"Father, father![48] take care! Some murderous villain has broken into the house."
[Footnote 48: The apprentice addresses his patron as "father."]
[Ill.u.s.tration: "GOk.u.mON."]
And Kashiku, desperate, stopped his further utterance by cutting his throat. Jiuyemon, hearing his apprentice cry out, jumped up, and, lighting his night-lamp, looked about him in the half-gloom, and saw Kashiku with the b.l.o.o.d.y knife, hunting for him that she might kill him. Springing upon her before she saw him, he clutched her right hand, and, having secured her, bound her with cords so that she could not move. As soon as he had recovered from his surprise, he looked about him, and searched the house, when, to his horror, he found one of his apprentices dead, and the other lying bleeding from a frightful gash across the face. With the first dawn of day, he reported the affair to the proper authorities, and gave Kashiku in custody. So, after due examination, the two pirate brothers and the girl Kashiku were executed, and their heads were exposed together.[49]
[Footnote 49: The exposure of the head, called _Gok.u.mon_, is a disgraceful addition to the punishment of beheading. A doc.u.ment, placed on the execution-ground, sets forth the crime which has called forth the punishment.]
Now the fame of all the valiant deeds of Jiuyemon having reached his own country, his lord ordered that he should be pardoned for his former offence, and return to his allegiance; so, after thanking Kajiki Tozayemon for the manifold favours which he had received at his hands, he went home, and became a Samurai as before.
The fat wrestlers of j.a.pan, whose heavy paunches and unwieldy, puffy limbs, however much they may be admired by their own country people, form a striking contrast to our Western notions of training, have attracted some attention from travellers; and those who are interested in athletic sports may care to learn something about them.
The first historical record of wrestling occurs in the sixth year of the Emperor Suinin (24 B.C.), when one Taima no Kehaya, a n.o.ble of great stature and strength, boasting that there was not his match under heaven, begged the Emperor that his strength might be put to the test. The Emperor accordingly caused the challenge to be proclaimed; and one Nomi no Shikune answered it, and having wrestled with Kehaya, kicked him in the ribs and broke his bones, so that he died. After this Shikune was promoted to high office, and became further famous in j.a.panese history as having subst.i.tuted earthen images for the living men who, before his time, used to be buried with the coffin of the Mikado.
In the year A.D. 858 the throne of j.a.pan was wrestled for. The Emperor Buntoku had two sons, called Kores.h.i.to and Koretaka, both of whom aspired to the throne. Their claims were decided in a wrestling match, in which one Yoshiro was the champion of Kores.h.i.to, and Natora the champion of Koretaka. Natora having been defeated, Kores.h.i.to ascended his father"s throne under the style of Seiwa.
In the eighth century, when Nara was the capital of j.a.pan, the Emperor Shomu inst.i.tuted wrestling as part of the ceremonies of the autumn festival of the Five Grains, or Harvest Home; and as the year proved a fruitful one, the custom was continued as auspicious. The strong men of the various provinces were collected, and one Kiyobayashi was proclaimed the champion of j.a.pan. Many a brave and stout man tried a throw with him, but none could master him. Rules of the ring were now drawn up; and in order to prevent disputes, Kiyobayashi was appointed by the Emperor to be the judge of wrestling-matches, and was presented, as a badge of his office, with a fan, upon which were inscribed the words the "Prince of Lions."
The wrestlers were divided into wrestlers of the eastern and of the western provinces, Omi being taken as the centre province. The eastern wrestlers wore in their hair the badge of the hollyhock; the western wrestlers took for their sign the gourd-flower. Hence the pa.s.sage leading up to the wrestling-stage was called the "Flower Path."
Forty-eight various falls were fixed upon as fair--twelve throws, twelve lifts, twelve twists, and twelve throws over the back. All other throws not included in these were foul, and it was the duty of the umpire to see that no unlawful tricks were resorted to. It was decided that the covered stage should be composed of sixteen rice-bales, in the shape of one huge bale, supported by four pillars at the four points of the compa.s.s, each pillar being painted a different colour, thus, together with certain paper pendants, making up five colours, to symbolize the Five Grains.
[Ill.u.s.tration: CHAMPION WRESTLER.]
The civil wars by which the country was disturbed for a while put a stop to the practice of wrestling; but when peace was restored it was proposed to re-establish the athletic games, and the umpire Kiyobayashi, the "Prince of Lions," was sought for; but he had died or disappeared, and could not be found, and there was no umpire forthcoming. The various provinces were searched for a man who might fill his place, and one Yoshida Iyetsugu, a Ronin of the province of Echizen, being reported to be well versed in the n.o.ble science, was sent for to the capital, and proved to be a pupil of Kiyobayashi. The Emperor, having approved him, ordered that the fan of the "Prince of Lions" should be made over to him, and gave him the t.i.tle of Bungo no Kami, and commanded that his name in the ring should be Oi-Kaze, the "Driving Wind." Further, as a sign that there should not be two styles of wrestling, a second fan was given to him bearing the inscription, "A single flavour is a beautiful custom." The right of acting as umpire in wrestling-matches was vested in his family, that the "Driving Wind" might for future generations preside over athletic sports. In ancient days, the prizes for the three champion wrestlers were a bow, a bowstring, and an arrow: these are still brought into the ring, and, at the end of the bout, the successful compet.i.tors go through a variety of antics with them.
To the champion wrestlers--to two or three men only in a generation--the family of the "Driving Wind" awards the privilege of wearing a rope-girdle. In the time of the Shogunate these champions used to wrestle before the Shogun.
At the beginning of the 17th century (A.D. 1606) wrestling-matches, as forming a regular part of a religious ceremony, were discontinued.
They are still held, however, at the shrines of Kamo, at Kioto, and of Kasuga, in Yamato. They are also held at Kamakura every year, and at the shrines of the patron saints of the various provinces, in imitation of the ancient customs.
In the year 1623 one Akashi Shiganosuke obtained leave from the Government to hold public wrestling-matches in the streets of Yedo.
In the year 1644 was held the first wrestling-match for the purpose of raising a collection for building a temple. This was done by the priests of Kof.u.kuji, in Yamashiro. In the year 1660 the same expedient was resorted to in Yedo, and the custom of getting up wrestling-matches for the benefit of temple funds holds good to this day.
The following graphic description of a j.a.panese wrestling-match is translated from the "Yedo Hanjoki":--
"From daybreak till eight in the morning a drum is beaten to announce that there will be wrestling. The spectators rise early for the sight.
The adversaries having been settled, the wrestlers enter the ring from the east and from the west. Tall stalwart men are they, with sinews and bones of iron. Like the G.o.ds Nio,[50] they stand with their arms akimbo, and, facing one another, they crouch in their strength. The umpire watches until the two men draw their breath at the same time, and with his fan gives the signal. They jump up and close with one another, like tigers springing on their prey, or dragons playing with a ball. Each is bent on throwing the other by twisting or by lifting him. It is no mere trial of brute strength; it is a tussle of skill against skill. Each of the forty-eight throws is tried in turn. From left to right, and from right to left, the umpire hovers about, watching for the victory to declare itself. Some of the spectators back the east, others back the west. The patrons of the ring are so excited that they feel the strength tingling within them; they clench their fists, and watch their men, without so much as blinking their eyes. At last one man, east or west, gains the advantage, and the umpire lifts his fan in token of victory. The plaudