conspicuously so in the Saddharma Pundartka
(Hokke-kyo). The Fumon-bon is an easy selection of this text.

t Grass-pillow. Nineteenth century romancers (Japanese) have a
poor idea of twelfth century manners in monastic life.

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216 SAITO MUSASHI-BO BENKEI,

have time to finish, for Shinbutsu was on him. Hitachibo
Kaison was a large man, but to Shinbutsu he was as a
child. He lifted him by shoulder and ribs and cast him
against the wall where he lay breathing heavily
and badly bruised. Hachiyemon strove to soothe Shin-
butsu, the right of whose quarrel he loudly admitted, and
of Kaison who fes teache? should receive unvarying respect.
The frightened women clung close to each other at the end
of the apartment, away from the quarreling priests. Indeed
Tamamushi evidently needed her mother's support and
attention, and the latter attributed her agitation to her con-
dition of pregnancy.

Hachiyemon did not confine himself to compliments.
With water he restored Kaison to his wits, and to a cour
tinned stream of abuse. There was concentrated wrath
and hatred in his voice as he stood over Shinbutsu, who
had again seated himself and sat head down in glum
silence. " Ubai, ubasoku, bikuni, biku, — these are grades
to be first deligently passed by one who seeks to follow in
the steps of our Lord Buddha."* Shinbutsu gulped a
little. This hypocrisy nauseated him. **You, who are
not even an ubasoku raise your hand against me your
senior and teacher. Let me tell you that a block of wood is
put to many purposes. It may be turned into a tenjo-ita ;
it may be trampled under foot in the mud as gaeta\.
To such widely various uses may it be put. I am a

* Female and male lay devotees, nans, and priests. Buddhism often
gives woman a sentimental precedence. Sanscrit-up&sikS,, up^sika, bhik»
chuni, bhikchu. Just why Kaison should lug in the up&sikH and bik-
cliunt is hard to see— unless to impress Hachiyemon.

There is no hell, nor are there women, in the Buddha field of perfec-
tion says*the Saddharma Pundartka (p 194). We find the curious belief
that men can become women, and vice versa, in the " Questions of King
Milinda " II 101. Rhys Davids (loc cit. I 297) has a note on the attain-
ment of Arahatship by women, as an early Buddhist belief. To
judge by the Saddharma Pundartka (p 253), the daughter of Sagara the
N&ga king, attained Bodhisattvaship through change of sex (she was
aged eight years). According to Kern's note, krittikfi-s, the Sanscrit
word, is feminine and does not necessarily imply change of sex, but p
252 shows this to be the case, and p. 253 states its necessity — " no woman
has ever attained Arahatship." The references are to the Sacred Books
of the East Series.

t Teryo-ita; ceiling boarding, of finer grade and purposes. Oaela are
the wooden clogs, Japanese substitute for sahoU

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SHINBUTSU-MARU, THE YOUTH! 217

Baddha and will soon sit on a lotus stand." (Shinbutsu
could not restrain a grunt of protest, which enraged
Kaison all the more). **You are an ass. You will
not even reach the priesthood, but will be reborn in
Hell, and spend kalpas of torture on the Thorn Moun-
tain and ;in the Lake of Blood.* Now perhaps you will
understand my parable of the clog. You are the clog ;

thus, thus, thus ", and Kaison rained a storm of

blows on Shinbutsu's head, blows which the victim made
no effort to ward off, Tamamushi pulled at her father's
sleeve, to urge him to leave this scene, so unendurable.
Hachiyemon was only too willing to go, but thought it his
duty to make one more effort to conciliate Kaison. The
latter listened with apparent complacency and agreement,
" However," he said, " as priest I cannot neglect duty
and discipline. What I do is for the cause of mercy and
his own future. As did Arara, who beat the Prince

Shitta, afterward Sakya, so must I ", stopping to

get breath ." then I will be glad to comply with the

wishes of one so 'generous to our brotherhood."!

His last assault was so violent that even Shinbutsu's
giant form staggered. Blood was pouring from the side
of his head. As Kaison seized his robe, violently tearing
it, a golden brooch fell on the floor. Both reached for it,
but Kaison secured it. It was with concentrated tones in
his voice that Shinbutsu demanded its return. Kaison
merely sneered. ** This is a woman's brooch ", he said
after a short inspection. " I ask you how it came in your
hands " — '* Do not ask ", answered Shinbutsu. " I have
endured your punishment without a murmur as you are
my superior and senior in the Order. Be more generous
and return this ornament to me.'' Kaison's only answer

* Or the Gruel Pot, or Chank Crown etc and other furniture of the
well equipped Buddhist Hells. Cf. " Questions of King Milinda I 276
(Rhys Davids. S. B. E. XXXV). Prof. Kern takes the kalpa seriously
as infinitely small, Sad. Pundartka p. 89. Max Muller takes it as a
large number. Sukkavati Vydha p 5. Eitel, ditto. " Chinese Bud-
dhism."

t Sarvarthasidddha — " he by whom all objects are accomplished."
Buddha Karita p. 19. Arara— Arada. He is'frequently mentioned in
the Buddha Karita, and his death referred to on p. 169 (8. B. E. XLIX).
His doctrine is there expounded.

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218 SAITO MUSASHI-BO BENKEI.

was a shower of blows and further demand for the source
of the brooch. " As one in j^our position cannot possibly
obtain such a valuable kanzashi (hair ornament) you have
stolen it. You are not only a fool, but a thief." — " Fool,
yes ! '*, answered Shinbutsu, with his own meekness in
mind. " Thief, no. I beg you to give me the brooch.'* —
"Not only bastard, but thief!" shouted Kaison, and
carried away with rage his voice was no longer held under
restraint, but rose high for any to hear outside in the
temple court. Casting down the brooch he seized Shin-
butsu 's head with both hands.

Hachiyemon and his wife, earnestly occupied with the
struggle, hardly realized just what ensued. A startled cry
from the wife brought them all up standing. Tama-
mushi, reaching forward, had picked up the shining jewel,
and then pushing down her kimono near the base of the
neck, with a quick stab had pierced her throat almost
severing the jugular vein.* To reach her, although but a
minute's time, was enough to show that she had struck
home surely and fatally. ** Why ! Why, my child, have
you done such a thing ! " moaned poor Hachiyemon, as
he leaned over her. The wife pillowed the dying girl's head
on her bosom, careless of the dripping blood only partly
restrained by the hopeless pressure of the father's fingers.
Shinbutsu sank beside her on his knees. Kaison stood
apart, dark, gloomy, glowering. Then the child poui-ed
out her hapless story ; of the ravishers, the rescue, her " im-
moral " conduct in giving herself to a man without her par-
ents' consent. " For this, for the distress I cause you in thus
leaving you, forgive me. I was entangled in his kind-
ness, indebted to him for the saving of my honour, and so,

and so at last I exchanged pillows with him. Since

then I have neither seen nor heard from him, although
dreaming and longing for none else. When I came here
to discover that my lover was a priest, one beyond reach

* The method of suicide to which the samurai woman was trained ;
as were the men to harakiri (cut-belly or " happy dispatch "). It is
probably the original method of suicide for both sexes, mentioned in
the Kojki and Nihongi with a frequence (for political reasons) extraor-
dinary for this " land of peace — of brotherly love."

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SHINBUTSU-MAKU, IHE YOUTH! 219

and hope, my anguish of mind was too great to endure.
Shinbuteu, one word in prayer from you in my behalf will
he worth more to me than a requiem chanted with chorus
by the greatest priest.** The sands were running out
pretty fast from the glass which measured Tamamushi's

little life. " I regret my unborn child ; " whether she

could have said more her almost last effort was to raise a
startled arm pointing behind Shinbutsu. He rose in time.
Kaison, mad with rage and jealousy at the unexpected tale
unfolded, was coming behind him, the blade of a halberd
in hand, perhaps left by some careless sohei* on the roka
near the reception hall. Shinbutsu made one step in
advance, seized the descending wrist, and united it in one
iron grasp to his enemy's throat. Grasping him by the
loins he hurled him through the light shoji, to land in the
stone paved court, where striking his head against an ishi-
doro (stone lantern) he lay senseless.*

As he turned again it was to face the Ajari Kankei,
who silently pushing aside the screens had entered
from the neighbouring apartment." The jewel-like drop
of dew in the cup of the maple leaf flashes scarlet '*+ came
from the grave, almost smiling lips of the bishop. " Sad
and severe has been your lesson in life and love, Shinbutsu.**
He cast a glance at the moaning parents kneeling beside
the body of poor little Tamamushi. For the last time that
clay had flashed brilliant in the sun-light of its short life, so
troubled at the close. " And you, Shinbutsu?'* asked the
bishop, casting an inquisitive but kindly eye on the youth,
prostrate in salutation, so grieved in soul. ** Shame ! *'
answered Shinbutsu. "Shame for the past which has
stained my soul with concupiscence. Shame for the un-
pardonable sin of breaking the Buddha*s law against lust
and its satisfaction**! ** Perhaps it is as well,** said the
bishop, the crafty politician coming to the surface. " This

* Sohei — priest soldier. Shoji — light sliding paper screens between
rooms.

t ** Tama tsuyu no ono ga mgaia wo s'mo mama nif momiji ni okeba
hurenai no tama" from Shinshinsai. " Hush your passions " is a possible
meaning.

t One of the Acantarya sins which bring immediate retribution
(Larger Sukhavati-vyAha S. B. E. XLIX 15.)

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220 SAITO MUSASHI-BO BENKEI.

is more a time for the warrior than the monk. Between
Oenji and Heike the crisis is swiftly being reached, and good
men will not fail in their choice between red and white.*
Men must learn to manage the sword as well as to read
the Sutras. Yes, perhaps it has been as well." It was
almost a cold, a callous eye, that the priest cast on the dead
body of the giri. He continued " of this love of Shin-
butsu and Tamaraushi there could be but one ending.
If Shinbutsu was to free himself forever from the
temptation of lust for woman it could only be through the
distress such love would bring him.'* He lightly touched
Hachiyemon on the shoulder. " Your grief is just, Doi-
san; but remember that what has happened is as the
Sutra teaches us — life and death are predestined, beyond
control of human will ; life and death, meeting and separa^
tion are inevitable consequences of life."t The bishop's
eyes flashed as he recited the gloomy creed of renuncia-
tion of all present and future. *' Hachiyemon, you
have been honoured in your daughter's choice of lover,
for he is of royal lineage '' — " Ay ! '* groaned poor
Hachiyemon, even in his distress mastered by the con-
ventions of his iron code of life, ** Shinbutsu-san will
please never forget the connection established between
us." — " Nor could I do so '*, answered Shinbutsu, also
prostrate in salutation. " My connection with Tama-
mushi-san has been a punishment to both as the reward
of some past karma. She has told nothing but the truth.
* It was sudden passion which arose just as the horse
becomes excited in the spring. I was then Uke a monkey
frolicking, about the five trees of passion, and like a horse
galloping along the road of evil.'l Henceforth my duty

* Ked was the colour of the Taira or Heike banner ; white the colour
of the Minamoto or Genji banner.

t The five worldly sufferings, birth, old age, sickness, death, parting.
" This is pain, this also Is the origin of pain in the world of living
beings; this also is the stopping'of pain ; this is that course which leads
to its stopping.'- Thus the Buddha points the way to freedom from
ignorance and delusion in the beautiful Buddha K^rita l^S. B. E. XLIX
p 155).

t A passage from Shinshinsai. Perhaps the Five Troubles or Evils of
the Mind — passion, anger, ignorance, arrogance, pride. Cf Dhammapada.
p 25 (Muller's trans. S. B. E. X.) They are referred to in the

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SHINBUTSU-MARU, THE YOUTH : *22 1

is plain. No matter what my life, as soldier or priest, on
one side it shall remain devoted to the memory of the one
faithful in her turn to death ", and again he sat down in
genuine grief, his face closer to the peaceful face of the
girl than it had ever been since that eventful summer
night.

Meanwhile Kankei turned his attention to Kaison.
This unfortunate, restored to consciousness by the atten-
tions of his fellows, at a sign was brought before the
bishop. From the latter's face had disappeared every
sign of benevolence ; and of anger there was no trace. It
was with the cold, harsh, even tones of a judge that
Kankei laid his past career before him. He seemed to
know everything, Kaison's passion for wine, for women,
for breaking the fasts, and even the normal regime of the
Order. His secret and shameful vices were laid open to
the assembled monks. " Is there hope for such rotten
stuff?'* asked the bishop as if in query. " Perhaps : visit
the thirty-three sacred shrines,* * clear your mind of filth
in the divine stream. Thus assert the three states of
existence, and hand down a name clean in the sight of
posterity." Then he expelled him from the divine
brotherhood. Strangely enough it was for the good of
Hitachibo Kaison. Discouraged and repentant he made
his pilgrimage. Then he too determined to save the pre-
sent rather than to turn his thoughts to past or future.
At last he met Ushiwaka-maru at Karasuma in Miyakot ;
to become his faithful retainer, only second to Benkei in
bravery and cunning.

Sad was the little procession that wended its way back
to Mikami of Omi. It was only a woman, a girl, and
the litter passed through the deserted temple courts, from
which every sign of priest and life had disappeared —
except perhaps a curious eye peering from a hole in the
closed shoji ; sour, even joyful over this end to man's

Saddharma Pundarika p 58, Buddha Karita p 15, Questions of King
Milinda I 41.

* A list is found in Murray's ''Japan" (by Prof. Chamberlain and
Mr. W. B- Mason). This summer jaunt is said to have been started by
I hat gay misanthropist Kwasan-Tenno.

t Hachijo.

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*222 SAITO MUSASHI-BO BENKEI.

temptation. Thus they carried Tamaniushi in death
over the road so recently traversed in life. One dream
had been substituted for another. Except to father and
mother, to whom every part of home — a gravelled walk, a
grotesque stone on which the dead girl in life had laid her
hand, the flowering plants, even the mists on the distant
lake — ^heretofore objects of pleasure were now to be the
source of keenest pain. It was no dream to them.
Except to change with years, and cut all the keener and
deeper.*

* I do not find much application for the term Shinshln-sal uses in his
introduction to this story — irotsupoi " Shinbiiisu to in goketsu no gara ni
nai irotsupoi go hanashi ga atta. The tale is quite in keeping with
Benkei the warrior. Several views can be taken of Kankei's political
management of the affair at the cost of Tamamushi, for Shinshinsai
makes him know all about it from the start. There was but one person
who could have handled the robbers in the way the girl described.
Shinbutsu was not a priest, and the suggestion Hachiyemon makes (in
Shinshinsai) that it would have been so easy to fix the matter up with
Watanab^, if he had known, could have come quite as pat to the bishop.
Plunging into the guestion of the insect Order, Tamamushi, dryly put,
belongs to the Family of Baprestidoje. This particular member is the
chrysochroa elegans. It is a beetle with brilliantly iridescent scarlet,
purple, and blue wings and plate.*. The handsome chrysocroa of India
is noted. The eiumjo, or firefly, of Brazil, and the glow-worm of colder
climates, belong to the family. Japanese women have a superstition,
that if a tamamushi be caught and placed in the drawer of their tansu
{chiffonier) it means an unending store of kimono in the future. The
pretty insect is much admired, especially in this land where the music
of various kinds of insects takes the place of singing birds.

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CHAPTER III.

MUSASHI-BO BENKEI: THE TENGU BOZU.

" En I'abbaye estoit pour lors ung moyne claustrier, norara^
" frere Jean des Entommeures, jeune, guallant, frisque, dehait,
" bien a dextre, hardi, aduentureux, deliber^, hault, maigre,
" bien fendue de gueule, bien aduantaige en nez, beau, despes-
" cheur d'heures, beau desbrideur de messas, beau descroteur de
" vigiles : pour tout dire sommairement, vray moyne si onoques
" en feut, depuis que le monde moynant moyne de moynerie ; au
" reste, clerc jusques es dents en matiere de breuaire."

(Rabelais).

§ 1.

Now to this critical scene of Shinbutsu's life we cannot
give an interpretation such as would ordinarily occur to
the western mind. There is no romance to be woven out
of the relations between Tamamushi and Shinbutsu in
such form as would almost instinctively be seized upon by
a western weaver of love tales. To Tamamushi the prize
destiny had cast in her lap had proved attractive, and
even Japanese women can construct the fanciful tale of
faithfulness to death required of woman by nature, social
law, and by religion as laid down in the Five Eelations.
With Shinbutsu the case was very different. The con-
nection with the wife was for the man grounded on the

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224 SAITO MUSASHI-BO BENKEI.

continuance of the worship of the ancestors at the mita-
mashiro through male offspring.* Apart from this
purpose such connection was merely the pursuit of a
materialistic passion. Shinbutsu, as a candidate for admis-
sion into^ the Holy Order of the Buddha, was forbidden
the first/and it was a sin for him to even think of the
other, a cardinal sin to carry the thought to accomplish-
ment. His connection with Tamamushi had been of such
an accidental character that it could make but little im-
pression on his mind, except as a gust of passion which
had carried him from his moorings. The fate of the
beautiful flower-like girl he could mourn as his companion
in offence. This made him, as he had vowed, faithful to
her memory ; but in the sense outlined. We are not
dealing with any vulgar roistering priest. The story of
Benkei's life is very different.

The words of Kankei, however, remained scored deep in
his memory. Although he had devoted himself to the
Wheel of the Law his mind now began to turn to other
things. Kankei had reason to think of him in the role of
warrior rather than that of priest, for in roughness and
wildness the cup and the complaint book were nearly full.
It had been Shinbutsu's pleasure to lure off the band
of disciples to secluded woodland glades. Here they
devoted themselves to wrestling, fencing, leaping, cuffing
each other to see who could stand the hardest blows.
In this sport Shinbutsu stood in the first rank, and
his opponents, even the hardiest, fared badly. Other
priests came to the Ajari to complain of the bad physical
and moral effects on their pupils. One had his nose
flattened to his face. Another had his ear swollen to the
size of that of an elephant. Others limped, or hobbled
painfully along on crutches. Worst of all was the moral
effect of Shinbutsu's example, for the younger generation
were growing up to think far more of donning armour

* Shinto god -shelf. The ihai (mortuary tablets) of Buddhism fill the
same r61e, and secure that religion a place in the hearts of eastern
peoples. Theoretically the ihai should be merely memorial. Actually
they are as with Shintoists, the dwelling place of the departed in their
spiritual form.

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MUSASHI-B5 BENKEI : 225

than of a seat on a lotus. Namu-amida-butsti was
chanted in dreamy abstraction by a monkling whose mind
was set on bamboo swords, wadded armour, and resound-
ing whacks. Instead of contemplation of the wonders on
the slopes of Meru, the vision of the wonderful stupra, and
the Bodhisattvas on their countless thrones in the countless
worlds,* they were merely considering where was the softest
part of the body to effectually disable and cripple an op-
ponent. Such things could not be. Any tale- bearing was
punished by a visit from Shinbutsu in person, who left
tell-tale and furniture in a similar woeful condition. Then
the disciples were ordered to "cut" Oniwaka-maru — for
he had regained his old name. This shifted the burden
more immediately on the acolyte, but filled the monastery
infirmary. Shinbutsu resented such procedure, and
cured short-sightedness by pounding the neglectful into a
pulp. Finally a petition in form, signed by all the resid-
ent priests of the monastery compelled Kankei to more
active steps. Shinbutsu was confined to a room in the
Kaisando, in real as well as nominal disgrace. This he
took so well, that by the simple process of removing part
of the wall with his shoulders, he emerged into the open
air. Eooting up a pine sapling of fair size and many
times larger than his purpose required, he proceeded to
visit his detractors, one and all, for their unanimity simpli-
fied matters for him. Shoji and furniture were swept
clean by the stormy youth. The occupants and delin-
quents fled. Then Shinbutsu retm-ned to his "prison."
This time it was really necessary to reach some conclusion.
He went to the bath-room reserved for the risshi,^ and
more elaborate in its fittings. Here he found a razor, and
soon converted himself into a full-fledged priest. Unfortu-
nately he lacked the robes, and was too hard pressed to
seek them. As the frightened flock of the monastery
were wending their way to the Ajari, to lay their woes and

^ Cf. Saddharraa Pundartka. p. 237 seq. 232. Kern's translation.
S. B. E. Series XXI.

t S6jo=bishop : Sozu=arcli-deacon. Eisshi=rank8 next to Sozu.
Osho— a little lower grade, say priest deacon. The Zenshu made mucli
of this title, but it is not original with them.

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226 SAITO MUSASHI-BO BENKEI.

an ultimatum before him, Shinbutsu was wending his way
over the mountain, to seek such refuge as its more retired
dopes ajBforded. Thus Shinbutsu disappeared from the
Saito Hall, the scene of his religious labours and enthu-
siasm. Kankei received the report of his exodus, was
satisfied at this easy solution, and in consequence ignored
the whole matter. The other priests wisely followed his
example. The monastery scandal was hushed up within
its walls, and they had no wish to brag of a beating.

Meanwhile Shinbutsu trudged along into the recesses of
Hieisan, the two pressing problems still to be settled — a
. dwelling and his robes. For the first he came upon a
half-ruined, deserted shrine on the mountain. A lonely
place, but on the Miyako side and convenient for begging
in the great city, he knew it well as many years before the
lurking place of one Musashi-bo, a wild monk, half mad
and wholly robber, or as Shinbutsu put it : — " one
who enjoyed the fame of a highly enlighted priest as
well as the long life of sixty one years." Fairly
long it was for his times and reputation. In this
place Shinbutsu established himself, and without troubling
himself about a name father he put himself through a
kind of priestly gembuku.* From his place of collegiate
and religious education he took ** Saito ; " from his roister-
ing and rioting predecessor he dubbed himself " Musashi-
bo ;t dividing the names of his physical and spiritual
fathers, he took the Ben of Bensho and the Kei of Kankei
and called himself **Benkei.*' Henceforward we are to
know him as Saito Musashi-bo Benkei.

It still remained to secure the priest's robe. The theo-
retical method, never followed, is to pick them up any-
where, preferably on a waste-heap. + Practically they are
secured as gift from someone. Benkei selected the latter
method, and put his own peculiar construction on it. For
this purpose he sought out the Onjoji (Miidera), where he

* Assuming the toga virilis. For the jroang knight the ceremony was
elaborate, watching aU night at the shrine beside his armour.

t Bo = priest Bozu means the same.

t Cf Bhys David's Introduction p XLTV to the Maha-ParinibbAna
Suttanta. S. B. E. Vol XI.

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musashi-bO benkei : 227

knew the monks of Hiesan .were little .likely to brag of his
exploits. All the monasteries were much drawn together
by mutual hostility to the Taira, and comparative peace
just then reigned between the sects. It was on Shoji-osho
that he descended. This was a delightful, amiable,
learned priest, a man noted for kindliness and a sly mer-
riment of disposition, to which he gave greater rein at his
seventy three years than when younger. He knew Shiri-
butsu, who had brought messages to him from the Ajari-
Kankei. He greeted the young man in kindly manner,
and asked after his friends in the Saito Hall. But when
Benkei broached the subject of his desire fgr the priest-
hood he at once raised objections. " That is something
your teacher should bestow." Benkei, not being able to
give reasons, explained that he could not accomplish his
wish in that way. Shoji, all the more sure of his ground,
said that if he could secure a writing from Kankei he
would be glad to make him a priest, The venerable man,
in his little subterfuge, had made a blunder. Benkei thus
had it from his own lips, that the act was feasible ; so he
proceeded to the second part of his progranune. " What's
this?" he said, striking a bronze image of the Buddha—
" Why ! you certainly ought fco know, even if you do not.
This is Our Lord Buddha!" and the old man hastily
mumbled a namu-amida-butsu at the sacriligious gesture of
the youth — "It is indeed the Lord Buddha," said Benkei,
reverentially bowing his head, " which makes me all the
more anxious to follow in his footsteps as priest." Shoji
was decidedly perplexed how to meet this case of " con-
science " without damage to his own furniture in that line.
'* Certainly you follow in the way of Shaka (Sakya)?
You observe the five admonitions — against taking life,
against theft and adultery, against violent or untruthful
language, against drinking? " — " Unfortunately," replied
Benkei, " I find myself unable to observe a single one of
them. But in this I find consolation in the Buddha.
As for taking life, the great men of the Earth, kings and
lords, do little else; and Shaka himself killed Daibu
(Devadatta). As for theft, he stole his doctrines from
Brahmanism. As for adultery it is a mere convention

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228 SAITO MUSASHI-BO benkei.

between men: The act itself is in conformity with Nature,
and unless the woman be already contracted to another
man carries in itself no offense. Here Shaka gives us ex-
ample.* As for untruthful and violent language, Shaka
preached expediency, which after all is merely a form of
a lie or at b^ insincerity. It is the great weapon of great
men in war and peace. As for drinking, one should avoid
riotous conduct. But that depends on how one interprets
* intoxication *, and in turn many say there is no such
thing short of unconsciousness."t

To say that Shoji was properly shocked at such exegesis
is hardly to reach the mark. However, Benkei gave him
no chance to express his views. *' You admit that Shaka
knows all and can do all ? " He continued — : " Well
then, he can make me priest. Hai ! Shaka ! Shaka ! "
and he struck repeated blows on the bronze image.

**Eaan Kaan Kaan," it rang out. ** Hear it,"

said Benkei. " It gives consent. Well, if you are still
obstinate we must proceed to extremities", and rolling
back his sleeves Benkei thrust an enormous first under the
nose of the osho. Now Shoji knew perfectly well that
one blow of Benkei's fist meant Paradise for him. He,
however, sought Nirvana more in theory than in practice.
He had done his best to spare the Buddha a disciple Uttle
likely to bring him credit. More or less gracefully he had
to yield. The razor of the risshi of Kaisando had spared
him one task. But Benkei now forced him to act as
outfitter. He was decidedly dissatisfied with the fit. A
proper display of fist work, however, secured further
materials from the frightened priest. " This needs a little

* "And just 80, O king, is it with respect to Lomasa Kassapa, the
Rishi, who at the mere sight of Kandavati, the Princess, went out of
his'mind, and lost command of himself throng;h love" "Questions of
KingMilinda" II p 18 and 19 (trans, of Rhys Davids. S. B. E. XXXV i).
Loraasa Kassapa was the Buddha in a former birth. This little burst
of scepticism is an interjection of Shinshinsai, whose snappy, bright
dialogue I follow at this point.

t A definition common to topers in all parts of the World, and in all
ages. Dr. Maginn tried to base the distinction on " civilisation " and
" civilation." The terms areas unsettled to-day as in Benkei's time.
It i» not he determined by statute.

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MUSASHI-BO BENKEi: 229

maruguke '^ Please condescend to aid me '\ said Benkei,
suggestively working his fingers with an eye on Shoji's
neck. Obediently the old man proceeded to stitch together
the two robes in such a way that the thread would not
show. " You will look better in my robe. It is more
ample ", Benkei said as he wrgipped the old man's shrivelled
body in its ample folds. " Naruhodo ! I am indeed a
priest, and not badly put together."! He consulted his
image in the little pond {ike) beside Shoji's lattice. " And

you ?'* — '*I? I might well be a teru-teru-bozuX

whimpered poor Shoji. With the long dragging
garment, his lean, shaven, bony head emerging from its
folds, he indeed resembled this child's playful superstition.
Benkei made a move toward him as if to suspend him
from the eaves {^wki). Shoji held up his hands in holy
terror, and the giant went off Inughing, to once more seek
his haunt on Hieisan.

Here, however, he did not stay long. Benkei felt that
the immediate neighboiurhood of Hieisan, with its priestly
and militant associations would not forward his plans for
the future. He was among, not with these fighting
monks, and his ambitioas turned to the career of the
genuine busM. For this purpose too much of the taint of
the priest was a disadvantage. The priest's garb to him
was merely a convenient disguise in any case, and for the
present it secured him the right to beg his living as
mendicant friar. Now not far from the village of Yase,
distant about a ri (2 J miles) was a hamlet on the edge of
the lonely moorland.§ The place was known to the villagers
as Ohara, an excuse to give a name to the half dozen huts
and sheds of which it consisted. It had seen better days,
and this district still continued to act as a source of farm pro-
ducts and wet nurses for the use of the palace. But at this

* A term used by Shinshinsai. Its definition follows at once in the
text.

t Naruhoclo ! Watahishi tva bosan ni natta — Shinshinsai makes him
say in his tale.

t A ridiculonsly garbed paper image hung out under the ample eaves
of a Japanese house to secure fine weather.

? Koya. Ohara is now a flourishing village about nine miles from
Kyoto, on the road to Tlieipan and Biwako.

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230 SAITO MUSASHI-BO BENKEI.

time, as far as living purposes were concerned, the moor-
land had long been abandoned by the villagers, the neigh-
bourhood having become a common resort for thieves and
desperadoes, with which Miyako swarmed in these declin-
ing days of Taira power. By the villagers, therefore, the
' place was only occupied in t^|e hot season, at which time a
scanty crop of barley (o-mugi) and mountain rice was
gathered, together with fodder for their few and^scrawny
cattle. These latter assisted them in plowing, and horses
were part of the tax products required. Thus Ohara was
practically deserted, for now even the light-fingered gentry
only sought it as a place of refuge at the worst of times.
The Eokuhara police were so inefficient that they could
draw their lines much closer to their victims, the ** cit *' of
Miyako, fat in person and pocket book. In one of the
deserted houses, therefore, Benkei established himself, con-
fident that thieves would not trouble him, and careless of
consequences if they did. Naturally the sight of moun-
tains high, of forests green and verdure gay, of mossy
banks and purling brooks, soon palled on his energetic
nature. He wished now actively to push forward his
career. For this the first and most necessary equipment
was arms and armom', and it was not long before his giant
form crossed the Sanjo bridge, on its way to that quarter
of the Tenno's city, to seek the forge of Kokaji Munenobu,
a well known swordsmith of the day, lineal descendant
and successor of the famous Sanjo Kokaji Munechika.*

Munenobu was hard at work on the blade of a meta-
zasliiy the short sword or dagger so often the last resort of
the warrior to save his honour by the simple device of
harakiri* For this it must be strong, keen-edged, and in
every way fitted to enable the performance of a quick and
therefore neat operation. A shadow bloddng up the ent-
rance made him look up. Munenobu gasped with asto-
nishment at the giant size of the priest-clad man standing in
front of him. Benkei with his seven feet seven inch^ had to

* Kokfgi Munechika was a famous sword-smith of the 10th century.
His assistant was no less a personage than 0-Inari-sama, the Kice-
GK>ddess. Under such patronage it was no wonder that he could test his
blades by cleaving rocKs without injury to edge or temper.

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■'mmwwm

BENKEI BARGAINS WITH MUNENOBU.

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MUSASHI-BO BENKEi: 231

bend to enter the forge. *' Naruliodo ! " he whispered to
his men. " Irasshai,**^ he said, turning to Benkei —
" Ytiruse yo,'* was the latter's salutation as he approached
the anvil to watch for the few moments the finishing
touches the smith proceeded to make to the weapon. " I
have come to you,'* continued Benkei, " as the famous
sword-smith of Miyako, to have you make for me a sword
and halberd, fit to bear any test in a hard field for fighting.
I am now a priest, but formerly was a bushi of Taira
Munemori. As times now look I may again be called
upon to resume my old occupation in the field, as hoshi-
musha (priest-soldier), and so require your assistance in
this manner." — Somewhat doubtful at first the name of
Taira reassured Munenobu. So he replied — " Hai ! Please
give me some idea of your requirements " — " Well," said
Benkei, his heavy eye-brows folding and opening iii
thought like the wings of a bird ; " for the sword it must
be four ishaku in length (4 feet 3 inches), 2 J su7i in
width (3 inches), and 1| sun in thickness (IJ inches). Its
total length, with handle and guard will therefore be five
shaku five sim (6 J feet). Also I need a halberd."
Benkei sucked in his breath as he struggled with these
dimensions. Munenobu and his muko-uchi kept ac-
companiment in pure amazement. Benkei continued
— " Of this the blade is* to be four shaku in length (4
feet 8 inches), and the shaft on which it is mounted
is to be six shaku five sun in length (7 J feet). You
see", he added, noting the astonished looks of the
smith, " the weapons must be suitable to my heighth." —
** Kashikomarimashita ",t replied Munenobu, his assent

^ ^088^1= Please enter: Fitrttd6= with yoor per missioD.

t This is one of those general expressions of greeting with a shade of
apology — " Hope I am not troubhng vou *' etc ; purely conventional.
It is the expression of an inferior in rank. To an inferior, it is not nsed.
The figures are given in the Benkei Monogatari. When Shinshinsai
comes to deal with n/o, he is dazzlingly extravagant 100 ryo was a
fortune. Cf Munro — " Coins of Japan, also for cash value of rice.
Benkei's weapons (not these under discussion) were fearfully and
wonderfully made, and equally apocryphal The ''seven invariable
weapons of Benkei were the halberd, wooden hammer, saw, sickle, axe,
iron mace, and iron staff studded with points" — Nihon Bekishi JiCen.
We see the first and last in action. The others belong'to a fireside tale*

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282 SAIT5 MUSASHI-BO BBNKEI.

to the latter statement being hearty and unqualified. '' It
will take sometime to inake such weapons; say eighty
days. In that time I guarantee my word that they shall
be ready for you.'* — " Accepted ", quickly replied Benkei.
The smith in thus passing his word could not honourably
back out of the task. " Nay, you shall not see me before
one hundred days." As he prepared to take his leave
Munenobu stopped him. '' It will be best perhaps to

make some advance of payment, some " — ** Yuruse

yo '\ interjected Benkei. " At this time I have not a
single njo with me. But do not fear for your payment.
It shall be forthconiiug." Benkei like most sanguine men
was generous with the future. Munenobu was a little put
outatthis. However, "A:as/iiAo??iarimas/iiYa", he continued,
thoughtfully this time for he was seeking an outlet from
what promised to be a poor job. ** At least let me have
your name, to send the necessary report to the Kolmhara
Kebiishi-jo; and an order from the house steward of

Sama no Kami Munemori " — ** That is impossible ",

answered Benkei, his eyebrows drawn together in a deep
frown. ** To trouble the household staff of His Highness
oannot be considered. As for the Eokuhara officials, they
are impertinent meddlers in the affairs of better men than
themselves. You must make no report to them. If you

do ....of you and yom* family not one shall be left

alive. By my priest's robe and the wrath of Bishamon I
promise to punish you." At such talk Munenobu was
Irightened. Eokuhara was a grave shadow, even over the
most aristocratic of the Miyako guilds. Bishamon could be
passed over. But the priest's robe of Hieisan was a more
serious matter, more serious than Eokuhara. He wished
no quarrel with the sohei (soldier-monks). Besides, he
had accepted the bargain, and it was in the spirit of a
man anxious to get rid of a bad business that he watched
Benkei depart ; anxious for the hundred days to come
and be gone.

Benkei meanwhile pursued his way to the lower part of
the town, to the Gojo district. Here not far from the
bridge was, the forge of one Saburo-bei, an armourer.
Even more easy and successful was Benkei's cajolement of

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MUSASHI-BO BENKEI : 238

thia worthy man. Learning that his customer had just
ordered sword and halberd, he never thought to ask of
whom or on what terms, but eagerly grasped the chance
to get such a promising customer. Like a tailor he
hovered admiringly about Benkei's huge form. Exclama-
tions of gratified astonishment came from the assistants
as they took the measurements. These Benkei received
with becoming modesty. ** Of nanban-tetsii^ is the
armour to be made, sewn witli black thread. Let us
have nothing gay and useless, only furnishing a mark for
a blow. A helmet ? Yes, to be sure. As Jwshi-niusha
that is very necessary. Let it be a shichd-ziikm ; and the
shikoro is to be made extra long and broad ", thus Benkei
rapidly passed over these essentials, eager to get off and out
of reach of the questioning. This came in the same form
and with the same result as in the case of IMunenobu.
It was with the same injunction and threat that he
left the armourer's, promising to skin them all alive if a
word was said to the police head-quarters at Kokuhara.
'* I will kill you and all your family,''! was his parting
salutation to the now regretful Saburo-bei, whom he left
full of misgivings, and with plighted word to have ready
in one hundred days an expensive suit of armour, useless
to any other possible customer ; and wondering who his
fellow unfortunate could be.

But if they had made their engagements so had Benkei,
and he was pledged to pay a large sum in gold to Mune-
nobu and Saburo-bei. To meet their claims Benkei had
not one *' cash ". Indeed with such a stalwart form it
was hard work to fill his rice bowl. It then came into
his head to seek assistance from the house of Watanabe.
The worthy Jirozaemon had died several years before,

* Imported iron, of extra quality, used by armourers and swordsmiths.
As to " shichozukin " I can find nothing. The shicho may have reference
to extra thickness. The zukin is a loose cap worn in cold weather
(Brinckley's Dictionary). BenkePs probably had an iron plate inside.
He is always represented, priest style, with the tokin^ an ample wliite
scarf, wound around head and neck. The KokushiDai Jiten representing
a Kamakura man-at-arms calls it a ** k^saJ' S%ikoro=\ong neck pro-
tector attached to the helmet.

t " Kachu mina gomi shi ni sum to" says Hhinsluiif;ai gaily.

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234 SAITO MUSASHI-BO BENKEI.

leaving one Genba, husband of his daughter O'Kin, as
heir to his house headship and property, a relationship
once intended for Shinbutsu. Benkei thought of this, and
of the fine mansion on the outskirts of Miyako, not far
from Fushimi. In this retired place Watanabe Genba
secured his protection by always having on hand a
number of ronin*' to protect him against the attacks of
robbers. This was no trifling task. Men such as Kuma-
saka Ghohan, Hakamadare Ukyodayil Yasusuke, and
Oni-kuro, were the leaders of bands of outlaws in these
disordered times ; men who did not " scamper when the
gachi-gachi of a breaking door, the ehen-ehen of the
aroused inmates was heard.'* To Genba's therefore
Benkei took his way. He stopped a moment to admire
the fine gateway, then advanced to greet the vwnban
(gate-keeper) watehing with astonishment the approach of
the huge priest. Benkei gave his name as Shinbutsu,
and asked to see the master of the house. " Please enter.
I shall announce your honourable presence'*. G^nba
was neither pleased nor surprised. He had heard much
of Shinbutsu and what he looked like, and felt instinctively
that the visit augured no particular good to himself.
** Tell him I have guests ; to please come another time.

And do not forget this in the future", he added

impressively. " This big priest is a bad fellow, and your
companions also might as well know it". The ivnin,
acting at the time as guard, took his way back to deliver
the message. Benkei received it with great composure.
" Guests of the house ? Guests of mine. My relation-
ship with Jirozaemon was such that I must assist your
master " ; and he strode forward to the house. This
unpleasant piece of news, the advance of the enemy, the
rdnin hastened to convey to G«nba, who had barely time
to compose himself when Benkei appeared. " lya ! "
said Genba. ** So this is Shinbutsu of whom I have
heard." — " And this is Genba-dono ", answered Benkei,
bowing as he seated himself without any particular invita-

* Banaway samurai : often for excellent reasons, to avoid involving
their lord in some necessary vendetta— i.e. necessary under the code of
Bmhidd,

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MUSASHI-BO BENKEi: 235

tion it must be confessed. After a few non-committal
remarks as to the weather and the late Jirozaemon, in
which he managed to hint his acquaintance with the
latter's wealth, Benkei came to the root of the matter.
" I am starting on a mission of kwanjin and you know the
role of the first subscriber.* I have come therefore to my
old connection, and will ask you kindly to start my book.
I thought to assist you with some guests/' and he smiled,
suggestively at the role of first subscriber, inquiringly as he
looked around. Genba did not reciprocate. He was like
unto a wooden image. " Oh ! " he answered, " they left as
they heard of your arrival." He spoke sourly, and as
ready to turn the subject and get rid of the intruder. '* I
regret it, now knowing your mission. However I can do
my part. Condescend to show me your subscription book."
Having received it Genba excused himself, and withdrew
for a few minutes to give the necessary orders ; while
Benkei examined curiously the elaborate decoration of the
house, and calculated how far his armour and weapons
would be supplied from Genba 's superfluity. Genba re-
turned bringing in person his offering on the sdmhon

Benkei inspected it with mixed feelings in which admi-
ration had no part, except at the proportions of Genba's
parsimony and impudence. The offering consisted of two
hundred zeni (a total of twenty sen in iron " cash ") and a
go of rice (about a gill measure). Benkei was quick to take
offense when no one was at stake but himself. **The
offering should be in harmony with its surroundings," and
he looked around at the gorgeous karakami (sliding
screens or fusuma), the fine woods used in the building,
the exquisitely worked panelling, the polished roka just
outside. " A gift is according to the will of the giver," was
Genba's reply. He was only too glad to be rough in
what he considered the safety of his home — "True
enough," quoth Benkei. ** Even for the little, I should be
grateful. Accept my apologies for my thoughtlessness.

* Who set the pace for those who foUowed. On only one other oc-
casion do we find Benkei playing his part and begging subscriptions for
the Kvunjinchof and with an effect that has gone down in history.

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286 SAITO MUSASHI-BO BENKEI.

A gift should have its reward. I shall sing for you — and
dance. Ha ! ** and with his eyes sparkling, whether from
anger or amusement it was hard to tell, he rose to his full
height :

" Fair wife and children,

** how longingly they wait

*' for father, husband !

'' whom j''on far island hideth

" from loving eyes forever —
'' On that lone hill -side

" with leaves of autumn ruddy
" for ay he resteth

" whom still they yearn to see,

'' a fate how piteous theirs ! '^*
The house shook and trembled to its foundations under
the stamp and tread of this giant dancer. " ' Kimi too

matsuramu liito shi hmiaslii mo' Hai ! iya ! ay a ! ' *

Genba escaped to the shoji and looked with terror at
the quivering beams. " Shinbutsu dono " — " Kimi wo
matsuramu.,.'' Benkei repeated, marking time with two
big feet and shaking the structure so that it threatened
every moment to come down on their head'?. Unable to
make himself heard Genba lost his head. In a rage he
dashed for the sword-rack, and seizing a weapon returned
to make an end of the dance and Benkei at one blow.

Benkei turned in time to avoid the sweeping blow ; and
Genba, carried off his feet by the weight of the weapon
and his own rash eagerness, went on his nose. With one
stride Benkei was on him and seized him by the neck,
holding him out at arm's length. Gravely, as in thought,
he strode up and down the apartment, giving Genba a
vicious swing and clasp in unison to the rythm of his
words :

" Leaving Todo,t to the Eastward, lies an isle—

Horai no shima.

* From Dickin's Japanese Texts. No. 201 page 221 (translation),
page 133 (texts). The poem belongs to the Manyoshifi CJollection or
Anthology.

t See Mr. Aaton's note (Nihongi I 268) on Horai-san and the Isles of
the Genii. Urashima of Midzunoye is famous as the Japanese GuUiver.
He marries the beantiful sea-princess and loses her and his good fortune.

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MUSASHI-BO BENKEI *. 237

" What, this country ? Akidzushima ;

** Thus our own dear land we find.

*' Eich is it in food and plenty, gold and silver there
abound ;

'' Gold that blossoms as the flowers, harvest of that
happy land."
Then he changed his tone to one of priestly admonition :
*' Life is a dream, uncertain in length, uncertain in experi-
ence. When the inconstant wind blows its icy death
breath, even the golden flowers wither and fade ; thus too
does soul leave body. In this world of uncertainty, why,
miserable man, so cling;to wealth ? What a fool ! What
a fool ! ** and he gave Genba an extra vicious shake.
" Shinbutsu ! Shinbutsu-dono ! You are strangling me.

Please ," gasped Genba. "Just so,'* continued Ben-

kei, whether in assent or reflection was hard to tell, he
seemed so absorbed. "Life is indeed uncertain as a
dreaiji. Thus does the death wind carry off soul from
body, leaving behind the now useless wealth. Why grudge
your wealth, O man?" — " Shinbutsu-sama ! " was all
Genba could feebly utter. Fortunately for him the scene
was ended by the appearance of the practical minded
O'Kin, accompanied by her maidens bearing a tray and
ransom for her spouse. Benkei at a glance saw a
heavy bolt of silk and a pile of gold dust. " Please, Shin-
butsu-san, forgive my forgetfulness and delay. The
master long since ordered these trifling gifts to add to your
honourable kwanjincho '* — "How lucky is the man who
has a thoughtful wife ! " replied Benkei, with a not un-
friendly ogle of his old flame. As if uncertain what
to do with the object in his hands, and in admiration of
the offering, he threw Genba head-first through the
several sJioji of the rooms forming the stdte. Afraid to

Todo — Cbiua. Akidzushima-Land of the Dragon-fly — is a poetic
name for Japan, " Aki-tsu-shima, Region of Harvests," and Mr. Aston
(Nihongi I p. 134) punctures the poetry, or most of it. People have
always earnestly looked for happiness in the fabled islands of the sea,
necessarily here to the eastward. In Europe poets turned westward.
Thus Horace's Epodes 16,54, and Virgirs answering Eclogue, written,
Mr. Fowler thinks, after the Perusian war. Cf " Cicero and his Times "
p. 351. The poem is in Shinshinsai.

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238 SAITO MUSASHI-BO BENKEI.

pay any attention to the victim left groaning against the
distant wall of the apartment O'Kin accepted in due form
the formal acknowledgments of Benkei. He protested
against receiving a subscription of such value, and was all
the more careful to gather it into the folds of his .'garment.
" But," he ended, with a soupgonoi suggestion toward the
prostrate Genba, " I am interrupting you,V and taking his
staff he again passed the gate, a welcome exodus to all
vnthin — and also to himself.

§ 2.

Properly speaking Benkei was unable to take account of
stock before he once more reached his hut at Ohara. The
shimmer of silk and glitter of gold had caught his not
overly practised eye in those commodities. To unpack his
prize in the crowded streets of Miyako, under the inquisi-
tive eyes of the yakunin* was equally impossible with
doing so in the immediate suburbs which swarmed with
bands of thieves. Benkei was by no means averse to
a fight with such riff-raff. After all it was practice.
But a fight might involve the loss of his hard-earned
gains while earnest in defence of his person. These
gains, moreover, were the step to his equipment. It was
in the retirement of his mountain retreat, therefore, that
he opened "and measured the silk, and carefully balanced
the little pile of gold dust. In a way O'Kin had given
him a small fortune. Plainly she put a high value on
Genba's person or Shinbutsu's proneness to extremes.
For his ambitious contract in armour and weapons, how-
ever, it fell far short of the requirements. It was not
worse than useless, for Benkei's mind at once saw
possibilities of its application which went far beyond the

* The constables of the day.

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MUSASHI-BO BENKEI : 239

actual amount in his possession. So with half the gold in
his girdle, and with the silk in the folds of his dress he
took his way to the forge of Saburo-bei the armourer.
The smith was more than glad to see the towering form
of this long-gone but not forgotten customer. More than
one glance of misgiving had he cast at the bulky, expen-
sive, and useless armour. He saw both the end of his
doubtful contract and his money in the approaching
monk. But few moments were wasted in greeting.
Benkei was much pleased with the handsome suit of
armour laid out for his inspection. Sombre in its black
lining and cording,* highly polished, its black lacquered
surface flashed to the sunlight without a spark of the gay
colours dear to the heart of the carpet-knight of Miyako.
It was a fit covering for a man of deeds. To Benkei's
reasonable request that he should be allowed 'to try it on,
Saburo-bei could raise no objection ; the more so as his
eyes rested on glittering silk and a pile of gold, a lifctle
^vesentisake-te) advanced at once by the customer delighted
at the sight of such fine work. Some little fault was
found here and there ; a little looseness at the neck, a
gauntlet pinching too much over the wrist. Saburo-bei
and his men looked amazed and a little fearful as the
giant stood up,* fully arrayed. " It is well enough **,
quoth Benkei, " but can I move easily ". He paced up
and down outside the forge. Saburo-bei himself had
some misgivings on this point, for the armour was far
beyond all weight for men of ordinary stamp. These
misgivings were easily dispelled by Benkei's easy move-
ments. "Can I run with it?" mused Benkei out-loud.
He suited action to thought. Swifter and swifter were
the paces. Down the str^t he ran rapidly, while Saburo-
bei and his men watched to see him turn. Turn he did,
but it was around the first corner, to disappear from their
view. At first their expectation was to see him re-appear

* Japanese armour consisted of smaU plates sewn together on cloth.
It was both strong and flexible. Only the breast plate showed extent of
surface. Its broad skirts and complicated wing pieces made the Japan-
ese knight look like a hu^ crustacean. But if a lobster in appearance
he was anything but one in the slang use of the term.

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240 SAITO MUSASHI-BO BENKEI.

from the other direction, having traversed the square
block into which the Miyako wards were divided. It was
only as the hours passed that Saburo-bei convinced himself
that he was the victim of something more than a practical
jest. With a bilious eye his men saw their prospective
merry-making, in the shape of the sake-te, disappear in
the recesses of the hura. More lucky than Saburo-bei
they at least lost nothing but prospects. He was not even
to keep this small material gain, the only offset to his
greater lost^.

33enkei did not allow the grass to grow under his
feet. He made his way at once to Munenobu, and
it was witli rejoicing that the latter saw the shadow
of the huge monk fall on the forge from the open
door-way. He also carried visible credit on his person ;
how acquired Munenobu of course had no idea. It was
with cheerful greeting that he welcomed his customer,
and ordered his niuko-uchi to go fetch the weapons,
sword and halberd, and unwrap them from their cover-
ings. It was with joy that he saw Benkei open the
parcel he carried with 1 im, and thus he too received gold
and silk in appreciation of his.exactness in delivery. With
the silk Benkei was more generous. He could not well
conceal it without injury, or carry it on his person. It was
with equal joy that his boy carried out Munenobu's orders
in compUment to the guest and customer. "Go, Tozo-
san, to the Uwokichi Yado,* and bid them prepare a feast
of fish, with plenty of sake. Tell them to be sure to
summon the best singing and dancing girls to be found in
the ward.'M Tozo was already preparing to stretch his
legs when Benkei's attitude drew their attention. He had
drawn the shining weapons from their sheaths. These
with the metazashi were carelessly stuck through his
girdle. In the left hand he held the keen bladed halberd,
towering above his gigantic form. He held in his right

* A restaurant. Of the 12th or 19th century ? I have the same
doubts as with Hachiyemon's cooks.

t '* Yokocho no shisho no tokoro he koe wo kakena yo saraisen ga ne
to domo sabishikutte," .says Shinsliinsai. Sami^en is an anachronism.
Shirabyoshi were the precursors of geisha.

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MUSASHI-EO BENKEI: 241

hand the drawn sword. ** Curious," he muttered. ** Most
curious is the effect that the sight of bare steel has upon
me. Do you know," turning to Munenobu, " that the
sight of steel always makes me. desire to kill a man, to see
the blood flow, the heads fall, the keen blade cut and sink

through flesh and .bone, the ; " Benkei's flashing eyes

and demoniac glare made the hair of Munenobu and his
men stand on edge. " Perhaps," thought they, " we have
to do with a maniac ; " and the idea was more impres-
sed on them when the keen edge of the long sword, swung
by Benkei*s vigorous arm, passed within an inch of Mune-
nobu's raised hair. ** Ya-a-a ! " howled Benkei, with
homicidal glee and glare, as he swiftly strode about the shop

swinging and slashing with the weapon. "A-a-a

umph ! " was the last heard as Munenobu and his men,
Tozu covering the rear through size and force of circumst-
ances, hastily piled through the exit of the forge, making
a fine display of rear if not of fix)nt. With the lapse of
time, and the restoration of peace, Tozo was cautiously
sent forward as the dove from this Japanese ark, to inves-
tigate and report on the surroimdings. " Master ! He's
gone," piped he. Munenobu came forward. It was
indeed true. Of Benkei there was no sign. He had
scampered towards Ohara as soon as he had cleared the
ground. Munenobu wiped the cold sweat from his brow.
" Gk) at once," he ordered sharply with a ** who's afraid "
air. " Go to the Uwokichi, as I told you. Kidahachi !
Sadakichi ! What are j'ou skulking for ? We must honour
our worthy customer, even if a litfle unusual in his mani-
festations." He made a ;half duck as of avoidance or
compliment and as if Benkei was still in the neighbour-
hood. " Master," ventured Sadakichi as Tozo prepared
to start, " have you been paid for the weapons ? " and he
looked suggestively at the small display the silk and gold
made in comparison to the value of the swords and halberd.
Munenobu started. Tozo did not. The loss was too
severe. Thus the men of Munenobu also had the pro-
mised feast snatched out of their mouths, and a second
report reached the Kebiishi-jo at Eokuhai-a. Here too
there was no little irritation, for that of Saburo-bei was just

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242 SAITO MUSASHI-BO BENKEI.

under consideration. Both men were summoned before
Kagekiyo, who made them give a particular account of the
priest and the nature of his order. Plainly another free-
booter, had been outfitted. To the smiths some considera-
tion was shown on account of the importance of their
calling. " What you have received in silk and gold that
shall you both pay as fine for your neglect in not reporting
these orders. You are fortunate in not having to suffer other
loss than merely that of your work and material ; " and with
his glum smile still freezing the back of their heads and their
prostrate bodies Kagekiyo dismissed them from his court.

Now Benkei by no means intended that armourer or
swordsmith should lose anything by him. If they lost by
their own haste and defective judgment, that was their
business, not his ; his intentions were good, if not market-
able as specie. He realized, however, that Eokuhara
would be on the outlook for a priest of his description, and
he was not a mark to miss. He determined therefore to
leave Miyako, for the time being, and to travel in the
neighbouring provinces. Concealing, therefore, his armour
and weapons under the flooring of the miserable hut at
Ohara, he secured in his girdle the remaining gold. Clad
in a drab grey kinwno, over which was thrown a black
priest's robe* he started to make the tour of such holy
places as were to be found in Settsu, Harima, and
Shikoku ; not too far off to be out of range of Miyako,
and yet far enough to be beyond the immediate inquiries
and clutches of the Eokuhara officials. It was with some
regret that he gave a parting glance at the slopes of
Kuramayama. It was whispered, and yet well laiown,
that barely a year before the young 'Prince Shanawot,
youngest son of Sama-no-kami Yoshitomo, had made

* To Shinshinsai, in Benkei there is " a man in buckram." Vol. I
page 41 he is 7 feet 7 inches in height : At page 62 he has already
grown to 9 feet 2 inches.

t Ushiwaka's (later Yoshitsune) name at Kuramayama. Sama no
kami a title belonging to the palace (Tenuous) staff, and correspondingly
prizsed by the rough bushi There were two of these "Commanders of
the Horse-guards." They were Japanese d'Artagnans (as to position
at court). This was Yoshitomo's reward for obeying orders and having
his father Tameyoshi put to death.

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MUSASHI-BO BENKEi: 243

good his escape to Hidehira, lord of Mutsu. It was even
said that he had been recently seen in Miyako, and that
the house of Shomonbo at Yamashina was his head-
quarters. Benkei was always longing to meet some great
man of the Minamoto house, in whose service he could
find an outlet for his energy. But time and circumstances
pressed, and so he took his departure through Kawajiri in
Settsu and thus to Suma. From here he passed over to
Awaji, and spent some days at the Senkoji of Senzan^
This he felt was as yet too close to his recent doings, and
he journeyed on to Awa in Shikoku, so holy with its
many shrines that Benkei felt duly edified by the simple
fact of treading its ground and living on its peasantry.
At the Hashikura-ji near Ikeda* he turned his steps
northward to Kompira-san. This was not quite so much
to Benkei's taste as his old haunt and acquaintances on
Hieisan. The monks of Kotohira were quite as lazy
and quarrelsome, but took it out more in talk. For
neither laziness nor talk did Benkei feel particularly
qualified. It was the heat of summer, and from the
motive of curiosity and the excitement of planting himself
in the bosom of the enemy, he decided to return nearer to
Miyako and find quarters at the great establishment on
Shoshasan in Harima.t On the slopes of this mountain,
which rose some 1200 feet from the sea, were clustered
the magnificent temple buildings. The place was all
the .more favoured by being the centre of the Taira
family worship, its Eyobu Shinto doctrines being all
the more severely thrown in the direction of the old
native religion, of which the Taira stood forward as
the more pronounced champions. Benkei could appre-
ciate and admire the magnificent gilding, the painted
screens, and elaborate carving in the main temple or
ho7id6 which was a dazzling sight. Far up, at the
summit of the mountain, overlooking the tangled net-
work of sea, islands, and mountains was the Oku-no-in,

* The legend is given by Chamberlain and Mason in their " Murray's
Japan."

t The Enkyoji, 'founded by Shoku Shonin in the 10th century. Cf
Papinot's " Dictionnaire d'Histoire et de Geographie du Japon,

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244 SATXO MUSASHI-BO BENKEI.

dedicated to Bishamon as the special cult of the Taira.
As usual this retired shrine was particularly holy, shabby,
and dirty. Benkei's mission, however, was not theology,
but to spend the hottest season of the year in the most
comfortable way. He therefore entered himself in the
students' hall through the recommendation of his old
<x)nnection with Hieisan, feeling tolerably sure it would
not be questioned, and that if a message was sent to
Kankei he would give no bad account, especially as he
could know nothing of his promising disciple's latest
exploits. To the monks of the Enkyoji, much as they
disliked their new recruit, rough and rude in manner, it
was neither worth while to refuse his application, nor of
duration enough to take the trouble to communicate with
Hieisan. They had many such applications from wander-
ing bozu, especially during the summer heats, when the
cool shades of their groves were all the more attractive.

With September Benkei was again ready to move back
to his old haunts. He felt tolerably sure that the pursuit
after the giant priest was pretty well slackened. So
girding up his loins he took his way toward the hondoy
close beside which was the residence of the jmhoku-
(rector). On this day there was here a scene of revelry, as
the worthy rector entertained some three hundred priests
at a dinner in honour of the good tidings concerning the
elevation of their patron, Taira Kiyomori, to the high
position of second order of the first rank at Court.
Unable, and unwilling, to interrupt the festivities with his
leave-taking Benkei resorted to the cool shades of the
hondo close at hand. From the effect of the heat the
change made slumber all the more refreshing in this silent
shadSl retreat, to which the noise of the neigbouring
dinner party came only as a kind of distant buzzing.
Not so the snoring of Benkei. " Gu-u-up, Gu-u-up," rose
from his nostrils and open mouth in noisy refrain. It
soon attracted the attention of some younger priests
among the diners. They investigated, to find at the end
of their search the prostrate form of Benkei, with legs
stretched wide apart, head fallen on one side, and
alternatmg his nasal song from time to time with an oral

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MUSASHI*BO BENKEI: 245

bellow which shook the rafters. No one was likely to
disturb him on sight, and some strongly protested when
one Shinanobo Kaiyen went in search of suzuri Q,nA/ude
on his own facetious purpose bent.* Kaiyen, himself a
giant, laughed at their fears. "Leave him to me if he
wants to make trouble. Such loafers need a lesson.'*
Thus he answered, glad of a chance to do Benkei an ill turn
by making him ridiculous, and thus perhaps cutting
short his ^y in the monastery. Of Benkei's purposed
exodus he knew nothing, and probably it would have
made no difference if he had, for he disliked the rough
and brusque manner with which Benkei treated his
associates of the temple, a manner the more accentuated
from his secretly despising them as Taira. Kaiyen,
therefore, pushed his way forward, and leaning over
Benkei painted on the right cheek T* gj (geta) and on
the left cheek |S ^ {hakimono), Thsn, even the so-
berest rejoicing, they returned again to join the dinner
party.t

Whether he had reached the end of his slumbers in
natural course, or whether the noisy laughter aroused him,
at all events Benkei awoke and stretched himself. The
sun was already getting low and he could wait no longer.
He rose, grasped his staff outside on the ?-oA;a, and entered
the dining hall to take formal leave on departure. Here
his entrance was greeted with a roar of laughter. Benkei,
unsuspecting and to be in good company, joined in the
merry chorus. At this the company rejoiced all the niiore,
Kaiyen and his band particularly, and even the austere
rector could not restrain a smile. Seeing that Benkei
began to suspect that they were laughing at him, the rector
silenced the others with a frown and hastened the formal
parting. Benkei took his leave, stopping on the roka as
the suppressed tittering broke into a sea of sound on his
departure. He was more and more unwilling to accept
the rector's explanation of " a table joke." To control his

* Sazuri^inkstone : Pade= brush.

t Oeta=c\ogs. It is the Japanese substitute for sabot — ^and shoes;
for all wear them, high and low in station. Hakimono is the same ; a
form much used by young priests.

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246 SAITO MUSASHI-BO BENKEI.

rising passion he stepped into the Jiki-do* where Tajiru
Ajari, one of the oshd, was delivering a sermon to the
devout. Here the serious faces broadened into smiles, and
these rippled into noisy laughter. In a rage Benkei ap-
proached the teacher's desk. " Come ! sensei wa;' and he
thumped on the little ze7i (table) with a force enough to
crack it if not his knuckles. " Let me know the joke, and
we v^l all laugh tcgether.*' The frightened priest bowed
low in apology as he, in his turn, assured Benkei that it
was only a little jest in his sermon which had set the con-
gregation laughing. The silence and scared faces of the
holy gave no colour for offence, at least any longer, and
with a growl Benkei turned away. " Hotei-samat seems
to have made a visitation at Enkyoji this day. Ya-a^a ! "
as he betook himself from the sermon hall, at last fairly
started on his journey. But just as he reached the chozu-
bashit he met a band of children. These too began to
laugh at him and mimic a naonkey. Benkei called them to
him, not from any mischief, but to learn wisdom and the
truth from the mouths of babes. They, however, ran off
laughing, shaking their clc^s at him. With rising anger
he walked over to the chozu-bashi. Standing nearly six
feet in height, a huge cistern carved out of solid granite,
only Benkei*s great height made it a mirror to him. A
glance showed him how the matter stood, and in deep
wrath, grasping the huge staff in hand, his sinister form
advanced in great strides toward the Jiondo and dining
hall. ,

Meanwhile the dinner party, bofore on the verge of its

ending, had broken up, and only some fifteen or twenty of

the younger monks remained. These were standing and

chattering with each other before their final leave-taking .

. jfi ■ ■

* Literally, " refectory " : i.e. of souls, the food being sermons.

t Ebisu, Daikoku, Benten, Fukurokuju, Bishamon, Jurojin, Hotel
are the seven gods of luck. Cf Chamberlain and Mason — ^Murray^s
Japan. Ebisu is a familiar figure on beer bottles ; and the fat, jolly
wrinkle-bellied Hotel appears in more or less elaborate form at the
numerous auction sales of curios. And good company he is.

% Or mi-taraski, as the worshippers of Shosha-sa'n (Ryobu Shinto)
would call it by both names. It is a water basin for purifying face and
hands before worship.

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MUSASHI-BO BENKEI t ' 247

Before their astonished eyes suddenly appeared tbe wraith
of Benkei — or it might well have been. Approaching the
bai5quet hall, with the aid ctf his staff he lightly vaulted^
geta and all, on the roha, and literally dropped into their
midst from the sky. Anger mixed with fear tempered the
astonishment of the monks. Undiluted wrath was patent
on the giant's face. So concentrated was this that his
voice, loud and harsh in anger, silvery deep in kindness,
was like a distant rumble of thunder. " Someone among
you has been pleased to have his jest with me at my ex*
pense. He has been ready enough to laugh at me. Let us
see if he is so ready to laugh — with me. Or is he liar and
coward? ** It was an angry glance that fell on the group
of priests gradually forming a massed semicircle in front of
him. Numbers are no small consolation. Besides, access to
the roka was easy, and Benkei had but two fists after all.
His adversaries took heart, and seemed ready to adventure
an encounter. Angry murmurs arose at his rough ap-
pearance, his dirty geta staining and soiling the immaculate
tatami. These, however, for the time were silenced by
Kaiyen, who stalked forward to face Benkei. With his
numerous support and his own pride of strength he felt
sure of the result of any encounter. "Yes, y6u dirty
impudent fellow. You have been making yourself a
nuisance to every one in the temple circuit during the past
six weeks. Your rude behaviour, rough and uncouth
antics, and greedy gullet have been a source of annoyance
to all. Now you have had your lesson which you can
take back with you to the sohei of Hieisan. If you
want to, you can brag of your teacher — Kaiyen Shinano-
bo."* With a triumphant leer at his supporters the reck-
less priest, concluding that he had finished with Benkei,
folded his arms within his kimoiio and posed as the
haughty teacher before the cowed pupil. This would
have been then and there fatal to him if it had not been
for the diversion made by the band of priests. Encouraged
by Kaiyen's stand, and confident in numbei-s, with a

* Sbinanobo — a title or nickname eecured by residence or origin ; as
Hitacbibo, Musashibo, Tosabo.

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248 SAITO MUSASH[-BO BENKET.

hoarse murmur of wrath they rushed en masse on Benkei.
Sweep, sweep, went the massive stafif as like a scythe he
swayed it this side, that side, across the advancing host.
Those who were not at once prostrated rushed in a panic -
for the roka and stairs Qiashigo)^ tumbling over each
other to get away from the vicious blows of the circling
staff. Freed on this side, Benkei turned to Kaiyen.
This latter, seeing that a fight was really in front of him,
made for the rear. Hither Benkei £oUc»v^ him in dose
pursuit through numerous apartments and across courts,
until finally he cornered him in the kuri (kitchen). Here
Kaiyen picked up a huge log to use as weapon, but
Benkei, dodging the blow, rushed in and grasped him
neck and thigh, and carried him out into the court squirm-
ing, shrieking, and calling for aid. This his fellow monks
were too terrified to render him, except in the shape of
prayers to Benkei and Kwannon, two widely diverse
objects of supplication at such a crisis.* At last the
jiishoku, advised by the uproar, appeared to add his
prayers to the rest. Benkei signified his contemptuous
assent. " Since you want him, and he has probably had
punishment enough for the present, take him; but go
fetch him." So saying he gave the body a swing and
cast it upon the neighbouring roof in the rear of the
hondo. Here the unfortunate man clung for a mo-
ment, to roll down the steep slope and crash on the
stone pavement of the court below. When they ran
to pick him up his head was jammed into his body. ** I
feel my head somewhat warm in my body " was all he
said.t

Benkei, meanwhile, had made off to the front again,
picking up his abandoned staff on the way, and so passed
down the long avenue of cryptomeria leading to the high-
way and to Miyako. He had, however, not gone much

^Kwannon is Goddess of Mercy; the Avalokltcsvara of Indian
Buddhism—" the Buddha child."

t A quotation from Shinshinsai, who adds very properly "a most
foolish and impossible remark." He and Yamada differ in the details.
The story is a very old one, and the sources differ. Embroidery of
later writers is a fraitful source of Tnriation in these tales recited to
biwa and samisen.

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THE WRATH OF MUSA8HI-B6 BENKEI WRECKS SHOSHA^SAN.

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. MUSASHI-BO BENKEI : 249

beyond the huge torii marking the entrance to the temple
precincts* when he heard the bells of the temple clanging
fi«x»lyjn every direction. Ja-a-n! Ja-a-n! Go-o-n!
Go-o-n ! Looking back he saw volumes of smoke pouring
skywai'd. The huge beam Kaiyen had seized in the
kitchen had been still in his hands, and when Benkei had
thrown him up on the roof of the hondo the burning end
had stuck into the thatch. Thus the main temple was soon
in flames, and these spread wide-cast from building to build-
ing. Benkei watched the scene of turmoil, the hundreds of
monks swarming to secure the treasures of the temple and
their own little perquisites stored away in divers places.
He had some regret for the -magnificent ceilings and
panellings, but the appearance of a messenger brought him
to himself. For the monks he had no mercy or regret,
but he had much consideration for himself, and some for
the temple. As to the first he did not care to be over-
whelmed by numbers, and so make his way back to
Miyako under escort, to end his career, hardly begun, in
the bed of the Karaogawa.* As to the second he already
had a scheme to secure the rebuilding of the temple by the
simple process of calling the personal attention of the
Tenno to its destruction, or rather that of the Hoo, actual
head of the Court. Knowing every by-way, with his
long legs he easily outstripped the temple messenger.
The next evening as the youthful Tenno was listening to
the sage advice of his worthy father, as to the exercise of
patience and endurance and finessing under such an
incubus as Kiyomori and his Taira band, and enjoying the
cool breeze from the garden of the Goza-no-ma in the
T8une-go-ten,t he heard a voice floating on the air from
the direction of Shogun-saka, a voice deep, silvery, almost
heavenly like the boom of Miidera's bell. It announced
in sweetest, smoothest, tones the destruction of the Enkyo-
ji Shosha-san, a place particularly beloved by the Hoo in
the Past. Three times the voice was heard, and the

* The execation groand for criminals.
t Pi'iva te apartments <5f the Tenno in the gosko at Miyako.

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250 SAITO MUSASHI-BO BENKEI.

startled monarch summoned an wwme* to go and make
inquiries concerning such an event. So important did it
seem that a messenger was despatched to Banshii
(Harima) ; to return before morning, having met the
temple courier near Yamazaki.t Long before this Benkei
had slipped down from his lofty post. He could neither
see, or be seen, but three times he had anngunced, through
a roll of paper twisted into trumpet form, the sad news of
the destruction of the temples on Shosha-san. Then he
wended his way back to Ohara and seclusion.

When the court diviners once got their hooks and claws-
firmly into this mysterious business it was decided that the
warning must have come from some friendly tengu, flown
down from the recesses perhaps of Shosha-san itself.
With such heavenly warning the temples must of course
be rebuilt; Meanwhile it was well to put the blame of the
conflagration on someone, and thus to mark the wrath of
the Son of Heaven as well as of Heaven itself. Fifty-four
halls and three hundred houses of the priests had gone up
in smoke. Boiling in oil, cooking in molten lead, slicing in
the Kamogawa, seemed small retribution for such an
offence. Besides, the more punishment in this world, the
greater the rejoicing of the living, and the less the retribu-
tion of the dead. To all this the Taira influence heartily
agreed. It was not the first time the Palace had footed
the bills for their peculiar loss. The jushoku was sum-
moned to Miyako. Here he admitted the preventable
cause of the fire, which was due to the anger of a
pilgrim and mendicant friar. Perhaps ; for from his
appearance — and Benkei's description lost nothing in
dimensions during the lapse of time and the exciting
events — he was more like a divine than earthly vis-
itant. Kaiyen's broken bones were hardly ready to-
admit that there was anything but a man behind such
palpable force. He, however, was now regarded as an
enemy of Buddhism, of all true reb'gion, and an object of
hatred to the gods. So Koyano Taro was sent down to

* Palace waiting maid. These alone attended the Tenno. Public
business and audiences were never conducted in the private apartments*
t A village on the borders of Yamashiro and Settsu.

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MDSASHI-BO BENKEI : 251

ShQslMisan to arrest bim and bring him up to the capit-aL
This was effected in a litter, only protected from the keen
night air by paper screens ; the hundred men. in relays,
rapidly whirling the object of divine wrath (and Benkei's)
up along the Miyako road. Kaiyen knew that his own
goose was cooked. However, provender must be supplied
for the torturers, and his own poor carcase was in no
shape to afford them amusement for any length of time.
So he promptly confessed, involving all and everyone
against whom he had the pettiest grievance. Eleven
others were thus named. When they protested, and
proved their innocence, Kaiyen forswore himself all the
more vigorously, and threatened to curse and haunt the
Palace unless " all the guilty " perished with him. So
they were all duly tried, declared guilty , and executed
with horrible torments in the bed of the Kamogawa.
Kaiyen had the supreme satisfaction of bdng at the top
of the pole. Benkei naturally did not attend this exhibi-
tion of earthly justice. He knew better; and he knew
something of Kaiyen too, if the latter should chance to get
a glimpse of him. So all that day he hugged himself and
his hearth, in glee and the seclusion of the lonely hut at
Ohara.

§ 3.

It was not the yahunin of the Bokuhara Kebiishi-jo
that made Benkei tender of his excursions to Miyako.
But as long as the debt to Saburo-bei and Munenobu
remained unpaid there was always danger of an unpleasant
encounter with those much more eager to lay eyes on him
than the police. Benkei, therefore, spent much of his
time in the outlying villages, only venturing into the city
at night. It was on one of these wanderings that towards
evening he got caught in the rain, and went into the

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252 SAITO MUSASHI-BO BENKBI.

KOshindo of Yotsazuka to rest. This was a subsidiary
structure, only used for occasional temple services, and at
night was closed and left to itself. Wearied with the
day's walk he leaned his staff against the temple wall and
went to sleep. Toward morning he was aroused by
voices, one of which was loudly chiding some delinquents.
They were just on the other side of the wall, and Benkd,
peering around the corner, saw squatting on the roka a
huge, roughly dressed, soldier-like man. His tangled
mass of hair, fierce eyes, shaggy eyebrows, and scarred
features did not belie the name given him. For some
failure in carrying out his plan, Onikuro, the famous
bandit, was now engaged in dressing down his band^
Meekly they received his denunciations of cowardice.
'* However '\ he ended, somewhat mollified by their
obedient behaviour, ** some of these common samurai are
good swordsmen. But these are few in number. Show
a bold front, and you will have half the battle won. And
look ye to it ; the next time, the coward will have me to
deal with as well as samurai" With this little spice to
his discourse he glared so fiercely that any such would have
wilted under it.

Benkei did not wait to hear more. Grasping his staflf he
glided to the end of the building Then pulling his hood well
over his head, bowing his shoulders to make himself as small
and squat as possible, he slipped down on the ground and
made his way heavily around the corner. As he expected
he walked directly into an ambush of some two dozen of
the rascals, and to find himself confronted by an array of
pikes at bis breast. A chorus of disgust, however, went
up when they found they had only secured a mendicant
friar. Too superstitious to do him any great harm, Ben-
kei however could reasonably put on an appearance of
great fear. He protested so heartily his good- will, his readi-
ness to aid them, that Onikuro (Black Demon), catching
at the last remark, turned half-jesting as he ordered his
men to fall back. " Perhaps," said he, " as we have
caught such poor stuff as yourself, you can show us the
road to better." Benkei seemed immersed in deep
thought. He said : ** there is a man as to whom it would

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MXJSASHI-BO BENKEI : 253

do no harm if the gods should use you as their instrument
of punishment. Watanabe Genha, of Fushimi is rich,
greedy for more wealth, and avaricious as a carp. Why
do you not attack his house ? " He looked gravely around
on the band, as if admiring their martial appearance. The
men caught at once at the idea. Onikuro was thoughtful.
" The man is rich. So I have myself heard. But it is

said that he has many retainers, and himself " — " Is

of no account at all," interrupted Benkei. He keeps a
good yqjinbo* in the shape of a band of ronin. Himself,
he is the rankest coward. Frighten him enough and he will
order his men to yield. He can bestow on an unarmed
friar a beating, but to a soldier...," and he rubbed his
shoulders in a reminiscent way. Onikuro seized the hint.
He thought the friar was acting in good faith and seeking
revenge. " To-night, or rather this morning, it is too late.
To-morrow night you will all be ready to meet me at mid-
night near Fushimi. As to shoulders, some one else's
shall ache beside yours,*' and he roughly buffeted the
crouching monk. " Ya-a ! Every blow I hope shall be
returned with good interest," replied Benkei enigmatically.
It was toward eleven o'clock on the following night that
the monban (gate-man) of Grenba was aroused by a thun-
dering knock at the gate. Peering through the wicket
he saw a giant monk, his priest's robe illy concealing the
armour beneath it. ** Open quickly," demanded Benkei.
" Your master is in great danger, and I have come to aid
him." — **But," answered the monban, "the orders are
strict. The gate cannot be opened until an hour after
sunrise to-morrow. Please come again, and I will admit
you " — ** Open at once," was Benkei's stern reply.
•* Stupid fellow ! Your master is in the greatest danger.
Open, or I shall beat the door in." — " At least wait a few
moments until.I can notify the master," pleaded the guard ;
and without waiting for Benkei's answer he betook him-
self hastily to Genba and told him who was without
demanding entrance. Genba was aghast. There might
be something in what Benkei said, and yet once in the

* Guard-stick. ** Dorobo no yojin sum" to provide against thieves
(Brinckley's Diet)

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254 SAITO MaSA.SH£-BO BENKEI.

house there was no telling what it might cost him. Any
way he looked at it he was indeed " in great danger.*' So
with a sigh he told bis wife to get ready a bag of gold,
sufficient to satisfy even a giant's maw : this to meet even-
tualities. Then he girded up his loins and went out to
meet Benkei. It did not take long to put him in posses-
sion of what threatened him. By accident, sleeping at the
Koshindo, Bsnkei had overheard the consultation of Oni-
kuro and his band, and their intention to attack his house.
Thus Benkei put it. For the sake of old times, and Gen-
ba's generous subacription he had come to give him his aid.
This Gtenba was only too glad to accept. He was no
coward. An avaricious man he readily would have fought
to the last drop of his blood in bahalf of his goods. But
after all his ronin were only attached to him by bonds of
money and support. He was not in the position as yet of
a lord of the manor except in name. He was one of
those goshi (gentleman farmers) pushing their way into
the buke (military) class, a feat quits possible in the un-
settled disorderly twelfth century, for it was not until
the seventeenth century that the lines stiffened to al-
most prohibit movement into the upper classes. Benkei's
arm and practice he already knew and respected. The
latter *s instructions were complete and emphatic. " Clear
everything breakable from the rooms. The screens we
cannot help," and he looked regretfully at the handsome
silk karakami and the lattice work," (Genba was some-
what "loud" in his tastes). ** You and your men get
in the kura with the women, and leave the matter to me.
I need no help, and in any event the thieves will be so
badly mauled as to be easy victims to your swords."
Such a generous proposal was heavenly music to Genba's
ears. To get rid of the thieves, and probably of Shinbutsu,
at one stroke was too good to believe. He complied, chiding
gently and smiling in inward beatitude. The apartments
were cleared out, brilliantly lighted, the gate left open, and
all retired into the kura to await the fast approaching hour.
Benkei established . himself in the little room in the rear
which contained the family god-shelf and Butsudan.* It

* Family Buddhist shrine. Size and elaborateness varies.

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MUSASHI-BO BENKEi: 255

was large enough to give room for his halberd, small
enough to protect him in flank and rear.

It was riot long before the murmuring sound of the
approaching band was heard. Astonished at finding the
gate wide open the thieves were at first suspicious. " Evi-
dentiy there has been a feast, and the guests have just
gone," argued Onikuro. " All are busy in the rear. Fear-
ward men! '*: Forward they all swarmed into the silent
mansion, poking hither and thither to find something
valuable, in material or mankind. One of them came
running back from the rear. " There is a huge monk
praying behind there," he announced, with something of
terror in his face and voice. " He is praying for us and
for our souls." — " Is he ! " quoth Onikuro. " We will go
and thank him, and send him as messenger to Emma-
0* to announce our coming if necessary.** Heading his
men he hastened toward the rear from which came from
time to time the sound of the suzu (Uttle bell) and the
intoned chant of the Buddhist mortuary service. Onikuro
violently threw aside the shcji, and the little band of out-
laws filled the width of the apartment. There, squatted
facing them, was their acquaintance of the night before, to
their eyes grown enormously in size and height. " Namii-
amida-butsu ! Namu-amida-butsu ! " chanted Benkei.
'* All robbers who violate the thresh-hold of this house,
Onikuro and his band of miscreants, shall hearken to my
preaching of the Lotus of the True Law. Thieves though
they be, close to the end of their present existence, in
their next life may they figure as human beings, purified of
their sins blotted out by the merit of the Lord Buddha.
Let them not be reborn as women, cats, or even asses.
Namu-amida-butsu ! Namu-amida-butsu I ** He punct-
uated his chant with the sound of the little bell. Never
did Benkei's deep voice itself sound more silvery gentle
and solemn in tone. The priest in him really was
praying for the souls of these men, so soon to be sent to
their account by his own hand. Some murmurs of terror
were heard. These were roughly suppressed by Onikuro.

* Judge of the dead, and god of hell : Yarna of Indian mythology. ]

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256 saitO musashi-bO benkei.

** You fool ! " he said, cafl&ng his first messenger and the
most obvious and nearest recalcitrant. "You must be
bewitched by a fox.* I will soon finish the fellow myself.
Then we will hunt out these skulkers. Support my efforts
now with good will.*' Whirling his sword he ad-
vanced on Benkei who had risen to meet the band. " So,
Bozusan (Sir Priest), we meet again. Your shoulders
seem to itch for another kind of bating. See to it that
your head stays on your shoulders." — " Look rather
to your own ", growled Benkei, as he swept aside
Onikuro's sword with his great halberd. His long
weapon kept the band at a distance and did terrible
execution. They could not get under the reach of
Benkei's long arms. Great was the tumult and the
groans of the dying, some cleft by Benkei's weapon,
some cut down in the crowding and confusion by their
own companions. At last Onikuro stood alone. IBs few
remaining companions had fled. Benkei, the staff of his
halberd cut through, at last had drawn his long sword and
prepared to finish the enemy. Onikuro had no stomach
for the fight. He turned to flee, but Benkei was on him
at once. Tearing the sword from the bandit's grasp,
Benkei hurled it to the end of the apartment. They
grappled, to fall with Onikuro underneath. "Dog of a
thief ", growled Benkei. His knee on the robber's chest
he examined his inetazashi, the edge of which was hacked
like a saw from parrying the thrusts of the enemy.
" Never mind ; it was too good to use on you. One way
is as good as another ". He grasped the robber's head
with both hands. The despairing eyes of Onikuro started
from their sockets. Twist, turn, twist, grunt— and Benkei
literally tore the head of the dying thief from his shoulders.
Then he turned with the gory trophy to meet the
astonished gaze of Genba and his rmin. No longer
hearing sounds of the strife they had ventured forth to
find out the result of the battle.

Genba did not under-rate the feat performed almost

* Fox and badger [kitsane and tanuki) are supposed to be favourite
disguises for malicious and evil spirits. Cf Chamberlain's '^Things
Japanese."

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BKNKEl RISES TO THE OCCASION AND ONIKUBO.

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musashi-bO benkei : 257

under his own eyes. He quickly grasped the important
feature of the affair ; that the most dangerous robber band
operating near Miyako had been nearly exterminated.
Of the sixteen men who had poured through the gate less
than an hour before, ten lay dead, sprawled through the
apartments. Two others meekly held out their necks to
receive the finishing stroke. As there could be no in-
convenient questioning from Kokuhara these witnesses
were quickly disposed of. Four of the thieves had escap-
ed, more or less injured. " You are indeed a wonderful
man ; Onikuro, Oniwaka ", he said mischievously, but
with genuine admiration. Genba if stingy was just.
For service received he duly paid. The mendicant priest
was one man ; the conqueror in single combat of
Onikuro's band was of another stamp. He doubled and
tripled his intended gift. At a sign 0*Kin lead forward
her maids with several trays on which lay bars of gold
and silver, bags of gold dust, more than enough to cover
any claim of several armourers and swordsmiths. Benkei
himself was startled at the size of Genba's generosity.
He refused and accepted in the same breath. Perhaps he
had a little compunction, knowing the origin of Onikuro's
raid. Poor fellow ! The devil was pushing him in the
shape of his debts. Always gently protesting and
refusing he lined the folds of his under-garment, the inside
of his helmet, nay the very hollows of hote, haidate, and
sime-ate* with the precious metals. Then arranging with
Genba that the affair should be reported as the feat of the
latter's men-at-arms, he took his way in the night for the
long walk over the hills to Ohara.

§ 4.

Now Benkei, when not labom^ing under excitement
^ Armlets, thigh-pieces, greaves.

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258 saitO musashi-bo benkei.

or design was one of the most Amiable creatures upon
earth.* His first thought, when he found himself in
funds, was of his two creditors. Besides, an ex-
amination of his weapons showed him at once that
there would have to be a replenishment in that line.
Halberd and swords were hacked and battered until they
more resembled saws than warlike implements. **And
barely ten men put out of the way. This will never do."
Thus mused Benkei. The alliance with Munenobu must
be renewed. As Munenobu undoubtedly by this time
had been brought into communication with Saburo-bei
through common misfortune, the latter also must profit by
the. late wind-fall. The next morning early he was at
the armourer's forge. Saburo-bei was only too delighted
to see him. Paying him a good half more than he origi-
nally agreed Benkei ordered some trifling repairs to the
armour, which the armourer readily undertook for one
who now promised to be a paying customer. Benkei then
hent his steps toward the forge of Munenobu. Here his
welcome was equally enthusiastic. But the proposition to
forge new weapons was more coldly met. " Fifteen men
disposed of in these days of peace ! '* thought Munenobu.
" My queer customer must certainly be a dorotsuku (high-
wayman) to cut throats — and purses,'' glancing at the pile
of gold.t However the repair of the weapons he readily
undertook to have finished in a few days. But as to new
ones he finessed. This necessitated a report to Eokuhara.
He who had weapons to grind presumably came by them
rightfully. In themselves they were a certificate of
character. Not so he who had weapons to acquire. So he
said : for such as you desire the material must first be
secured. And I am not the one to secure it. For such weap-
ons as are fit for your worship I need one thousand
swords." — " One thousand swords ! " interjected the as-
tonished Benkei — ** Just so," calmly continued the smith.
" You see it is only the points and edges that take the

* So was Mr. Bob Sawyer ; at least on the authority of the veracious
Benjamin Allen.

td:)J> ^. A colloquialism Tmxchi (earth) is here allied to cforo
(mud), not to doi^o (highway)— say "tramper."

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MTSASHI-BO BENKEi: 259

required temper, and these parts only can I use for
such a transcendent weapon as you require. Be sure,
however, that in three days you shall have these swords
in as good condition as they ever were.** Feeling sure
he had countered well and without offense on his
inconvenient customer Munenobu watched Benkei, plod-
ding straight down the roadway, his head down, and deep
in thought. " One thousand swords ! ** said the hero,
half out-loud . Then as an idea struck him he fairly laughed
with glee. " Why not ! One thousand is a magic num-
ber. Thus Hidehira of Oshu has one thousand steeds in
his stables and takes his pride in them. Miura-taya
Tametsugu 'collected one thousand suits of armour. And
Benkei — shall collect one thousand swords, and so go down
to fame.*** In the appointed time he was back at the
forge, eager to receive his weapons and begin his task as
collector. The smith noted his earnestness. Benkei once
more asked him, as if to assure himself of the wonderful
fact. " A bad business for some one,** thought Munenobu
as he watched him move off. And so it was. Benkei
was on the way to his object in life : to find out the pre-
tence of the warlike exterior of the Taira hushi and to
secure his thousand weapons, and to meet the Minamoto
prince of his dreams.

Benkei lost no time in setting about his self-appointed
task. At first matters went well. The more cowardly
either gave up their weapons promptly, or taking flight
were promptly over-hauled by the swift-footed giant. A
forcible shake or two ensured prompt delivery. The
braver could make no stand against their antagonist. The
Taira busM of Miyako had rusted in sloth and luxury,
and their swords were quickly knocked out of their
hands, more accustomed to fingering fuye (flute) or
biioa, with songs to the moon and flowers as subjects
of these songs. In this way Benkei secured some-
times as many as ten weapons in a night*s raid.

* The same idea had occurred to Inishi no Mikoto in the reign of
Suinin 6 A.D., when on a tiresome job out of court circles : so Benkei had
a predecessor. Cf Nihongi (Aston) 1, 183. As to collections, there can be
added the " thousand girls " of Fujiwara Kinyoshi, among them Tokiwa.

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260 SAITO MTJSASHI-B5 BENKEI.

Naturally the news spread quickly. All kinds of sur-
mises were made. The description of the assailant, given
by the victims, agreed in that the robber was of wondrous
stature, clad in a priest's robe, and with the face of a
demon. It was some such frightened wag that started
the tale of the so called priest being a te7igu.* This at
once caught the popular fancy. Kurama-yama was close
to the city, and the story of a goblin king, who held his
court in the; recesses of its hills, was a common household
tale and bug-a-boo to frighten children disposed to stay
outside after dark. They were the more assured of
its truth inasmuch as the Tengu-bozu, as the apparition
was now named, never took valuable objects other than
swords. Swords only were his game. Besides there were
no men, priesta or other kind, of such gigantic stature. It
must be the goblin king himself, seeking weapons for the
practice of the more youthful karasu (crow) tengu and
ko-nO'ha tenguA These must learn to handle weapons
with wonderful skill. With their bamboo practice sticks
they were getting too slip-shod and careless. With real
weapons, and in encounters with obstinate humans, there
was too much danger of losing a slice off a wing ; or, more
disastrous yet, a few inches of their lengthy noses.I
Thus the rumour waxed and spread. It soon came to
Benkei's ears, and was grist to his mill. He now accosted
his victims with — : " come ! deliver up your sword with-
out further fuss. I am the Tengu-bozu of whom people
speak. I shall kill you first, eat you afterward... ." Few
cared to argue the matter, and casting their weapon as far
off as possible to gain a good start they took to more or less
rapid flight. Benkei grumbled a little at the distance he
had to go to secure the weapon of the more vigorous and

^ A loDg-nosed goblin in human shape, with large wings. It was
supposed to inhabit the recesses of the mountains.

T ^ ^ SI ^ J^. ? literally tree leaf: ki (or ko) no ha. Extraordinary
qualifications gave rise to such ideas in the popular mind. The leader
of the rice riots in Yedo in 1787 A. D. got the name of tengu. He was
a young apprentice. T. A. S. J. XXII p 272 Cf, Droppers.
" t From a number of tales, it was quite possible to injure, even in
rare cases kill, these super-natural beings. They escaped through their
super-human skill and knowledge.

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MUSASHI-BO BENICEI : 261

frightened ; and he began to grumble more at the harvest
which became leaner and lamentably scarce as his exploits
and reputation got abroad.

For a short time his prospects improved. The exploits
of the Tengu-bozu came to the ears of the Eokuhara Kebi-
ishi-jo. For the peace of the city it w^as a matter which
had to be looked into. If the complaints of some of the
carpet-knights came to the ears of those too high up, some,
one would have to pay severely for negligence. A few less
energetic attempts of a night-watch met with a severe
check, merely furnishing further material for Benkei's
growing collection. The city was then divided into ten
districts, and to each district fifty men were specially
assigned to catch if possible the Tengu-bozu. Benkei did
anything but avoid these patrols. His tale of swords
grew by leaps and bounds. He flitted rapidly from one
quarter to the other. Catching these worthy men by
two's and three's he easily forced them to prompt delivery.
In the more favourable positions of the narrow streets he
did not hesitate to set upon a dozen. Beating down the
advance guard, the rest took to flight and he garnered in
the whole harvest. On at least one occasion he cornered
the whole band of fifty men in a narrow street where only
three or four could properly face him. The first row pros-
trate he used the fallen as a flail to knock down the rest,
and then returned home to add fifty new and glistening
weapons to the nearly completed task concealed under the
floor of the Ohara hut. Naturally the victims said noth-
ing. They, however, came to an agreement to make a
large and pompous display in the day-time to hood-wink
people, thus saving their hide and swords, .and putting
a good face on the matter. Munenobu could have told a
tale. But he had kept silent too long. To divulge his
suspicions would merely have made him particeps criminis
in the eyes of the officials at Eokuhara. These akeady
had his previous complaint docketed. And here he was
again, in partnership with the man he accused ! Besides
Munenobu was uncertain as to the humanity of his
customer. How could the hozit be human when he
knocked down a patrol under the shadow of Eokuhara

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262 SAITO MUSASHI-BO BENKEI.

itself, and was reported as having held up another in the
same hour of the watch near the Sanjo Bridge ? He too
had his doubts and feared the Tengu-bozu.

We have at least one thoroughly authenticated account
of an exploit of the goblin-priest in this first year of Jisho
(1177 A.D.) ; as much so as any other event of this
period and authority in Japanese annals. There lived in
Miyako a certain Morimichi Okura Hisatada, fencing
master to Taira Munemori, favourite son of Kiyomori,
and made by his father master and guardian of the city.
Hisatada was a man of great reputation in the use of all
knightly weapons, especially the sword, and had under
him some one hundred and thirty pupils engaged in
learning the art. One night a party of these were
gathered in Hisatada's house. The master being absent
temporarily the conversation turned from the less serious
discussion of fencing to the more serious matter of the
exploits of the Tengu-bozu. Nearly all had a loss of which
to complain. All were equally sure of his goblin nature.
" Nay," said one Kawaiiye, " he is more than tengu.
He is SL jishaku-tengu (magnet tengu). With the best of
will to fight I met him only to find that my sword
naturally flew out of my hand into his grasp." Some
others could have told the same tale, but they kept silence
and their gravity. Quarrels between disciples of the same
master were unseemly. Besides, Kawaiiye's excuse was
quickly grasped by others who volunteered their experience
of like ;nature. " Ya-a-a ! What nonsense !" said Hisa-
tada, who silently entering the room had heard most of
-the conversation. " It is nothing but a robber priest, and
if I should meet with him, neither he nor you would
have occasion for further talk. Unless the heads in the
Kamogawa* can talk. Come! Where has the fellow
been seen recently ? I should like to test: his skill at
arms." He began to put on a complete suit of armour.
"You fellows, keep watch. I will either kill him if
necessary, or drag him back here alive if possible." All
the disciples greatty rejoiced, confident in their master's

* Of criminals : so exposed on a board or pole.

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MUSASHI-BO BENKEI ! 263

skill and the discomfiture of the Tengu-bozu. They
swarmed around Hisatada to aid him. On went a fine
suit of plate armour handsomely sewn with red cording.
The kahuto (helmet) was a beautiful piece of work, the
liachi (radiating ribs) being adorned with worked lines in
shakudo (gold-antimony alloy). These were broken at
due intervals by the knobs of lioslii (little projecting steel
points) which gave it great strength. The device {nion)
of Hisatada ornamented the shikd-jird (four quarters),*
and from the shi-ten-byo (four knobs encircling the
hachiman-za or socket placed on the kizuza, itself a thin
rim circling the crown) floated two plumes made of
heron's feathers. From the maye-zashi (frontlet), spring-
ing from two sockets of the haraidate, there towered
aloft two fan-shaped horns sufficient in themselves to
strike terror even in the soul of a tengu. The third socket
held a beautifully modelled figurine of a kirinA Close
over neck and face hung the long shikoro (neck-cover)
with its attached menko and yadare-gane (upper and lower
vizor and gorgette). These were made of small plates
closely sewn on leather. Guarded by the mune-ita, the
last named hung down closely over a flexible coat of mail
{tatami'do) with plates much wider than those of the
shikoro, as also was the case with the kusadziiri (skirt pieces
attached to the corselet-f ac^s). Intermediate in size were
those of the watagami (shoulder braces), sode (broader
shoulder pieces), the kote (sleeve), the tetsugai (gauntlet),
and the sendan-no-ita and hatsu-no-ita (beneath the
arms). The square scales of the ita-haidate (thigh pieces)
were beautifully inlaid with a gold-silver alloy, adorned
with Hisatada's mon, and the sune-ate (greaves) were
likewise made of small curved plates giving great flexibi-
lity. All was closely sewn together with strong liiodoshi
(scarlet cording),! two heavy strands passing across the

* Some kahiJU) were so divided into two parts, katajiro ; others carried
as many as eight, happo-jiro, Cf Conder : " History of Japanese
Costume," Transactions 1 A p 254.

t" Unicorn" says F. W. Eastlake. See Trans. XIII 211 seq. It
does not look much like ours of the West. .

t Perhaps from the red standard of the Heike. This is a retainer.
The nobles of the great house are said to have affected light-green.

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264 SAITO MUSASHI-BO BENKEI.

chest from the kamiiri-ita (the top scale of the kote), a
third connecting the opposite plates, from one kote to
another. Wherever the armour was not hidden by orna-
ment the black lacquer shone amid the general tone of
dark green. With the red glare cast by the reflection from
the lacquered inside of shikoro and mayezaslii Hisatada
looked a most formidable warrior. As indeed he was —
on the floor of the fencing school. Against the priest's robe
of Benkei on the field of battle it was another matter.
Sternly forbidding any support Hisatada grasped a torch,
and this complicated product of the smith's forge stepped
out into the darkness amid a chorus of admiring mur-
murs. *'Iwill not see the tengur] be assured of that,"
he said as he departed.

Benkei meanwhile was having a very dull evening and
business. The night was overcast, and he had taken his
station near the little Sanjo bridge, a narrow passage
which allowed him to comer the more readily any antago-
nist. He had given up all hope for the night, and was
ready to depart over the bridge to take the mountain road
to Ohara. It was not a favourite haunt of his, as being
too close to his daily route to and from his lair. How-
ever, the Eokuhara knights often passed in that direction
on missions to and from the gosho to the temples clustered
on Higashiyama. A clatter of armour caught his ear,
something unusual, for the average knight was by no
means so completely equipped in the more peaceful capital.
A belly-guard was considered quite sufficient. Moreover
the wearer in this case seemed to be looking for something
or someone. He carried a torch over-head, and threw
the light from it into dark corners. Benkei's eyes ghstened.
Here was at least a well-tempered point, for the inferior
weapons of the Eokuhara yakunin put him somewhat out
of temper. At once he stepped into the circle of light to
announce his mission and desires : "I am the tengu.., '*
— " bozUy and the jishaku (magnet)," said Hisatada, taking
the words out of Benkei's mouth. His victim plainly
meant fight, so he fixed his torch carefully into the end of
the bridge post. Benkei watehed these manoeuvres with
delight. With more and more pleasure he scanned his

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MUSASHI~BO BENKEI : ' 265

prize. At first he did not understand the reference to the
jishaJcu, but it did not take him long to grasp this phase
of the legend. " Y-a-a ! '' said Hisatada baring his weap-
on. "I have the mission of taking such a complete
rascal as yourself to the Eokuhara Kebiishi-jo. So go in
front of me without further trouble. You may find mercy
by exposing your accomplices. Beside you are of good build
for a man-at-arms, and the Taira are always in search of
such/' Hisatada cast the approving eye of an expert over
Benkei's muscular frame. It was like the deep rumble
of Kiyomizu's wanigtichi when the answer came. " Yes,
I am ihe tengu hozu, and as jishaku tengu I draw every-
thing of iron to me. So ! So ! Ya-a ! Gu-u-up ! Gu-u-up ! *'
Naruhodo ! Hisatada, flat on his back, his sword whipped
off some twenty paces by a blow of Benkei's halberd, lay
gasping under the increasing pressure of the giant's knees.
What was within easy reach Benkei quickly stripped off
himself. Then releasing his half-naked prisoner he stood
sternly on guard. " Let me have everything : meiazashi
(dagger), yoroishita (under-armour), Jcote (armlets), sune-
ate (greaves)." Hisatada pleaded strenuously for his
nakedness, but Benkei had only one reply. " I am a
jishaku. Iron flies to me. Come ! Off with the whole
of it." Thus he stripped the unfortunate knight, to order
him away from the scene of battle. Casting the now
useless torch into the stream, he himself made off with his
booty, the blackness of the night covering even the direc-
tion of his swift retreat.

As the master's stay lengthened the pupils felt more and
more sure that Hisatada had met, fought, and probably
was dragging thither his unwilling prisoner. It was with
some excitement that a man running was heard approach-
ing the guard-room. A quick knock came on the door.
** Who are you?" asked Kawaiiye. "Let him in any-
how," growled one Hasegawa. " We are more than a
dozen. Why stand so on ceremony ? " More impor-
tunate came the knock, with a pleading to open quickly.
Kawaiiye threw back the amado, and a figure shot into
the light from the cold night of early spring. At first
they were stupified. Then they bowed in salutation and

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266 SAITO MUSASHI-BO BENKEI.

to hide their amusement. With the exception of his shoes
(kutsu) and a breach-clout Hisatada was as naked as when
he was born. He looked gloomily around the circle, to
catch any sign of disrespectful mirth. " Yes," he said
slowly, " I have met the giant bozu." He laid heavy
emphasis on his last words ; " the jishaku-tengu,'* They
could well believe him. There was no iron about him,
except his glance.*

* Hisatada had put on about every thing except a koro, a soft wadded
quilt the mounted knight hung from the rear as protection against
arrows from that direction. Unwisely he had not thought of presenting
his posteriors to Benkei's gaze.

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CHAPTER IV,

USHIWAKA-MARU AT KURAMA-YAMA.

UsniwAKA KILLS Chqhan :
Joruri-hime: Misasaki Hyoye:

USHIWAKA MEETS ISE SaBURO.

" Beware the Jabberwock my son I

" The jaws that bite, the claws that catch !

" Beware the jubjub bird and shun

" The fruraious Bandersnatch.

" He took his vorpal sword in hand :
" Long time the manxome foe he sought —
" So rested he by the Tumtum tree,
" And stood awhile in thought.

" And as in uffish thought he stood,
" The Jabberwock, with eyes of flame,
" Came whiffling through the tulgy wood,
" And burbled as it came ! "

(Through the Looking Glass.)

§ 1.

We must now turn our attention for a short time in
another direction. As the crow flies it is a short distance
from the solitary hut on Ohara. moor to Kurama-yama

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268 SAITO MUSASHI-BO BENKEI.

and its imposing raonastical establishment. But as yet
master and man, knight and devoted retainer, Yoshitsune
and Benkei, are passing the days unconscious of the
powerful influence acting to bring them together. The
one is seeking the ideal bushi, the man to be as his right
arm and as himself in his confidence. The other is seelang
the ideal captain, strong, unyielding, gifted — Hachiman-
Sama himself come down to Earth. Almost from baby-
hood Ushiwaka had known the cloisters, the shaded groves
and wilder mountain side of Kurama-yama.* Tokiwa,
his mother, had noticed the growing uneasiness of Kiyo-
mori. On her marriage to Fujiwara Naganari she had
taken with her Ushiwaka, and for some years he lived in
this home of his step-father.t When seven years old
Tokiwa withdrew him from notice altogether by sending
him to the Tokobo to be brought up as a priest. The sojo,
Tokugyo,! received him gladly. He had already trained
in Buddhism Sama-no-kami Yoshitomo and now the
son was to pass through his hands even as had the father.
Moreover, Ushiwaka gave every promise of rewarding
effort by his own brilliant accomplishments. He took to
study as a duck to water. He was so indefatigable in his
efforts as only to find a rival in that noted Chinese scholar,
who spent nights studying his precious volumes by the
light reflected from the snow on the roof top. Such
application had its reward. He was not only studious but
capable. " From a sentence learned he could evolve an hund-
red applications. By once reading a book he could recite it
by heart. A second reading gave him thorough compre-
hension." No wonder that he stood in accomplishments
beyond his fellows. Even the senior priests were less
learned in the Wheel of the Law than this wonderful boy.
Thus the years passed.§

* About nine miles north of Kyoto. They have a number of relics
here of Yoshitsune.

t According to the Yoshitsune-Chijun-ki.

t Or Ennin.

^ The romancers attribute to Ushiwaka, now aged thirteen years, a
reputation for knowledge, in theology and tactics which, needless to
say, is the product of their own enthusiasm and hero worship. This
need not be pressed on western readers. Great generals of thirteen

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USHIWAKA-MAEU AT KUKAMA-YAMA. 269

Now there was living at the Mido Hall of the Dojo
temple of Shijo (in Miyako) a priest named Shomonbo.
As a layman his name had been Saburo Masachika, and
he was the son of a concubine of Kamada Hyoye Ma-
sakiyo, his father being the most valued retainer of
Yoshitomo, and dying with him at the house of Osada
Tadamune. His mother had been the wet-nurse of
Yoshitomo. At the time Masakiyo was assassinated in
Owari by Osada the boy was eleven years of age. His
mother had kept him in concealment, and seeing no sign
of the Taira losing their grip, being alone and helpless,
the only advice she could give her young son, then
nineteen years old, was to become a priest. ** Thus you
will find support in life. All men must have some staff
to lean upon, the interests of others intertwined with and
supporting them. I am as the dead leaves of the trees in
autumn. A gust of wind carries them away to decay and
oblivion.'* Partly to please his mother, partly because the
Minamoto interests were indeed prostrate, Masachika

(Taraetomo the famous archer and cousin of Ushiwaka is another
instance), and statesmen of twenty years are fit consumption for tlie
Japanese reader of these early traditions. Besides, Yaraada contra-
dicts his version by making Ushiwaka in the next chapter take up
tlie study of tactics under Motoharu and H5gan. Ushiwaka at tliis
date was a good healthy boy of his age; with no knowledge of war,
women, or anything else ; and with a strong liking for tales of war and
the history of the Minamoto House, which amounted to much the
same thing. Yamada gives a list of the distribution of the Minamoto
princes. It is interesting, apart from any questions of its accuracy ;
Mutsu Jiiro Yoshimori in Kii ; Hangwan Ishikawa Yoshikata in
Kawachi ; Tada Kurando Yukitsuna in Settsu ; Hyogo no Kami Yori-
masa in Miyako; Sasaki Genzo Yoshihida and his son in Omi;
Gama no Kwanja Noriyori in Owari ; Onoro Zenshi in Suruga ; Ukonye
Yoritomo in Izu; Betto Satake Masayoshi and Saburo Shida Yoshimori
in Hitachi; Kwanja Kiso Yoshinaka in Shinano ; Azuraa Done in K6-
tsuke. Kiyomori had sifted them well, if not wisely. The possibilities
of a wide-spread conflagration were great. One familiar name seems to
be missing — that of Yukiiye Jonah no Kami, for he was the Jonah of
his tribe. Only "seems," for he figures here as Mutsu Yoshimori.
The wise ones (like Yoritomo) shot him over-board. Not so Yori-
masa and Yoshitsune, and they suflfered for it. Hangwarij Kurando,
Hyogo no Kami, Bizen no Kami, Hyoye, Kwanja etc are all titles.
Their frequent occurrence attached to names soon gets familiar. The
youth of Japanese heroes in romance and history perhaps finds its ex-
planation in " substitution." The older and managing retainers being
the real agents.

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270 SAITO MUSASHI-BO BENKEI.

determined to follow her advice. He therefore entered as
disciple at the Mido. Two years later, at the age of
twenty-one years, he removed for sterner studies to the
Anrakuji of Dazaifu in Tsukushi*, to retmn at twenty-
three years of age to the Mido. Here his austere life, rigid
practice, and kindly character secured for him the title of
the Saint of Shijo. He was so different from the average
monk of the time, that a little holiness went much farther
than usual — ^by force of contrast.

But he was thus, by residence in Miyako, brought into
contact with the unbridled luxury and insolence of the
Taira. These nobles, with their drinking and roistering,
their dancing girls, their effeminate garments and man-
ners, their brocades and dainty weapons, their powdered
faces and blackened teeth, disgusted the monk, son of a
warrior and retainer of a fighting clan, and who had only
turned his back on the world and fighting because there
seemed no fighting to be done — on the right side. Eeady
enough was he to put aside the priest's robe for the more
congenial career of a warrior. The Buddha did not for-
bid fighting against the powers of evil. " Put off the robe
of mercy, and don instead the armour of Jikoku Tamon.t
But the prospect of battle seemed slight. The leaders of
the Minamoto were lying headless in their graves. The
younger members of the clan were widely separated, and
kept in confinement and under strict guard, and besides
were anything but promising material as far as outward
signs went. There was, however, a prince, eighth son
of Yoshitomo, living at Kurama under the name of
Shanawo, and once called Ushiwaka. As a priest Shomon-
bo heard much of the wonderful learning and ability, the
great application, and the charm of manner and person

* It was the centre for the Japanese outposts against Korea and
the Continent. As in 663 A.D. when Tenchi, then Prince Imperial took
up his head -quarters there and made a mess of things. The military
governor swallowed the civil governor. Fujiwara no Hirotsune thus
revolted, and in 740 A.D. the establishment was suppressed. It was
re-established in 745 A.D. It had charge of every thing on the coast.
Yoritomo made no real change. Dazaifu in those early days was a
distant and honourable place of exile and disgrace. Here Sugawara
Michizane cried his eyes out.

t Dhritarilshtra, the Deva king who guards the East in the Heavens.

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USHIWAKA-MABtr AT KUBAMA-YAMA. 271

of this youth. To him he determined to get access. One
day, therefore, he took staff and bowl, and wended his^
way to the Tokobo of Kurama. Here he knew the sojo
well, was kindly received, and prepared to pass the night.
Little sleep, however, did he get or intend. Eising in the
darkness he passed silently through hall and cloister.
There was a light within the chamber of Ushiwaka, and
gently poking a hole in the paper shoji he could contem-
plate the youth at his ease. Ushiwaka's eyes glistened as
he turned the pages of the volume he was perusing.
Shomonbo was highly pleased. Every movement, even
the unconscious twitching of the face muscles showed a
youth of great energy and intelligence. Pushing the
shoji apart he abruptly entered the room.

Ushiwaka displayed no astonishment. As a disciple he
rose to give his senior the only cushion in the room ;
Shomonbo, however, prostrating himself in obeisance be-
fore the son and master of the House. Then he plunged
at once into his discourse to arouse Ushiwaka to undertake
a war of revenge. His theme was the old one : " a man
shall not live under the same heaven as his father's slayer."
He urged his illustrious descent from Seiwa Tenno, the
great deeds with which his father Satenkyu* had upheld the
family name as warrior. His own good faith he supported
by his close but humble relationship through the position
of his mother. **Eemember," he said, "you are now
thirteen, an age at which your brother Ukonye Yoritomo
had distinguished himself. You should prepare your mind
and body for the great task. In the days of Han, when
Chikaku of Cho was encompassed on all sides by Cho-jun,
he sunomoned his retainers Teipei and Kyoku, and entrust-
ed to them his child then but three years old. The faith-
ful men brought up the lad with great difficulty, but to the
accomplishment of his great deed of vengeance. Thus we,
retainers of the Minamoto, to whom we owe everything,
await your call to raise an army of righteousness and ven-
geance against the Taira." Shomonbo ended. For a few
minutes Ushiwaka kept silence. Then instead of ready

* A title of Yoshitomo.

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272 SAIT5 MUSASHI-BO BENKEI.

assent he entered on an elaborate series of doubts — the
strength of the Taira, their control of court and military
power, the scattered condition and poverty of the Mina-
moto. All these poor Shomonbo tried to meet. He was
more and more impressed by Ushiwaka*s lofty appearance,
his brilliant complexion, his large nose, and his fluent
language. In dialectics the well-intentioned monk was no
opponent for this skilled youth. Plead as he w^ould he
was met at every turn. Ushiwaka flatly preferred religi-
ous contemplation to a warrior's task. At last confused
and with shame at what seemed his own inefficiency, his
eyes red with sorrow and weeping, Shomonbo said,
" Shanawo-dono was my last hope. Since there is no
prospect of driving out the Taira under a firm and illustri-
ous leader there is nothing left worth living for.** Draw-
ing his dagger he opened his garment, intending then and
there to plunge it into his belly.* Ushiwaka, seeing that
he had pressed matters far enough, seized his arm to pre-
vent him. "As you can understand, my position at
Kurama is a difficult one. I too wish to raise an army of
vengeance and righteousness against the Taira. At fi^t I
distrusted you, and wished to try you. Now I see you are
really in earnest in your hatred of the Taira rule. It is
not a good time for me to try and get away from Kurama
as I am so closely watched. Be of good heart, and be
sure I will consult you when the propitious occasion arises.'*
Shomonbo was overcome with delight at these words.
Through the darkness they had a long conversation on the
future movement. Then respectfully prostrating himself
before his young master Shomonbo took his leave. A
smile flitted over Ushiwaka 's face as he listened to him
gliding away. Then he rose and took his hand from the
closed roll, preparatory to putting it into a secret receptacle.
It was a book of Sonshi — on tactics.

Ushiwaka, however, did not confine himself to the theory
of the art. Profound as was his knowledge of the Wheel
of the Law his real interest lay in his plan of vengeance.
The months passed, and at the age of fifteen he was deeply

* To the Japanese a man's god was in his belly. The heart was
rather the seat of sentiment (shin) than of life.

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USHIWAKA-MABU AT KUEAMA-YAMA. 273

versed in the scriptures of Kai and Tai. To him the inner
interpretation of the Dainichi-kyo, the Kongo-cho-kyo, and
the Soshitchi-kyo " was as easy as water running down a
hill- side.* But he thought far more of the five conditions
and the seven practices of tactics, the skilful appliance of
regular and irregular rules of fighting, and to plan to
make an enemy surrender without giving battle/' Tactics,
fencing, archery, horsemanship, were the means required
to carry out his projects. To aid his purposes he decided
to seek the Kibuiie shrine, hidden far off in the recesses of
the mountain in the ill-famed Sojo-ga-tani. This little
valley was reputed to be the haunt of tengu, even to be
the seat of the court of their goblin-king, a story which
gave rise to the tale of Ushiwaka having learned swords-
manship from the tengu, and with some colour of truth.t
His only way was to slip off at night. Putting on his
belly-armour, and taking a gold-hilted sword in his hand
he took the path through the deep woods, in the open
spaces of which the bright moonlight cast fantastic shadows
from the lofty cedars and pines and the sharp-pointed
erratic shaped rocks and cliffs. Here and there could be
seen monkeys skipping from tree to tree giving shrill cries,
or the grunt of the wild boar could be heard, aroused and
making off through the underbrush. Thus he came to
the shrine, which was without light or keeper. Kneeling
in prayer he besought the god to assist his endeavours
to learn the art of war. He offered beads and lands.

* In reference to Dainichi-kyo Nyorai(Vairotachana)and Kongo-shitsu
(Vajrasatta). The SoBhitchi-kyo perhaps has reference to Vairotcliana
as third member of the Triratna i.e. as Dharma. Cf Eitel also under
Trikaya. These were doctrines particularly affected by the Shingon
sect, as to which see Dr. A. Lloyd's paper in Trans. Vol XXII. p. 388
seq. on this system and the central position in it of Vairotchana, " the
Kongokai (Vajradh^tu) or Diamond World," and the "Taizokai
(GharbadhMu), Womb Element." Kobo-daishi, founder of the sect is
identified with Vairotchana.

t Sojo-ga-tani=Bishop'8 Vale ; named from the ascetic S6j5 Ichiyen.
The tale of the tmgfa is firmly believed by all but the more enlighten-
ed ; and, it is to be suspected, partly by them. Illustrations are
nunerous of this event in Ushiwaka's life. With the Japanese story-
teller's it is worth noting how they carry description along, even in
monologue, in the first person.

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274 SAITO MUSASHl-BO BENKEI.

" a parish of one thousand cho '*,* when circumstances
would allow him to fulfill his vow. Divine aid was just
as expensive in those days in Japan as anywhere else.

He arose much heartened, and felt that the god had
heard him and would grant his request. In this retired
spot he could practice the military exercise at ease.
Seeking for an omen he determined to try his sword on a
huge rock close to the shrine. Wonderful to relate it was
easily split without injury to the weapon.t He then
turned his attention to huge trees, which were cut through
as easily as if blades of rice. Thus every night Ushiwaka
returned to practise the military art. " Yei ! '* he shouted
as he unsheathed his weapon ; " Ya-a ! ** as he faced the
object of his attack ; " Tou ! " as he dealt the deadly
blow. These are known as the three sayings of Kuro
Hangwan Yoshitsune.

It was on one of these nights, when he was thus
exercising himself, ** frisking like a monkey through the
tree-tops ", that he heard a loud laugh behind him.
Turning he saw a yamabushi of prodigious height, tower-
ing some ten shaku (nearly eleven feet). Ushiwaka
reddened with anger that the stranger should thus not
only spy on his exercises, but laugh at him. ** Who are
you?** he demanded. ** Why do you intrude on my
privacy ; and why do you laugh at me ? ** Thus he stood
grasping firmly his slender weapon. The stranger bowed
respectfully, and smiled a little at the threatenmg attitude
of the youth. "Nay, be not angry,** he answered. "I
am a pilgrim monk, an enemy of the Taira, and engaged
in going around the country to arouse the Minamoto bushi
from their lethargy. I know your illustrious lineage and
much regret that there is no one to teach you fencing.
None, however, can surpass me in its practice, and I will
gladly show you all my knowledge of the art.** Ushiwaka
was greatly delighted. His first lesson showed him how

* 2450 acres.

t If this seems hard to believe the pilgrim can go and see the rock.
There are some pretty stiff tales in this veracious history for the
twentieth century western reader to swallow, but his intelligence can
be trusted to sift out the miraculous, and to rest assured that the rest
is as well grounded on fact as most Japanese — history.

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DSHIWAKA AT s6jO-GA-TANI.

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USHIWAKA-MAKU AT KUKAMA-YAMA. 275.

little. he really knew. But he was earnest to learn, and
the yamabusjii eager to teach. For one hundred nights,
every night rain or shine, Ushiwaka made his way through
the solitary wood to the rendezvous. At the end of that
period his teacher confessed the youth to be his equal in
skill, and more active through his youth. Ushiwaka
** could jump over a vale and up a high cliff just as if he
were a butterfly flitting up and down in a garden. By
throwing his sword at it he could kill a bird on the wing.
With a stone he could kill a beast running for its life, and
he never missed his mark. Moreover he understood all
the secrets and laws of movement and transformation."*
It was with joy the yamabushi took his leave. " Now I
can tell the busJii of the Genji that a master is growing up,
unsurpassed in the military art, and who can lead them
to victory in battle.** Whether he disappeared in smoke
and an unsavoury odour the romance does not tell.
Popular imagination has turned him into the tengu king,
to reappear at the critical time of Tosabos attack on
Horikawa.

Matters, however, were not running at all smoothly for
Ushiwaka in other directions. Among the many priests
of Kurama-dera there was a monk named Izumi. He
was a man of very bad nature and habits, and sought out
Ushiwaka. The only reason why he was not killed at
once was because Ushiwaka did not like to defile the shrine
of Bishamon. When the monk approached him, there-
fore, he merely grasped him by neck and ribs, and casting
him on the ground broke the bones of his arms by twisting
them. For this treatment Izumi harboured intense ill-
will against Ushiwaka. Noticing his nightly excursions
he followed him into the mountains, to return with black
tales of the acolyte's conduct which he carried at once to
the sojo. To him he accused Ushiwaka of cutting down
trees, cutting off the unripe heads of rice, trampling down
the growing crops of the farmers, slaying and eating birds,

* We must be careful here to turn to the text of the romancer. The
Japanese take aU this quite seriously. After all it is no more wonderful
than some of the things which have place in the fifty years of New Japan.

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276 SAITO MUSASHI-BO BENKEI.

monkeys, and boars.* In addition he charged him with
rambling the streets of Miyako by night, and killing and
wounding people. " If these things come to the ears of
Eokuhara, a sad day will it be for the monastery." Thus
he terminated his denunciation. Tokobo Sqjo did not
exactly believe it, but he feared for Ushiwaki who thus
promised to secure the ill-will of his fellow-monks. He
therefore called into consultation Kakujitsu Sqjd of the
Chiryodo. To this Hall, therefore, Ushiwaka was trans-
ferred. Kakujitsu (or Kakunichi) changed his name to
Shanawo and kept him closely confined to the monastery*
His warlike exercises having leaked out, all were seriously
alarmed for his safety, and Tokiwa's influence was like-
wise brought in to induce him to shave his head. This
Ushiwaka energetically refused to do. "Two of my
brothers have become priests ; for me to do so would be
unfilial. If anyone attempts to shave my head I shall test
my sword on his body." Naturally he was kept all the
closer. However, he succeeded in getting permission to
visit the shrine of Bishamon in the day-time, to pray and
recite sutras, and to secure merit. It was not merit for
which Ushiwaka prayed. ** Bishamon-Sama send me a
feudal lord with many retainers, to enable me to raise my
army of rightousness and vengeance."

Never were prayers more earnest, and never was an
.answer so pressingly needed as to those Ushiwaka sent up
at the shrine of Bishamon. Indeed the situation was be-
coming dangerous for the lad. The more so since his
refusal to accept the tonsure, and thus outwardly to define
his position to the wbrld. Kakujitsu was a partisan of the
Minamoto, but a luke-warm friend to any warlike under-
taking at that time against the Heike. He was far more
inclined to force on the urgings of Tokiwa and more timid
friends ; nay, even to take some drastic step to bring their
wishes to a favourable issue. The passing of time
threatened every day to bring more powerful and hostile

* Flesh.. of any kind is forbidden the orthodox Buddhist monk.
The divine nature of the Yamabushi is plain since Izumi could see
Ushiwaka, but to him the teacher was invisible. Yamabushi is a wand-
ering friar. We deal much with them later.

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USHIWAKA-MARU AT KURAMA-YAMA. 277

interests into the field, which would find a summary exit
to any obstinacy. Partly accident, partly design interfered
to act in Ushiwaka's behalf. Hyogo no kami Yorimasa*
had a younger brother named Fukasu Eyil-no-Suke Shi-
geyori. He took his name from Fukasu in Shimotsuke,
where he held a fief. A certain part of the year the jeal-
ous Taira administration required his presence in Miyako,
and it was at one of these periods that he paid a visit to
his son Kakujitsu, sojo of the Chiryodo. He knew of the
presence of Ushiwaka at the temple, but as if merely
struck by his appearance asked who he was. He did not
seem particularly surprised or impressed to learn that he
was the eighth son of Satenkyfi (Yosliitomo), and the
conversation passed on to more personal topics. As soon.,
however, as he returned to his house he sent at once for a
certain Sanjo no Kitsuji (Kichijo) Suyeharu, a rich trader
in gold and gams and the finer articles demanded by the
luxurious tastes of the capital. For his raw material this
took him on periodical trips to Mutsu and the fief of Hide-
hira, where he was the better known being by origin a
native of the province. In those days and times this
journey required a man of determination and courage.
Shigeyori knew his character, and gave him instructions to
first try and have a personal interview with Prince Sha-
nawo. If he found him to be as intelligent and determin-
ed as his exterior promised, to make arrangements to
take him with him in his next journey down to Mutsu.
" That will be soon," replied Kitsuji. " My dealings with
the factors of his lordship Hidehira are frequent and close,
and in a few days it will be necessary for me to depart to
his court. I will be all the more welcome if I can bring
him a prince of the Genji, for it is the one thing he wishes
before the close of his long life, to have such a prince to
put at the head of a movement against the Taira whom
he hates. This is all the more the case as he distrusts
the power of Ukonye Yoritomo, now in Izu ; so that
while furthering the Minamoto interests, he does not

* The cousin who jibed at Yoshitomo, and eventually sided with the
Taira in the battle of the goshb in 1160 A.D. Hyogo no Kami, Byu-nO'
Suke, are (land) titles.

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G78 SAITO MUSASiai-BO SENKEI. -

look to create too over- whelming a rival so near his own
fief. . . . .

* Everything was thus in train to work in one direction,
•and withdraw tJshiwaka from the care of the Kurama
priests. The next day Kitsuji betook himself to the shrine
•of Bishamon to get the lay of the land, and pray for the
powerful aid of the god in his new venture down to Mutsu.
While so doing he noticed a youth who answered in every
way to the description given by iPukasu Shigeyori. " He
had a face like a bead, lips like pearls, and eyes so piercing
as to inspire awe. All his features indicated agreatman.^*
Kitsuji at once moved over to his neighbourhocicl, and with
head devoutly bowed in prayer accosted the youth as
tShanawo and laid his mission before him. At first Ushi-
waka did not pay the slightest attention to him. He went
on praying as if he had no ears, allowing Kitsuji to pour out
all he had to say. Finally, instead of the numbled/orT/mZo^,
Kitsuji heard the welcome question : " Who are you that
•you come to me on such a mission ? I am not Shanawo,
son of Sama-no-kami Yoshitomo. However, I know TJshi-
waka well, and if you can give me some account of yourself
and this Chinjufu-Shogun Hidehira* I can put the matter
before him. ** I indeed,'* replied Kitsuji, delighted at the
-turn the interview took, •* am but a goldsmith, living on
his lordship's bounty, and trading down to Mutsu ftom
Miyako.- The humblest, however, are of use in such
matters, and only thus can his lordship Shanawo avoid
suspicion, and escape from the watch kept over him
'by the Heike. His lordship Hidehira is the descendant
of Tawaratoda Hidesato.t After the thirteen years war
against the Abe, Hachiman-Taro Yoshiiye had to turn his
arms against lehira and Takehira. In this he hatd \the
assistance of Fujiwara Kiyohira, and the war finished
Yoshiiye gave this latter the great fief of Oshu. This, in
one way or another, has been added to by his son and
grandson until now there is nothing like it in Nippon.
' Fifty-four days journey is it from East to West through
its fifty-four districts. It is a land unsurpassed in the

* A title become almost hereditary in these Mutsu FujiWara.
t See Introduction, pages; 106, 198.

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USHIWAKA-MABU AT KURAMA-YAMA. 273

fertility of its soil and the bravery of its people, and its
feudal lord commands fourteen divisions of archers, five
hundred thousand cavalry, and one hundred and eighty
thousand foot soldiers.* In power he has no rival in the
North, and he is as anxious to have you come as farmers
are for rain aftel a long drought/ "

All this was as music of the hiwa to the ears and
soul of Ushiwaka. He at once disclosed his identity to
Kitsuji, which crafty man was by no means sm-prised, for
he had remained in admiration at the aplomb with which
Ushiwaka carried off the situation. They withdrew to
the greater seclusion of the Chiryodo, where they could
converse in greater privacy and have a wider sweep of
their immediate surroundings. Here Kitsuji could lay the
plans of Shigeyori before Ushiwaka. His younger sister
being a concubine of Shigeyori gave him a position of some
confidence toward the latter. To depart in daylight it was
agreed was difficult, and yet Ushiwaka was so guarded that
it was nearly impossible for him to select any other time.
Finally they arranged that he should slip out of the
monastery toward dawn, to meet Kitsuji at the Juzenji
beyond Awata-guchi. Then they would at once take
their flight to the North. After midnight, when the
whole monastery had long been lulled in sleep, Ushiwaka
arose to dress himself for the journey. On the excuse of
an approaching ceremony in the next few days he had
had his hair top-dressed,t his face powdered, and his
eyebrows carefully picked. ** His dress was of white silk
beneath which shimmered a figured brocade from the
looms of Chosen. Over all was thrown a long shitatare
(gown) silken and of gauze-like texture, its raised pattern
showing in striking contrast to that beneath it. A girdle
of fine white silk brought all together gracefully at the
waist, and through it he thrust a sword made by the

* These numbers are pretty strong. I put them in from the romancer
(Yamada) as typical. Shinshinsai brings Yoritomo up to the Su-
roidagawa with 800000 men 1 " Fifty-four days, etc."; divide by ten,
and the extent and power of Hidehira's fief would be approximately
accurate* A swift courier might cross it in three days ; and a day's
visit to the fifty-four districts would take fifty-four days.

t So did Jingo kogo some centuries before. Cf Nihongi 1 228 (Aston).

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280 SAIT5 MUSASHI-B5 BENKET*

hands of Tomosada Bizen, and known as the Uzuraidori.
Its scahhard and hilt was finely lacquered and ornamented
with gold. A metazashi (short sword), confined in a
brocade embroidered sheath, with delicately raised pattern
on the hilt completed his costume." To bid any farewell
to Kakujitsu sqjd was out of the question. Nor did he
dare to do so with his old tried friend and teacher at the
Tokobo. However, he approached the waU close to
Tokugyo's apartment, and made a last prayer. Thus he
sought to expreas his grateful feelings for the guiding care
through the intricacies of the Wheel of the Law, a teaching
conscientiously directed day and night to its discipline.
" Please excuse my ungrateful conduct, in consideration of
the high mission which inspires me." Then catching the
tone of the temple bell striking the middle of the watch
he played his flute for the last time in his old surround-
ings. Tears of regret flowed from his eyes as he fingered this
familiar companion, made of the kanchiku coming from
far beyond the sea.* At the stroke of the bell his tears
ceased to flow, he slipped the instrument into the folds of
his garment, and cheerfully started to the place of meeting
where his new life was to begin, satisfied at having so
successfully accomplished all the conventions down to the
minutest particulars His thoughts were now to be turned
to war, and to winning over Hidehira to raise an army of
righteousness and to accomplish his vengeance. It was
the third day of the third month of the fourth year of
Shoan — 6th April, 1174 A.D. — and Ushiwaka was then
fifteen years old.t

* Chinese h^mhoo =hanckika. Ushiwaka's skill on the Iflate (/i^e)
was celebrated.

t Yamada has ** second month," bat here and elsewhere he is wide
of the mark on dates. The Yoshitsune Chijnnki gives as above;
also the Gempei Seisuiki.

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USHIWAKA-MABU AT KUBAMA-XAMA. 281

§ 2.

It was the early hours of the morning when the yawn-
ing watchman of the Mido of Shijo introduced the night
wanderer into the cell of Shomonbo. Startled, he was
more than delighted to learn of the mission on which
Ushiwaka was bent. Donning a more fit robe he accom-
panied him on part of his day's journey. Passing
through the yet dark and gloomy wood of Sanjo, they
continued on eastward until the Juzenji Jinja was reached.
The others had not yet arrived, but the wait was not long.
At dawn Kitsuji and his brother Kichiroku appeared with
some twenty pack animals in their train. Kitsuji was
leading a beautiful cream-coloured stallion, '*on whose
back was a handsome saddle lacquered in gold dust
distributed in a pattern starred something like the clear
night sky of summer/' On reaching the shrine he at
once dismounted to make his obeisance to Ushiwaka.
The horse was now brought forward, and merely as if
willing it Ushiwaka bestrode without visible effort the
glittering harness. Kitsuji proposed to to take a slow pace,
and so spare their stock. Not so Ushiwaka ; for as he
said, although Tokobo was kindly disposed, Kakujitsu
would certainly send men in pursuit in the course of the
next few hours. Better was it to break down a few
animals, and so psiss Omi and into Minamoto country.
Kitsuji thought this a decidedly bold plan for such a
young leader, without resources or retainers ; but who
acted as if he had an army at his call. However, they said
good-bye to Shomonbo, who returned to Miyako to look to
the future with renewed hopes of the good cause. Then
they all pressed forward across the ridge to Biwako. Osaka
and Shinomiyagawara, famous in legend and poetry,*

* Osaka is freqaently mentioned in the Kojiki and Nihongi. The
barrier stood on the crest of the divide between the lake and city.
Awata-guchi is noted for its potteries.

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282 SAITO MUSASHI-BO BENKET.

were mere milestones on the road. It was daylight when
they reached the lake, to rapidly press along its highway.
Mikami-san stood up beautifully in the morning light.
A recent out-of-season snow-fall still covered its flanks
with a white rnantle in sheltered slopes, and gave greater
colour to the illusion created by its Fuji-like shape.
Crossing the Seta bridge they had to stc^ for a few
minutes to breathe their horses, and to look at the
entrancing scene. In the distance rising from the mirror-
like surface of the lake were the slopes of Hieisan, misty
bluish, in outline melting into sky in the yet uncertain
light of early day. Peering from its manfle of pine and
cedar were the roofs of its scores of monastery buildings,
sweeping along the crest and almost merging into the
establishment of its great rival, enemy, and off-shoot,
at Miidera. Dotted here and there at intervals from
Sakamoto to Otsu were clusters of peasants' and
farmers' huts, where every village girl, unlike the
fifty daughters of Danae, was said to have her fifty
husbands in the ranks of the fighting monks of the
monasteries on the slopes above. The sound of the
bells came booming across the water, peeling and answer-
ing from hill to hill. It would almost seem as if
they were calling to the lazy city beyond to rouse itself
and pursue the prey which was escaping. Thus the party
rode on to take the post-road beyond the bridge, along
which they could move with still greater haste. Eoads in
those days were the merest farce in contrast with what we
call such to-day. This great North Eoad* was one of the
best leading to the oft rebelUous Kwanto, and which had
to forward armies at need. And yet it was a mere track
through field and forest, with here and there a cleared space
in which camp could be made by the wayfarer, thus to spend
the darkness in watching and anxiety. At night-fall their
journey across Omi was half completed, and they stopped
to rest for the night at the house of a rich customer of
Kitsuji. This man was not long in noticing the awkward

* Mr. J. E. de Becker has given a picture of these times and a little
later in his "Feudal Kamakura," of which we can only wish there was
more of it.

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XJSHIWAEA-MARU AT KURAMA-YAMA. 283

manner of Kiteuji toward the youth who sat below him in
the humble seat at the meal. His position made the
merchant feel sadly out of place, to rectify in little ways
his attitude to such unusual company. Now fifteen years
before the host had entertained another guest in his house,
one on his way to die at Utsumi in Noma to the grief of all.
The resemblance was striking enough between father and
son ; and the worthy host, pouring out sake presented it in
reverential attitude to his youthful guest. Seeing tears in
his eyes, Kitsuji, to test him, asked : ** who do you take
him to be ? ** — " It is not for me to speak names in this
presence,*' replied the gosM (gentleman-farmer), ** but may
your lordship succeed in raising an army of righteousness
and in accomplishing the vengeance so long delayed/^
Ushiwaka accepted the cup thus presented and drained it
amid a significant silence. The subject then was changed,
and the wine cup was quickly passed by the girls in
attendance. Earnest for their safety and the successful
progress of the cause their host had them up and off be-
fore dawn. After they had crossed the Oyechig^wa
beyond Oiso-shima they passed Bamba, Samegai, Kashi-
wabara, the barrier of Fuwa (Seki-ga-hara) where Kitsuji
was well known to the guards. Toga, and so to Aoba.
Here Ushiwaka sought out and lodged with the toshiyori
^elder-man) of the place, one Oi by name. His daughter
Enju had been a beloved concubine of Yoshitomo, her
elder sister holding the same relation to Eokujo Hangwan
Tameyoshi.* Years before 01 had been entrusted with the
sotoba (grave-stick) of ChujQtayu Tomonaga, who unable to
drag his wounded body farther had here been despatched
by nis father, Yoshitomo. Ushiwaka sought out his
brother's grave, to pray a volume of the Hokkekyo, and to.
shed tears of sorrow with hope of vengeance. " An ex-
cellent habit to get rid of in the one case, and to acquire in

* " Otowaka and his younger brothers," three in number, are thus
set down to the credit of Tameyoshi, father of Yoshitomo. The
chronicles differ, and this is probably the correct account. Tokiwa's
children figure in history unaer their priestly names, which status did
not prevent Gien haying a son. Oi's elder brother, Naiki Masato ^as
killed in Hogen ; and his younger brother, Heizaburo, later was the
priest Genko— rWashizu.

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284 SAITO MUSASHI-BO BENKEI.

the other," was the sage comment and advice of Kitsuji.
Thus they pressed on, to pass out of Omi and into the
safer province of Mino. At Akasaka they were free as to
any immediate pursuit which might be sent out from
Eokuhara.

Their security was more fancied than real. They were
safe enough at present from the clutches of the Taira
police, but had run full into all the dangers into which the
state of the country plunged Kitsuji on these long trips
through the mountains and plain to the North Couqtry.
Just at this time a band of robbers was operating in
the country between Tarui and Akasaka.* They were
headed by Kumasaka Chohan Nyndo, a native of Kaga,
and even for that rough countiy eminent in his chosen
profession of highwayman in all its essentials of robbery,
arson, and murder. He was a most complete villain of
his kind, the redeeming qualities being his undoubted
courage and energy. Operating under him at this time
were some seventy ruffians of approved ability in their
own peculiar line. Kumasaka Chohan seems to have
drawn into his circle all the notable thieves of his day.t
The more prominent members of his troop were Yuri-no-
Taro of Dewa, Gon-no-Taro of Shinano, Kama-no-Taro of
Totomi, Azabu-no-Matsuwaka and Mikuni-no-Taro of
Echizen, Surihari'Taro and Surihari-Jirot of Omi, Okitsu-
no- Jiro of Suruga, Toyo-oka-Hachiro and Toyooka-Seshird
of Kotsuke, Senjo-no-uyemon, Mibu-no-Kozaru, and Ka-
wachi-Kakujo of Miyako, a very complete list from the
Thieves Calendar of the day. All these men were artists
in their particular line. The scene of operations of the
gang was close enough to Miyako to tap the trade sacking
exit North and West through the mountains, or to the
East Coast through the sea-plain to the North. At the
same time it was distant enough to enable the police of
the capital to close their ears to the sad chcwrus of com-

* Not far from the Ibigawa in Fawa district At a short distance is
Gifu. To-day Akasaka is a large and prosperous town.

t Or else the romancer, in this case Yamada. His list is catholic
in time and place.

t Tar6=elder brother ; Jir5=younger brother. Dewa, Shinano
Totomi etc. are names of kuni (provinces). ^

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TJSHIWAEA-MARU AT KURAMA-rAMA. 285

plaints risbg from the victims, and to cast the burden on
the local authorities, who in turn promptly returned it.
No one lost by this operation except the merchants (which
as a class did not count) ; and judicious remittance of part
of the booty to interested persons in Miyako and local
centres threw new opportunities in Chohan's way.

It was nothing wonderful, therefore, that Kitsuji, who
had made inquiries in Miyako before starting, expected no
trouble so close at hand to the capital. With an easy
mind as to the immediate future he had set out from
Miyako, and removed of all "piesent pressure they put up
for the night at an inn kept by the elderman of the place.
The people of the inn were of course well informed as to
Chohan's movements, but they knew better than to give
any warning to the prospective victims. They thus ran
no risk, or rather certainty, of being the victims of his
wrath, and stood to gain some part of the booty. On his
part Chohan had followed the movements^of the caravan
ever since it had passed the barrier at Osaka. Indeed
Gon-no-Taro had carefully kept it in view, meetmg it,
passing it, travelb'ng the same road with it, under various
disguises as post courier, peasant stopping his work in the
fields to stare at them, mendicant friar (in which guise he
had spent the night with them). Finally assured of their
direction and state of progress he had left them near
Tarui, to collect the scattered band for the night's
operation. The plan for this was easily and quickly
arranged, and near midnight the inn was surrounded and
closely guarded by the band of seventy men, now tolerably
assured as to the transfer of Kitsuji's precious packages.

Meanwhile Kitsuji and his brother had long retired
to rest. Ushiwaka alone, suspicious of the inn-keeper
and his people, who seemed for some reason ill at ease,
was on the alert. In the middle of the night the
travellers were aroused by the noise of a band of men
endeavouring to force an entrance into the inn. For-
tunately this could only be effected from one side ;
unfortunately, Kitsuji thought, for when aroused his
first idea was that of a descent upon them by officers
from the Eokuhara Kebiishi-jo. The outlook in

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286 SAIT5 MUSASHI-BO BENKBi;.

the rear, however, was through a garden, protected on the
south by a high retaining wall. What cannot be easily
ascended, Cdtn be descended. The thieves kept guard here
until means could be procured to mount and also attack
this side of the inn. Meanwhile Surihari-Taro, Surihari-
Jiro, and Yuri-no-Taro, with the other notables and a
supporting party of thirty men broke their way into the
front. They all carried torches in their hands, and the
carts in which the booty was to be carried away were
promptly brought into line before the inn. The word
was passed to respect everything belonging to the inn.
It was the goods of Kitsuji which were the primary object
of the raid. Secure them in the first place, and kill
Kitsuji afterward, for against the rich merchant Chohan
had a particular spite.* This cry made the brothers
shake in their tabi (socks: the Japanese use clogs not
shoes). On the contrary Ushiwaka was delighted at the
prospect of battle, and the opportunity to test his skill in
fencing with real weapons. Quickly giving his belly
guard a tug to see that it was securely fastened,
grasping his sword, he threw a veil over his face and
concealed himself behind a folding screen which stood in
the little ante-chamber to their part; of the house. As
Surihari-Taro entered the room he noticed someone behind
the screen, but the veil over the face made him think it
was a woman, some joro or shirabyoshi called in for the
night.t So he passed on, a fatal step for him ; head and
hand, the latter still clasping the torch, were neatly sliced

* This is nothing unusual. One'Vould think that Chohan would
have nurtured this goose to lay more golden eggs. But this is not
Japanese logic. Thus to-day, for a larger order a higher price is
charged, on the ground that the ohject is more desired. " Small pro6t8
and quick returns " has not reached the smaller mercantile mind. ^ This
raising the price only [applies to monopoly economics, and has its limita-
tions there. But on losing the opportunity the Japanese akindo
(merchant) says " shikata ga riaV* If he has not gained, neither has he
lost. He still has the goods. Thus — more Japonico — does the plebeian
treat the scicntia sdentiarum of Abelard.

t Joro (prostitute) : shirabyoshi (dancing girl). In not first class inns
the joro to-day is summoned to the inn, and in gayer summer resorts
where " the quarter " does not formally exist the police wink at her
presence in tea houses ; which gives tourists the idea of general moral
laxness.

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TTSHIWAKA-MARU AT KURAMA-YAMA. 287

from the body. Ushiwaka now turned his attention to
Surihari- Jiro. The latter's astonishment at the apparition
of this shining blade was quicldy turned to wrath and
dismay. Thus struck down, close to their own home, his
desire to avenge his brother was all the more quickened.
With a savage cry, brandishing his sword he leaped on
Ushiwaka. The latter, however, easily avoided his blow.
His skill acquired in the woods of Kurama now stood him
in good stead. Strike as he would the robber's sword
passed either over or under the mark. Finally, making a
desperate blow at Ushiwaka, who had taken flight to the
ceiling, the sword stuck fast in one of the rafters. Before
it could be withdrawn the head of Surihari-Jiro was
quickly whipped off, mournful company for that of the
brother already lying on the floor.

* The noise of the battle had now attracted the attention
of others of the band who were rummaging the inn for
the whereabouts of the travellers. They now came
pouring toward the apartment where Ushiwaka awaited
them. The first to advance to the attack were Kama-no-
Taro and Gon-no-Taro. Both striking at the same time
and from the same side they fell victims to the same
blow. This struck off the raised arms of Kuma-no-Taro,
and cleaved Gon-no-Taro completely through from neck
to loins.* As yet the robbers could not reali2e the
opponent confronting them. It all seemed dream or
accident, not the wonderful feat in arms of this mere
stripling. Sanjo-Uyemon and Mibu-Kozaru hurled their
torches at him ; but the one was cut in half in its
flight through the air, and the other was quickly tram-
pled on and extinguished. Then they all surrounded
him and set upon him at the same time from all sides.
** How could a god even of three faces and six hands
escape them "t But where was he ? Apart from his
wonderful skill in the art of fencing, Ushiwaka put in

* The old Japanese sword was quite capable of these feats. It was
a wonderful and careful piece of forging, worthy of an artist's hand in
metallurgy.

t Bishamon (Vaisramana). Kongoyasha Myoho he is called else-
where. Kongo-shitsu ?

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288 SAITO MUSASHI-BO BENKEI.

operation all his knowledge of tactics and transformation.
Like qxdcksilver he flowed under their fingers, now here,
now there. The din was terrific. " The clashing of the
swords was like the grinding of a lion's teeth. The sparks
of fire struck out were like the leaves of the maple." The
robbers in their confusion suffered from their own random
blows. Thus Ushiwaka Idlled Azabu-no-Matsuwaka ;
Kawachi-no-Kakujo was cut through to the girdle ; Sanjo-
TJyemon he sliced off at the knees ; Mikuni-no-Taro and
Okitsu-no- Jiro killed each other in the confusion ; Mibu-
Kozaru and Toyo-oka-Hachird, severely wounded, how or
by whom they knew not, tried to flee, but Ushiwaka
pursued them, and with one blow cut the former from
right shoulder to left thigh bone, with another he opened
the midriff of Toyo-oka, and split him up from pap to
shoulder blades. Even Kitsuji and Kichiroku took heart.
They too donned their belly armour, and sallied into the
garden to attack several smaller fry who had secured entr-
ance by scaling the wall. Several of these were killed, the
rest fled, and invasion from the rear was stopped. Mean-
while Toyo-oka- Jiro and his supporters fled. Ushiwaka,
the lad of fifteen years, surveyed the room piled with the
dead lying heaped amid the broken screens. Eleven of
the leaders, with a number of the riff-raff, were thus dis-
pose^of. He could well feel proud. From Dewa to the
Go-Kinai the Japanese Alsatia had suffered serious loss.

Meanwhile Chohan Kumasaka could hardly believe his
ears. When he saw the flight of Toyo-oka- Jiro toward
Tarui he was astounded. ** Cowards ! " he shouted after
the flying band. ** What manner of creature has doce
such work as this ? ** He asked the question of a frighten-
ed robber, only held where he was by Chohan 's grasp.
When he heard that it. was a lad of thirteen or fourteen
years he shook his head. **Likea flying bird passing
swiftly over the rice fields, or a butterfly flitting among the
garden flowers? He must be demon or deity.** Then he
asked as to the fate of the torches hurled at him to break
any spell. The reply was no more reassuring. **Yes,**
he muttered. "The first was the act of the god of
war, severing the thread of fate. The second quenched

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USHIWAKA-MARU AT KHRAMA-YAMA. 289

all our liick in battle. Our name is indeed as mud.** He
dismissed the remnant of his men to seek refuge where
they could. At first he intended to follow them. But
the old man was proud of his prowess. He was not sixty-
three years of age, and still with crooked elbow could hold
up a thousand kin (1323 lbs. Av.). He was so active that
with a heavy sword he " could slice a^butterfly flitting amid
the flowers, or a swallow flying swiftly over a wUlow.*'
As to men — none ever had faced him before. He had
thought so little of this raid on a miserable merchant that
he had not even mixed in the afifair, sending in the others
while he stood g^ard outside the entrance. He cast an eye
at the carts standing ready for the booty. These, and the
thought of his dead companions, stirred his wrath. " Life
is worth more than anything else,'* he had told his men in
ordering them to flee. Not so ! Like the others he must
try his luck with this demon fencer.

So he turned and entered the house, " like a moving
hill.** He was clad in court costume, but without sleeves.
He wore haramaki-do* on his huge body which towered
nearly seven feet. On his head he wore the choshu,
a loose cap with iron centre-piece. His long curved sword
remained in its scabbard. For the prasent he relied on
his known skill with the halberd, the long black-lacquered
shaft of which he held under his arm. Ushiwaka heard
the tramp, tramp, as of cavalry.t ChOhan entered the
apartment. His wide open eyes " glared like a mirror a
hundred times polished,** as he sought the object of his
wrath. "The hairs of his white beard stood on end like
silver needles. He was a demon gone daft.** Ushiwaka
was in no way terrified by this tremendous sight. " By
Tumiya Hachiman ! t You were needed to complete the
tale. Stretch out your neck to receive my blow.*' Thus
he received his visitor. Chohan gasped with surprise at
the sight of the sleiider youth. Ushiwaka was crouched

* An elastic form of armoar, permittiDg adjustment to size.

+ Say the "horse-marines." There is something Gilbertian and
" Mikadoesque " in the most serious of Japanese situations. One can
credit Mr. Gilbert with a profound study of the race.

t "By Hachiman (god of war) of the feathered shaft and bow."

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290 SAITO MUSASHI-BO BENKBI.

at the end of the apartment prepared to spring. A little
sliding door at the rear oflfered him a means of retreat if too
hard pressed. " You ! A wretched stripling ! " shouted
Chdhan in rage as he bore down on him. The huge hal-
berd whirled like a wind-mill in a strong gale. UsUwaka
flitted hither and thither, now to appear before, then behind
the enraged robber. Chohan thoroughly held up his re-
putation. Finding the halberd useless he cast it away and
drew his sword. All his skill ** in the positive and nega-
tive ways of fencing, now open and now shut, now upper
and now lower, sweeping in the six directions and
brandishing on the ten sides," all these he displayed in
his best manner. Ushiwaka, however, sectioned him at
will. His armour he cut oflf, a piece here ani a piece there.
Flying like a bird he sliced Chohan now in this place and
now in that. Chohan tried to catch him with his hands
and lost both in the process. Then Ushiwaka stood aside
and watched him. The blood poured in torrents from his
wounds, until rendered dizzy by its losj the robber fell on
his knees. In a trice Ushiwaka was on him, and pressing
him tD the ground cut off his head. Then he rose to
receive the timid and grateful thanks of Kitsuji and his
brother, indebted to him for life and goods. As for the
headman and the villagers who now poured in, they
regarded him with awe as a tengu (gobliaj youth. The
robbers* heads were hung on a tree on the outskirts of the
village. Thus Ushiwaka and his party left the neighbour-
hood of Akasaka (Red Hill), where the memory of his
deeds is yet green in the minds of its inhabitants.*

* There are one or two points to be considered here. Wiud-mills
were not a feature of Old Japanese landscapes, nor of New Japan, except
in toy shops. After all the reference is merely a comparison, and in
his account, also Yamada uses it Again, the "^ ten sides can be taken
to refer to points of the magnetic compass, and the ** six directions "
are north, south, east, west, nadir, zenith. Both are Buddhist expres-
sions. They have no more particular reference to dimensions in space.
Of the " fourth dimension " the Japanese never heard until these days
of Meiji — as to which they were no more unfortunate than their neigh-
bours. The opinion of our " vulgar herd " in the West, as to the wits
of the man who tries to prove something more than length, breadth
and thickness is more emphatic than polite.

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USHIWAKA KILLS CHOHAN NYUDO.

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USHIWAKA-MARU AT KURAMA-YAMA. 291

§ 3.

Leaving the forest of Koyasu, now sadly depleted of its
enterprising rascals and bad characters, crossing' the Suno-
matagawa and Kisogawa,* the party at last reached
Owari, Kitsuji now felt very confident of the successful
issue of his journey, in every sense of the word. Ushi-
waka was pleased at reaching Atsuta, for the Betto of the
Atsuta shrine was Fujiwara Suyenori, father-in-law of
Yoshitomo, and third grade in court rank. Now at
this famous shrine there was dedicated a miya to the
worship of Yamato-take, and here also was deposited
the famous Murakumo or sacred sword.t There could
be no better place, or person, at which and by whom
the ceremony of gembuku should be performed (assump-
tion of the toga virilis), than at the sacred place
and by the father of Atsuta-gozen. Ushiwaka did
not want to appear before Hidehira in the garb of an
infant. After aU the feudal lord, in the military sense,
was but a retainer of the great Minamoto house, and had
received his government from the hands of Hachiman-Taro
(Yoshiiye). Suyenori readily agreed both to the idea, and
to perform the ceremony for this brilliant lad to whom all
who came in contact with him took a great affection, an4
which came all the more natural to himself. Ushiwaka
therefore put on a yaotomel, offered gifts to the shrine,
and remained all night in prayer beside his armour. The
next morning his hair was tied up in a cue, his eyebrows

* Kawa (or gavn in compounds) means river. Both named are large
streams. Gifu lies on the Nagaragawa (another name for Sunomata*
gawa). The Tokaido crosses the river at Sunomata.

t Or rather the Kusa-nagi-tsurugi of Susa-no-wo. Cf. Introduction.
The children of a concubine belonged to the chief wife, who was to be
reverenced as legal mother : hence Ushiwaka's position to ^ Atsuta-
gozen, wife of Yoritomo. The scene of Ushiwaka's gembuku is some-
times placed at Kagami in Omi, at the goshi's house.

t Yaotome (A Zi ^)? It is not in Brinkley's Dictionary.

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292 SAITO MUSASHI-BO BENKEl.

were shaved oflf, and artificial ones pencilled in, his teeth
were blackened, and he donned an eboshi head-covering,*
the top of which was turned to the left in accordance with
the rule of the Minamoto clan. Equally important was
the choice of his adult name. As eighth son he should
call himself Hachiro, but he argued thus : — " my uncle
Chinzei Hachiro Tametomo was beaten in the battle of
Hogen, and exiled to Izu. Such a choice would bring the
worst of luck. My birth name should be Kuro. My
adult name Yoshitsune. Thus I take it in part from my
f9.ther. All present admired his wisdom and facility in
argument." Suyenori gave a great feast in honour of him
who henceforth was to be known as Kuro Hangwan Yo-
shitsune. Then in a few days, taking leave of Suyenori
and the mother of Sama-no-kami (Yoshitomo), Yoshitsune
and his party started toward Mikawa, where they expected
to find Fukasu Shigeyori.

In this, however, they were disappointed. Of Shigeyori
there was no sign ; and so they put up perforce for a
more prolonged stay at the house of the sondio (village
headman) of Yahagi in Mikawa, one Kanetaka, to await
developments.! If Ushiwaka felt any impatience at the
delay he made no sign, already exhibiting that quality of
outward control under all conditions which was the
conspicuous feature of his career, and which, with the
exception of his break with Kajiwara Kagetoki, was one
secret of his great ability as a leader of men. However,
there was no hardship involved in this involuntary stay.
The soncho was a man of considerable wealth, and his
house and its surroundings and attendants were all on an
elaborate scale for the day. Nor was he of poor hneage,
being of a class of men known as goshi, rich farmers,
sometimes adventurers, in other cases tracing their family
line to some muraji or miyatsuJco of rusty antiquity'
original settlers on the very scene of their descendants.

* Of many kinds. Cf. Brinckley^s Dictionary. The long woollen
cap, familiar to Canadians on winter pleasure bent, has something of
the shape. Cf. samurai in the illustrations given.

t On the west side of the Yahagigawa. The big town of Okazaki
lies near the east side of the river.

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USHIWAKA-MABU AT KUEAMA-YAMA. 293

operations. This latter was the case with the elder of
Yahagi, and Ushiwaka wandered with delight through
the beautiful gardens which showed the care bestowed
on them by generations. Tiring, however, of the
pines and box (piaki) trained and nursed into their
curiously distorted forms, tired even of the beautiful
outlook over the roofs of the clustering village beyond
to the river, a few days after his arrival, toward
evening, he was sauntering in a yet unvisited quarter
of the establishment. Here facing the south was a
a little enclosure which showed a careful but far less
formal hand devoted to its care. The clumps of ajisai
(hydmngea) as yet showed only the glossy dark green of
its handsome leaves, but jinjoki filled the air with its
sweet scented blossoms, and even a white tsubahi
(camelia), ill-omened flower, with its waxen petals was
carefully trimmed of all wilful sprigs and discoloured
leaves. An aged plum tree was propped up in one comer,
and some twisted rolls showed that the gardener also
turned his or her hand to expressing thought in tanka
verse. Ushiwaka spread one of these on the palm of his
hand, and was struck by the brightness and beauty of the
sentiment expressed by the writer. He felt the beauty of
the scene. Two spreading botan-zakura (peony-cherry)
cast theu: shade, their blossom laden branches now in full
bloom, and every sun spot seemed to glitter with the
golden light of the yamabuki (yellow rose). He seemed
to be in Yoshino or Ide, famous for these beautiful
flowers.*

Now as luck, good or bad, had it, the soncho had
a grand-daughter, Joruri-hime (Pure-Emerald -maid), t

* The botan-zakura and yamabuki flower about the middle of April
in the latitude of Tokyo Bay. The tsubakl is in some disfavour. Its
flowers fall at a touch, reminding the Japanese of a severed head.
The white tsubaki often has a long pointed petal, most beautiful of its
kind. Tanka is the short 32 syllable poem.

t WMM* I go by the ideographs. Jo (t^) is not found alone. Its
negative is found in fujo (unclean). Buri (Jg 398) is emerald or
lapislazuli — Brinkley's Dictionary. Ono-no Otsu, a dear ladv friend
and attendant of Oda Nobunaga (16th centurjr) collected into form the
many songs and recitatives of the Joruri-bushi and Joruri-monogatari,

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294 SAITO MUSASHI-BU BENKEl.

fifteen years of age, and ** so beautiful and graceful that
the moon and flowers could hardly vie with her in
fascinating the human heart. Sixteen years before, in
the days of Hogen, Chunagon Fushimi Moronaka, on his
way to Shimotsuke and exile had passed a night at
Kanetaka's house. On this occasion the noble sought out
the daughter of the house, and in due time a daughter
was born. Her mother, a devout worshipper of the
image of Yakushi Nyorai (Bhaishajyaguru) at the Horaiji
temple (Shitara-mikawa) gave her the name of Joruri-
hime. When the girl was yet a little child the mother
died. Thus she was an only child with fond grand-
parents, who were glad to look forward to securing a
husband for her, and so to keep her always in their home.
Naturally every care had been bestowed on her educa-
tion, on her whom " her parents loved as a bead in their
hand." She was a master hand on biwa and kotOy with
which she accompanied herself to the mournful songs so
often found in the musical repertoire of Japanese women.
It happened that just at the time Ushiwaka was strolling
in her garden she had taken out her Tsukushi harp
(koto)* to wile away a few moments with practice of a
song she had not long before composed in honour of the
old and favourite plum tree, the words of which yet
fluttered in the breeze on the white scroll attached but a
day or so before to its gnarled branch. It was "a
strange attraction " the romancer tells us, that made Ushi-
waka loiter and listen to the flute-like voice of the singer.
Nothing strange it would seem to anyone who knows

Tales of the loves of Yosliitsune and Joruri-hime. The name in this
sense is secondary. Piggott — "Music and Musical instruments of
Japan" calls Joruri-hime— " Maid of Paradise." Of pp. 22, 38. See
also in Notes to this Chapter.

* The samisen is a popular and vulgar instrument- According to
Piggott (loc-cit 38) it was introduced from the Loo-choo Islands about
1560 A.D. Chamberlain (Things Japanese — "music" p. 337) says
that it was brought from Manila, above 1700 A.D. As to the facts
concerring Joruri-hime I turn mainly to the " Yoshitsune-Chijun-ki "
and the Dai-Nihon Jimmei Jiten. Her story is very ancient. The
Tsukushi harp (06 ^ ^) is often mentioned. Piggott says nothing
about it.

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THE LOVE OP JORTJKI-HIMB.

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USHIWAKA-MARU AT KURAMA-YAMA. 295

youth, its own heart calling to the opposite sex, and
furiously thumping at the same time. By an impulse
he drew his own instrument out of his bosom, and with
his flute Usuzumi answered the singer, in strains " so
sweet and subduing that a fish would rise to the surface of
the water, and a bird flit to ground to enjoy them."
Naturally this ready reply secured — silence. Ushiwaka,
a little surprised and disgruntled moved slowly away. He
inquired carelessly of the maid as to who lived in that part
of the house, to look so carefully after the garden and to
play so exquisitely on the koto. " It must have been the
Ojosan, Joruri-hime. None other here has such skill in
music or woman's art as she," and the little maid Eeizei,
glad and proud of such a congenial subject, bragged in
most respectful terms of the accomplishments of her
mistress *

The curiosity was not one-sided. The hoto of Joruri-
hime was silenced at the sound of Ushiwaka's flute, but a
kindred curiosity took her eye to the shojiy and a little
finger enabled her through these double windows to
satisfy her soul and catch a glimpse of Ushiwaka. As he
had been struck by ear, so little Joruri-hime was doubly
wounded in ear and eye. Her heart was in a parlous
way. Calling her maid she told her to make inquiries as
to who the handsome youth could be. As a little patriot
in this faithful house she felt sure that he could be nothing
less than a chujo of the Genji t Fuel was added to the
fire on learning who Ushiwaka really was, and Joruri-hime
felt she must either write or die ; and the former was the
easier and more convenient of the two, it let off steam so
to speak. She was not of an age to look very deeply, and
so she painted her little scroll in impassioned terms for
Ushiwaka's eye. This she gave to her maid, who, taking
the place of the usual attendant, found no difficulty in
slipping it into the sleeve of his kimono. Here it did not

* Ojosan : the usual term of respect for the daughter of the house.

t Chujo : a military officer of high rank. Hepburn says, next to
TaisKbj and as usual Sakon and JJkon no chujoy i.e.^f the Left'and Bight
It would be, say, as Major-General to Lieutenant-Greneral.

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296 SAITO MCSASHl-BO BENKEI.

res* bng, and its disooveacy gave him a feding " not at all
unpleasant," as the native scribe pats it in his]^x)8aic way,
when women, and not Uood-spilling and punching, are in
question. Man is fire and woman is tow says the proverb.
The tow had been wafted straight by love's l»eeze into
a blaziii^ conflagration. Sedang the good offices of
the smiling little neya, under her guidance in the darkness
Ushiwaka glided along the SQK)oth ro^ a to reach the dist-
ant and secluded apartment of Jonirihime. Here the
little maid bade him faurewell, and pushing the shqfi
^ntly apart the prince entered the maiden shrine. Wdl ;
it was all very human. Thus " for the first time in his
life he sauntered along the mountain path of love, the
path which leads to so much pain and pleasure. And she,
delighted at his visit, wished that long as time should last
80 should this thdr exchange of love's vows endure." Such
of course could not be. For ten nights did Ushiwaka
abandon his solitary conch for these labonrs of an Eastern
Hercules. At the end of that time came Fukasu Shigeyori,
and stem war again raised up its horrid crest. ShigeyOTi
had been delayed through an illness, and it was now neces-
sary to posh on all the more rapidly. Thus the lovers had
to part, with a promise from Ushiwaka to reappear, and
the gift of Usuzumi. It was with a sinking heart and
smiling fiace, more Japonico, that Joruri-hime formed
part of the household, bowing respectftdly before their
departing lord, so young and handsome, so proudly fierce
on the war-horse brought by Shigeyori. She fdt death in
her very soul as the company rode forth and disappeared
among the neighbouring hills. And death it was. I would
like to spare little Joruri-hime, the Pure Emerald maid,
but the crusty prosaic old chroniclers will not allow it.
Blood they vnUl have ; in one way, if not in another. It
was only a few weeks later that another viator entered
the house ; grim, not handsome ; stem, not smiling. The
one most of all dreaded by mortal men. Little Joruri-
hime was brought home from the dark waters of the river.
And so they sent her oq her longer journey — alone.*

* Beizei, it is saidf shaved her head, became a nan, and spent the
rest of her life in prayer for her mistress.

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USHIWAKA-MARU AT KURAMA-YAMA* 297

But blood our native scribe will have and we are well
on the way to it. The days passed and Shigeyori's own
lands finally sheltered them. Here a stay was made
of many days and long conferences held for the more
serious plans of war. It was neither desirable nor
necessary that the party should any longer hold together.
Fukasu Shigeyori was to work up the Minamoto sentiment
on his present ground, to have it in readiness for the now
certain future call. IJshiwaka wished to have an inter-
view with Hyoye Misasaki, Lord of Takano in Kotsuke.
In his childhood this lord had called at Tokobo on
Kurama-yama. Ushiwaka, the mere baby, was then
asleep on the good bishop's knees, and soon to become his
more immediate charge. Misasaki inquired who the
child was. "Why, the Taira must be fools! This is
like leaving a tiger or lion loose on the plain." He picked
the boy up and swung him aloft in the air. " He will be
a great man in his day. Whenever you need aid
Hachiro-sama* be sure to turn to me." Hence Ushiwaka
was all the more earnest to see this friendly prophet of his
early days. Kitsuji, who had been on business bent in the
district, was recalled and sent on to await him at Izumi,
a hamlet of Tsuga in Shimotsuke. Ushiwaka made a
detour to reach Misasaki*s mansion. After some little
difficulty and wandering, the guidance of a peasant landed
him at the castle gate. The whole impressed him
favourably as one looking for ample resources in men and
money or supplies. The gate was a massive and imposing
structure, the moat wide, and in the interior courts were
seen many bushi, engaged in the various occupations of
polishing armour or weapons, fencing or other athletic
exercises, or swaggering and swearing the Japanese
equivalents for " great oaths." To Ushiwaka seeking
entrance a courteous and careful answer was given ; and
he was held in guard, so to speak, until a message could
be taken to their lord. Misasaki had about disposed
of the morning's business, mainly accounts from his
steward and officers as to delinquents in one form or

* As eighth son of Yoshitomo.

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298 SAITO MUSASHI-BO BEKKEI.

another. It was with snrpnse that he heard ol the visitor
inquinng for him. Much wat^ had passed in the inter-
Tening yeais under the bidges cl the Kamogawa, and he
had t^ally fcH^ott^i the episode at Kmama-yama. His
views had now moeh changed His two sons were in the
train of Tedia Shigemori. Many &voais wctb recdved
from Bokohaia, and his adherence to the Minamoto clan
was the meirest fcom. He was a little surprised when,
on being oshered in, Ushiwaka asked for a private inter-
view. Thinking that it must be scxne special message
from Bokohara he dismissed his attendants and prepared
to hear what Ushiwaka had to say. The latter at once
entered on the subject of his mission, his raising an army
to avenge the Minamoto and drive out the Taira from
Court and Capital. He recalled the incident at Kurama-
yama. " Now," he ccmduded, " you are the first I have
thought of, the first staunch adherent of the Minamoto
to whom I apply, sure to recdve aid."

Misasaki listened with head down, but busily thinking.
Ushiwaka, feding his ground sure, concealed nothing of
the plans. None of ti^sm seemed particularly dangerous
to hk new host. Besides, the very youth of the applicant,
a mere lad, inspired him with contempt. For pity there
was little use in those harsh days. " This," said Misaki to
himself " comes froni a loose tongue. I had forgotten all
about my visit to the Tokobo, but this boy remembers it
as if it happened yesterday ; or else others have trained
him in the ^e. It will be no good thing for me if it ever
gets to the ears of Bokuhara. Meanwhik I have two
sons with Taira £omatsu, and my interests are anything
but those of the Minamoto." He looked up from under
his eyebrows, as Ushiwaka went into details. " A fine-
looking lad. The scheme itself will fail at this time. The
Gienji have no leader, and are poor. But this boy has
the making of a great man in him. I had better cut him
off now. * Ijater it takes an axe to cut down a giant
trunk, where before was a mere sprout from the seed '.
If I send his head to Bokuhara I will gain much merit
for myself and advancement for my sons. As for merit
of another kind ", and he smiled a little at his

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USHIWAKA-MARU AT KURAMA-YAMA. 299

proposed treachery. This he put in operation in a skilful
manner, praising the idea of the rising of the Genji-, but
putting in strong light the present difficulties. ** Make
up your mind to stay with me. Thus you can leain
thoroughly the art of war, and stir up all the Minamoto
interests in the district." But his tone was too cold, bis
interest too frozen, not to arouse the suspicions of the
clever youth in front of him. Ushiwaka assented to all
his proposals, and determined to make bis escape that
night in the darkness. The maid brought him supper
alone in his apartment, without any usual courteous and
customary attendance of the master. Misasaki drew back
from such over-rank treachery as striking down his guest
at table, and mingling blood and salt. Ushiwaka asked
her where were the two sons of her lord. When she
told him that they were in Miyako and of the train of
Komatsu Shigemori he knew very well how matters stood.
Sleep aids good digestion. The meal had hardly been
removed when Misasaki entered, and seating himself
began a dull and droning conversation with the evident
intention of talking him to sleep. He was so interested
in this mission, lulled by his own soft words, that he did
not notice Ushiwaka inch by inch sliding his sword out of
its scabbard. Finally it was entirely in hand, and as this
tireless talker almost nodded himself from his efforts, Ushi-
waka flashed the blade before his eyes, and the next moment
his head rolled to the end of the apartment. Wiping the
weapon on the kimono of the victim, Ushiwaka heaped up
the screens on the dead body. Then taking the lamp he
set fire to them, and took his way hastily through the
darkened looms. The amado was quickly slipped back.
Beaching the stable he secured his horse, and as the gate
was too strictly guarded he backed off a little, and putting
his horse at the wall leaped it and the moat together. As
he made off in the darkness he heard cries of " fire ! '*
and much confusion from the direction of the castle.
Misasaki had not been at all inclined to brag of his
intentions, anywhere outside of Miyako. Ushiwaka,
therefore, had been put in a very honourable but very
little used part of the house. The fire had ample time to

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303 SAITO MUSASHI-BO BENKEI.

gain grea.t headway before it thrust itself on the attention
of the inmates. The disappearance of the strange lad
aroused some suspicions, and inquiries were made. Misa-
saki's jovial habits, however, were well known to his
people, and they came to the conclusion that host and
guest had perished together in the fire caused by an
accidental over-turning of the lamp.*

§ 4.

All that day, and the following day, Ushiwaka pushed
his way over the rough mountain roads of Shinano and
Kotsuke. It was a succession of climbing wooded ridges,
fording wild mountain streams, at places crossing broader
valleys, to-day cleared and a smiling expxnse of rice field or
hatake, at that time covered by forests of oak, cedar, and
pine, and spotted here and there with clearings. The
scene has not changed much after allt, and it was only
here and there that he could find a peasant to give him
directions as to his way, or to act as guide for a short
distance. Toward night fall on the second day it seemed
as if he should be emerging out of the foot-hills bounding
the eastern sea-plain, and yet the tangle of winding
valleys, and the ridges cast athwart them, seemed to be as
unending as ever. Moreover a recent snow-fall on this

* Yamada tells this story of Misasaki. The Yoshitsane-Chijan-ld
speaks of his visitinoj Fukasii Shigeyori in ShimSsa, and there kiUing a
horse-thief, to the great benefit of all. Horse thieves were regarded
in the 12th century Kwanto much as in our West thirty years ago.
Further notice of this tale I did not find. It may refer to Misasaki.
He could well be a country squire and a horse-thief also. Shimosa
and Shinano are wide apart.

t Let the idle tourist take the path directly back and north from
the hamlet of Yumoto (Nikko), and skirting the little lake cross the
landslide and climb to the top of the Toyotoge(?). All around there
is a tangled mass of the central forest, a very typical scene- According
to the local map it looks as if there was a pleasant short walking trip to
Kawamata or Nokada, and so returning d irect to Nikko or via Kawaji
on the beautiful Wakamatsu-Imaichi road.

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XJSHIWAKl-MARU AT KUBAMA-YAMA. 301

high land had made the land-marks more difficult to
detect. It looked very much as if he would have to seek
shelter for himself and horse under some giant pine, thus
to spend an uncomfortable night for both. He hailed with
joy the appearance of the glimmer of a Ught. It was not
so far as it at first seemed in the gloaming, and he soon
halted before a large but rough and badly used hut ; or
series of them, for the establishment evidently housed men
and horses. The palisades surrounding it seemed to allow
inspection and easy escape rather than resistance, and its
wild appearance was due more to poverty and age than
to neglect. Fastening his horse to a neighbouring tree
Ushiwaka approached the house and knocked on the
closed amado (rain doors). The sweet and silvery voice
of a woman, a young woman, answered from within
asking the business of her caller. " I would ask for
shelter for the night. Lost on the mountain paths I have
been overtaken by darkness, and see no sign of any other
habitation than this.'* Thus Ushiwaka sought to secure
admittance. But alas ! The lady's husband was absent,
and as he was " extremely pitiless *' she besought her
would-be guest to avoid this ogre's den and seek other
quarters. For the pitilessness Ushiwaka did not care a
button, especially as he knew nothing of such a useful
article. He urged his ignorance of the country and
roads. Then in compliment to his unseen interlocutor :
— " beauty in colour and fragrance in scent is appreciated
only by those who understand/' This apt quotation from
the classic poetry, so fashionable at this time, assured the
lady that she had a proper character to deal with.
Eeluctantly on his account, and willingly on her own, she
opened the amado to give him welcome and admittance.
Then with the aid of a maid she set a supper before him,
much better than the looks of the place gave reason to ex-
pect. When the time came for him to retire for the night
she warned him to extinguish his light. At dawn I will
arouse you, and you can continue your journey without
any suspicion of your having been here. Your horse will
be looked after in a shed (koya) close by, and it is so late
that its presence will not be detected among the others."

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302 SAITO MUSASHI-BO BENKBI.

Only part of this arrangement did Ushiwaka pat into
effect. From the lady's polished manners he suspected
that the lord of this wild manor had turned highway-
man, perhaps was a bad and difficult character to deal
with. So he left the light burning, but lay down as if to
sleep, covering his face with the long sleeves of his
shitatare, and with his sword half drawn beneath him.
A little after midnight the husband made his appearance.
He was a tall frowning fellow of over six feet in height.
His age could be put at about twenty five years. " In his
court dress, stamped with a reed pattern, his yellow vest
thrown over a corselet, he gave unmistakeable signs
of one accustomed to command. He wore a large
sword, and carried in his hand a short boar spear."
Four or five stout fellows, with torches in hand, trooped
in after him. They were a wild looking lot, and. to a
stranger's eye a very bad one. They were ** like devas
of unwrought wood, the outlines only hewed out in the
roughest manner by a peasant artist ". They were armed
in a variety of ways, their bows and arrows, axes, sickles,
spears, weapons which traced their source to the farmer's
stock, making a very hap-hazard collection. On learning
of the presence of the guest — his sharp eye had noticed the
horse — ^the master was not slow in showing uneasiness and
some wrath. However he listened to the apologies of his
wife who answered for the good faith of the stranger. " He
is very young, and plainly of gentle birth. Besides, when
he so aptly recited the poet's fancy on * beauty of colour
and fragrance of scent ' I felt sure he was no ordinary
person, thus travelling alone and perhaps in difficulties."
— " Oh ! you have doubtless acted quite right. After all
we too are refugees. Any knight, travelling alone in this
wild country is certainly on no good terms with those who
hold sway in Miyako. Heat some sake and carry it to
him, for he must need some stronger refreshment than
our mountain fare."

Ushiwaka heard this conversation with pleasure. At
first, from the rough appearance of the band, he thought
he would have to kill them all. When, therefore, the
maid appeared with the sake he rose at once to join

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USHIWAKA-MARU AT KURAMA-YAMA. . 303

company with his host. They both sat down to table,
the master putting his sword under his knees, and un-
stringing his bow in sign of good faith. Ushiwaka
refused to drink, pleading youth and inexperience with
the liquor. They were soon in friendly taAk, and the
host, much taken with his guest, offered him his aid in
threading the way through the mountain valleys, for the
plain as yet was nearly a day's journey by the shortest
route for horses. " Meanwhile be at your ease for the
night. My men are wild looking, but they shall keep a
good guard against any intruders — if you fear such.*'
Summoning them he gave strict orders for the remainder
of the night. It did not take long to find out that the
mountaineer was on no friendly terms with the powers
that were supreme at Miyako. To Ushiwaka he seemed
excellent timber as a recruit for his enterprise. No matter
what his life was now, he was plainly a man of good
lineage: He therefore disclosed his true name and plan.
" I am Ushiwaka, son of Sama-no-kami Yoshitomo, and
my present name is Kuro Yoshitsune. I am engaged in
raising an armj'' of righteousness and of vengeance against
the Taira, and would be pleased to take you as my
retainer.'* The effect of this address was magical. The
danna (master) at once fell prostrate on the floor in the
respectful attitude of one before his lord. Wiping his
nose*, as soon as he could control his joyful emotion he
began. " My father was Futami Yoshitsura, Betto of Ise.
Having boarded, quite innocently, the vessel of Kujo
Shonin he became involved in the latter*s enterprise.
This brought him in bad reputation with the clan in
power, and he was dismissed from his office and exiled to
Izu. With no hope of an early return he sent for his

* Perhaps an accompaniment of the deep sacking sound or inhala-
tion with which the Japanese to-day often accompany a salute. It
is to be remembered that the burnishing of the nasal appendix is
common among our own people, especially rustics, the sleeve or the
back of the hand being the ordinary refuge in the usual absence of
handkerchiefs. Indeed it is much to be desired that Young Japan had
stuck to the habit, as the neighbourhood of any school or kodomo
(child) makes evident. *' Very nice^ but— very snotty", is the verdict
often passed by foreigners on infantile Japan.

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304 SAITO MUSASHI-BO BENKEI.

wife, who came to join him. Becoming pregnant she
went to the house of an uncle. It was in the seventh
month that she received the news of my father's death,
and two months later I entered the world. My father's
name being Yoshitsura, my name is Ise Saburo Yoshi-
mori. For long I have been trying to come under
the notice of a prince of the G^nji. The Taira being
so completely in control of the country, and being unwill-
ing to serve or countenance their usurpation, I have
turned robber as the only occupation fit for a bushi unable
to .find his true employment. But I have never neglected
my prayers to Hachiman-Sama and to Marishiten. They
certainly have guided you through these mountains to my
cabin.

Where both sides find their wishes so completely met
confidence is easily established. Ushiwaka gave his host and
wife an account of his adventures on the road to meet
Chin-jufu-Shogun Hidehira. At the account of the defeat
of E-umasaka Chohan Nyudo and his band they were ama-
zed, and Ise Saburo was the more delighted at serving
under such a captain. In witness of acceptance of their
service Ushiwaka poured out cups of saZ^eand handed them
to these new retainers, and to Yoshimori he granted part
of his father's name.* He then told them of the necessity
he lay under to join Kitsuji. An early start was to be made,
and as it was now near dawn preparations were made.
Ise Saburo having made everything ready for his own
departure addressed his wife : — " My own absence will
now be prolonged. The men and the place I leave in
your charge. If I do not return in a year then you can
take a husband whenever you like without objection from
me.'* It was with tears in her eyes that the young wo-
man begged to be allowed to accompany them to Oshu,
but this only made Ise Saburo angry. " Do you want me
to appear at the court of Hidehira with a woman in my
trail. The hishi would laugh at me. They would say,
** there is a samurai who loves his wife so extravagantly
that he must even drag her along in his lord's train.

* Yoshitsura being written ^6 3^, Yoshimori was now to write his
name i| |£ from Yoshitomo ^ |9 .

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USHIWAKA-MAEU AT KURAMA-YAMA. 305

However, since you make difficulties the only thing for me
to do is to pronounce the formula of divorce." These
v\rords terrified the lady. She controlled her feelings and
said : — " I beg your pardon. I was indeed very wrong to
think of such a stupid thing. Gro with our lord, and at
whatever time you return you mil find everything in good
condition, and I will be waiting on you." Thus the final
arrangements of heart and home were made. To directly
cross the plain and pass under the walls of Maebashi was
safe neither for Ushiwaka or Ise Saburo. The latter there-
fore lead the little band from his lair near Matsuida across
the mountains by the Haruna-ko. Thus they came down
to a place called Shibukawa near which Ise knew of a ford
to cross the broad and swift Tonegawa. Still clinging to
the mountain roads they skirted the plain, not emerging
on it until they reached Ashikaga.

The separation of Ise Saburo and his wife was, at this
time, not to be for long. At Izurai in Tsuga there was no
sign of any pack train, so they continued rapidly along the
easy road of the plain. As they approached the castle
town of Shinobu-gun they made a detour. They were
not yet in Mutsu, and inconvenient questions they sought
to avoid. At Atsugashi in Date* they saw a traveller on
the road ahead of them. Curious as to the many places,
famous in literature and poetry, Ushiwaka sent forward Ise
Saburo to make inquiries. The stranger turned back, and
as he came nearer Ushiwaka was delighted to find it was
Kitsuji Suyeharu Yoshitsugu He had waited at Izumi ;
then, thinking that Ushiwaka must have taken another
road, he had continued on toward Oshfi. On learning
the name and character of the new retainer he was much
deUghted. "But," said he, "now is not the time for
action. The smaller the train with which my lord
appears before Hidehira, the more inclined the latter will
be to aid him. Such is his nature. Your assistance

* The neighbouring gun. The castle town of Shinobu seems to have
been Shinobu-mnra. Fukoshima did not exist. Yamada in his
accoant gives a number of places — thus ; the Utsunomiya Myojin of
Fntaara-sama ; Namekata, home of the poet Sanekata ; the marsh of
Asaka, girdled with brilliant Aa<«tinii (iris, sweelflag) ; and the slopes
of Asaka-san, the haunt and subject of inspiration of many poets.

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306 SAITO MUSASHI-BO BENKEI.

will be of great value when the time comes to make the
great movement. So please do not fail to appear. Mean-
while it would be better for you to return where your pre-
sence will be needed, for a household should not lose its
head with so little preparation." This sobering advice
carried the day, the more so as Ushiwaka himself urged its
good sense. Perhaps his own recent experience with
Joruri-hime made him unwilling suddenly and uselessly to
detach Ise Saburo from his home. The latter bowed to
the mandate of his lord, and commending Ushiwaka to the
devoted care of Kitsuji — no extraordinary thing, for the
older jnan looked with some misgiving on his young
captain, the only soldier in this company of merchants —
he took his way back to Ashikaga and Matsuida. Three
years later his lord had but to summon him to find him
ready at his side. Thus did Ushiwaka-maru find Ise Sa-
buro Yoshimori, the first of the devoted retainers to join
his lord.

Meanwhile the travellers proceeded in very safe country.
At Shirakawa (White Eiver) they passed into the terri-
tory of the great lord of Dewa and Mutsu, Fujiwara
Hidehira. Eich in resources, well governed, well guarded
by the active bushi which swarmed in every castle town,
highways and by-ways were trodden without fear even
by the peasant girl; a great contrast to the dangerous
and unsettled state of affairs in the Go-Kinai. " Pine
and bamboo of Takakuma cast their shadow over the little
party. They crossed the Abukumagawa and the plain of
Miyagino, passed Tsutsuji-yama (mount of azaleas), Shino-
gamo, Mazaki-ga-shima with its noted Aneha-no-matsu
(pine), and at last reached the Kurihara temple." Here
Kitsuji left Ushiwaka to carry the news of the arrival of
the Minamoto prince in Oshil. His precious goods were
duly reported to the household officials ; his other prize in
the presence of Hidehira himself. The old warrior listen-
ed with delight to the tale of the flight of Shanawo from
Kurama-dera. He knitted his brows over the gembuku at
the Atsuta DaijingQ, for he would have been well pleased
to have stood sponsor himself. He heard with glee of the
warlike exploits of his new protege at Akasaka, and Kitsuji

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USHIWAKA-MABU AT KURAMA-YAMA. 307

did not spare the colours. Hidehira was sick in bed, but
he at once sent for,his sons, Nishido Taro Kunihira and
Date no kwanja Yasuhira, the elder an open-faced bright
young warrior and admirable horseman, the latter a low-
Jbrowed sulky youth as much given to intrigue as fightings
Their father gave his orders. " Last night I had a most
pleasant dream, for in it I thought a dove flew into my
apartment.* Sure enough, to day I learn that Kitsuji has
toought down with him from Miyako the young Mina-
moto prince, Shanawo of Kurama-dera, now known as
Kuro Yoshitsune, eighth son of Sama no kami Yoshitomo
of the illustrious line of Hachiman-Taro. Take an escort
and go at once to welcome him." Obedient to the orders,
and delighted at the opening prospect of a fight to the
southward, the young men put on their most splendid
armour, and at the head of three hundred and fifty
mounted biishi took their way to Kurihara. Hidehira
meanwhile undertook a grand purification of himself
and surroundings. He himself plunged into the bath, and
ordered that the garden be swept of all fallen leaves and
that all dry grass or weeds Qcusa) be carefully picked.
Men and women swarmed \d carry out the preparations
for the coming ceremony of reception. t

The journey from Kurihara was not long. Yoshi-
tsune appeared in Hiraizumi, magnificently dressed, and
with a train of fifty priests from the shrine. Hidehira
was deeply impressed by the fine appearance of the lad,
one born to command and a warrior's life. There
were tears of joy in the old man's eyes as he welcomed him
and seated him at his side. " Be at ease of mind," he
said. '' Here in Oshu there are three hundred and sixty-
eight feudal lords to act as your guard. As for Taira Kiyo-
mori he would not dare to send an army or to set foot in

* The dove is the emblem of Hachiman (god of war) ; whose cult
was the object of the Minamoto.

t This grasspicking is a most serious business. The care with which a
Japanese garden is swept bare of every blade is phenomenal.^ One feels
" sympathy for the little n&ya often seen bending at this minute task.
There then remains only the grotesquely trained shrubs and distorted
stones. In rainy Japan the excuse for it is that decent grass or turf is
rare.

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308 SAITO KUSASHI-BO bekkei.

this provinoe. We make little aoooontheiecrf'ld^rako and
its nokuhaia-teL" Then tamiDg to his schis he told them
of the debt thdr house owed to tl^ merchaDt Btsap* This
significant hint brooght its reward in its kind. Emiihira
gave orders to his attendants, "and they hrooght £nrward
one hundred fins of bear, fox, and badger, one hundred
eagle tails, ten horses witti white for trappings."
Yasohiia did likewise. The retiuners also made suitable
offerings to the pile of gifts. The dd man Hid^iira
laughei and laughed at Kitsuji, whose goods were thus
pilei around him until he disappeared within the mass.
Then himself producing a quiver fall of gdd dust : — " this
will be perhaps as much to your taste, for of goods you
have now an ample supply." Eitsuji prostrated hinj^df
on the ground, overwhelmed with such magni&:ence.
He prayed aloud to Bishamon of Eurama for his great
good fortune in life and goods, thus brought him ever
since Ushiwaka had joined his company at Awata-guchi.
The bushi laughed and applauded, a good deal puzzled
that any human creature should lay such stress on life
and wealth. Indeed he made a good thing out of this
trip. With the fine Miyako silks he had brought down
to exchange in Mutsu, it was a long train of pack-animals
that accompanied him on his journey to the South.

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CHAPTER V,

THE ADVENTURES OF USHIWAKA-MARU.

Yoshioka Kiichi-HCgan and Katsura-hirae : The RikutO
Sanryaku : Ushiwaka kills TankaibO :

" In days of old, when knights were bold,

" An<l barons held their swaj ;

" A warrior bold, with spurs of gold,

" Sang merrily this lay,

" * My love is young and fair.

" * My love has (raven's) hair,

" * And eyes so (bright), and (girdle slight)

" * That none with her compare.

" * So what care I, though death be nigh,

" * I'll fight (and) love (and) die.' "

(Old song, adapted to Things Japanese).

§ 1.

Kind as his reception was, Ushiwaka was not long in
learning that Hidehira was not likely to favour any haste
in making a forward movement. The old man had
thoroughly learned patience and caution in the stormy
times m which they lived. The years, so long to the
impatient youth, seemed very short to the aged warrior
and statesman ; and with their passage the rottenness
of the fabric built up by Taira Kiyomori became more
and more evident, until it promised to fall soon of its
own weight. Ushiwaka was compelled to admit the

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810 SAITO MUSASHI-BO BENKEI.

force of his counsellor's reasoning. He therefore all
the more vigorously devoted himself to the perfecting of
his skill in military exercises. This, hov^ever, was only
part of the necessary training. A commander in w^ar
must know^ strategy and tactics, which to him are
far more important than skill in the use of arms. When
he approached Hidehira on the subject* his views were
readily met, and he was placed under the charge of a
certain Sato Shoji Motoharu, a member of Hidehira's own
clan. Motoharu much regretted his lack of knowledge
and skill in teaching his subject to such a brilliant and
intelligent youth, and of such great lineage and expecta-
tion. Ushiwaka, however, found that .his teacher knew
practically everything of the art of war as then practised ;
being more modest in his claims than in his accomplish-
ments. Months and years thus passed. It was the
second year of Angen (1176 A.D.), and Ushiwaka was
perfect in all that Motoharu had to teach. It was vnth
gratitude that he heard his teacher's judgment on the
subject. " Are there others so accomplished as yourself in
matters concerning the military art V " he asked. Moto-
haru smiled a little, and answered: "men of my calibre
are numerous as the well filled rice ears in autumn.
However, here you have little more to learn. Indeed
there is but one man in all Nippon to whom I would
recommend your attention, without further waste of time
beyond practice in the military art. His name is Yoshioka
Kiichi Hogan. He is learned and expert beyond all
others. It is in his charge that the Tenno has placed the
famous volumes of the Eikuto Sanryaku, a charge now
only granted to the most famous student of tactics of the
day." — "But what is this book?" asked Ushiwaka.
" At Kurama, so near Miyako, I never heard its title
mentioned. And you, teacher, now speak of it for the
first time." — " Indeed ", replied Motoharu, " I can tell
you little concerning it. An eastern barbarian, such as I,
can hardly expect to know of such matters*. But its
history is as follows :

* A jesting reference to Kwantobei — eastern bumpkins.

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THE ADVENTURES OK USHIWAKA-MARU. 811

" In the reign of Daigo Tenno, in the first year of Eugi
(901 A.D.).. Uda Taisho Tenno* sent Oye Koretaki to
China to secure as many important books as possible in
history and the arts, classics, and military tactics. For
this purpose he was well supplied with funds, carrying
with him many bags of gold dust. On the whole his
mission was brilliantly successful. By large and judicious
gifts to the Emperor Shoso, then the reigning monarch of
the T'ang dynasty, and to Eyuzu his famous general and
master of military tactics, he secured their aid in com-
pleting his collection of volumes. This done, it was
necessary to learn to read them, and being written in the
ancient script this took took some years. It was there-
fore not until the first year of Shokyo (931 A.D.) that he
returned with his collection, among which was the famous
Eikuto Sanryaku. This was written by one Taikobo.
* It dealt exclusively with military affairs of all kinds and
the art of winning battles. In it were to be found the
forty-two mysterious ways of building a castle, the eighty -
two regulations for pitching an encampment, the twenty-
eight expediencies in fighting. It covered all matters of
military judgment and precision ; and, in sum total, was
a concentration of the thirty test teoks on the subject.* *'

" Having completed his task of collection and study,
Oye now returned to the Court at Miyako. Here the
Rikuto was received with especial reverence. The Tenno
made it a hereditary treasure for all the huge interested
in the military art. An elaborate ceremony was held on
its presentation at the shrine of Hachiman-Sama, when it
was placed in the charge of Sama no Kami Mitsunaka,
as the most virtuous, intelligent, and the greatest tactician
of the Court.t ' At this ceremony a kagura was performed,
and green and white offerings were made at the shrine.
In the centre was placed a statue of Kosehiko, with
Taikobo on the right and Choryo on the left, for through
th^m the volumes came down t o Choshobo and so were

* Ex-Tenno, father of Daigo. He reigned 888-897 A.D.

t He (912r997 A.D.) was son of Minamoto Tsunemoto (for whom
8ee_ the campaign against Taira Masakado), and later was Chinjuf u
Shoi^un. Hence he was of the Seiwa Gei\ji, and his fief was at Tada
in Seltsu. The kagura is a sacred temple dance.

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312 SAITO MUSASHI-BO BENEBI.

preserved to posterity. Kopetoki then ofifered prayers to
Hachiman Daibosatsu. He drew forth a lot from the di-
vine curtain, tamed it over eighteen times, and then placed
the volumes in the hands of Mitsunaka, who had previously
gone through a purification of mind and body lasting
three days and three nights. This ceremony henceforth
was adopted as the mysterious formula attached to
the worship of Hachiman by the order of the bushi
(knights). As for the book i^df it was soon translated
from the difficult archaic Chinese into our language of
Nippon. It then acquired the name of Kunninshu, and
some generations later was in the possession of Oye Masa-
fusa. When Hachiman-Taro (Yoshiiye) was unsuccessful
against the rebels of the Kwanto headed by Abe Sadato,
he returned to Miyako and asked a reading of the Rikuto
Sanryaku. By the order of the Tenno it was read in the
Court by Masafusa. Hachiman-Taro then returned to
his task of defeating the rebels, and this time they were
swept away like chafif, such was the virtue of the precious
volume in the hands of a great general.'* Since then it has
been kept as a most precious treasure, and as I have said
it is now in the hands of Kiichi Hogan, renowned as the
most learned student of tactics in the land. Therefore
I strongly advise your making an attempt to see and read
the precious volume. Say nothing, however, to Hidehira.
Although the vigilance of the Taira has much relaxed the
mission is not without danger, and hs would ba sure to
oppose your exposing yourself to sach danger in Miyako.
A warrior must run many risks, and you would find it to
your advantage to make the trial.*'

Naturally Yoshitsune was on fire with impatience ; as
Motoharu expected, for like most of the fighting buihi the
seasoned warrior did not entirely sympathize with the
cautious plans and slow policy of old Hidehira. It was
not difficult therefore for Yoshitsune to make his plans for
a leave-taking, and sure that his reasons would be properly
reported to Hidehira he made off by night within a few
days of the conversation with Motoharu. The monks of
Chusonji at Hiraizumi, where he had taken up his

* See however Ariga, Dai-Nihon Bekbhi II. p. 3.

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THE APVENTURES OF USHIWAKA-MARU. 313

residence, were puzzled and anxious over his disappearance,
bufc they received the hint from higher quarters to' let well
alone, and not to talk. The fugitive soon reached
Matsuida where he found Ise Saburo Yoshimori. Toge-
ther they travelled through Shinano to meet Kiso Yoshi-
naka, and the cousins met for the first time. As they
neared Miyako they separated. Ise Saburo to go to the
quarters Shomonbo had established at Yamashina.*
These now becaaiae the centre of the movement headed
by Yoshitsune against the Taira. He himself went to the
house of Fujiwara Naganari in the Ichijo quarter. This
residence, however, with his mother was too dangerous,
and he soon made Yamashina his head-quarters also.
Many were the conferences necessary to be held over
military affairs. Yoshitsune clung steadily to his mission,
to get in touch with Yoshioka Kiichi Hogan and to read the
famous Eikuto. This was so dangerous that even the
astute Shomonbo could devise no plan. He tried to dis-
sugtde his master, but Ushiwaka held firm to his object.
*' Human will can penetrate stone or metal." This was
his only reply to argument. Finally he succeeded, through
the efforts of Fukasu Shigeyori, in getting access to the
household of Hogan as a student and retetiner. A little
ecclesiastical pedigree, maintained in an interview,
smoothed the way fpr him. as Hogan had ostensibly drop-
pevl worldly affairs, shaved his head and donned a priest's
robe, and now devoted himself to the Chinese classics and
the Buddhist sutras, a pursuit in touch with the wobbly
condition of the times.

The history of this Kiichi Hogan is not without interest
as illustrating the extreme possibilities in those days of a
successful career from small beginnings. The son of a
bushi of lyo he had from boyhood displayed great skill in
fencing and the use of other weapons. To this, in the
course of yeai-s and arduous study, he added a profound
knowledge of tactics and strategy. Kecommended by one
Shiki-no-Tayu Norimori he was taken into the service of
Fujiwara Yorinaga as fencing master, and named by him

* A little south-east of the city, on the road to Otsu and Biwako.

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314 SAITO MUSASHI-B5 BENKEI.

Kiichi. Yorinaga, in his struggle against his brother Tada-
michi, was in sad need of such timber. Kiichi did his best
in his line with the poor material furnished him in the
struggle of Yorinaga and Sutoku against Go-Shirakawa
Tenno backed by the Taira and Minamoto Yoshitomo.
His urgent representations to leave the capital on the death
of Toba Hoo were neglected. The death of Yorinaga on
the battle field enabled Kiichi to take a very lukewarm
stand, and it was not long before he was found with the
rising tide. The undoubted talent of the man, added
to which were grave but pleasing maimers, brought
him under the notice of the Court. As an acknow-
ledged authority in arms and tactics he was taken into
the Court service, having changed his name to that
of Kenkai Yoshioka Hogan. All wanted to learn what
he had to teach. His clientele was rich, extravagant,
and of the highest in the land, whether huge or bushi.
Officialdom in Court and Administration joined in
heaping favours upon him. At Omiya Imadegawa,* on
the outskirts of Miyako, he had a fine mansion, equal to
that of any kuge. The land was given him outright by
the Tenno, and surrounding the place was a moat twelve
feet in width, crossed by three bridges which at night were
raised to prevent passage. The strictest discipline was
enforced throughout this establishment of the now retired
master of war. Here he lead a life, as the romancer puts
it, " housed as was the greatest of the kuge, and wrapped
in an ease and luxury rivalling that of the Tenno himself."
To his charge had been entrusted the Eikuto Sanryaku,
and the famous volumes were kept in a huge stone chest,
on which was riveted a great lock worked in the finest
steel, duly hardened as if itself the edge of a sword blade.

Now Hogan, if retired from active operations, was still
a good judge of material. For this reason he took a great
liking to the new disciple, all the more so as every day he
wondered more and more at the proficiency of one so
young in the sutras and classics, for at Kurama-dera these

* Imadegawa was in the north-west quarter of the city, beyond the
gosho (palace).

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THE ADVEKTURES OF USHIWAKA-MAHU. 315

were made an object of great study. He therefore devoted
rouch attention to his training, and prophesied to Shige-
yori that the youth would have a great career. The latter
took this very coldly, as if he had small interest in the
object of his recommendation. This all the more drew off
any attention of Hogan. This did not, however, in any
way advance the plans of Ushiwaka. He almost began to
despair of a successful issue, when chance threw it in his
way. One day, when wandering the beautiful garden,
and lost in surmise as to where the famous stone chest
could be in which was kept the Eikuto, he heard the
sound of a Tsukushi koto, touched by so light and pra-
ctised a hand that it seemed fairy music rather than
by human fingers. Now Ushiwaka knew that Hogan
had two sons, occupying posts in the Taira household,
and three daughters. Of the latter, two were married
and no longer lived at Iraadegawa. The koto player
therefore must be the youngest child and daughter, just
entering on her fourteenth year and called Katsura-hime*
(Fragrant Flower maid). To think is often to act.
Seeking the source of the music he found it came from
an isolated little kiosque at the bottom of the garden, the
entrance to which was on the other side of the maki (box)
hedge. Peering through a crack in the boarding he saw
a sight that carried him off his feet ; and. for the time all
other things, the Eikuto included, went into oblivion. The
koto player was a girl of wonderful beauty. Just budding
into womanhood ** her loving lips betrayed her charming
nature." She was exquisitely dressed in brocade and em-
broidered gauzy silk. Her long hair hung gracefully down
her back and nearly to her feet. But beauty of face and
person, great as they were, figured but in a secondary sense
as compared with her grace of posture in every movement
she made. To the enamoured youth she seemed " an Ama-
tsu Otome (Heavenly Maid), more charming than an angel

* A flower. " CercidiphyUum Japonicum " says Brinckley's Dictio-
nary ; Olea Fragrans (Hepburn). From my gardener's account it is a
climbing plant (of at least twenty varieties) with a flower not unUke
an asagao (morning glory), its white tinged with red or purple, and with
brilliant yellow stameas and pistils. It blooms in April at Yokohama.

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316 -SAITO MUSASHI-BO BBNKEl. ::

(ten-nin) in the drama Yohagi." The love affairs of
TJshiwaka had all of theru so far been rather sudden
flames. This was equally so, but this time he felt sure that
it was a real passion. He felt (always, at the time) that he
would have given, not his immortal scul (ioi as a good
Buddhist he was very hazy as to that part <rf his persona-
lity), but all the armies of righteousness, plans of venge-
ance, Eikuto, life itself for one night in Paradise, or the
arms of his Amatsu-Otome ; which was very much the
6ame thing — ^from his point of view.

liove intrigues usuaUy take one course. They are the
most outrageously conventionalized affairs, from the days
of Menander to — this first decade of the twentieth century.
The plot never varies, only the stage setting. TJshiwaka
sought counsel and confederacy in the maid, in this parti-
cular case named Koju. " Without regret on my part I
would have my life like a morning dew-drop, vanishing
with the appearance of the sun.'* But even such energy
of desire and willingness of sacrifice did not move her. It
was as much as all their lives were worth (It was not as
the sequel showed). If Hogan found out he would kill
them all without mercy. Even in honourable marriage he
could not hope for success, for Hogan looked to place the
girl very high. Ushiwaka persisted. Said he: — "You
can easily arrange matters so that your responsibility will
be nothing. Simply convey a letter for me. If I cannot
declare my passion I will die. If she refuses to let me
approach her I shall die. And if at Hogan *s hands — ^then
I must die." Thus urged Koju consented, and patiently
waited the lengthy letter and longer time Ushiwaka re-
quired properly to transfer his passion to paper. Matters
were now in train, and mat coelum. When Koju return-
ed to the -apartments of her mistress she found everything
in a favourable stage setting. The evening meal had been
disposed of, and the little waiting-maids (musume substi-
tutes for western pages) thought more of bed than eaves-
dropping. Seating herself not too far from Katsurahime
she awaited her opportunity. The lady was in a favoura-
ble mood, her mind running on the flowers and the moon.
*' * Of all the seasons of the year Summer and Autumn seem

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THE ADVENTUBES OF USHIWAKA-MARU. 317

to me most charming. The grasses and the gay garden
plants, still with all their adornment, seem to feel the
approaching chill of winter's breath. Even the insects are
singing their death songs from their grassy coverts. And
the storks in mieasy flight seem to feel that they must
seek their home nearer the sun. Everything inspires
sentiment and pity; everything!'" Thus mused little
Katsura-hime. This was naturally finding her just in
the vein the sympathetic Koju desired. The handsome
face of Ushiwaka, so ready to die for one interview
with his mistress, aroused vague feelings in her own
breast of perhaps something more than sympathy.
She broached the subject at once : — " YeS, and it is
the season when flute and biwa strike the ear most
soothingly under the sad bright light of the autumn
moon. But speaking of music, there is here in the
house a young man wonderfully skilled in playing the
flute. He can charm the very birds from the trees and
the fish from the water. Moreover he is desperately in
love with yourself, for hearing you touching the koto be
peeped through and caught a glimpse of you in the garden
pavilion." Then as Katsura-hime made a movement a
little haughty in her astonishment — ** Oh ! I would never
have dreamed of speaking of him to you, but really
the lad is so love-sick that he is perishing of unsatisfied
passion. I do not want to see him die on account of a.
matter that after all is perfectly natural and innocent.
The Buddha has said * woman is sinful '. To atone for
past sins we should at least always show kindness. It
will do you no harm to read his letter, even if you refuse ta
see him or to answer it. But for your own sake I would
once hear him on his flute." Now all this was very new
to Katsura-hime. In the skilful hands of her maid and
her curiosity she soon became as wax, and the letter care-
lessly placed open before her eyes was as feeding her to the
flames. It was couched in passionate lover's tones in
which Ushiwaka profited by past and recent experiences.
Katsura-hime was new to the game, and inexperienced.
From thought she came to expression, and thus to consent
to hear the flute player stationed outside her lattice.

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318 saitO musashi-bo bbnkbi.

It was a disturbed night for all involved. Katsura-
hime was lost in thought and pleasant dread of this new
venture taldng shape before her. She little knew into
what strange countries of experience she was advancing
her little person. Ushiwaka tossed restlessly in speculation
as to the success of his venture, across which still flitted
visions of the great stone chest with its precious contents.
Kqju the maid, who alone looked to the immediate ends,
spent the night in busy thought as to how to bring the
affair to a speedy climax in the manner safest to all
involved. The next day she carried her message to
Ushiwaka to warn him to be on hand with his flute that
night near the pavilion, but on their side of the hedge.
Ushiwaka was overwhelmed with delight. He asked
her questions as to her parents, where and how they
lived. Apart from her affection for her mistress, and her
kindly feeling for the young man's handsome face, this
meant much to Kujo and her future. As she told
Katsura-hime, the youth was entirely out of place in the
position he filled in the household. Tlaere was something
strange behind his presence. " Not only is he thus highly
accomplished, but he is the finest fencer among all the
bushi. The master himself says that he has never seen
his equal ; and he predicts a great future for him."
Naturally Katsura-hime was all the more anxious to get a
glimpse of this wonderful youth. It was the fall of the
year, and the nights were getting longer. Ushiwaka ap-
peared near the garden pavilion to touch his flute to strains
fitted for mutual love, and with a skill he had never yet
been able to reach, so great was the inspiration of passionate
desire. ** Even the insects ceased their chirping. The
lady in her turn peeped through the shc^i, just a little
pushed apart. What she saw was this. In the garden,
lit by the brilliant moon-light, stood a beautiful youth.
His dress of white silk was adorned with a pattern
of fine marking. Over it was thrown a shitatare,
marked in larger designs of flying storks. His girdle
was of white silk. His face was powdered and his teeth
blackened. His eyebrows were traced nobly skyward.
He called to her mind Chfijo San-in-Ghunagon Arihira,

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THE ADVENTURES OP USHIWAKA-MARU. 319

handsomest of the handsome known to Miyako, but
went far beyond his prototyper.*' Inspired with her own
sudden passion she seized the Tsukushi harp to answer
her lover's strains. Thus they played accompaniment to
each other. The listening Koju was almost carried away
herself by the passion of scene and music ; but keenly
watching the absorbed attitude and passionate expression
of her mistress she suddenly gUded up to Ushiwaka.
Giving him a push — " Go to her at once. The time
has come.*' It was the psychological moment, when
Katsura-hime's face, framed in her long hair, was lowered
on her bosom and concealed by her slender fingers
through which shone tears of tender passion and pleasure.
" Strength of emotion has its way. With loosened
girdle they exchanged pillows," dryly says the chronicler.
" Let us leave them alone, with the flowers and the
moon," says Mephistopheles roaring with laughter. And
Koju glided off from the now darkened stage setting.*

§ 2.

Inspired by his passion Ushiwaka was very faithful in
his attendance. Every night he disappeared within the
shadows of Katsura-hime's bower and her affection. But
with time came clearer judgment and renewed desire to
see the famous volumes of the Eikuto. One way of
approach was through his mistress, for his admission to
these inner apartments at least brought him within sight
of the famous chast. He therefore one night broached
the subject to her. ** Now that we are vowed to lifelong
devotion, and have given each other our mutual pledges
of love, I have no fe^r to tell you that my outward
appearance is mere show. I am posing here as your

* Fujiwara Arihira was a noted dandy, debauchee, and littirateur
892-970 A.D.

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820 SAITO MTJSASHI-BO BENKEI.

father's disciple and retainer, hot my real object is to get
a look at the famous book, the Bikoto Sanryaku, which he
keeps so closely locked in the Tmra at the bottom of the
inner court. This is just at the end of your garden, and
we can smiely secure the key and get a look innde the
chest." Katsura-hime was very properly shocked at her
lover's temerity. "That is certeinly impossible," she
replied earnestly. "Please dismiss such an idea from
your mind. If my father should discover it you would
lose your life, for the strictest orders from the Tenno
himself are that none shall have access to the book. It
has been years since even on a ceremonial occasion the
chest has been opened." Ushiwaka then used such
persuasion as lovers can use who are deep in the affections
of their mistress. From positive refusal Katsura-hime got
down to — " let us, at all events, await our opportunity."
Ushiwaka was keener to spy out this than she was, and
so he soon got his look at the famous book kept so closely
hidden in the stone chest. It had often been used, for it
was covered on the margin and between the lines with the
remarks and notes of its custodians. Hogan's hand was
not missing, but for half a dozen years he had turned
his attention to other matters than war, and the entries
were not recent. Ushiwaka felt safe from interruption.
Night after night he sought the hura (store-house), and
Katsura-hime held a light while he copied volume after
volume These saw their way safely to the house of
Shomonbo at Yamashina. At the end of sixteen nights
the last of the sixteen volumes was copied, and the stone
chest was finally closed and locked for the last time, to the
great relief of Katsura-hime.

Now walls have ears, and if Hogan knew nothing of the
raid Ushiwaka had made on his strong box, he had heard
a good deal of what was going on in his daughter's
pavilion. In rage and disappointment his first idea was
to kill them both. In the case of Ushiwaka two things
restrained him, fear and his age. He knew he was no
longer a match for the youth in arms, if he ever had been.
Beside he comforted himself as to impotence on this point
by the prohibition of his status as philosopher. This made

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OSHIWAKA AND KATSUEAHIME.

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THE ADVENTURES OF USHIWAKA-MARU. 321

pricks to purse or person a matter of outward indifference,
no matter how he fumed inwardly. No Chinaman who
made any pretence to such pursuits ever made a fuss over
the deflowering of a maid, no matter how near a relative.
It was the maid's business on her own account to make
quick connection with the bottom of the nearest and
deepest well. As to his own daughter he made little of the
accomplished fact, his disappointment being largely due to
balked ambition. However, if of no use to him in one way
she could be in another. Bunning over the names of his
disciples, past and present, he smiled a little as one Tan-
kaibo Shirakawa came to mind. This fellow, from
Kitashirakawa,* had the strength of fifty men. Both he
and his daughter should be pleased at his selection — in
their different ways. Tankaibo was a bad fellow. Wild
and dissipated he managed in the disorderly times to pick
up a living as a free ]ance. To assassinate Usbiwaka he
was just the instrument. Now " the instrument '' was
much riper to hand than Hogan thought. Katsura-hime
was kept very close, and Tankaibo was the more inflamed
with the description current of her charms. Gossip had
spread the news of her liaison with Ushiwaka, and Tan-
kaibo was in a great state of rage. He had determined
to avenge himself on his own account, for his fixed idea
was to marry Hogan's daughter, and in time succeed to
the old man's court position and influence. To this Tan-
kaibo could properly aspire — as Hogan's son-in-law — for
in arms he was an expert and most formidable.

In this frame of mind he received the summons of Ho-
gan. When he learned the old man's wishes he could not
conceal his delight. Hogan's explanation was short. " I
am too old, and my studies in Chinese philosophy forbid
my showing any passion or interest in such a trivial affair
as a woman's honour. Bring me the fellow's head, and I
will not only give you my daughter, but let you read the
famous volumes of the Bikuto. But take care. Your
opponent is one of the most skilful men at arms I have

* Shirakawa is a quarter of Miyako to the east on the mountain ,
slope (Higashiyama). Kitashirakawa may be a more local name of
part of the quarter.

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322 SAITO MUSASHI-BO BENKEI.

ever seen. However, iny enemy's head secures my daugh-
ter's hand and a great position in the future. Tankaibo
made small bones of the matter. The slightly built youth
was but a crunch for him, fit to meet Bishamon himself or
better. ** Have your sake heated and ready. You and his
head shall soon feast in company." Thus he went off,
bragging and rejoicing ; vengeance, wife, and position, all
in a few hours to be in his grasp. Hogan had arranged
with him to send Ushiwaka to theGojo-Tenjin, and he was
to plan his assassination in the most convenient manner.

Hogan then sent for Ushiwaka. The latter found him,
clothed in a priest^s robe of white silk, and pondering over
the Dai-mu-rio-jiu-kio.* He seemed in raptures over the
blessedness of Dharmakara, the noble-minded Bodhisattva,
and the dazzling world of Paradise opened to the vision of
men in this moving forward of the Wheel 'of the Law
which is so difficult to understand. Hearing the entrance
of Ushiwaka, after a moment's absorbed reflection he
pushed aside the little table to address him in much the
same terms as he had addressed Tankaibo, with the roles
reversed and the daughter left out. His quarrel with Tan-
kaibo he based on the latter's anger because he refused to
let him see the Eikuto and to give him his daughter's
hand. The latter he did not ofl^er to Ushiwaka, but after
complimenting him on his skill as swordsman he offered
him a perusal of the famous volumes of the Eikuto, placed
in his charge by the Tenno. *' A man Uke you," he
added, ** has a great future before him. Equipped with
such knowledge there is no reason that in time you cannot
fill my place. All my influence with the Taira shall
be exercised in your favour, and there is no limit
to your successful career." It cost something to Ushiwaka
not to betray his rage at such careless expression of
confidence in the stability of the rival House. Moreover
he scented the falseness in Hogan's tone, and was on his
guard. *' I shall be only too glad to repay in some way
the kindness of ray master's efforts to instruct such a stupid
person as myself, and for his good opinion of my poor

* A Mahayana Satra devoted to a description of the Paradise in the
West where rules Amitabha (Amida) — the Sukh^vati Vydha.

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THE ADVENTUEES OF USHIWAKA-MABU. 323

accomplishments. Your enemy's head shall certainly soon
confront you. Where am I likely to find him ? " — " Go
to the Gojo-Tenjin at dusk. I know he goes there at that
time nearly every night to pray for a successful opportunity
to attack me." Thus answered Hogan. He resumed his
reading of the Scripture, and Ushiwaka bowed in respectful
leave-taking.

The latter's first visit was to Katsura-hime. When she
heard of the mission she gave way to tears. " He has
discovered our connection, and takes this way to kill you.
Oh ! How can we secure your escape ? This Tankaibo
will not come to the shrine unattended." Ushiwaka was
much touched at the staunchness of her affection. " Do
not weep over that part of the affair," he said. " I fear,
however, that we must part for a time, and I have come
to say farewell. The issue of battle is always uncertain,
but as for Tankaibo and his aids * I can kill them all as
easily as I can disperse the fallen maple leaves.' But your
father will devise better means to get rid of me. You
should, however, know the real name of the father of our
child and as our connection is to endure through life. I
am Ushiwaka, known at Kurama as Shanawo, and
now bearing the name of Kuro Yoshitsune. I am the
eighth son of Sama-no-Kami Yoshitomo, and my mission
in Miyako is to start a movement against the Taira.
Keep silence and be faithful, and we shall soon meet
again." For Capulets and Montagues it was too early
and distant for Katsura-hime ever to have heard. But
she took as little account of family feuds as ever did Juliet.
The Maid of Miyako and she of Verona thought on
much the same lines. Vowing devotion to her lover and
his cause, and confidence in the success of his mission, she
melted in grief in his arms. Flattered by both, Ushiwaka
stayed long to comfort her, and it was late in the day
before he glided from her apartments.

Then he armed himself for the fight in front of him.
" His dress was of white silk, and over it he threw his
fine shitatare. Beneath it was a longer court robe of
Chinese silk, in yellow with elaborate pattern. He put on
a belly-guard, and at his girdle he wore a sword sheathed

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324 SAITO MUSASHI-BO BENKEI.

in a light green scabbard." Thus arrayed he made his
way across the city to the Gojo Tenjin. The shrine was
deserted, and Ushiwaka prayed the god earnestly for good
luck in his ventui'e. Although past ths hour, no one
appearing he felt sure he was too early. Knowing
Tankaibo*s character he hid behind some trees which
formed a thick copse close to the shrine. He was none
too willing to desecrate the sacred place with his enemy's
blood. It might haunt him in later days.* He did not
have long to wait. Tankaibo soon appeared, a<x5ompanied
by four experts in the art of handling weapons. He
himself ** had on a court robe of brown silk, the band
of his belly-guard being worked in wisteria pattern.
The scabbard of his long sword was a mass of inlaid
work representing demons in ferocious attitudes." He
had a metazashi thrust in a leathern sheath at
his girdle, and carried a naked halberd under his
ann. With his seven feet of stature, and a beard of fifty
days growth he was most formidable looking. After
praying at the shrine the party made inquiries as to any
visitors. ** Yes, such a youth was here some half hour
gone, and praying took his way onward " ; thus answered
the shrine-keeper pointing toward Imadegawa. "It is
just as well he prayed," chuckled Tankaibo. He turned
to his friends. " Come ! We must hasten or he will get
safely back to Hogan*s, and I intend him to present
himself in another fashion, and keep my word and re-
putation.'* So they hastened away, not to get very far
without interruption. As they passed the toi'ii at the
entrance of the shrine precincts Ushiwaka appeared at the
road-side. Tankaibo viewed him with amazement. His
frowning brows and brightly glancing eyes were as terrible
to bear as those of Hachiman-Sama in person. ** Come,
you scoundrel ! " said Ushiwaka. " You have presumed
to keep me waiting, and my patience is exhausted. Stick
out your head well, so that I can strike it off without too

* Having slaughtered with or without reason, and with or without
more or less intrigue, any who stood in his way, the Japanese spent
much energy and underwent much anxiety in placating the angry spirit
of the — removed.

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Y06HITSUNE EILtS TANEAIBO SHIBAKAWA.

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THE ADVENTURES OF USHIWAKA-MARU. 325

much trouble. You have lived long enough/* Tankaibo
received this gaping. He soon recovered himself. ** You
moth ! You have yourself approached the flame v^hich is
to destroy you. However, you should be glad to die by
such a sldlful hand as mine. But first I shall stir you up
with my spear." He might as well have tried to stab
lightning. Here and there his adversary played around
him. Tankaibo became frightened at such rapidity of
movement. He lost his head. A giddy feeling came
over him. Almost in a dream he felt that the spear was
snatched out of his hand and thrown away into the ditch.
Dazed, before he could recover himself his head was off
and rolling to the side of the road. Then Ushiwaka
turned his attention to Tankaib6*s companions. Two
showed fight and were quickly killed. The other two ran
for their lives without drawing weapon. These Ushiwaka
allowed to go uninjured.

It was very late at night. The mansion of Hogan was
tightly closed. Ushiwaka lightly leaped the ten foot
moat and the eight foot wall. No one was awake within
but Hogan himself ; and, at the other distant end gazing
out at her dismantled little garden, Katsura-hime keeping
sorrowful watch. Hogan had misgivings at Tankaibo's
failure to appear. He had confidence in the sturdy giant
in spite of his younger pupil's skill. The long reach of
the one made up for the light agility of the other.
" Cho ! Tankaibo should spit him like a shigi (snipe) ",
he muttered. After all perhaps they had accounted for
each other — to his gain. However, he took to the more
immediate interest in hand. As Ushiwaka Ughtly made
his way through the dark corridors and approached
Hogan's apartment, he heard the old man in prayer.
Vigorously did he pray, for the soul of the deceased — ex-
page, (Ushiwaka). Vigorously did he implore the mercy
of Emma-o* for his ex-retainer, now a wanderer in the
Eiver of Souls. In a rage the living representative pushed
back the shqji and made his appearance. If Katsura-
hime owed her life to Hogan, he in turn now owed

* Yama-God of Hell (India).

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326 SAITO MUSASHI-BO benkei.

his life to his daughter. Hogan could not repress his
astonishment. The least he expected was that Tankaibo
would badly cripple his adversary. Ushiwaka carelessly
swept the table {zen) clear of the sacred writings. " Here
master is my offering ", and he laid the three heads on
the table. " The other two men ran away, and as they
had not drawn their weapons I allowed them to escape.
Now I shall be only too glad to see the famous volumes of
the Eikuto Sanryaku." For none of this was Hogan
exactly prepared. He had speculated on such a possible
outcome, but as in many cases of unlikely possibility
he did not have his answer ready. So he parried.
"You have done marvellously to despatch so many
enemies. As to the book I must first get the Ten-
no's permission. But for that you can readily wait.
Meanwhile accept my appreciation of your great feat at
arms." — " I have only been putting in practice your own
teaching, master. For the rest I am too well satisfied
with your kind praise not to wait.'* Thus replied Ushi-
waka. With finesse and dubious phrases they took their
leave of each other. Hogan did not know whether to
think the youth a deity or a demon in making such an
easy job of Tankaibo. Katsura-hime was much more
sure of her ground. Ushiwaka at once sought her apart-
ment, and it was not until the grey light of dawn that he
again passed wall and moat to seek safer quarters with
Shomonbo at Yamashina.*

* Katsura-hime's little romance was a short one. On the 2nd day
of the 3rd month of the 3rd year of Angen (1st year of Jisho ?)— -
2 April 1177 — she gave birth to a girl which cost the mother her Ufe
the next day. The Kurama-ki (Record of Kurama) records that she
was buried on April 6th in the temple precincts of Tokobo. Being
a girl, this child (brought up by Hogan] was not disturbed in the
pursuit after her father, years later.

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CHAPTER VI.

BENKEI MEETS USHIWAKA-MARU.

Ushiwaka beats Benkei : Benkei carries off the bell of Miidera ;

The death of Sekihara of Echizen : Kumai-Tar6-Takamoto

becomes a retainer of Ushiwaka.

" Voyez vous oest homme qui vient. Par ma foy,
*^il n*est paoure que par fortune; car ie vous
" assure que, a sa physiognomic, nature Pha pro-
" duict de riche et noble lignee : mais les aduen-
"tures des gens curieux Pont reduict en telle
" penurie et indigence."

(Rabelais).

§ 1.

Benkei was in sad straits. Of his thousand swords he
still lacked one, and this one it was his heart's wish should
be of the finest temper. But samurai after night-fall
had become extremely scarce, and such as there were
carried weapons of a quality not worth the taking, to
Benkei's mind. Enviously he watched some great noble
passing through the streets in his norimon, surrounded
by armed bushi, and amid waving torches. Some respect,
however, he had to pay to numbers, official rank, and the
safety of his own skm. Forbearance in such cases was a
necessity. At times he looked at his own weapon, in

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328 SAITO MUSASHI-BO BENKEI.

speculation as to whether now it was not the only one in
Miyako fit to complete the collection. This, however,
hardly answered the purpc^, so as a last resort he betook
himself one night to the Gojo Tenjin, and prayed earnestly
to Tenjin-Sama that the noblest of weapons should cross
his path and should thus come into his hands. To his
astonishment the image palpably winked assent with its
left eye, and Bsnkei want rejoicing on his way to take his
usual stand near the Gk)jo bridge, much inspired with hope
after such an experience and omen.

His watch was long and tiresome. The moon rose late,
and toward dawn it was difl&cult to distinguish its light
from that of the coming day, Benkei, much disgusted, had
about given up hope for the night, and his thoughts and
steps were already turned toward the Sanjo and Ohara
when he heard the sound of a flute coming nearer and
nearer through the deserted streets. Bankei had acquired
such reputation as the Tengu-bozu, and was so proud of it,
that he was both astonished and vexed. " Who can be
so imprudent as to dare thus to announce himself as abroad
at this unusual hour ? " The flute player was not long in
making his appearance. Judging from his dress and walk
it was a youth who thus prowled the streets out of hours,
" clad in white court dress and shitatare of finest brocade
(nishiki). He wore a finely lacquered belly-guard, and
spreading skirt.** The main thing that caught Benkei's
eye was the magnificent sword passed through his girdle.

"Hiu-Hiu-Hiu " plaintively wailed the flute as its

owner came along on his high clogs {taka-ashida), passing
Benkei who had retired into the shadow of a corner. It
is said that a flute can warn the performer of coming
events. Thus Ushiwaka knew that something was im-
pending, but sure of himself he continued steadily on his
wuy. As for Benkei, overcome by the sweetness of the
strains, hardly knowing what he was doing, like a tame
poodle he followed in the broad moon-light, until stumbUng
up against the po5t of the first gate to the Gojo bridge
he was aroused to the real situation.*

* As to the flate, what musical instrument does not interpret
feeling? Shinshinsai in his story refers to the kindred tale of warning

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BENKEI MEETS USHIWAKA-MAEU. 329

He could lose no farther time. A few rapid strides and
he confronted Ushiwaka at the entrance to the bridge;
than which no finer place could be found if their interview
took on a serious phase. This Benkei never anticipated.
"Ya-Yo! You are a bold fellow to be out at such an
hour. Have you not heard of the Tengu Bozu ? Well, I
am he. You must give me your sword. Then I will
accompany you and see that you reach your destination
without harm. Come ! Give it to me at. once." Thus
Benkei in full confidence roared out his demands, no
longer in the deep silvery tone of the great bell of Miidera,
but a jangling as of all the waniguchi gone niad together..
It was a fearful challenge It frightened Ushiwaka nx)t at
all. Eaising the veil which concealed his features he thus
gave Benkei his first view of his opponent. He saw *Va
forehead rising in shape like Fujisan, the eyebrows lightly
sketched, the teeth* blackened, a smile sweet as that of a
woman/* There was something so divinely beautiful that
Benkei felt all his strength leave him. **His hairs rose
up straight in their 8400 pores," and he sweated like a
pig. However he made the effort to throw off such
foolish superstition. As priest he knew better. Besides,
the answer of Ushiwaka put matters back on a business
basis. He laughed at Benkei's demand. But such a
silvery laugh, like the tinkling of the little suzu in the
darkened precincts of the temple. " My sword ? I ani
sorry for you if you have such a desire. I feel utterly
unable to part with it. This is a family heirloom ; forged
and tempered by Bizen Tomonari who first fasted a
hundred days before undertaking the work. So you are
the Tengu bozu, I have long heard of you and wanted

thus given to Hakamadare-no-Yasusake,. when followed by his
treacherous younger brother intent on assassination. The romancera
differ. Yamada, with finer touch, makes Benkei one sword short in
his. collection; Shinshinsai says "a few." , The latter also satirically
points out the difierence between the skill of Ushiwaka and that of
school boys returning from ennicH (a fete day). The criticism can be
extended to the trumpet. The ass is not indigenous to Japan, but
apart from vision one would never believe it. Vision alone deter-
mines the human origin of this prevalent braying. The Japanese
think it all "very military,'* without considering that it is now the
common call to — dinner I

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330 SAITO MUSASHI-BO benkei.

to get a look at you [which was truej. Come! If you
want the weapon you must take it," and contemptuously
be put the flute to his mouth, and made as if about to
prooised on his way.

Benkei was now both angry and amused. To be so
challenged by a mere stripling ! He put out his hands to
tear away the weapon by main force, only to receive such
a stinging blow across the wrists from the flute that both
arms dropped to his side as if paralysed ; and all the more
so as Ushiwaka at a bound sprang back some three ken.*
" Oh ! Since I must discipline you, well and good," he
growled. Drawing his long sword he advanced rapidly
on Ushiwaka who seemed rather cornered between rail
and gate. Benkei made a vicious sweep to cut him
in half ; but there was no Ushiwaka. In amazement he
looked in every direction without seeing sign of the youth.
Then the silvery laugh was again heard, and lookmg up
there was the intendeii victim seated on the top of the gate,
fianning himself and getting great amusement out of the
situation. " Now at least I have you '* grumbled Benkei.
Seizing his long spear he made a sweep upward.
Ushiwaka avoid^ tibe blow, and flying down struck
Benkei a severe blow on the head with his war fan
(gunsen).t The red sun painted thereon seemed to flash
and daz^e him. The jeering laugh of Ushiwaka beside
him roused him up. Throwing down the halberd he
again drew his sword. One vicious sweep after another
missed its mark. Benkei fought well. Too near the side
of the bridge, and missing his mark, he sank his sword
deep into the wooden beams. Before he could withdraw
it Ushiwaka leaped at him giving him a severe kick in the

* A modest eighteen feet. Japanese gates (nion) are lofty stmctures
of twenty to forty feet or more in height.

t Hi no maru ffurmcn. The frames were of iron : used by high
military ofiScers in ancient times (Brinckley's Diet). As to Ushiwaka's
sword, that he should cling to it is natural. Minamoto Mitsonaka
(912-997 A.D.) had two of these famous weapons, forged by a smith in
Chikuzen, who fasted for a week and then spent seventy days in the
forging of the weapons. These were hereditary treasures of the Seiwa
Genji, and had names — Higekiru and Hizamaru. So likewise had the
other militant family — ^tbe Taira. Their weapons were called Kogarasn
and Nukemaru. (Ariga) II. p. 3.

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BENKEI AND U8HTWAKA AT THE QOJO BRIDGE.

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BENKEI MEETS USHIWAKA-MAKU. 331

forehead. Struck in this vital spot Benkei lost his sight
and fell to the ground. Ushiwaka picked up the sword
and lightly leaped up on the rail, some nine feet high.
'* Oh I you miserable fellow ! You wretched fencer ! *'
(Benkei writhed at this). ** You challenge me to get my
sword and here I have yours. Shame on you, dressed in
a priest's robe. Come ! Be off with you ! Try to get at
least a little better set of morals to correspond to your
dress. As for your weapon it is tc o wretched a thing for
me to keep from you, even if I could do such a thing."
He examined it ; then bending it threw it back to Benkei.
Benkei, more ashamed and confused than defeated picked
it up, straightened the weapon in a way, and started to
tl rust it into the scabbard as if about to make off; but
as Ushiwaka sprang down he turned quickly and made a
swift slice at him. In a trice Ushiwaka was back on the
top of the bridge rail. This was too much for Benkei.
God or tengu ? He for the first and last time in his life
took to flight. Ushiwaka took up the halberd and cast
it far ahead for him to pick up in his flight. It was with
merry laughter in his ears, then the plaintive strains of
the flute, that Benkei beat a swift retreat. In after days
he often told this story on himself.

But Benkei was not one to yield so easily. He had
needed but one sword, and there was now but one sword
which could complete his tale of weapons. Every night
he now spent in his search for the tengu youth. Not that
Benkei believed in tengu. That was too much in his own
line. But he wanted another try at such a formidable
opponent. Failure again stared him in the face. Once
again the streets of Miyako were becoming safe. No one
had been interfered with, and samurai were again ventur-
ing forth without fear of molestation. This time Benkei
resorted to Kiyomizudera, to pray to Kwannon-Sama to
accomplish this new desire. With Tenjin-Sama he felt
decidedly out in his impatience. It was the 18th day of
the ninth month (11th October 1177 A.D.), and it happen-
ed to be the celebration of the ohcmori, on which occasion
the great temple was thronged all night by the multitude
of people offering prayer. Benkei entered intent only on

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832 SAITO MUSASHI-BO BENKBI.

making his own supplication. This he did in earnest
tones : — " Kwannon-Sania ; grant me but one thing. I
want not wealth nor fortune. I only desire to secure
the sword of that young knight I fought with on
the Gojo bridge just one month ago. Kwannon-Sama !
Kwannon-Sama ! " Tired of omens Benkei started
to leave on his mission of continuing his search. Above
the voices of the multitude there rose a silvery tone which
he at once recognized. He was not long in locating it
in the person of a veiled youth seated close to the grating.
'*Come! make way for me. I am an official of the
temple.*' Thus Benkei roughly pushed and trampled a
passage through the crowd until he reached the side of
Ushiwaka, engaged earnestly in reciting a volunae of the
Hokkekyo. Once there Benkei stood, legs wide apart.
In the dim light of the temple and the eyes of the multi-
tude he seemed a huge Ni-Q dressed in priest's garb. He
gave Ushiwaka a slight push, but the latter went on pray-
ing and without paying any attention. " Come ! '* said
Benkei. ** Is this boy or girl? This is no place for you at
the night hour. Get out of here. I am an official of the
temple,*' and he gave him a harder poke with his sword
hilt. Ushiwaka then noticed him. Lifting his veil and
raising his eyes, which sparkled a little with wrath, he
said : — " You miserable mendicant ! you hedge priest !*
What is such a wretchedly dressed fellow as you doing in
such a respectable gathering ? Get you hence. Kwannon-
Sama will hear your prayers as well under a tree stump or
rock as here in her temple." Benkei laughed. " Ya-a ! "
he answered. " I am a priest. We wUl pray together
and see who does the best." Squatting beside Ushiwaka
he started rapidly to intone the Hokkekyo on which
Ushiwaka was engaged. Now Benkei in his various
training at the Kumano Shingu and Hongu, and at the
Saito Hall under Kankei, was a chorister without peer.
Ushiwaka at Kurama in his turn had no equal. '* His
sweet tone of supplication is said to have stopped the
chirruping of noisy crickets, ashamed of their discordant

* Nanji etc The speech in Shinshinsai is decidedly rough. But so
it is in aU the romances.

]

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BENKEI MEETS USHIWAKA-MARU, 333

chorus. His voice, like to that of a golden hell, harmonized
with Benkei's louder, deeper tones." In their different
pitch both voices were marvellous, and this harmony of
their joint recitation silenced all around. Unfortunately
for Benkei his companion had too much start. Ushiwaka
soon finished and took his leave ; while Benkei, according
to the practice of the time, had first to finish his recitation.
Hasten as he could, when he left the temple it was to see
the distant form of the youth disappearing in the crowd.
Thus he was left alone in the multitude, ready to shed
tears of rage and disappointment.

It was nearly four o'clock in the morning, and he
started down to return through the city to his lonely hut
at Ohara. He entered on the Gojo bridge, and stopped
for a few moments to contemplate the scene of city, river,
and temple-crowned hills. **The moon, brilliantly shin--
ing, cast a golden light, which reflected from the surface
of the transparent Kamogawa made the river look like a
golden serpent twisting and coiling through its bed."
Then the sound of a flute mockingly struck his ear.
Benkei started up in joy. He had not lost his opponent.
Indeed Ushiwaka was waiting for him. Impressed by
the audacity and obstinate courage of the giant he felt
that perhaps his search for the ideal retainer was at last
to be accomplished in this wandering priest. At least he
would give him another trial, and find out who he was.
Benkei was not slow to enter the fray. " Ara ! Katajike-
nashi (here is luck) *\ He confronted Ushiwaka with
drawn sword. ** Come, little master ! This time I must
have your weapon, or we must fight to the end." —
- " Perhaps," replied Ushiwaka enigmatically. He un-
twisted his veil which floated in the air from his hand.
Drawing his sword : — ** You obstinate fellow, even if
priest and robber ! Here it is, my inseparable companion.
Try and get it " With a stamp on the ground he
disappeared.* Benkei fought desperately. He swiftly

* That Ushiwaka could make himself invisible would be nothing
wonderful. We have seen the art practised so far back as Temmu
Tenno in Japan. And in our own dear land (America) ninety percent of
the murderers are not detected ; and of those caught only two percent

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334 SAITO MUSASHI-BO benkbi.

swung his sword, now here, now there. Ushiwaka kept
just on its edge, or behind him, or leaped easily upon the
high rail, l^nkei showed himself an artist in attack, and
Ushiwaka urged him on jeeringjy and with approbation.
Benkei was becoming tired out with his efforts. His
opponent was as easily reached as a young monkey
frisking at the top of a lofty tree. In a last blow Ben-
kei*s sword got entangled in the floating veil. Dizzy he
wavered, and in moment Ushiwaka leaped on his back
and dealt him a severe blow on the hands with the heavy
war-fan. The sword fell to the ground. Benkei twisted
and writhed to free himself. Then he started to run, but
at the end of the bridge sank to the ground. Ushiwaka
bestixxle him and kept him firmly pressed down. " Ben-
kei wept with sorrow. His cry sounded like the whinmg
• of a wild animal. His tears dropped like shot." All his
hopes were dashed " Alas ! that there should be such a
wonderful captain soon to rouse up and head the decadent
Taira clan. For life I have no further use. Please cut
my head off at once. But first let me hear your name."

Thus spoke Benkei in despair. Ushiwaka's answer
was to leap down and pick him up. " I am no Taira
prince. Do not think or say such a thing. I am
Ushiwaka, later known as Shanawo, and now as Kuro
Yoshitsune, eighth son of Sama-no-Kami Yoshitomo.
I have long been seeking such a man as you for my
retainer. Come ! Tell me who you are ; for with the
exception of myself you are the greatest warrior and best
man-at-arms I have met." Thus in his turn spoke
Ushiwaka. Benkei prayed long and earnestly in thanks
to the Lord Buddha for granting him the meeting with
the Minamoto prince. Then he told the tale of his father
Bensho, Betto of Kumano; of himself, Musashi-bo-Benkei.
With delight Ushiwaka found him so worthy of favour,
one of his own clan and blood if rumour was true.*

are hanged. Or is it convicted ? And this is the twentieth not the
twelfth century.

* Bensho— that is Tanso, Betto of Kumano— was said to be the son
of Hangwan Bokujo Tameyoshi, and therefore half-brother of Yoshi-
tomo: which would make Yoshitsune and Benkei first cousins.
Tanso's nominal father was one Tankai.

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BENKEI MEETS USHIWAKA-MAEU. 335

** Come ! *' he said, " now you can have my sword. Here,
take it and carry it for me as we return to Yamashina."
It seemed a ridiculous sight, the slender youth playing his
flute and followed by the giant, passing in the morning
light up the wooded slopes toward Yamashina. Ushiwaka
was astonished to see Benkei suddenly stop, clap his hand
to his forehead, and then clap his hands in most fervent
prayer to Tenjin-Sama and Kwannon-Sama. After all
the gods had granted his prayer. Not as he had under-
stood it, but on so much better terms. And he gazed
long and earnestly at the noble weapon resting at last in
his hands — the sword of the tengu youth.

§ ii.

At Yamashina Benkei found himself in most congenial
company. Among the bushi that Yoshitsune had collected
around himself were such fine swordsmen as Kataoka
Hachiro Hirotsune, Sugime Kotaro, Kamei Eokuro Shige-
kiyo, and Hitachibo-Kaison ; for this latter, after wandering
through the thirty three holy places and settling down to
prolonged and severe theological labours and study in the
Onjoji (Miidera), had improved much in mind, manner,
and morals. Benkei was not one to harbour grudges against
anyone, especially under the white banner, and Hitachi-
bo had cast off all ill-will and envy with his monk's robe.
Benkei's first work was to remove the accumulated
plunder stored in the Ohara hut. The idea and the
collection of Taira weapons was a source of amused
interest to all. To none more so than to Yoshitsune, who
every day took a greater and closer interest in this whole-
hearted, acute intelligence, now so attached to him. As
tengu, there was a bond between them — so he himself
put it. Benkei did not absolutely abandon Ohara which
made a convenient centre for some of his pranks. As

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336 SAITO MUSASHI-BO BENKEI,

wandering monk he coalcl well carry on the propaganda
of his master, to seek recruits for the army of righteous-
ness. Thus the days passed at Yamashina ; not entirely
on such missionary work — as we shall now see.*

Before any unlooked for event should precipitate matters,
and take him from the scene of his priestly labours ; and
perhaps a little from the spirit of inquisitive mischief
which was undoubtedly a small part of Benkei's character ;
he thought to leave some memento behind that the
monks' tongues in their monkly way could wag about,
and keep his memory green with his old friends — for a
while at least. How or when he knew not, until one
afternoon he found himself standing on the Seta Bridge
with faint ideas of paying a visit to Shoji osho, hia
inductor and sponsor in the holy art of living on other
people. Thus idly shifting his gaze through the varying
arc of the horizon, resting it for a few moments on Mount
Mikami with its fabled story of Tawaratoda (Fujiwara
Hidesato) and the Oto-hime rescued by the hero from the
hideous worm which made its lair on the mountaint, it
slowly passed over the shining surface of the lake, past
Hieisan crowned with roofs and pagodas massed in its
leafy foliage, until it rested on Miidera itself, the home of
the osho so unconscious of his prospective visitor, and
perhaps thereby losing nothing from the particularly

* Shinshinsai makes Washiwo Saburo Yoshihisa a member of the
band at this time. This is a slip of the pen, as Washiwo joined
Yoshitsune just before the battle of Ichi-no-tani, and as Shinshinsai
himself tells the story in a supplement. He also makes out Shomonbo
to be an old man. According to his tale Yamashina was built by
Shomonbo's father, Kamada Hyoye Masakiyo, a retainer of Gensammi
Yorimasa (Yoshitsune*s uncle), as a refuge for the latter. We have
seen that Masakiyo died with Yoshitomo in Owari at Osada's house.

t Hidesato was the conqueror of Taira Masakado (Cf. Introduction
p. 106). Legend wove its web about the hero. There is a penny
wood-cut print, found in Otsu and the Biwa towns, showing him
standing on the Seta bridge and destroying the monster centipede
coiled in great folds about the conical peak from summit to base.
Oto-hime, who stands behind him, looks both pleased, safe, and utterly
unenthusiastic I have an idea that she is fanning herself, or has a
fan in her hand. The tale is one of the usual dragon, or big worm,
stories; as are its fellows, the stories of Susa-no-wo and his snake
experiences.

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BENKEI MEETS USHIWAKA-MAEU. 337

peaceful state of his then being. But as Benkei looked,
or rather glared, for the sun was somewhat in his eyes,
the train of his thought was broken by the booming of the
huge bell, so noted among all the noted bells near Miyako.
Suddenly a wave of demoniac joy filled Benkei's soul and
clouded his sight. His ears and mind were filled with
the clangour of the bell. Never did his camel appeal so
tenderly and sympathetically to the soul of the famous
Tarasconian, so many years removed in later time, so
distant in space and the constant flux of things in the
web of human life and environment. In the deep silvery
tone of the huge piece of metal Benkei seemed to hear
himself calling to himself. Plunged in reverie he listened
in delight, and matured one last piece of devilment. The
Qsho and the visit to the osho were forgotten. He would
visit the monastery it was tmo, and he would leave
behind a memento with the monks that they were no
more likely to forget than those of Kumano. But it was
not to them or for them. Benkei was enough of a
partisan of Hieisan to feel a little sore in that direction as
to old scores of burnings and re-burnings, hammerings
and cudgellings, not yet considered as entirely balanced in
the settlement of accounts. If the monks of Miidera
sweated a little for it in the results, so much the worse for
them.

Benkei did not at once turn his steps to Otsu and the
great temple crowning the slopes above. On the con-
trary, he returned to Yamashina. At dark he took his
great halberd and a large lantern, and slowly made his
way over the hills. The monastery was plunged in sleep
and darkness, but Benkei made no particular haste and it
was after the big bell boomed the first hour past midnight
that its unwelcome guest stood in its shadow. The
figures of the night- wateh had hardly passed from sight,
on their way to snooze and idle away the next two
hours (there was at that time peace with their neighbours
on Hieisan across the hills) when Benkei was vigor-
ously at work. Using the ropes which manipulated the
beam, he soon made a truss and an elastic knot through
which he could slip the butt of his halberd. Shifting

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838 SAITO MUSASHI-B5 BENKBI.

the huge mass to his shoulders, Benkei made ofif over
the tolerably good road skirting the lake. When he
reached the slopes on which the great establishments
of Hieisan held their sway the going was more difficult
and the road rougher. Here he stopped to light his lan-
tern, which he balanced at the other end of the halberd.*
Then he sought out a huge rock juttbg out of the moun-
tain side, and depositing the bell sought to get what har-
mony out of it he could. As the puzzled monks of
Miidera swarmed, searching everywhere for their precious
bell, which, for the first time in its history, did not bellow
its tiger's roar,t they were all startled to hear coming from
the distant hills a sound which every man and monk
present recognized. The plaintive bellow came from their
own dear bell, responsive to Benkei's vigorous thumps.
ThebC were as uncompromising as if he had the shoulders
of aU the Miidera tribe under punishment of the handle
of his halberd. But little could he get out of his
prize. "Miidera! Miidera! Mierul Mier...u! Kaeru...u!
Kaer...itai ! " as Benkei gave it a final disgusted whack I
Able to get nothing but this hotoe-sick wail Benkei, in a
rage, seized the bell and cast it down the cliff into the little
valley just below. Bump, bump, it went over rock and
tree stump, to land most pitifully bottom up and silent at
the foot of the slope. Then Benkei stalked off to the
neighbouring Ohara, for he surmised there was yet more
to do.

It was a solema conclave that gathered in the little dale
that morning. The monks of Miidera had traced their
property to its resting place, and stood before it, glad to find

* There is a cut representing this scene in the little leaflet issaed
by Miidera. Benkei was decidedlj better looking. In the cut men-
tioned he is particularly hideous. The Japanese saying is — : ** chochin
to tsurigane to, dochira ga omoi ka /' that is, ^ lantern and bell, which is
the heavier? " (an ill-balance, it might be interpreted).

t Tora no toki— hour of the tiger, 3 a.m.

j " Miidera I Miidera I I can see it ! To return I Oh, to return !
I want to return t '' I do not stand up for this Japanese colloquiaL
But after all one cannot expect much from a bell in the way of good
grammar ; a bell made out of Chinese " cash " at that. These copper
coins were much used in casting beUs and statues; and thus I cast
personal responsibility for the wailings of the Miidera Tsurigmne. .

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BENKEI CABBIES OFF THE BELL OF MIIDEBA.

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BENKEI MEETS USHIWAKA-MAEU 339

it safe even if badly scratched. But the puzzle was, how
to get it back to its usual resting place. This seemed an
absolute impossibility, within any reasonable time and cost.
Moumfally they watched the sun mount in the sky, with-
out any usual sound or sign of recognition from the silent
metal. They got very cold comfort from the bands of
scoffing brethren from Hieisan. These stood around on
the slopes, watching with undisguised glee the predicament
of their ancient enemies. Here at least they were not at
fault, although they blessed the hand that did the deed ;
and the sohei of Miidera uneasily fingered their weapons,
much more desirous of making use of them, than perhaps
having to put their shoulders to the wheel — or rather the
bell. But at the" height of the embarrassment, a huge
bushi strode forth. Eight feet in heighth, with a big
sword thrust through his girdle and a halberd tall as a
young twelve foot pine in his fist, Benkei appeared to the
astonished eyes of the assembled monks as personified and
threatening force. It was with all the greater pleasure,
therefore, that they heard his proposal to restore the bell to
its old resting place. " But," said he, " what reward will
you give me for doing so ? Will you give me all I can
eat at one meal, say ; will you fill a caldron large as this
very bell with misoshiru (bean-soup) ? " And to be per-
fecUy fair and above-board Benkei opened wide the yawn-
ing cavern of his mouth. It is fair to say that this
staggered the worthy clerics not a little. But after all, one ^
man*s appetite is not to be gauged by the strength of his '
jaws, but by the size of his stomach ; and big as Benkei
was, this had its evident limitations (they thought).

Thus the bargain was struck, and all that remained to
do was to secure the fulfilment of the contract. On the
part of the monks this was easily determined, for all
agreed on " payment on delivery." The pledge to satisfy
Benkei was selected by himself. Glancing over the
assembly his eye lit up, and reaching forward he grasped
their beloved osho by the nape of the neck and lifted him
bodily out of the crowd. Addressing Shoji he said : —
" You, revered teacher, will gladly stand security ; and
will surely pass a pleasant day with your friends of

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340 SAITO MUSASHI-BO BENKEI.

Hieisan.'' These latter laughed vociferously at the jest,
and willingly accepted the hostage, curious to see how
Benkei, or any other mortal man, would accomplish
singly such a task. The preliminaries thus arranged
Benkei said to the partisans of Miidera. "Now, get you
hence to your own ground. Before the hour of the horse
you shall again hear your bell in its old place.* Mean-
while get ready to fulfill your part of the bargain."
What had been done once, could be done again. Before
it was time to strike this morning hour Benkei appeared
puffing and sweating under his heavy load. Now the
monks had thought that one man meant one ration —
perhaps a little large — ^but that the kitchen and the
stomachs of their company were in no danger of a famine
raid. Here they reckoned without their guest. True to
his promise their much battered bell pealed musically the
hour of the mid-day meal as Benkei sat down to his task.
The mess laid before him he contemptuously waved aside.
Now among the vessels of the culinary department of the
monastery there was a huge caldron, as huge as the famous
bell itself, and only used on the occasion of a great feed
and festival, when the provender of hundreds of monks
had to be stewed in one great mess. Lifting this oflf its
support Benkei set it in front of him, and silently indicated
to the astonished cooks to fill up. An angry frown and
a clutch at the halberd hastened the operation. Into the
caldron went the united feed of the monastical establish-
ment. How many times it was filled and emptied is not
recorded. It was with pain, hunger, and accumulating
wrath that the discomfited monks watched the stores of
the monastery disappear in Benkei's capacious maw, which
was anything but the outward and visible sign of his
inward and ravenous appetite. He was a little new at
Yamasbina, and tender of hitting the resources of his
master too severely, although none would have delighted
more at such an exhibition than Yoshitsune. But no
restraint of any kind existed in the present case. At four
o'clock and as the sun declined Benkei was still eating

* In this case it would be the ninth hour of the day — i.a. eleven
o'clock A.M.

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BENKBI MEETS USHIWAKA-MARU. 341

and the cooks sweating as they urged forward their
preparations. As the moon rose the giant yet showed no
sign of relaxation. After midnight, and when the
famished and fainting monks had pulled in their girdle to
the last gasp, Benkei began to show signs of repletion.
At last he rose to leave. Grasping his halberd in one hand,
he seized the huge caldron in the other and emptied the
last remnant into his gullet. As if in satisfaction, before
putting it down he sank his teeth deep into its iron rim.
Then off he strode in the darkness, and his mellow
sonorous laugh chimed beautifully with the peal from the
rescued bell. Never did the monks of Miidera forget
this feat of Musashi-bo-Benkei. To this day caldron
and bell can he seen on the terrace of the beautiful
old monastery. And for him who doubts the tale ; there
are the marks of Benkei's teeth, on which the doubter can
lay his finger ; and there are the scratches on the bell,
mementoes of its plunge over the rocks and into the
mountain vale.*

§ 3.

Things were not going to the satisfaction of Eokuhara.
Let us give a few reasons for this state of the official mind.
It was the custom of the time, and afterward, for the
different lords and their bushi to take turns in doing guard
duty at the capital. Now at this time Yoshitsune was
merely trying to gather together a body of retainers, and

* The little folder issued by the Onjoji of Miidera tells us that the
bell dates from the days of Tawara Toda (Fujiwara Hidesato). He it
was, who in the nengo of Shohei (932-937 A.D.) killed at the bridge of
Seta the mighty worm {mukade — centipede) of Mikamiyama; and
the bell and the government of the land, granted by the Bain God,
were the reward. After this time, any insane woman who stroked the
bell with her hand was restored to her wits. Not to any great im-
provement of the sex in that way ; for those who could, would not on

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342 saitO musashi-bO benkei.

to lay plans with such influential members of the Mina-
moto clan and their Court adherents as he could easily
reach near Miyako. This took him into the neighbouring
districts, always garbed in simple costume, and often un-
attended. It was on such a mission that, when crossing
the Keage-toge, he met one of these minor lords and his
train of attendants.* Yoshitsune was on foot, and the
samurai bestrode a horse. Just as he reached Yoshitsune
the animal stepped into a muddy hollow, slightly be-
spattering the scabbard of the prince's sword. This par-
ticular youth was not overly endowed with patience, at
least where a fight against odds was concerned. The
samurai with lordly indifference rode on as if nothing had
happened, only to find his horse's head sharply jerked up,
and himself confronted by the frowning boy. " You
miserable, rude, fellow ! What do you mean by throwing
mud on my garments ? Come ; get down at once and
apologize." Thus spoke Yoshitsune, in complete forgetful-
ness that he was not at Yamashina or in Mutsu. The
samurai was both amused and amazed. "Why, you
wretched little fellow! You do not know who I am.
I am Sekihara Yoichi of Echizen, holding my commission
from the Eokuhara-tei, and on my way to perform my
guard duty in Miyako. Such fellows as you should at once

the ground of already possessing them j and those who could not, would
not afterward confess that they had, and besides were few in number.
So the bell in that way got no particularly good reputation — among the
fair sex of Nippon. Moreover, any person guilty of crime who touch-
ed the bell could not free themselves. The fifteenth day of the
seventh month — which would vary from the end of July to the first of
September (July 31st and Sept. 1st are the two extremes)— was set
apart for women to worship. The old calendar is presumably still in
use at the temple. Benkei's feat is noted as having been performed in
the reign of Takakura-in 1169-1180 A.D.

* Keagetoge: the canal plane — ^Biwa-ko to the Kamogawa — now
passes under it near Kyoto. The guard -duty mentioned below lasted
three years, to the ruin of the provincial lords thus staying in the
expensive capital. Says Professor Ariga (Dai Nihon Bekbhi) : — " the
lord who had been on service as Obanyaku [Palace guard -service]
generally returned to his province in miserable condition, wearing
straw sandals, and walking on foot" Yoritomo changed all this. The
Obanyaku was reduced to six months, and thoroughly organised for
rapid change. '^ This greatly pleased those on whom this burden felL"
(Ariga loc cU\

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BKNKEI MEETS USHIWAKA-MAEU. 843

squat by the wayside and cover your faces until I have
passed by. It is really my duty to put you to death, but
on account of your youth I grant you your life." Thus
spoke the concdted and presumptuous adherent of the
Taira. Yoshitsune flared up m a rage. ** You are indeed
one vdthout rank or merit ; a miserable boaster. Know
that my name is Gren-Kuro Yo?hit^une, eighih son of
Sama no Kami Yoshitomo, and seeking vengeance against
the Taira, of whom you shall be the first victim. Our god
Hachiman Daibosatsu has certainly sent you across my
path to mete out punishment to you. A vigorous pull and
push sent the bushi off his horse and staggering in the
road-way. The next instant his head was rolling into the
ditch, ite mouth wide "open with astonishment and the
unspoken answer. The retainers of Yoichi, recovering
from their fright, made a stand and attacked Yoshitsune.
He coolly stood his ground and fought with great dehbera-
tion, easily avoiding their too close attack. This one he
killed ; for another he sliced off the hands ; here he took a
leg; again it was the loss of arm and shoulder which
unbalanced the poise of the once owner. Such rough
surgery was to the taste of none, and those who could ran
away. The wounded were left lying on the ground.
Yoshitsune surveyed the swords, left scattered here and
there by their once owners. " Good material for Benkei's
collection." Shrugging his shoulders and sheathing his
own weapon he continued on his way to Yamashina.
Now the report of this fray was promptly and faithfully
carried to Eokuhaia where it aroused uneasiness. Here
was a Minamoto prince operating within the very precincts
of the capital. Word was sent out to try to trace and
capture him.

Other events occurred to make this the more pressing.
Naturally samurai could not be held up in the streets of
Miyako with the loss of so many weapons without vigorous
complaint to the Kebiishi-jo, and more vigorous action
on its part to find the tengu-hozu. Benkei's exploits took
an unexpected direction with unforeseen results. The
first move of the Kebiishi-jo was to descend on the
Ajari, Kankei of the Saito Hall on Hieisan. They had

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344 SAITO MUSASHI-BO benket.

somehow connected him with the giant priest. Kankei
freely admitted his one time connection with the youth
Shinbutsu. Him he had not seen for many months,
nor did he know anything of Benkei or the so-called
tengu'bdzu ; although in his inner mind he grasped the
significance of the name, as perhaps did the Eokuhara
officials. Kankei's answers did not at all satisfy Etchu
Zenji Moritoshi, before whom he was brought for ex-
amination. He ordered the venerable Ajari to be cast
into bonds and prison, and made things generally un-
comfortable for him. Kankei used most vigorous and
scurvy language in reference to the degenerate Taira.
The old man did not hesitate to proclaim his political
affiliation with the Minamoto. Ilf was nothing surprising
to learn therefore of his approaching banishment to the
cold and black mountain slopes of Echigo. This aroused
no little indignation, and Benkei roared and fumed when
news of the process came to his ears. " It has always
been the custom not to do violence to any old man who
has passed his sixtieth year. The Ajari is now seventy-
four years old, and these miserable Taira have no respect
for age or the garb of the priest." He at once determined
to take part in the procession which was to conduct the
old bishop {sojo) to his place of exile.

The guard for this purpose was not a small one.
Rescue by the Minamoto hushi, who were evidently
stirring, was to be avoided at any cost. Fifty of their
most skilful swordsmen formed the escort from Eokuhara.
On the day appointed the multitude lined the high-
way, anxious to see the expected fight with the Minamoto
samurai. Many artisans were crowded into the ranks.
They had especial hatred for the Taira officers, on account
of the heavy fines and taxes laid on their different
occupations. Slowly the procession got under way. As
it entered the suburbs, now fairly out of the range of the
immediate precincts of the Kebiishi-jo a buzz of excite-
ment went up. " There he is ! There he is ! " as Benkei
issued from behind a huge pine to bar the further advance
of the procession. And the Taira samurai too were glad
to see him — by daylight. .Most of them had already

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BENKEI MEETS USHIWAKA-MAEU. 845

made his acquaintancg and furnished specimens for his
armoury, in smaller numbers or by moonlight. Now they
were only fifty and he was one, and they were gratified
and a little ashamed to find him human after all. Their
fears were dispersed by the light of day — temporarily.
Their long journey would be spiced by the knowledge of
the reward awaiting them for the capture of the tengu-
bozu. Thus their return journey would have added
savour. So Ashikaga-Taro Yasunaga ordered forward
the attack. Alas ! As always they reckoned without
their Benkei. The hero laid about him with his great
halberd, and no bushi could get within a dozen feet of
him. He sliced and tumbled them in every direction,
and they scuttled like spiders wherever he turned his
attention. However, the battle promised to be a difficult
if not a drawn one for Benkei. He drove off his enemies,
but his object was also to rescue Kankei. Whenever he
turned his attention and tried to break the secure fasten-
ings of the palanquin, then the Taira swarmed again to
the attack. Despite the cheerful encouragement and
chirping the Ajari kept up in his cage Benkei began to
despair of success. But all of a sudden there appeared
from the bamboo lining the road-side a big samurai, only
small in comparison to Benkei, for he stood nearly seven
feet from the ground. " Look to your Ajari ", said he.
*' I will attend to these fellows ". To Benkei this was
" as if he met a Buddha in HeU ". While Benkei broke
open the palanquin to extract the bishop, the samurai
drove the Taira bushi hither and thither, as one switches
off mosquitoes. Kankei urged Benkei to take care of
himself, and never mind his crazy old body already so
near its end. To all this Benkei had one prompt answer.
He simply tucked the Ajari under his arm and made off
to Hieisan, tolerably sure that he would not again be
disturbed; for the whole holy mountain was now a see-
thing mass of anger and sedition ; the monks in all its
vast establishments were roused to indignation at the
treatment of the bishop.

Meanwhile the unexpected ally of Benkei carried his
success too far. He easily drove the Taira bushi in front

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346 SAITO MUSASHI-BO BENKEI.

of; him. Naturally they retreated^ toward their base at
Bokuhara, and as they neared it the news of the defeat
spread, and reinforcements swarmed forth against which
one man could not contend. The stranger samurai was
overwhelmed by numbers, and thus haled at once before
Etchu Zenji Moritoshi. Cast down on the sanded spot*
before the stem judge, this latter at once proceeded to
question him as to who he was and where he came from.
The samurai merely eyed him with the greatest scorn.
"A fellow like you is hardly the one to question me.
You must be Etchu Zenji Moritoshi. Send for the Shin-
Chunagon Tomomori,+ or Kazusa Hichibyoye Kagekiyo,
or Nagato-no-Kami Noritsune,+ if you want an answer."
Thus speaking he prepared himself as if for sleep. To
what extremities the angry Moritoshi would have proceed-
ed is not diflBcult to say. However, it happened that
Kagekiyo at this juncture was passing the police oflQce.
Seeing the crowd, and learning that a Minamoto bushi
had been made prisoner in a rescue of the bishop Kankei,
he thought he had better enter and witness the examina-
tion, conducting it in person if necessary. As for the
samurai he had carried out his threat and incontinently
gone to sleep. Even when roused he refused to continue
until water was given him, " necessary to deliver such an
important and long speech as might be necessary."

Here, however, he did not reckon with the skilful
examination and summary methods of Kagekiyo. The
latter at once introduced himself, so to speak. The
prisoner interposed : — " So you are the notorious Kazusa
Hichibyoye Kagekiyo, of whom men stand in such fear.
Why ! You are as different from the report of you as
chalk from cheese.§ You are too mild and well-groomed.
Come ! Clean the wax out of your ears and hear some-

* In modern terms ** the dock.'' It was a sanded place in the court
facing the Judge seated on a dais within the building.

t Son of Kiyomori.

i Two intimate councillors of Kiyomori. The prisoner "flew high."
Taira Noritsune was the Hector, as Yoshitsune was the Achilles, of
the Gempei war of 1184-5 A.D.

? Or daikon, the Japanese ejjuivalent in the line of odours displeasing
to the nose and savours pleasing to the palate.

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BENKEI MEETS USHIWAKA-MABU. 347

thing wholesome. I am a samurai of Tamba, and my
name is Kumai-Taro-Takamoto." At all this Kagekiyo
Beemed not a bit put out or astonished. " Indeed *' ; his
smile was more treacherous and his countenance milder
than ever. "Come! Where is Prince Shanawo hiding,"
he asked. ** Answer this question truly and your life shall
be spared." He had not reached, however, the weak side
of the prisoner. Said Kumai, " You talk to me as if I
was a Taira retainer. Such cowards as would betray
their lord for life are only found in their ranks.
Instead of threatening me you should have asked the
question as a matter of politeness, and probably I would
have told you all I knew about his whereabouts.
Kagekiyo at once seized this promising and obvious lead.
"Well, I have been very stupid, and apologize for so
misunderstanding you. I ask you, therefore, as one
bushi to another, where can I have an interview with
Ushiwaka, lately Shanawo, and now calling himself
Gren-Kuro Yoshitsune." — " Ah ! " answered Kumai, with
a long and thoughtful inspiration. "Where? Yesterday
morning he was at Kurama ; at noon he was on the top
of Asama-yama ; at night he was worshipping Tarobo on
Fujisan ; but now— perhaps on Shumi-san."* It was now
the turn of Moritoshi to laugh, for the joke was on Kage-
kiyo. He had the smile all to himself, for other oflScers
present did not dare to do so, and Kumai could not decently
applaud his own joke too vigorously. Kagekiyo naturally
was angry, and cut the examination short. " Such a
stupid fellow is best elsewhere. You had better go and see
if he is still on Shumi-san." Kumai was sentenced to be
beheaded and sliced at the end of the week, in the bed of the
Kamogawa, the usual place for the execution of criminals.
Moritoshi, who now had taken a liking to his courage.

* Tarobo is a goblin. Naturally Kumai would say ScDgen-Sama,
the Flower Goddess of Fujisan. Yoshitsune's prayers against the
Taira would be directed to a more evil power. Kurama is near Kyoto
in Yamashiro ; Asama is in Kdtsuke near the borders of Shinshu ;
Fiyisan is in Suruga. All are widely removed in space. Shumi-san is
Btill farther off. It is only found in the Buddhist Scriptures— Meru or
Snmeru, the axis of the universe.

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348 . SAITO MUSASHI-BO BENKEI.

made the week as comfortable as a Taira prison and
security permitted.

Benkei, however, who kept informed as to the progress
of the case, had his own ideas on the subject. To allow
one engaged so earnestly in the rescue of Kankei Ajari to
come to harm was out of the question. So likewise thought
Kataoka Hachiro, who knew Kumai-Taro. Both deter-
mined to witness the execution. The preparations for
the event went merrily forward. On the day appointed
Kumai was bound and brought into an enclosure carefully
fenced with bamboo. A hundred men at arms surrounded
this structure, and so near was the centre of the city that
the course of procedure seemed secure from interruption.
Kumai, however, was very particular. When Hatano
Morikawa, who was entrusted with the execution, swung
his sword to strike off his head Kumai shrunk it in close
to his shoulders. " Oh, you coward ! Come ! Stick your
head well out, and die like a man." Thus spoke Hatano.
" Softly ! Softly ! " answered Kumai. ** I am no coward,
but you are little better than a boor, and I would feel
great regret at having my head sliced off by such an im-
polite fellow as you. First learn and recite the formula
required by politeness. You should beg my pardon for
your clumsiness and rudeness, as according to all due pre-
cedent.*' This seemed worth referring to higher quartera,
and a messenger was sent to Moritoshi. He at once sent
orders to grant the request. " The prisoner, thus so near
his end, is naturally in a state of despair. Do not let him
make his end in an angry manner, but grant his reasona-
ble wishes according to custom."*

Thus it was done. Due apology was made in due form.
Once again all was ready, and Hatano set to his work.
Once again Kumai called a halt in the same practical
manner. "Well! What is now wrong?" asked the
swordsman with some impatience. " Your sword," ans-
wered the intended victim. "Is it sharp ? Let me see it.
Good for nothing, as I thought. Get my sword, which is

* An angry and toronged ghost was an object of fear, and sometimes
abject prayers and supplications were undertaken to ward off their
retribution.

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BENKEI MEETS USHIWAKA-MAKU. 349

much too good a weapon to put in such hands as yours,
except on such an occasion." Once more the matter was
referred to Etchu Zenji Moritoshi. In granting his con-
sent he thought it well to attend to the matter and the
execution himself, and so anticipate any further delays.
As the weapon was kept at the Kebiishi-jo there was
some little delay in finding it, but at last all were assem-
bled, and the execution ready to go forward. Kumai
carefully examined the blade, held before his eyes. " Yes,
that is right. Now you can do your work in proper style."
Further proceedings, however, were interrupted by a
most important event. Crash ! went the bamboo fence as
Kataoka Hachiro broke through on the right. " Smash ! "
as Benkei made his way through a correspondingly large
section on the left. Hatano Morikawa fell senseless under
a blow of Benkei's iron fist, Kataoka quickly severed the
bonds of Kumai, who leaped to his feet and grasped his
beloved weapon. Thus the three faced the band of Taira
men-at-arms, who had small stomach for the fight. Loud
were the cries to seize them, but it was not the Minamoto
samurai who were cornered in the bamboo enclosure.
They took the aggressive. Kataoka and Kumai raged
along the front. Benkei swung his long halberd with
deadly effect. His circle of enemies were no more to him
than flies on a hot day. The giant sweated as he warmed
up to the work. This did not take long. Etehii Zenji
Moritoshi gave the signal of retreat by riding off in haste.
Morikawa recovered his senses in more ways than one, and
disappeared, aided by a kick from Kumai who disdained
to use his sword on him. The rest " fled like young spiders "
in every direction. Then the trio of braves returned in
triumph to Yamashina, with Kumai in the middle. They
were received with pride at their great undertaking.

High was the revel held that night at Yamashina. It
was only toward midnight that all were prepared to retire.
This natural intention, however, was interrupted by the
unexpected appearance of one of the hushi on the night-
wateh. A large band of knights could be seen approach-
ing from the direction of Miyako, and it could be guessed
by whom they were sent out. It had not been difficult

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350 SAITO MUSASHI-BO BENKKT.

to connect the activity of the Minamoto interests so close
to the capital, and the appearance' of Yoshitsune.
Shomonbo's house at Yamashina for some time had been
under suspicion as a haunt of ronin, although just what
was brewing there the Eokuhara ofl&ce was as yet
unprepared to say. The bold attack of the Minamoto
samurai at the Kamogawa, and the direction taken
during the retreat, easily enabled the Rokuhara ofi&cials to
connect Yamashina, Yoshitsune, and the Tengu Bozu and
his companions. This conclusion once reached they acted
promptly, and one hundred and fifty hushi with men-at-
arms were sent out to make a night attack on the place,
and perhaps secure the more important member of its
garrison. A greater number oi samurai could not at once
be collected, but a few hours would enable a more
efficient force to be sent against the place.

Yoshitsune, following his usual plan when on campaign,
had retired early that night. Besides, he was so com-
petent to do his own thinking in the military line that he
found his couch a very good councillor. He was roused
by the shadow of Benkei's giant figure standing over him.
Informed of the occurrence he rose at once, and a hasty
council was called, although the possibility of such an
outcome as an attack from Eokuhara had long been
anticipated, and the course to meet it determined. How-
ever, he had almost decided to take the aggressive, when
Benkei, bowing his head respectfully to touch the tatami
asked permission to be heard. " The mission of our lord
is too important, and his person too valuable, to risk in
what will amount to a mere street brawl with the Taira.
bushi. We, his retainers, would be severely blamed.
The work in Miyako has now been completed. May it
please my lord to direct that I, with a few other 6/^i,
remain here to put an obstacle in the way of the enemy.
The larger party can thus get a good start toward the
north, and our small number can easily glide away
separately, to join the main party later, ot to find their
way singly to the rendezvous at Takadachi in Oshu."*

* This place, famous in our story, was on the river Kitakamig^wa
at Hiraizumi, the seat of the famous Ghoaonji monastery. Hidelura's

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BBNKBI MEETS USHIWAKA-MAJRU. 351

There were many things which made this advice very
good. Yamashina could easily be defended by a few
bushi. Shomonbo with good foresight had chosen his site
well. On one side the house fronted on a steep cliff some
thirty feet in height. On another side a steep slope ran
down to the highway. . Two men were enough to keep
watch on that side. The other two sides were defended
by a high wall which guarded the natural approach to its
front. Two footways entered the clearing in front of it.
These of course woidd be guarded by the approaching foe.
But they were not likely to know of the covered way
through the forest. For a cho (100 yards ca) at both
ends nothing but the merest ribbon of a path marked its
entrance and exit. In this military household everything
was in constant readiness. It was merely necessary to
give the order to mount, and Yoshitsune and some sixty
of his bushi were off to the north.* Eight men were left
behind with Benkei to cover the retreat, and these with
Shomonbo, who as master of the house stayed to see the
end of the affair, made a sufficient garrison for the
purpose. Benkei stationed one of the bushi in the rear to

castle was close by Takadachi. The Yanagi gosho was built and
turned over to Yoshitsune by Hidehira, when the great captain sought
refuge in the north in 1187 A.D. My geography is based on the local
antiquarians, and I am indebted to the Beverend Shimizudani Kejnn
of Chusonji for the book on this subject.

* This path has perhaps since developed into the mountain roadway
which runs from Yamashina through Gobo to Anshn, crossing ridge
and valley. The lake is thus reached near the Karasaki pine. On
this occasion our veracious chronicler seems to think that Yoshitsune
took boat at Katsuno near the (Takashima) Kamogawa, and crossing
to the Anegawa and Miyabe struck north by the Nakasendo, a route
all the easier since his meeting with Kiso Yoshinaka.

We have had the account Yamada gives of Shomonbo. It is clear
and consistent, and makes him out still a youngish man. Shinshinsai
makes him out an old man. On page 119 (vol. I) he identifies man and
house. Legitimate enough, even to foreign thought. As the son of
Kamada he would not be old ; and as Kamada himself (Masakiyo)
he would have long since been dead and very poor and unsavoury
company at this time. On page 123 he makes out Yamashina Sho-
monb5 to be an old man, " his former name being Kamada Hyoye
Masakiyo, retainer of Gensammi Yorimasa.'' The authorities support
Yamada's tale. Both are working on consistent lines, but from
somewhere Shinshinsai connects Kamada with Yorimasa and not with
Yoshitomo.

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362 SAITO MUSASHI-BO BENKEI.

keep watch over any attempt to scale bank or cliff.
Trusting to his own great strength he and one other bushi
guarded one side of the approach. Shomonbo and the
six others took the remaining side.

They did not have to wait long for the attack. The
forces of the enemy soon appeared on two sides of the
clearing, showing that they had provided against any
formal retreat. One of the torches a moment later
plunged forward to the ground. Shomonbo had pierced
its holder with an arrow. Thus the battle began. Most
unwisely the Taira approached the place on foot. It was
difl&cult ground for horses, but in the clearing they would
have furnished in the uncertain light a partial bulwark
in approaching the wall en masse. It seemed impossible
to make much impression on the huge pile of arrows
brought by Benkei's order into the court. The small
number of the garrison had plenty of ammunition. Their
bows were steadily twanging into the dark woods in front
of them. Then the enemy tried rushing. But Benkei
with his huge halberd bestrode the platform inside the
wall, and mowed down everyone that came within
reach of his active arms and legs. Shomonbo and his
men did equal execution. Two attempts thus made
merely left the ground strewed with dead and wounded.
The latter, gashed with frightful wounds, only sought to
crawl off into the bushes beyond the trampling mass of
their own party. Plainly the Taira were not in sufl&cient
numbers, and worse yet they were in complete ignorance
of the actual number of the enemy. They had fought
vigorously for two hours, to gain no ground and lose
nearly a third of their number. They drew off to await
the aid hurrying up to them from Eokuhara. Besides
daylight was a better time in which to face this demon
priest.

It was no part of Benkei's plan to press matters to an
extreme, or play the Taira game. Leaving the bushi on
guard he sought Shomonbo to hold council. He found
the latter seated, and rapidly turning the pages of the
Hokkekyo. Benkei was a little surprised. Said Shomon-
bo : — ** Yes, we must take advantage of this little respite

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BEl^KEI ME£?r§ XJSHIWAKA-MABU. 353

to get the men off. Of you, however, I will ask a
service." He opened his belly armour to display to
B^nkei a frightful cut. The sash tightly bound over it
alone prevented the bowels from extruding. Benkei
bowed in sorrowful acquiescence. The others were quickly
summoned. Some helmets were stuck on poles, and
planted just peering over the top of the wall in such a
way that if struck by an arrow they would glide down.
In the uncertain light it was impossible to distinguish
between a hit and dodging. Then under orders to make
their way, together if possible, singly if necessary, to
Takadachi in Oshu, the bushi took their leave bowing a
respectful farewell to Shomonbo. For him Benkei got
out the clean soft white mats used for the ceremonial
harakiri, " It is only to finish what the enemy have so
well begun," whispered Shomonbo with a little smile.
With the aid of Benkei he moved painfully on to the
little dais so formed. Eemoving his armour, opening his
dress, was another preliminary requiring assistance. Then
Benkei, with the sword of Shomonbo in his hands, took
his station to the left side and a little to the rear. Sho-
monbo leaned well forward with his neck stretched out.
Drawing his dagger he plunged it into the bowels, drew
it across the abdomen to the right and made a swift
cut upward. As his head and body moved forward the
sword quickly fell. Seizing the severed head by the top-
knot Benkei wrapped it up in the kimono lying close at
hand. Then collecting screens, ^wood-work, furniture, he
piled them on Shomonbo*s corpse and set fire to them.
It was time the work was done. The enemy were again
in motion, and the increased noise showed the addition of
a large new force. G-liding to the rear Benkei was soon
in the covered way. For a moment he stopped. The
Taira, confused at the sight of the flames suspected an
ambush and delayed their approach. Everything favour-
ed his flight. As he had directed he found his famous
roan stallion tethered in the covered way, and he too was
soon flying northward. Anxious to catch up with his
master before the party passed Ozaki* he boldly took the
* Near Gifu. The ftnnons (in legend) Y6ro-ga-taki, a spring in

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354 SAITO MUSASHI-BO BBNEEI.

main road, only stopping to depomt the head of Shomonbo
in the care of the shrine-keeper at Toga, for present
conceakr^Qt and later ceremonial interment. Thus he
took his way. This was the first of the three oecasions on
which Benkei took this 'North Boad ; the only fortmiate
one in its results.!

ancient times flowing with aakS, is close bj. The famoos roan stallion
of Benkei is a frequent figure in the prints illustrating the giant's
career. Japanese artists make it the brightest of scarlets — like " ' the
Blue Boar*, a colour rare in Nature but frequent in Art," says the
Proceedings of the Pickwick Club.

t Benkei's position in reference to the harakiri of Shomonbo was
simply to secure the head from falling into the hands of the Taira,
and its exposure in public as that of a criminaL The " second " as
executioner was of much later date. Mitford says it was not practised
earlier than Yenho, i.e. 1673 A.D.

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APPENDIX A.

BENSHb AND THE PRINCESS KAMI-NAGA.

Fnjiwara no Kin-nori, Gojo Dainagon was happy in
everything but ofiBapring. Not that his wife had failed him
in this all important duty of the Japanese woman. She
had provided him with a numerous issue, delivered over a
term of years with clocklike regularity. Unfortunately all
had died before reaching maturity, and the couple found
themselves approaching the grand climacteric of human
life with none to keep alight the lamp on the god-shelf of
Kin-nori's home. Cousins and nephews, it is true swarmed ;
but this was small consolation. Kin-nori therefore as a
last resort made a pilgrimage to Kumano, decently escon-
oed in a litter ; to be assisted in his prayers and supplica-
tions more especially by the counsel of one Bensho Tomo-
told, the High Steward of the shrine, a fleshly imposing
man of forty years experience of the world, learned in the
ways of monk and layman, and well fitted to rule the
famous habitations of the gods and accommodate matters
between them and Kin-nori. However it was, the sup-
plication was successful, for the Dainagon's wife duly
conceived, and likewise in due time was delivered of a
daughter. This child grew up into a beautiful girl, the
pet and pride of her aging parents, and of course tho-
roughly spoiled. ^ From the spoiling process, as one not
usual to her sex in Japan, she came out pretty well. No
blame has ever been attached to her ; in camera, in sup-
plementry proceedings, or in any other way.

When the time came to secure for her a husband.
Prince Fujiwara no Moronaga the Udaijin (Minister of

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356 saitO musashi-bO benkei.

the Eight)* would take no refusal. It was arranged,
therefore, to the satisfaction of all concerned that the mar-
riage should take place in the following year, the present
one being unlucky. Now whatever was her purpose, the
young Princess Karoinaga began to visit and pray at the
Tenjin no Gojo.t On what was to be a final visit, how-
ever, a violent whirlwind arose, surrounding the temple
with clouds of dust, amid which the Princess was seen to
disappear. Heavenward. That the Kami (some or one)
were involved was never doubted by the vulgar, which,
like cattle, having their heads close to earth understand
these mysteries better ; nor could they settle which were
involved. However, evidently no agreement could be
reached in Heaven concerning the booty. The Princess
was returned in as safe condition as she went, and more
could not be asked of her; but — "mad as a hatter."
(Kemember that caps and hats were made much of in the
circle in which Prince Kin-nori moved). At this point
our chronicle reads like a patent medicine advertisement.
Doctors were called, consulted, feed, and fedled. Finally
it was a doubtful case requiring doubtful methods. A
diviner was called in, who with strange words and stranger
arts elicited the message from Kumano Sama+ that the
girl's affliction was due to his anger, and that his anger
was due and payable, because in the first place Kin-nori,
mstead of hoofing it like a genuine pilgrim, had taken the
trip in as easy a style as men and money would at that
time permit. For this reason he had only been granted
a girl. In the second place, even then he had sent no
message or offering of thanks to the shrine. Now the
girl's presence at the shrine was necessary to satisfy his

* Dajo-dayin, Sadaijin, Udaijin were the three highest court ranks
under the Kwampaku or Sessho (Regents), in order from highest to
lowest. Dajo-daijin corresponds to Prime Minister. The ranks were
more than titular at thb time. The name Fiyiwara Kin-nori here is
assumed,

t The Kitano Teqjin is now a famous temple in Kyoto. We have
already heard of Tenjin-Sama under his earthly name of Sugawara
Michizane. Cf. Introduction under Uda-Tenno pages 105, 106.

t The Japanese chronicler is too modest. The Kumano-Gongeu to-
day are exceedingly numerous. At least three are still worshipped at
Shingu, four at Hongu, and "many" at Nachi.

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BENSHO AND THE PRINCESS KAMI-NAGA. 357

(the god's) wrath. The diviner's fee he left to them.
This seemed an easy outlet from the difficulty. The
earthly diviner was sent off as well satisfied as any such
had been, before or since. The princess (who had
recovered her wits with the preparations) and her train
were started on their journey. And the heavenly diviner
probably chuckled at all the trouble in store. He had
thrown the stone in the pond. " Let her ripple."

The train of the Princess Kami-naga was that of
an anny. As an addition Moronaga sent one hundred
of his best bushi, no unwise precaution considering the
condition of the country. The journey was made slowly
and successfully. The magnificent offerings were laid
before the shrine, and the princess prayed long and
earnestly all night in the great hall of the temple. Now
it happened that Bensho also entered the hall to pray.
Processions were a bore, gall and wormwood, to him ; he
avoided them, in these his older days, as the devil does
holy water. This was one of many coming to Kumano.
It came to pray and fast, not feast, and was poor company
for a high fiver. It was not for him. Now the girl was
an entirely different matter, and the sight of her thoroughly
demoralized Bensho, who was dazed by her beauty.
Returning at once to the shain he asked who was praying
in the hondo (great hall) of the temple. ** It must be
the young Princess Fujiwara no Kami-naga, who has
come to propitiate the -Kumano-Gongen. She is now
engaged to Moronaga Udaijin, and the marriage is to take
place on her return to Miyako." Thus spoke up a
disciple. "Goto!" quoth Bensho, "engaged is by no
means married. There is no offense to the gods, even
if there be to men, to break such a contract." He at once
disclosed his consuming passion, and demanded that the
monks lay an ambuscade and carry off the princess for
himself. Now Bensho, heretofore, had been known as a
staid, learned man, devoted to religious meditation and
scholarly pursuits. He was no worse in fleshly ways —
than his next conventual neighbour ; and on theology and
the subject of its contracts he was qualified to speak.
This was admitted, but the present outbreak seemed to be

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358 SAITO MUSASHI-BO benkei.

an infliction sent by the gods in anger. Bensho was by
no means new to the Kumano shrines. His hand was
heavy, and his anger feared. So they respectfully argaed
with him on the danger of such a step ; they sought to
dissuade him. Bensho was obdurate. Discipline was
rigid. The monks must support the head of the shrine
staff. Eeluctantly they yielded to priestly custom.
"Come one, come all,*' Tenno and his soldiers in-
cluded, they would fight to the death for the Kumano
Betto. So they donned their armour, and by twos and
threes stole off to lay an ambush on the road the procession
would take on its return. The result was brilliant and
successful. Many of the hushi of Kin-nori and Moronaga
were killed, more ran away, and some dragged themselves
off wounded toward Dorogawa. The Princess Kami-naga
(Long Hair) was among the missing, for the monks
carried her off to the spider's den of Bensho at Shingti.

Dainagon and Udaijin were of course properly
enraged when this little episode reached their ears.
They even succeeded in interesting the Tenno (by
the proxy of the Hoo) in the offenses of Bensho.
In Kawachi, Izumi, and Ise, 7000 men were collected,
and this little army, under a young and energetic
captain, was started over the mountains to bring the
monks of Kumano to reason — and to bring back the girl.
Meanwhile Hongu, Shingu, and Nachi gathered their
fighting monks — 1500 sohei — ^and fortified Ojiyatoa, a
strong position at the hamlet of Kiribe. These 1500 plus
the position were too much for the Miyako captain. He
halted operations to send for re-inforcements, vdth a state-
ment of the difficulties of his position, and the advisability
of some less costly settlement than a war merely over a
girl. Sadaijin and Chunagon doubtless now had their in-
nings ; there always being more or less pronounced rivalry
between these lofty battle-towers of politics; a rivalry
sometimes settled by underhand intrigue, in which the
loser was often eliminated by " kicking him upstairs ; " at
other times by civil war, when he lost his head, involun-
tarily by having it sliced off for him by one of skilful
operators of the day, or voluntarily by cutting it off him-

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BENSHO AND THE PRINCESS KAMI-NAGA. 359

self.* Tbe opposition now represented that this vast
undertaking was hardly called for except by an angry
Dainagon and a youthful Udaijin. Bensho was a lineal
descendant of Prince Michitaka, and through him from
Ama-t6u-ko-yane-no-mikoto ; and with such divine lineage
was no unfit match for Kin-nori*s daughter of the very
same stock. Let him marry the girl, and Moronaga ought
to be satisfied with the daughter of Nobunari Heisaisho,
equally famed for fairness of complexion and beauty.
They pointed out that as far as Kin-nori and Moronaga
were concerned they should be glad of the outcome. Ben-
sho's reputation was as well known in Miyako as it was
in Kumano, and there was little doubt that the princess
ought to marry, and the sooner the better. Such reason-
able and forcible arguments had their way. The com-
promise was ordered and sent down to Kumano. The
monks had indeed been disorderly, and their punishment
was deserved (sic). But that was no reason why the
shrines of the gods should suffer from the Tenno's wrath.
(The Japanese gods are not so punishable by the earthly
Tenuo as is the case in China. The kami have more
"spunk" than the Chinese article). BenshO gladly
accepted the proposition, on the principle that " the proof
of the pudding is in the eating.'* The little princess had
to take him, willy-nilly, although a man of sixty was not
particularly attractive to a girl of seventeen summers.
However it is only fair to say that Bensho carried less of
the " kitchen grease " than most of those brought in
contact with the monks' refectory. Therefore, in the
second place because her father ordered it, and in the first
jdace because she was already reaping the results of her
ccainection with Bensho, she bowed to the situation and
remained at Kumano. Bensho went up to Miyako to
make his peace good with the Court and secular world —
in which he got a very cold reception. At all events as a
matter of safety he felt better when once more the shrines
of Kumano and the towering cryptomeria greeted his sight.

* As did Tsubura-Omi when cornered by YuriakiL But so did Nitta
Yoshisada in the 14th century.

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350 SAITO MUSASHI-BO BENKEI.

But here things were not going well. As said, the
Princess Long-Hair was pregnant, but in a most unusual
manner, and it was eighteen months before the labour
pangs came on. Then the task was too severe for her.
She died in child-birth, and Bensho thus returned to great
sorrow and affliction, for his love was deep — ^if sudden
and temporary. He felt " as sorrowful as the Emperor of
Han on his parting from his Lady Ei ; and the King of
Tong on the death of Princess Yokii." When the child
was brought to him wrath was added to sorrow. It was
as large as if three years old, and came running to him.
It had cut all its teeth, had hair down to its shoulders, and
only needed experience to talk. Such a child Bensho
regarded as a punishment inflicted by Buddha for his bad
behaviour. He ordered that it be taken far away, and
exposed on the deserted tangled forests of Shaka-ga-take,
or at low water on the sea sands. Anywhere ; but take
it far from his^ght.

Now his sister, the Lady Yamanoi, had been present at
this awkward lying-in of Kami-naga. She was seized
with pity for the child, and took advantage of her
brother's last words. " If it has been your fate to be the
father of such a prodigy, remember what may be your
future punishment if you make a mistake in your present
action. Shakamuni himself, the Buddha,* was three years
in his mothers womb. Koshi was carried eighty years
before coming into the world. Give the child to me. He
may grow up be a cause of pride and happiness to you.
If his disposition corresponds to his rough and shaggy
babyhood, at the worst he can be made a priest to offer
prayers for his dead mother." The way somehow always
seemed to be made smooth for Bensho. He who loves
much and variously must have a more or less im-
pressionable heart lining. He readily accepted Lady
Yamanoi's proposal, and doubtless joyfully saw her
depart, with the child, a wet-nurse, and her propensity
for giving advice. Himself, he evidently turned to
pastures- new ani the -propagation <rf hisJdndy-and sought

* Gotama (or Gautama) of the Sakyas, of Kapilavastu. Ko8hi=
€k>nfucius.

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benshO and the pbincess kami-naga. 361

consolation and recreation in a new love affair.* Mean-
while Lady Yamanoi accomplished her journey by water
and the Bay of Owari, to receive a left hand welcome
from her spouse in Miyako. However, for a while she
stuck it out. At five years of age the child was as one of
thirteen years. At six, such looks as he possessed were
badly spoiled by small-pox. With his long shaggy hair
he was such a demon in appearance and conduct that th6
Prince Yamanoi could no longer endure the sight of him.
He was therefore sent to Kankei the Ajari at the
Kaisandot on Hieisan, to be tamed into the stage whdre
properly he could be made a priest. The worthy bishop
both sympathized with the child and was astonished at
his precocious intellect. But here our story has picked
him up at but little later date.

Now my reason for rejecting this form of the story is,
that Benkei's early and later career in no way correspond
to the very high lineage here given him. It is perfectly
natural, in these early days of mediaeval Japan, for the
son of an illustrious father by a peasant girl to reach, after
a lively and unbridled youth, the position Benkei did
attain — that of a confidential captain and attendant of
Yoshitsune, brother and general of Kamakura-dono
(Yoritomo). But this is not the case with the grandson
of a Dainagon, the son of a man claiming descent from
one of the Heavenly Deities and himself of high rank. It
is consistent to turn him over to the care of the Ajari
Kankei, in charge of a great temple on Hieisan. Bufc it is
not consistent to later have the Tengu Bozu roaming
woods and by-ways in the neighbourhood of Miyako.
A scion of high stock he would have been much better
looked after both before and at this period of his life. In
the legends before me, only the rank of his maternal
grandfather is given. At this time (12th century) thesa

* Benkei is also referred to, by other chroniclers, as "the eldest
«on" of Bensho who, therefore, must have married a second time.
Bensho is described as Sadaiben and Tametoki. The first is an official
title. Also as Ueda Kikei by the Grempei-Seisuiki.

t Founder's Hall ; Saito. Enryaku-ji was the most famous of these
temples on Hiei-san, founded by the monk Saicho, canonized as
Dengyo-daishL

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362 SAITO MUSASHI-BO BEN£EI.

Ckmrt councillors were eight in number. In selecting the
dainagon Fujiwara-no-Km-nori I have given the l^end
the benefit of the doubt, for he died in 1160 A.D. and
could have brought no personal influence to bear on
Benkei's boyhood. Now Benkei's birth must lie between
1149 and 1160 A.D., for the war between Yoritomo
and the Taira broke out in 1180 A.D. Somewhere near
a middle date is more likely. I put it at about 1153-4
A.D. This is supported by the traditions which make
Fujiwara no Moronaga the suitor for the hand of the
Dainagon 's daughter. Now Moronaga (1137-1192 A.D.)
was involved in the troubles of Hogen, and in 1156 A.D.
was exiled to Izu, from which he did not return until 1164
A.D. He was then created Naidaijin, Dajo-daijin in 1177
A.D., and was again exiled in 1179 A.D. by Kiyomori,
who found him a most troublesome court intermeddler.
However, exiled in Izu in 1156 A.D., he could not
have been courting (sic), sending men at arms to Kumano,
and basking in high favour at Miyako after Hogen. As
to Kin-nori and his daughter, the names are a matter of
indifference. Only persons of highest rank and lineage
held the office of Dainagon. So much for them. For the
western reader, it is too much to ask him seriously to
believe in the miraculous birth of Benkei — involving a
pregnancy of three years. This is good currency in Japan
where the cooking of fact and tradition dates at least from
the days of Ingyo and his hot water cure, and has been
vigorously practised down to the present day. But as
far as Benkei is concerned, this form of the legend is
striking, and I think inconsistent, as involving all around
his cradle very high personages. It is worth noting
that one of the commonest figures among the dolls set
out at every boys' festival in March is Benkei struggling
toith the carp. The vulgar mind at least clings close to
the other form of the tradition.

On the contrary, the parentage of the peasant girl is
thoroughly consistent throughout, and the undoubted
connection with the house of Watanabe finds due en-
trance. The wild neglected young monk, roaming the
slopes of Hieisan, and living half by robbery and

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benshO and the princess kami-naga. 363

wholly by his wits, finds his true place throughout the
whole story of his life. For Benkei is not a mere
waif, without influence or connection. However the
legend be taken there is some agreement that JSensho,
Betto of Kumano, was the father. The child of the
peasant girl was not important enough to have his
way made smooth for him, and yet of enough importance
to have eyes watching him,, ready to push him forward if
he gave the proper opportunity to do so. He was no
mere "peasants brat.*' This, I admit, is arguing it down
pretty fine. But I am no more liberal in treatment than
my Japanese authorities, whom it is not always easy to
get to agree. Where all is legend (as at this early period
of Benkei's life) one has to fall back on the reasonable.
But it is always agreeable and pleasant to follow the crowd,
and the great majority put Benkei*s birth place at Funada
in Kumano, and connect him with Tanso, Betto of
Kumano, who is identified (Dai-Nihon-Jimmei- Jiten) with
Bensho. I will now put together the notes Mr. Mina-
kami secured on the subject.

The Zokusetsuben, supporting a contrary view of Ben-
kei's birth, refers to this identification. The Dai-Nihon-
Jimmei-Jiten accepts it, and dubs Benkei, Oniwaka-maru.
The Benkei Monogatari, written by Mitsushige in 1621 A.D.
(a manuscript) calls Bensho by the name Benshin. Here
is found the rationalist explanation of the legend I have
just given. Benshin was childless and old (fifty years).
He prayed for offepring at the Nyakoji shrine of Kumano.
Then the wonderful three years pregnancy and mature off-
spring followed. Benshin meant to kill the infant, but at
the mother's pleading consented to exposure on Nyakoji-
san. Now Gojo Dainagon, the child-less prince, at this
time was also sending up prayers at the shrine for a child.
The deity told him of a child exposed on the mountain,
and ordered him to adopt it. He did so, naming it
Jakuichi. At seven years of age the child was put under
Keishun of the Saito on Hieisan, a monument of learning
— (the man, not the monastical establishment).

The Nihon-Kekishi-Jiten also identifies Benkei as the
son oi Tanso, Betto of Kumano, dubbing him Oniwaka-

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364 SAITO MUSASHI-BO BENKEI.

mara, a common name for a mischievous boy, over-
flowing with animal spirits. The Yoshitsune-Chijan-Ki
(in manuscript) says Benkei was twenty years old at the
meeting on the Gojo bridge, Yoshitsune then being
eighteen (our seventeen years). Benkei is there called a
disciple of Bencho in the Sakuragi of Saito. He is then
described as the son of Bensho, Betto of Kumano, " of
whom little is known." Of these Betto, "the first was
Chokai, third son of Chujo Sanekata, whose son was
Tankai. Tanso, son of Tankai, was said to be really a
son of Minamoto Tameyoshi." Then it goes on to quote
the Tsurugi no Maki. " The Hoo, Shirakawa, on a visit
to Kumano noticed that there was no keeper of the shrine.
Eegretting this he appointed at once to the post a
nobleman who at the time happened to be worshipping
at the shrine. The Betto thus appointed was a certain
Shinkyo. The post being hereditary the Hoo thought
the shrine keeper should have a wife, and Shinkyo was
ordered to marry a girl born to the daughter of Tameyoshi.
It is said that Benkei was the child of a concubine of
Shinkyo, who gave birth to him in the house of Jakusho
Iwata Nyudo, whose wife she afterward became." The
identification of Shinkyo and Tanso presents no difi&culties,
and there is here plainly the germ of a legend lugging in
Tameyoshi as Tanso's father. The tale corresponds with
the active role taken by Tanso in the Gempei war of
1180 A.D.

This brings us duly to all these "Js " and the Makuragi-
san Kesoji. The latter has fully as much right to Benkei
as Kumano. And if one really wants to see the Ni-o, the
Nageiwa, the Koi-tsuka, and Benkei*s bowl they cannot
do better than to go to Izumo province. The Dai-Nihon
Jimmei- Jiten tells us that Makuragi-san is in the upper
part of Bessho in Honjo village (mura), Yatsuka district,
in Izumo ; and near Chosui-san. Formerly it was called
Okura-yamsC. The Kwaikitsudan tells us that the temple
foundation was Tendai, and was due to Chigen-Shonin.
Yakushi Nyorai (Bh&ishajyaguru) and his image were the
chief objects of worship. In ancient days it was the
greatest of the four great temples of the province — ^viz :

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benshO and the princess kami-naga. 365

Unjuji of Nogi, Joanji of Tomita, Ankokfiji of Takeya,
and Makuragi-san Kezoji. " In the middle Ages Butchi-
Shonin of Tofukuji-dera lived here and called the place
Eytisho-san (Dragon Flying-Mountain), painting these
characters on a kakemono'' The Kokusetsuben combats
the descent from Tanso. It says that "Benkei was a
child of the Makuragisan Kezoji-dera, and his father was
a native of Kumano in the lu district (Izumo). It was
at Nagami hamlet Benkei was bom. We have heard of
Jakusho Iwata Nyudo in another connection. To this
native of Kii (in Kumano) the Dai-Nihon- Jimmei-Jiten
flatly gives the parentage as alternate to Bensho. On the
whole the Tanso tradition is strong — at least strong
enough to go on. The traditions centring in Kumano
nearly agree on the paternity, and on much of the
marvellous. Even here it is a case of a wise child
knowing its own father, Miralnle didu ! The mother
too is in dispute.*

* The Ama-tsu-ko-ya-ne-no-mikoto, ancestor of Bensho and the
Gojo Dainagon, is probably meant for Ame-no-ko-ya-ne-no-mikoto. Cf.
Prof. Chamberlain's ** Kojiki " p. 56 where he gives these alternate
readings. This was one of the diviners summoned by Deity Thonght-
Includer at the luring of Ama-terasu-oho-rai-kami. The Ame-no
means "heavenly." It is a common prefix to the divine names,
fihinshinsai gives Ghokai, in the Shimane district of Izumo. This I
have failed to locate. Shimane, the great western prefecture is not
hard to find ; and the only Chokai I have come across in this afibir is
the first Betto of the Kumano shrines. Yatsuka is the district on the
Japan Sea, cut into by lagoons. Honjo lies on the Naka-umi not far
from Matsue at which are located the famous Izumo shrines.

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ON HOGEN AND HEIJI.

(1156-1160 A.D.)

A few words on the politics of this short period is
advisable. Their explanatwn is best found in the pages of
Doctor Ariga. According to his account the causes under-
lying the events of Hogen are patent. It was a struggle
between the Hoo, Toba, and his son Sutoku who had
abdicated with the title of Shin-in. The military figure
entirely in a subordinate position. Toba had been the
making of Fujiwara Yorinaga. When this latter was
Sadaijin his daughter was married to Konoe Tenno, the
career of his brother and rival was quickly checked, and
Tadamichi wa^s ousted from his position of kwampahi.
This pleased neither Konoe, who liked Tadamichi and
disliked Yorinaga, nor Toba who found Yorinaga very
arrogant in his new honours. Konoe, however, died.
Toba then succeeded in appointing Go-Shirakawa as
the successor to his brother. Yorinaga was forced out,
and when Fujiwara Tadazane used his great influence
and tried to secure to Yorinaga the guardianship of the
Taishi, Morihito (later Nijo Tenno), he met with a flat
refusal. Henceforth, to use the Japanese expression,
" Yorinaga looked on the Hoo with green eyes."

Looking on Toba with any kind of eyes was not to be
of long duration. He was taken ill; seriously enough
for Fujiwara Saneyoshi to advise him to express his last
wishes. These were duly put in writing, and placed in
the hands of the Princess Bifuku-mon-in. The principal
court officials figured in this affair, and conspicuous among
them was Shimotsuke no Kami Yoshitomo. His place is
thus determined in what follows. Toba died ; and when
Sutoku sought entrance to the palace, as the son of his

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ON hOgbn and heiji. 367

father, the door was shut in his face '* in accordance with
the late Hoo's command." The one selected to do this
was Uyemon-no-Gon-no-Suke Fujiwara Korekata, whose
name is to be noted. Tadamichi, of course, is the ruling
influence throughout. Sutoku thus rebuffed sought out
Yorinaga, with purposes of war. He found him more
than willing in his support. Tameyoshi and Tametomo
were easily secured for a very simple reason. Tametomo
had been " operating " in Kyushu, with small regard to
any commission from anyone but himself. The Miyako
authorities came to the rescue of the other unfortunates,
and ordered Tametomo to cease his aggressions on any-
body and everybody that he could bring within range of
his strong-bow. Tametomo remaining deaf to these mes-
sages, they seized Tameyoshi, and sent his worthy son
word that his father was to suffer in his stead. Tametomo
at once dropped his compaigning, and came to Miyako to
submit to punishment and to secure his father's release —
and to land in the middle of the events of Hogen Now
these were the result simply of a fight between court
factions, and this struggle for material interests is indeed
marked by bloody reprisals. As the learned historian
says : — " It was in this period of Hogen that the most
inhuman and cruel quarrel and slaughter known to our
history took place; a strife between father and son, and
between brothers." I think, however, that the matter
can be said to go still deeper than mere Court politics.
The buhe as yet did not control the Court, but they
controlled everjrthing outside of it. The king's writ did
not run on their ground, unless they added their
endorsement. The last step, however, remained to be
taken. It was taken at once, and the process was
completed in the next quarter of a century. Toba seemed
to have an inkling of the immediate source of danger.
He warned Bifuku-mon-in against Taira Kiyomori, a
warning which she disregarded by calling him at once to
the management of the war. This incident is not the
least of those suggestive as to the actual standing of the
factions at court. Go-Shirakawa was a figure-head. He
did just what Bifuku-mon-in suggested.

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368 SAITQ MUSASHI-BO BENKBI.

Thus we have Kiyoinori in the back-ground, awaiting
his opportunity. That court cliques were behind the
strifes of the Tenno and Hoo or Joko (as it happened to
be) now plainly appears. These cliques were the prime
factors, not the personal wishes of the nominal lord of the
different palaces. They were fermenting all through the
four years of H5gen. Doctor Ariga points out that to
explain Heiji by the over-weening vanity and ambition of
Nobuyori is a very superficial way of looking at it. Go-
Shirakawa had abdicated with the intention of ruling as
Joko. His right hand man was Michinori. The op-
posite clique, the active figures of which are Gon-Dainagon
Fujiwara Tsunemune, Ukonye no Chujo Fujiwara Nara-
chika (he and Kiyomori have many a fialling out),
Kebiishi no Betto Fujiwara Korekata, intended to rule
through the Tenno, Nijo. They certainly secured his
hearty support. Anything the Joko wanted, was a good
reason for thwarting his wish by refusing it or doing the
opposite. There were decrees and counter-decrees. In
this battle Go-Shirakawa found Fujiwara Michinori
(Shinsai Nyudo) an indispensable aid ; the crutch which
for a while kept him in control, and for the time being the
other faction in check. Michinori in the first place owed
his influence to his wife ; Fujiwara Asako having been the
nurse of Go-Shirakawa. But on his own merits the man
deserved the trust reposed in him. He was the typical
lawyer, stuffed with precedent. He was also a very
learned man, and apart from his literary labours, we have
seen him devoting attention to putting Japanese music
and dancing into some appropriate form. The staging of
his efforts was turned over to one of the ladies in waiting,
Ike-no-zenni (who later saved Yoritomo). Michinori's
sons — Toshinori, Narinori, Sadanori, Harunori — ^followed
in their father's footsteps, both as to erudition, securing
court plums, and being insufferable prigs. There was
one fly in the ointment. Fujiwara Nobuyori was a great
favourite with Go-Shirakawa. Between Nobuyori and
Shinsai there was deadly war.*

* As to Michinori'B character ; Cf. Ariga, Dai-Nihon-Rekbhi II ppj
25, 26.

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ON HOQEN and flEIJI. 369

All these contending elements were tte opportunity of
Tsunemune and Kordkata. These two are staged as the
particular villains, the lagos, of the scene. Tadamichi
remains behind, out of sight, magnificently quiescent, and
catching in his ample mantle all the best fruit from the
storm shaken tree. Tsunemune and Korekata knew that
Nobuyori was wild and undisciplined, that his youth did
not promise very deep insight (he was twenty-six years
old when executed), and that he hated Shinsai — as they
did. Now Nobuyori wanted to get rid of Shinsai, but
being a partisan of Go-Shirakawa he would not injure in
any way the interests of the Joko ; whereas it was
the object of Tsunemune and Korekata to retire this
latter from aU meddling in the administration. It is
plain that the combination could only travel the same
road together for a limited distance. All .hated Shin-
sai. Shinsai was eliminated. There is a pretty story
that Fujiwara Mitsuyori, elder brother of Korekata,
with his wand of ofi&ce bearded Nobuyori at the
council-board and in his hour of triumph, and that
he succeeded in calling Korekata to a sense of duty. As a
matter of fact it would seem that the conspirators could
not agree as to who should be Tenno. Nobuyori had no
use for Nijo. The result was that Tsunemune and
Korekata abandoned him in the face of the coming storm.
Nijo was carried off at night in a lady's palanquin, and
Korekata conducted him straight to Eokuhara. Go-
Shirakawa fled to Ninnaji. Then followed the battle of
the Gosho. When defeated Nobuyori finally sought and
found protection with Go-Shirakawa. It was not
efficacious, and the Joko had to sacrifice his favourite.
The striking feature is the action of Edyomori. There is
nothing hap-hazard about this man's actions at this time.
He is coldly and cautiously keeping balance between the
two rivals — ^Tenno and Joko — and their supporting
interests. His politics are admirable — ^from his point of

* Doctor Ariga's note on the rdle played by these three men —
Tsanemiine, Korekata, Nobuyori*-is found, loc. cit. pp. 35, 36.

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370 SAITO MUSAgHlTBOBENKEI.

Tadamichi was again in the saddle. Just before
Nobuyori's outbreak he had nominally retired, putting
his son Motozane in his place of Kwampaku (r^ent).
He continued to rule until his death in 1164 A.D., at
which date he was sixty-eight years old, and had managed
all the affairs of the Court for forty years. Tsunemune
and Korekata were his satellites. Narechika, less skilful,
nearly lost his head. He was saved by the intercession of
Komatsu Shigemori, hi^ son in law. Tsunemune and
Korekata had not changed their stripes. When the Joko
returned from the Ninnaji to the house of Fujiwara
Akinaga in Hachijo they gave him a lesson.. He
delighted to sit in an upper apartment and watch the
busy throng. A fence was then built to cut off his view.
This was too much. Go-Shirakawa, bag and baggage,
put himself in the hands of Kiyomori. This latter
descended on the two persecutors, and their heads were
only saved by exile to Idzu.* This, however, was only a
temporary ebullition. Kiyomori now had them all in his
hands. He was not only a great lord with many pro-
vince, but he was of the third court rank and a sangi.
Within a year he decided where his best instruments lay.
Tsunemune and Korekata were recalled, and then follow-
ed a steady exodus of Go-Shirakawa's most devoted
adherents on the road to exile,t Narinori, son of Shinsai,
headed the procession. Then Nijo took to himself the
Princess Tane, nyoin of Konoe. Her father was ordered
forthwith to bring her from Konoegawara where she was
living in retirement. To the expostulations of GoShira-
kawa, Nijo answered: — "The Tenno has no relations,
paternal or other. He can do as he pleases." If he
could thwart the Joko as to any awards or favours to
temple establishments he went out of his way to do so.
" He was not a filial son." When Nijo died the tutelage
of Go-Shirakawa was well established, with Kiyomori as
task master. The military had secured control of the
Court, although Kiyomori himself did not realize it. He
always acted through his Court ofiBce.

* As to this spite fence, cf. Ariga-^loc cit p. 33,
t Ariga— loc cit, p. 34.

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ON CONSCRIPTION. 371

CONSCEIPTION.

The levy of the host has been common to all savage
and barbarous peoples. It is an essential necessity of their
existence. It was in practice among the Eomans. As
they became a conquering people, however, military service
was confined to the Eoman citizen. The plebeian vwas
disarmed, as were also the conquered Italians. Under the
empire the principle of conscription — universal military
service — ^was established, and the emperor's ofi&cials made
their selection of those needed for military service. This
is also the rule of modem nations : the principle of
universal service lies at the base, the exceptions are
seccyndary in importance and subsequent in time. For all
practical purposes Jimmu's invasion might be called a
levy of the h^, in the old barbarous sense. Every man
in his invading army would be a soldier. But apart from
this, in Primitive and Mediaeval Japan there is no levy
of the host, and this is conspicuous as we pass to true
history. The Kojiki and Nihoiigi record none. There
was no occasion for it. There was nothing but war
between tribes, and desultory contests with the Yemishi.
There is no great movement of the Japanese people on a
common enemy. On the contrary what is recorded
is a military caste {mononobe). In Mediaeval Japan
this is accentuated in the samurai or bushi. His two
swords are his caste mark as the soldier. It was not
until Meiji that a conscription law was passed. To
attribute conscription to Jito (more properly Temmu) is
simply making use of a legal fiction, with far too wide an
interval between its tejons. This device, so admirably put
in operation by the Komans in their legal procedure,
has been an essential part of Japanese method in their
Executive. They will not look a fact squarely in the face.
Something is interposed. The principle of substitution
does not appear in the early records (Kojiki and Nihongi),
although it is so much a part of their character that one
is tempted to regard it as original. But as borrowed
from China it was developed into a monstrosity, as was

Digitized by VjOOQIC

372 SAITO MUSASHI-B5 BENKEI.

done with Bushido. Thus the baby Shikken (regent) is
substitute for a baby Shogun, who rules the land as
substitute for a baby Tenno! But to come down to
things more modem and prosaic, to this day a servant
does not take his discharge or ask for a rise in wages.
His proxy acts for him.

THE JAPANESE MIGRATION.

The date 1200 B.C. {ca) has been fixed as the period
of first immigration of the Japanese into their islands.
On just what basis this statement rests I have never seen.
There are some reasons to believe that a more modest
estimate is correct, and that they are comparatively new-
comers. At the time Jimmu is supposed to have invaded
Yamato he found the country in possession of isolated
Japanese tribes interspersed with Yemishi or the aboriginal
people. Between the two elements there is no indication
of friendly relations. Nor is there such between the
Japanese themselves. Jimmu fights and defeats both of
them in detail. They form no alliance against him. This
can be interpreted as indicating that the established tribes
were themselves comparatively new-comers. The Yemishi
otherwise would figure with them or as their subjects, as
they do later. This is not the case. Furthermore, the
line of the Japanese invasion is about at Biwako. This
line is pushed slowly back. Yamato-take goes to the
conquest of the Yemishi in Awa and Kazusa, and even at
the end of the seventh century the Yemishi control Mutsu
and Dewa. The condition as described for the time of
Yamato-take (82-111 A.D. ?) would indicate that the
country north of Lake Biwa was but sparsely settled by
the Japanese. There is no chronology for this period,
but the records show that from Sujin onward the pressure
on the Yemishi was steady. It was a period of conquest
northward. Jimmu can be placed pretty close to Sujin.
Perhaps the latter was his successor. The conditions of
their life and Court differing very little. The five hund-
red years interjected is palpably absurd. The inserted

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,0N JAPANESE MIGBATION. 373

monarchs are more or less fictitious, and their names and
numbers are a matter of the chroniclers* imagination. In
the days of the Soga (middle of the sixth century, and
tolerably; good history) there are evidently large numbers
of Yemisbi still living in Central Japan. Conquest has
been effected, and they are respected, enough so as to
form the body-guard of these nobles. At the rate of
conqnesfr which would seem to be indicated between
Keiko and the Soga, as compared with later results when
the Japanese had all the weight of civilisation and
improved weapons behind them, the distance between
Jimmu's invasion has to be considerably shortened up.
Writers, such as Professor Kume, who place the original
immigration of the Wa (Japanese) at about 500 B.C.,
and Jimmu at about the Christian Era, liave a good case.
The actual conquest and occupation of the ground north
of Lake Biwa would be dependent, not on invasion but
on the necessity of keeping a wide space between Japanese
settled land and Yemishi land. This is the principle at
the base of modem settlement, when the invaders* arms
are so very superior to those of the aborigines. National
development would determine this, and the Japanese in
the historic period are distinctly a nation. The records
show that plenty of new-comers entered from the con-
tinent, but they come as friends, and not to make war.
The Japanese have established themselves as masters of
the land. They do not close it, but they can say who
can or cannot enter. The invasions have come to an end.

Battle of Heiji — ^Dr. Ariga's account varies in some
details. In the retreat Yoritomo was unable to keep up.*
He was only thirteen years old, and had been fighting
hard all day. Yoshitomo abandoned him. While
stopping at Aoba Yoshitomo tried to arouse the neigh-
bouring Minamoto interests. The villagers rose on him.
He fled, leaving Minamoto Shigenari to fight to the
death.t The name of Osada Tadamune is given as

* Ariga— loc. cit. p. 61. t Loc. cit. pp. 31, 32.

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374 SAITO MUSASHI-B5 BENKEI.

Taira Tadatomo, toshiyori (elder) of Osada in Owari.*
Kiyomori, hearing of Akugenda's presence in Miyako,
sent three hundred men to arrest him. Akugenda
escaped, but was arrested by Taira Tsunefusa in Omi.
Tomonaga was sent by his father to Kai. It was there
that he was wounded. On his return Yoshitomo was in
a great rage. He put him to death.*

* Loc. cit. p. 32. Yoritomo was captured by Munekiyo.

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NOTES.

Chapter I. — In " Jinsaku " we catch a J for the Izumo
legend. The Dai-Nihon-Jimmei-Jiten says that after
Benkei finished at the Saito, he went to Wanibuchi-san.
There he learned profound doctrines cf Ken-Mitsu.
Wanibuchi-san is somewhat vague The Nihon-Eekishi-
Jiten says that at Hieisan he at first only paid attention
to fencing ; but as he grew older he devoted himself to
learning and a study of thei sutras.

Chapter II. — I have a note as to **a son of Benkei."
This may be in connection with Tamamushi The tragic
end of the tale is the one usually depicted. Of Kaison
see later. He is much more favourably painted, as a
learned if sour and glum priest-soldier.

Chapter III. — ^The story of Benkei at Shoshasan varies.
In one he is made to kill Kaiyen on sight. In another,
Kaiyen comes to grief and official vengeance. ' There are
other variations and amplifications.

Chapter IV. — ^Ushiwaka fencing with the tengu in the
presence of the goblin king is the conventional illustration.
It is easier to depict than an eleven foot samurai, and I
give it here. The gembuku is also said to have taken
place at the first stopping place in Kagarai, at the rich
farmer's house. The Atsuta story is stronger. A varia-
tion makes Kakujitsu cognisant of the whole scheme of
flight. A variation says that Ushiwaka failed to keep an
appointment with Joruri-hime. She threw herself into
the Suganegawa and was drowned. Eeizei turned nun.
Yamada has her die in her bed. As to Joruri-hime the
Gtenkai calls her a daughter of Choja Tanetaka, keeper of
the post station at Yahagi. Childless he prayed Ys^ushi
Kyorai to grant him offspring, and a girl was bom
to his wife a.nd named Jo-ruri. Ruri here is taken

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376 SAITO MUSASHI-BO BENKBI.

for Euri-ko Nyorai (" Transparent-Light-Buddha ")> an
alternate name for Yakushi Nyorai. " In Eiroku (1558-
J570 A.D.) Ono-no-Otsu, a waiting lady of Oda Nobu-
naga, composed a story on the loves of Jorari-hime
and Ushiwaka. In Keicho (1596-1615 A.D.), Iwafune
Kengyo adapted it \o h\& biwa. I^ater Takino Kengyo
and Sumisawa Kengyo used it for the samisen. Later
songs on many subjects were composed for the samisen^
and the name Joruri came to be applied to all. At
present it means gid.ayu-hv^i, Riiri in Sanscrit means
* transparent '. In the Buddhist Scriptures it is applied
to the seven treasures, and is a kind of gem of various
colours — ^red, white, black, yellow, green, blue, purple, etc.
It is also called bitori which may mean our biidoro,
glass. Buri also means a gem of a bright blue colour ;
or it means simply the colour, light blue. As above it
means also Euri-ko-Nyorai." So far Mr. Minakami's
note, to which is simply to be added (from Brinkley's
Dictionary) that Kengyo was "a rank of blind court
musicians in ancient times." It has a different meaning
to-day. Gidayu is " a musical drama, or its performer ",
and gidayu'bushi " the tone peculiar to musical drama."
That is, characteristic of stage delivery— as with us. One
can substitute " Pure Sapphire Maid " ; the " Pure "
being in any case taken in the sense of " transparent ",
morally or physically. Buri-iro is described by Brinkley
as ** emerald colour.*' .

The lands of Fukasu Shigeyori are also located in
Shimosa in the Kwanto. Shinano and the Kwanto had
many such Minamoto fiefs. Matsuida, not for from
Takasaki (and Karuizawa) is classic ground for the tourist,
native and foreign. The rock scenery is very fine and
the country a network of mountains divided by steep,
narrow, twisting valleys. So close to the rich plain and
so inaccessible, one can understand why Ise Saburo made
it a refuge and port for his gentlemanly venture. Shin-
shinsai refers to Hidehira as Yoshitsune*s " uncle ". This
may be a mere term of respect^" Ojisan " It also can
stand as descriptive of a gene^^l relationship to older
members of a family. The M^tsu Fujiwara must have

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NOTES. 377

been connected more or less remotely with the branch to
which Tokiwa-gozen belonged.

Chapter V.— The presence of Ushiwaka with Kiichi
Hogan is well authenticated. His step-father is the
moving influence in one versicMi, and Hogan is friendly.
In all these tales the variation is only on the minor
details. The consistency is due to the fact that their
source is found in the almost contemporary romances—
the Gtempei Seisuiki, the Heike Monogatari, and the
Joruri Mcaiogatdri.

Chapter VI. — ^A variation makes Benkei go down to
Oshfi with Toshitsune, on the first trip in H74 A.D.
If " the three years " stay at Yoshino comes in any-
where it would be here. As a matter of fact it fits in
nowhere.

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LIST

THE TENNO— JIMMU TO GaTOBA,
(" OFFICIAL'' CHRONOLOGY).

Jimmu Tenn5 660 B.C.

8aizei j, 581 „

Annei „ 548 „

Itoku „ .,... 510 „

Eosh5 „ ........... 475 „

Soan „ 392 „

Korei „ 290 „

Kogen „ 214 ,.

Kaikwai „ 157 „

Sfijin „ 97 „

Bainin „ 29 „

Keik5 „ 71 A.D.

Seimu „ 131 „

Chuai „ 192 „

(Jingo l^go) Tenn5 201 „

Ojin Tenno 270 A.D ... 201 „

NintokuTenno 313 „

Bichu „ 400 „

Hansh5 „ (Hanzei) 406 „
Inkyo „ (Ingio)... 412 „

Anko „ 454 „

Yuryaku „ (Yuriaku) 457 „

Seine! „ 480 „

Kenso „ (Kenzo). 485 „

Ninken „ 488 „

Boretsu „ (Muretsu) 499 „

Keitai „ 507 „

Ankan „ 534 „

Senkwa „ 536 „

Kimmei „ 540 „

Bitatsu „ (Bidatsu) 572 „

Yomei „ 586 „

Sushun „ (Sujun) .. 588 „

Suiko „ (F) 593 „

Jomei „ 629 „

Kogyoku „ (F) 642 „

Kotoka „ 646 „

Saimei „ (F) (K5-

gyokured) 655 „

Tenchi Tenno 662 „

Kobun „ (Ohotomo

1870 A.D.) 672 „

Temmu Tenno 673 „

Jito „ (F) 687 A.D.

Momma „ ............ 697 „

Gemmei „ (F) 708 „

Gensh5 „ (F) 715 „

Shomu „ 724 „

Koken „ (F) 749 „

Junnin „ 758 „

Shotoku „ (F) (K5-

kenrcd.) 764 „

Konin Tenno 770 „

Kwammu „ 782 „

Heijo „ 806 „

Saga „ 810 „

Junwa „ 824 „

Nimmyo „ 834 „

Montoku „ 851 „

Seiwa „ 859 „

Yozei „ 877 „

Kok5 „ 885 „

Uda „ 888 „

Daigo „ 898 „

Shiijaku „ 931 „

Murakami „ 947 „

Beizei „ 968 „

Enyu „ 970 „

Kwazan i, 985 „

Ichijo „ 987 „

Sanjo „ 1012 „

Go-Ichijo „ 1017 „

Go-Shujaku Tenno 1037 „

Go-Reizei „ 1046 „

Go-Sanj6 „ 1069 „

Shirakawa „ 1073 „

Horikawa „ 1087 „

Toba „ ^ 1108 „

Sutoku „ 1124 „

Konoe „ 1142 „

Go-Shirakawa „ 1156 „

Nijo „ 1159 „

Rokuj5 „ 1166 „

Takakura „ 1169 „

Antoku „ 1181 „

Go-Toba „ 1186 „

Digitized by VjOOQIC

GLOSSARY.

OF JAPANESE WORDS AND TERMS USED
JN VOLUMES I AND II.

A-AI — Exclamation of astonish-
ment.

ADZUMA— East Country(Kwan-
to).

AINU — A race preceding the
Japanese in Nippon.

AKINDO— Shop-keeper.

AKIUDO — Shop-keeper or mer-
chant (more polite).

AMADO — sliding wooden rain
doors, on the outside edge .of
the roka.

AM AZAIKU— " honey " cakes.

ABA I — Exclamation of discom-
fiture.

ASHISHIRO ~ a scabbard of
silver, or silver ornamented
surface.

AYA ! — Exclamation denoting
energy.

AZUSA—catalpa.

BAKA— fool.

BAKE— ghost, (o-bake).

BAKUFU— the Government of
the Shogun.

BAKUBYO-Official staff of the
Shogunate.

BANTO — commercial clerk.

BENI-ODOSHI—sewn with pur-
ple thread.

BETTO — chief steward or super-
intend ant.

BIKUGYO— Rule of the brother-
hood of Buddha's Order.

BIWA — a four stringed lute.
•* Bugaku " biwa ; meikyoku
biwa. Special kinds : cf Piggott
loc cit. p. 136.

BO— priest.

BODAISHO— parish temple.

BODHISATTA, BODHISAT—
One in training to be a Buddha.

BON— tray : SAM-BON, offering
tray.

BONSAI— potted plants.

BOZU— priest.

BUDDHISM— the religion of the
Buddha.

BUKE— military class.

BUMON— military class.

BUNROSHI— Writings on An-
cient Matters.

3USHI— knight. ± is very an-
cient. Cf Legge S. B. E. Ill
p. 471.

BUSHIDO— "Ethical" code of
the knight.

BUTSUDO— Ethical code and ob-
servances of Buddhism.

"CASH" — copper or iron coins
of trifling value, with a hole
punched in the centre to
facilitate stringing.

CHADAI — present to a publican
(tea-money).

CHIGO— the page of one of high
rank.

CHIJUN-KI— Record of move-
ments (ground,- moving around).

CHIKA-BITO — holder of 6th
court rank and lower.

CHINZEI— Kyushu.

CHOI- Shucks.

CHO— 377 feet English.

CHO — a town, streiet, or ward.

CHOZU-BACHI— tank for ablu-
tions in the enclosure of a
Buddhist temple.

Digitized by VjOOQIC

380

GLOSSARY.

CHtTGOKU— Sanyodo and San-
indo.

CHUJO — lieutenant general
(Brinkley's DicU)

CHUJO-SAISHO— lieutenant ge-
neral-prime minister.

CHUJO- SANI-CHtJNAGON—
Chunagon by title withoat
holding office (?), chujo active
rank.

CHUNAGON— lowest grade at
the Tenno's council.

DAIBOSATSU— great bodhisatta.
DAIJIN— minister of state.
DAIMON — long robe marked

with the family crest
D AIM YO— feudal lord of 10000+

koku of rice as revenue. The

name is of later origin than the

12th century.
DAINAGON — member of the

Tenno's privy conncll.
DANGOZAIKU-dumpling.
DAJO-DAIJIN — prime minister.
DANNA —master of the house.
DA SHI — god's car, containing an

image, or relics, or nothing.
DABANI, DHARANI— magical

formulae (verbal).
DAZAI-CHUJO— Chujo of nor-
thern Kyushu.
DEBA-BOCHO—kitchen knife.
DEN-JO-BITO— holder of 3rd

court rank and higher.
DEN-NAI- SAYEMON-NO-JO—

Inner palace sayemon no jo.
DHABANIPADANI — mystical

charms or formulae.
DHUTANGAS -special vows.
DOBYOSHI— cymbals.
DONO— His Excellency. (Brink-
ley's Diet).
DOMBURI-skillet.
DOROTSUKU— highwayman.

EBOSHI— hat worn by nobles:
ori-eboshi, with folding top;
tate-eboshi, a ceremonial head-
gear.

EHEN— Exclamation to call at-
tention.

EFKYOKU — vulgar songs
(Brinkley).

ENNICHI — festival fdte day
(Brinkley).

ERI — the edging of the inner
kimono which peeps out in the
layers, more or less numerous,
of these garments: soberly de-
corated or not

ETCHU ZENJI— ex-governor of
Etchu.

FUDE— brush pen.

FUJI— wisteria.

FUSUMA — sliding screens of
silk, wood, or paper.

FUTOKORO — bosom of the
dress. The Japanese use it as
a Docket

FUTON— sleeping quilt; mat-
tress.

FUYE— Japanese flute.

GAETA— wooden clogs.
GEISHA — singing and dancing

GE JO— serving maid.
GEMBUKU— the ceremony on

becoming an adult, assuming

the toga virilis.
GEMPEI— lilinamoto (Gen) and

Taira (Hei).
GENAN — serving man.
GENSAMMI— Minamoto of 3rd

court rank.
GEN KURO— Minamoto 9th son.
GENTEI-I— Minamoto Kebiishi.
GISO — councillors representing

the Shogunate at court
GO— Japanese chess.
GO— gill measure.
GO-CHISO-SAMA— thanks for

your entertainment
GOE — passage (of land or water).
GOHEI — strips of paper offered

at the miya. They replace the

offerings of cloth in ancient

times.
GOHOJIRO— five faceted hel-
met.
GO-JO-DAINAGON— vice dai-

nagon at the Tenno's couacll.

Digitized by VjOOQIC

GLOSSARY.

381

GOMEN-KUDASAI— please ex-
cuse me.

GON-CBTaNAGON— vice cliu-
nagon (Briokley). Gon has the
sense of " subordinate."

GONGEN — Buddhist deities.
(Brinkley).

GON-NO-KAMI—vice lord, (of a

GOSHI — ^gentleman farmer; some
developed into daimyo.

GOZA— Thin matting.

GOZA-NO-MA— Tenno's sitUng
room in the private apart-
ments of the palace (Chamber-
lain and Mason).

GOZEN— Lady.

GOSHO--palace.

GUNEYO— district oflScer under
the earlier Fujiwara.

GUNSEN— an iron framed fan
used by warriors.

GYOKWAN — Tenno's crown,
worn on occasions of high
ceremony.

HACHI — radiating ribs of a hel-
met.

HACHIMANZA— a socket on the
kikusa (rim) which circles the
crown of the helmet.

HACHIRO— 8th son.

HACHITSUKA-NOlTA—metal
plate attached to the top of a
helmet (Brinkley's Diet).

HAI ! — exclamation of attention.

HAIDATE — thigh pieces o(
armour.

HAKIMONO— foot gear; clogs
much affected by the younger
priests.

HANAIKE— flower arrangement.

HANGWAN — next to vice-minis-
ter of state (Brinkley's Diet).
A civil and military title.

HANGWAN-KWAN— The
Hangwan's house.

HAPPOJIRO— eight faceted hel-
met.

HARA — ^oor.

HARA— belly.

HA RAIDATE— metal piece in
the front of the helmet from

which springs the mayezashi.
It carried three sockets (usually).

HARAKIRI— suicide by severing
the intestines.

HARAMAKI— belly guard.

HARAMAKI-DO— armour made
adjustable to size at will over
the trunk of the body.

HARA-OBI— a belly band won
by women at the 5th month of
pregnancy.

HASHI — chop-sticks.

HASHI, (BASHiy-bridge.

HATAKE— land not devoted to
wet culture of rice.

HATAMOTO— Shogun's immedi-
ate vassals under the Toku-
gawa.

HATOWO-NO-ITA — plates of
armour beneath the arms.

HEIJI— 1159-1160 A.D.

HEIKE— Taira House.

HEISAISHO *— lieutenant-gene-
rals in active command.

HICHIRIKI— flageolette (per-
haps connected with "screech ").

HIGAN — seven days from the
twentieth (circa) of the third
and ninth months (March and
September, new style). Tera no
Hi.

HIME— princess ; plain Miss.

HI-NO-MARU— round red sign
representing the sun.

HI-NO-TO-TORI— 33rd year of
the cycle.

H lODOSHI — (armour plates)
sewn together with red thread.

HIRAIZUMI— white spring.

HIRAYA— ground floor.

HITATARE— In ancient times
worn by common people, later
only by nobles (Brinkley's
Diet).

HOCHO — table or kitchen knives
(Brinkley's Diet).

HOKKA— 17 syllable poems.

HOKKE — Nichiren sectarians.

*This Hei (^) is found in
connection with other titles ; Hei-
shokoku, Hei-hangwan, etc.

Digitized by VjOOQIC

382

GLOSSABY.

HOKKEKYO— The Saddharma

Pandartka, a Boddhist antra.
HONDD— main hall of a Bnd-

dhist temple.
HONSAMMI — Prince (of the

blood) of third of such rank.

There were 4 hon or grades

(Brinkley).
HoO—retired priest emperor.
HOKOBA — subsidiary Shinto

shrine.
HOKUROKUDD— the provinces

of Wakasa, Echizen, Etchu,

Echigo, Kaga, Noto, Sado.
HORAI— a Buddhist «utra.
HORAGAI— a conch shell.
HORAKU — Dance (and song)

before the images in the tera or

miya.
HORO—hood or quilt to protect

the back from arrows.
HOSHI— steel knobs on a hel-
met.
HOSHI— Buddhist priest.
HOSHI-MXJSHA— priest soldier.
HOTOKE — spirit of a deceased

person (Buddhist).
HYAKU-MAN-BEN— a million

prayers: an ancient form of

Buddhist memorial service.
HYO YE— refers to the Tenno's

guard of ancient days; also a

name.

ICHI-IN— Tenn6% messenger.

IDD HI —power of bodily trans-
portation by the mere wish.

IHAI— Buddhist memorial tablets
of the hotoke.

IKE— an artificial pond.

IKI-HANGWAN— Hangwan by
rank ; acting in the capacity of
Hangwan.

I MAN I— in a little while.

IMO— potalo : satsuma-imo, sweet
potato.

INE— Young growing rice.

IRASSHAI— please enter.

IROTSUPOI— lecherous.

ITA-HAIDATE— thigh pieces of
armour.

ITOKO-cousin.

IWATA-OBI— belly band worn

by women at the 5th month of
pregnancy.
lYA-A 1— Exclamation^to attract
attention. Also, expression of
dislike,

JI — temple (in compounds).

JIKIDQ— sermon hall.

JIMMEN — a religious ceremony.

JINDAI — ceiling boarding.

JINJA — Shinto shrine.

JINRICKSHA — man-power 2
wheeled gig.

JIRO— 2nd son.

jrSHAKU— magnet

JITO— inspector.

jO^paper measure: hanshi=:20,
minogami=48 sheets. (Brin-
kley).

JO — a letter.

JOKO— retired Tenno.

JORO— whore.

JU-NO-JO— the name of a Japan-
ese symphony.

JUPPO — a religious ceremony.

JUSHOKU— rector.

KABURAY A— singing arrow.

KABUTO— helmet.

KAGAMI— mirror.

KAGO— Japanese litter.

KAGURA— ancient temple dance.

KAMA— sickle.

KAME— tortoise.

KAMI— lord.

KAMI— god; spirit of the de-

*ceased.
KAMI-NA-DZUKI— 10th month

(old style), November to early

December.
KAMURO— Young attendant on

a joro (its present meaning).
KAISTGA KUSHA — learned in

Chinese literature.
KANNUSH I— Shinto official
KANZASHI— hair ornament.
KAR A-AYA - MONSH A — gauze

stuff.
KARA - AYA - ODOSHI — gauze

stuff sewn together.
KARA-BUNE— Chir.ese boat.

Digitized by VjOOQIC

GliOSSABX.

383

EABAKAMI — sliding screens
between rooms, of wood, paper,
or silk.
KABASU— crow.
KABMA— the Buddhist doctrine
that action continues its effect
on future action,
K A S H IKOMABIMASHITA—

" I hear with respect."
KATAJIKENaSHI— " here is

luck."
KATAJIRO— 2 faceted helmet
KATSUMI— sweet flag.
KAZE-ORI— a kind of head dress.
KAZUSA— a rustic hinged door.
K AW A— river: gawa in com-
pounds.
KEBIISHI — police commissioner.
KEBIISHI-NO-BETTO — stew-
ard's proctor.
KEICHITSU— 5th to 20th March

(Brinkle/s Diet.)
KEN— 18 feet
KENIN— retainer.
KESA— shoulder scarf of Budd-
hist priests.
KIGEN-SETSU-day of Jimmu's
. coronation.
KikUSA— metal rim at the

crown of a helmet
KIMONO— the loose wrapper or
toga like dress of the Japanese.
KIMYO CHORAI — "may the

Buddha's will be done."
KIN — 1.32 lbs. Av: 1.61 lbs.

Troy.
KI-NO-E-NE— 1st year, of the

cycle.
KIRIN — unicorn.
KIRYU^arrow feathers, with

black spots.
KITAKAMIGAWA— River from

the North.
KITANOKATA-title of a noble-
man's wife.
KITA-NO-MANDOKORO— wife
of the Kwampaku or Sessho, or
oftheSekke.
KITSUNE-fox.
. KO — incense stick.
XODEN— Government knd.
KOGO— chief spouse of the Ten-

KOGOSOKU— coat of mwl with-
out trunk.

KOIPZUKA— carp's mound.

KOKORO— disposition, (physi-
cally " heart " is shinzo).

KOKU— 4.96 bushels, (39.7 gal-
lons).

KOMA-MUSUBI— tight double
knot (Brinkley).

KOME— rice.

KONGO— Shingon doctrine.

KORO — incense pot.

KOSHI— palanguin.

KOSHI— rivet of an ogiwa.

KOSHI— Echizen, Etchu, Echigo.

KOTE — armour sleeves.

KOTO— harp.

KOYA shed,

KOZAKURA-EBOSHI— sewn
with red and white thread
intertwined (" small cherry
flower pattern ").

KOZUKAI— shop boy.

KUCHITHIKOKI— voloplane.

KUGE— court noble.

KUGYO— holders of 3rd court
rank and above.

KUMADE — a rake like imple-
ment Used in war for " clutch-
ing;" in peace for scratching
(ground or body).

KUMODE— ribs of an ogiwa.

KtFMONJO— Department of Ad-
ministration of the Sh5gunate.

KUNEMBO— a large thick-skin-
ned orange.

KUNKO-ZUE— Record of Meri-
torious deeds.

KUR A— store-house with plaster

KURI— kitchen.
KURO— 9th son.

KUSA-MAKURA— grass pillow.
KUYO— Buddhist offering of food

to the hotoke (the ceremony, or

the food — Brinkley).
KWAMPAKU, KWAMB AKU—

Regent, not accountable to the

council. Of. Sessho.
KWANGEN— flute and harp,

musical instruments generally.
KWANJA— Adult : a title.

Digitized by VjOOQIC

384

GIiOSSABY.

-KWANJIN — seeking subscrip-
tions for holy jpurposes.

KWANJINCHO — subscription
book.

KWANTO— Musashi, Awa, Ka-
znsa, Bhimosa, Eotsuke, Shimo-
tsuke, Hitachi, S^mL

KWANTOBEI— "Kwanto bump-
kins" (Chamberlain and Mason).

KWASHI— confections or sweets.

KYODAI— brothers, and sister.

KYODAI— toilet stand.

KYOHA— a religious denomina-
tion.

Ky IF — mogusa, punk.

MAGUBO-tunny fish.

MAKI — Podocarpus Chinensis
(Brinkley) ; box.

MAKKXJBO— pitch dark.

MAKUBA— pillow, cushion.

MAKUBA - KOTOBA — pillow
word : to maintain the measure,
and to swing the sense (hinge-
like) of a poem.

MABU — a sufBx to children's
names.

MAEUGUKE— stitching so that
the thread is not seen.

MATSUBI— festival.

MATSUBI-DOKOBO— Adminis-
tration department of the Sho-
gunate (formerly Kumonjo).

MAYEZASHI — frontlet of a
helmet.

MENKO— upper and lower vizor
of a helmet.

MEBU— the axis of this universe
according to Buddhism.

METAZASHI — short sword,
dagger.

MIMBU-KYO— chief of the local
Administration, police, etc.

MINE— peak.

MISO-STJIMONO-bean soup.

MITAMASHIBO— Shinto god-
shelf.
MI-TABASHF— tank for ablu-
tions at a Shinto miya.

MIYA— Shinto shrine.

MIYATSUKO-manor lord in
primitive Nippon.

MOGUSA— moxa, punk, (Kyu).
MOKUDAI— Vice-governor.
MON— gate.
MON — coat of arms.
MONBAN— gate man.
MONCHUJO — Department of

Justice under the shogunate.
MONJI — ideograph.
MONOGATA RI— Tiles.
MONONOBE^military caste in

Srimitive Nippon.
iBOKOSHI— millet or Guinea

cotn. (Brinkle/s Diet.)
MUGI— wheat.

MUKO-UCHI— smith's helper.
MUK0-Y5SHI— husband of the

daughter, head of the house.

He enters his wife's house.

Nyufn.
MUNE-ITA— it hangs down from

the menko over the corselet.
MXJEAJI— district magnate in

primitive Nippon.
MUBAKUMO— the sword of

Susa-no-wo at Atsuta. (Kusa-

nagi-tsuguri).
MUBASHITE— the stage of boil-
ing rice at which the pot is put

aside to allow the water to

swell the grain.
MUSHA-DOKOBO— guard room

of the Tenn5's palace.
MUSHI— insect.
MYOJI— family name.
MYOJIN— divinity.

NAGON— The ancient term. Cf.
Dainagon.

NAIDAIJIN— At first ranked
next to Dajo-dai-jin ; later next
to Udaijin. (Brinkley's Diet.).
The Tenno's ** man of business "
(Klaproth).

NAIJI— relating to the Tenno's
household department.

NAIBAN— Ad viser to the Begent.
Under Yoritomo.

NAKA-NIWA— a garden court.

NAKATOMI— hereditary hier-
archy of the Shinto priest-

N A K i B I - B OCHO— vegetable
chopper.

Digitized by VjOOQIC

GLOSSAET.

385

NAMU— " I pray thee, O Lord "
(Brinkley).

NAMU-AMroA-BUTSU- Amida
Batsu, hear my prayer.

NAMU-MYO-HO-BENGE-KYO
—"Oh I The Scripture of the
Lotus of the wonderful Law."
Chamherlain and Mason.

NANBAN - TETSU — imported
iron.

NANKAIDO— Kii, Awaji, Awa,
Sanuki, Tosa, lyo.

NANUSHI— manor bailiff, or vil-
lage mayor.

NAOSHI— a kind of robe (noble's)
— naoshime.

NARUHODO— "you don't say
sol" "Do tell I"

KEKO—cat.

NENGO-year period.

NE YA — hoase-maid .

NII-AMA ) —Title given to

NII-DONOj ladies of highest
rank who became nuns.

NIKAI— 2ud floor.

NINGYO— image, doll.

NI-0 — images of two deva kings
guarding the gate ways of Bud-
dhist temples.

NIRVANA — Oblivion, mental
and physical.

NISHIKI—brocade.

NOCHI-HODO—afterwhile.

NOKAJI— farmer's implements.

NOKI— eaves.

NORIMON— palanquin.

NOUYE— a fabulous beast.

NUSHI— a fabled animal of super-
natural power, dwelling in
mountains and lakes.

NYOIN — dowager kogo.

NY UDO— tonsured.

0-BAKK— ghost.
OBAN— palace guard.
OBAN-YAKU — palace guard

duty.
OBI— girdle.
OGIWA— folding fan.
OHOKAMI— "wolf," the name

of Benkei's roan stallion.
OHO-OMI— prime minister of

primitive Nippon.

OJISAN— old man, uncle.
OJOSAN— the daughter of the

house.
OKAMISAN — " Mrs ", among

the middle and lower class.
OKOMORI— all night temple

service.
0-MAIRI — pilgrim, pilgrimage.
OMBU— pig-a-back.
ONIGOKKO— Japanese "tag."
ORI-EBOSHI— eboshi which lay

flat.
0-SAKI—" pardon my going (or

doing) first."
OSHO— priest deacon.

PEKA-BUNE— a boat with a
flexible bottom, for use on the
swift, shallow, and rocky rivers
of Japan.

PILIK [A-NUI — " Trouble," as
understood in Hawaii and
County Clare.

RAMA-SHOJI— fret work (often
natural) screens or panels.

RI— 2i miles English.

'RICKSHA— See Jinricksha.

RIKUTO SANRYAKU — The
Rikuto was a book on the art of
war by the Chinese general
Taiko. Its parts were called,
Bunto, Buto, Ryoto, Koto^
HiyotS, Kento. The Sanryaku
was a book on tactics. Its parts
were, Jo-ryaku, Churyaku, Ge-
ryaku. (Brinkley's Diet).

RISSHI — a priest ranking next to
sozu,

ROKA — Japanese verandah.

RONIN — an unattached samurai.

ROSHANA-BUTSU— Buddha as
Vair6chfi.na (Nyorai).

ROTp— party man.

RYO — about an ounce of gold.
The ratio of gold to silver in
the 12th century was about 1: 6,

RYOBtJ SHINTO— Shinto-Bud-
dhism, the Shinto deities figur-
iners as Buddhist avatars.

RYORI— cooking.

SABXJR0-3rd sou.

Digitized by VjOOQIC

386

GLOSSABY.

SACHIJJO— lieutenant general of

the Left.
SADAIBEN— substitute for san-

hi (Klaprotli).
SADAIJIN— Minister of the Left.
SAIHAI- baton.
SAIKATDO— Kyushu provinces,

together with the islands of Iki

and Tsushima.
SAI-NO-KAWAR A — Biver of

Souls (Buddhist).
SAISEN— offerings of iron or

copper " cash," cast into the

temple box.
SAKE— rice wine.
SAKETE— « gratuity given to

servants — "tip," or " pourboire."
SAKI— before (o-saki).
SAKURA— the cherry (tree).
SAMA-NO-KAMI— Captain of

the Tenn6*s guard.
SAMISEN— three stringed banjo.
SAMURAI— soldier of the mili-
tary class. There were many

grades.
SAMURAI-DOKORO-War De-
partment of the Shogunate.
SAN— mountain.
SANGAKU— former term for

Sarugaku.
SANG 1— privy councillors. Ac-
• cording to Klaproth they were

more particularly occupied with

the afiairs of the palace.
SAN-IN-DO— Tamba, Tango, Ta-

jima, Inaba, Hoki, Izumo, Iwa-

mi, Oki.
SANKAI-3rd floor.
SANRYAKU— See Rikuto.
SAN-SUKE — three governors :

bath room attendant.
SAN-YO-DO— Harima, Mimasa-

ka, Bizen, Bitchu, Bingo, Aki,

Suwo, Nagato.
SAN-ZAN— Kumano shrines, le.

Naciii, Hongu, Shingu.
SARUGAKU— comic dance(Brin-

kley'sDict).
SASARTNDO— 5 bamboo leaves

pointing down, surmounted by

3 little flowers. (Brinkley^s

Diet).

SASHIMI— sliced raw (living)
fish.

SASHIYA— qulckshooUng arrow
(at close quarters).

SATSUMA IMO— sweet pototo.

SAYEMON— Left Gate guard:
a name.

SAYEM0N-N0-J5— Secretary of
the guard, Left Gate.

SEI-I-TAI-SHO-GUN— barbari-
an quelling commander-in*
chief.

SEISUIKI— record of flourish
and decay.

SEKI^cliff.

SEKKE — Konoe, Kujo, Nij5,
Ichijo, Takatsukasa. The fami-
lies from which the kwampaku
or sessho had to be chosen.

SEN - BON - ZAKURA — 1000
cherry blossoms.

SEN - DAN - NO - ITA — armour
plates beneath the arms.

SENNIN-a mystic

SENSEI— a teacher.

SEPPUKU— harakiri; suicide by
severing the intestines.

SESSHO— Regent, responsible to
the Council.

SHAKU-wand.

SHAKU— 11.93 inches.

SHAKUDO— an alloy, variously
described as of gold and silver,
and as of gold and antimony.

S H AM AN — conjurer, med icine
man.

SHIBAUCHI— wood-cutter.

SHICHrjlR0-7th8on.

SHICHIJO— 7th ward.

SHIHOJIRO-4 faceted helmet.

SHIIFCA— poetry.

SHIKATA-GA-NAI — it cannot
1)6 hel Ded

SHIKI-NO-TAYU-Shiki signi-
fies governmental; Of under
T.

SHIKORO— neck protector at-
tached to a helmet.

SHIN— Sincerity (sentiment).

SHINBOKU— the dashi of Nara
Kokufiiji.

SHINGON— the sect founded by
Kobodaishi.

Digitized by VjOOQIC

GLOSS A.RY.

387

SHIN-I — an honorary title,
without exercising the duties
thereto attached.

SHIN-IN— vPure Hall), a title
taken by a retired Tenno.

SHINKAN-a letter under the
Tenno's seal.

SHIN-NO-prince of the blood.

SHIN-NO-KI— sounding board.

SHINTO — native (Japanese) re-
ligion antedating the introduc-
tion of Buddhism.

SHIN8AMMI— a subject, of 3rd
court rank.

SHIRABYOSHI — dancing and
singing girl.

SHIRO— castle.

SHI-ORI-DO-a rustic gate.

SHIRU— soup.

SHISHI— lion (couchant, heral-
dic).

SHITATARE — a long outside
robe worn by nobles.

SHITENBYO-4 knobs encircling
the hachimanza.

SHI-TEN-NO - 4 attendant
knights : aides-de-camp.

SHa-(sake) 3 + pints.

SHO — musical.

SHOBU— iris-

SHOEN— untaxed land registered
in the name of officials.

SHOIN— priest's apartments in a
Buddhidt temple.

SHOGUN — commander-in-chief
of the military forces.

SHOJI — sliding paper screens, on
the inner edge of the roka, or
between rooms (replacing kara-
kami).

SHOJIN— vegetable diet.

SHOJIN RYORI— a vegetarian
dinner.

SHO-MAN-GYO - a Buddhist
sutra.

SHONAGON— a secretary of the
privy council: Lowest rank
in the privy council (Klaproth.)

SHOMYO— lords with 10000—
kokn of rice revenue. The
distinctions between daimyo,

shomyo, and hatamoto date from
Tokugawa times.

SHONIN—an honorific title at-
tached to high Buddhist priests
(Brinkley's Diet).

SHORD— detached belfry of a
Buddhist temple, (campanile).

SlIOSHO — major general, rank-
ed next to the commander of
the Tenno's guard.

SHOSHO SAYEMON— As above
in reference to the Left Gate
(Konoefu).

SHUGENJA - Yamabushi.
Shinto-Buddhist priests, wand-
ering priests.

SHU GO— governor of a district
under the Shogunate. .

SHUKYO-religion.

SO— Numeral for boats. Hasso
tobi, leap over 8 boats.

SODE — broader shoulder braces
_of armour.

SODZU— priest deacon— adjutant
bishop.

SOHEI— priest soldier,

SO-JITO — chief inspector.

SOJO— bishop.

SONCHO— village headman.

SON KAI— leader.

SON-NO-KAMI— district lord.

SOTSUIHOSHI — chief police
superintendant. (S5tsuibushi.)

SOYEN— feudal lords.

S0ZU~Se9 Sodzu.

SUI MONO-WAN— soup bowl.

SUIKAN— thJn silk robe worn
by the nobles.

SUKE — vice governor.

SUKl-KUWA— Spade and hoe.

SUN— 1.19 inch.

SUTRA— Buddhist scripture.

SUTTA— Pali form of sutra.

SUZU— a little bell.

SUZUMUSHI— a musical insect
Homeogryllus Japonicus.

SUZURI— ink-stone.

TABI-Sock.

TABO — a style (chignon) of wo-
man's head-dress. (Brinkley's

Diet).

Digitized by VjOOQIC

388

GLOSSAEY.

TACHIBANA— small, thin skin-
ned orange.

TAI — Pagrus cardinalis, Brink-
ley's Diet. : sea bream.

TAIFU— holders of 3rd to 5th
court rank.

TAIHO-REI— Ck)de promulgated
in Taiho nengo 702 A.D.

TAIKO — ^retired Kwampaku.

TAIKO— drum.

TAISHI — crown prince.

TAISHO-TENNO— headship (re-
tained by the retiring Tenno).

TAIZO— Doctrine of Sliingon.

TAIZOKAI— Womb element of
Taizo.

TAKA-ASlIIDA—high clogs.

TAKADACHI— high place.

TAKA'rSUKASA— Falconry Bu-
reau: A branch of the Fuji-
wara.

TAKEDABISH I — water calt-
rops: a family badge of the
Takeda of Kai, a diamond shap-
ed figure with cross lines making
4 inside figures of the same.

TAKIGI— fire wood.

TAKIGUCHI — Tenno's body-
guard.

TAMASHII (DAMASHII)-Spi-
rit, disposition.

TAN— 28 feet English cloth mea-
sure ; .245 acre.

TANKA— verse of 32 syllables.

TA N U K I — canis procy noid es,
Brinkley ; popularly, badger.

TABO— eldest son.

TATAMI— thick matting.

TATAMI-DO— flexible coat of
mail.

TATE-EBOSHI— ceremonial cap-

TATE-JO— a letter, folded diago-
nally, edges joined by twisted
paper.

TATEURA — a place name
(" standing room ").

TATHAGATA-the Buddha.

TAYU — vice minister of state.
Tayu has the sense of '* subordi-
nate," next to highest.

TAYUKURO — the name of
Yoshit8une*8 horse.

TEKIHATSUGYO (SHA)«cut-
hair- priest

TENDAI— s:ect founded by Den-
gyo-daishi. ,

TENGU— a goblin in human
form and with long nose and
wings, dwelling in the moun-
tains.

TENNO— chief of the state.

TENNO-SAI— matsurion the an-
niversary of a Tenno's death;
Jimmu Tean5-sai.

TENUGUI - wash rag : vid,
" towel."

TERA— Buddhist temple.

TERU-TERU-BOZU— a paper or
rag doll hung under the eaves
by children, to bring fine
weather.

TETSU— iron.

TETSUGAI— gauntlets for ar-
mour.

TOGE— pass.

T0KAID5~Iga, Ise, Shima,
Owari, Mikawa, Tolomi, Suruga,
Izu, Sagami, Musashi, Awa,
Kazusa, Shimosa, Hitachi.

TOKIN— cap or head-wrapping
worn by lamabushi.

TOKONOMA— alcove.

TO-NO-CaUJG— military officer
attached to the household
department of the Tenno.

TO-NO-CHUNAGON — holding
position in the household
department (To) and chiina-
gon. To has the sense of " in-
spector."

TORII — arch or skeleton gateway
at the entrance to the precincts
of a Buddhist temple.

TOSANDO— Omi, Mine, Hida,
Shinano, Kotsuke, Shimotsuke,
Iwaki, Iwashiro, Riknzen, Riku-
chu, Mutsu, Dewa.

TOSHIYORI— village elder.

TOY A — distant shooting arrow.

TRIKAYA— The 3 fold embodi-
ment of the Buddha-originally
dual. See ElteVs t< Chinese
Buddhism" p. 178.

TRIRATNA — The Buddhbt
doctrine of the Trinity: Bud-

Digitized by VjOOQIC

GLOSSABY.

389

dha, Dharma (the Law)* Samghi

(the order) or deified Church.

CfEitel. loc. dt. 181,142.
TSUBAKI-Camelia.
'T8UIBUSHI-See Sotsoibashi.
TSUKUSHI-KOTO-JKyushu koto,
TSUNEGOTEN— Tenno'g private

apartments.
TSUBU— crane.

TSUZUMI — orchestral small
' drum.

UBASOGYO-duties of a lay

brother.
UBASOKU-lay brother.
UCHIWA— round stiff fan.
tJt)AIJ IN -minister of the right.
UDAISHO— Ukonye no Taish5.
UKONYE-FU-Bi^ht Imperial

guards of mediaeval Japan

(Brinkley*s Dict)._
UKONYE NO CHUJG— lieuten-
ant of the Taisho.
UKONYE-NO-TAISHO - Com-
. jnander of the TJkonye-fu.
UMA-NO-JO— Secretary of the

Tenno's Hews.
UMA- NO-KAMI— chief of the

TennS^s Mews.
" UMEGAYE "-" the plum tree

branch."
UNEME— palace waiting lady.

UPASIKA— monk. (Buddhist).

UPASIKA— nun. (Buddhist).
USAGI— hare.

USUZUMI— Yoshitsune's flute.
UTA — poem, song.
UYEMON-NO-GON-NO-SUKE
— vice lord of the Bight Gate.

WA— emphatic particle.
WANI— crocodile, shark, "sea

monster."
WATAGAMI — shoulder pad,

crossing the shoulders under the
armour. (Brinkley's Diet).

YA-A I — exclamation of surprise.

YAKUNIN— constable.

YAMABUKI-yellow rose.

YAMA'rO-DAMASHII— Soul of

YAlk^BUSHI— An order of
wandering priests who professed
Shinto and Buddhist doctrines.
Yamabushi or '' mountain
sleeoers "

YANAQI-GOSHO -palace of the
willow tree.

YATARO— 8th son.

I the people already
inhabiting Nippon
at the advent of the
Japanese.
YODAREGANE - gorgette of

armour*
YOJINBO— guard stick.
YOM A MTO-4 sheeted kite str-
ing (very thick and strong).
YOMOGI— mugwort (Brinkley's

Diet.)
YOPPARAI— drunkards.
YOROI— armour.
YUMIYA — bow and arrows.
YURUSE YO- with your permis-
sion.

ZEN— alow table.

ZEN I— iron or copper "cash.7

ZE N J I — ex-governor.

ZENSHU— a sect (7th century)
re-established by Eisai-Shonin
in 1192 A.D. in the Rinsai-shu
form. The Sodo-shQ was esta-
blished in 1227 A.D.; the Oba-
ku-shuinl651 A.D. The Zen-
shu was a favourite with. the
Kamakura bushi, especially
under the Hojo regency.

ZOSHIKI— -inferipr servants.

Digitized by VjOOQIC

MEMORANDA.

Page XI — ^line 29 from the top read " another matter."

„ 61 — line at the bottom read " prime " for " prince."

„ 82— read Sujun for Sujb.

„ 89 — line 19 from the top read "imposts" for
" imports."

„ 94 — ^Note. line 4 from top. Afumi (Omi) may
mean a place or province. A few lines farther
down the Nihongi says that the Taishi went to
the Yamato capital, probably Yoshino.

„ 106 — ^line 6 from bottom read "Nankaido" for
** Sankaido."

„ 121— line 11 from the top read " are " for " is."

„ 126 — ^line 2 from the bottom. Eikyoku here should
be ** songs of the day," sung to koto, bitoa, and

„ 132 — ^line 2 from the top for " Shirokawa " read

** Shirakawa." It is a district of Miyako.
„ „ — line at the bottom riead ChQnagon Fajiwara

Michinori (Shinsai Nyudo).
„ 133 — ^line 10 from the top read ** Shirakawa " for

" Shirokawa."
„ 145 — Note, line 4 from the bottom read " Shiosferi"

for " Seishin."
„ 161— line 8 from the top. Shichiku i& in the

ncnrthem quarter of Miyako.
„ 162 — read Naganari for Nagamari.
„ 216^ine 19 from the top read " diligently " for

" deligenily."
„ 224 — ^line 6 from the top read " even to think."
„ 233— Note, for ** Brinckley's Dictionary" read

" Brinkley's Dictionary ;" also on pp. 253, 292,

315, 330.

Digitized by VjOOQIC

MEMORANDA. 891

Page 233 — ^Note. Eead " kachu mina goroshi ni suru zo."

„ 246 — lines 17 and 22 from the top read ** chom-
bachi ** for " chozu-bashiJ'

„ 263 — ^line 11 from the top read " kikuza," line 7
from the bottom read " hatowo-no-ita," for
" kizuza ** and " hatsu-no-ita " respectively.

„ 270 — ^line 11 from the bottom add a quotation mark
to the end of the line.

„ 294 — ^As often the case Brinkley's Dictionary comes
to the rescue and gives also the very special
application. Under TsuJcushi-goto — " a kind of
stringed instrument named after the province of
Tsukushi (now Kyushu) where a court lady by
. the name of Ishikawa Iroko first learned the art
of playing it from a hermit." See also Rggott,
loc. cit. p. 35 in reference to the Lady Ishilawa
and the " TsuJcushi-gaJcu" He tells the story
at length. She lived in Temmu*s reign, 673 A.D.
Glossary — Hiraizumi means level (or tranquil) spring ^
^. The definition of the glossary is mcorrect.

Digitized by VjOOQIC

m m

i^ JS

m m

+ -h

' ^ H

^¥

+ +

fi n

— ^^

• H H

PP 1^

Mff

m
III

pr;

3£

?••

-t-

-b

«b

pp
eii
m

m -
T W

A PP

SI:

Digitized by LjOOQIC

BY THIS AUTHOR.

SAKURAMBO (The Fruit of the Tree).

Travel notes on thoughts and things
Japanese, experienced during a four

YEARS sojourn IN THE COUNTRY.

Octavo: 339 pp 3.75 yen (7/6 Net.)

Postage extra.

MORE JAPONICO.

A CRITIQUE OF THE EFFECT OF AN IDEA

— COMMUNITYISM — ON THE LIFE AND

HISTORY OF A PEOPLE.

Octavo: VI., 594 pp 4.50 2j en (10/ Net.)

SAITO MUSASHI-BO BENKEI

(Tales of the Wars of the Gempei).

Being the story of the lives and adventures
OF Iyo-no-Kami Minamoto Kurd Yoshetsune,
AND Saito Musashi-bo Benkei the Warrior
Monk.

16mo : 2 Vols., XXIT., 900 pp. circa ; with 70 fall page
illustrations, (frontispieces in colour) and three maps.

8.00 ijen {16/ Net.)
Postage extra.

For the above, orders should be sent to Messrs. Kelly
AND Walsh, 60 Yamashitacho, Yokohama, Japan.

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Full text of "Saitō Musashi-bō Benkei. (Tales of the Wars of the Gempei)"

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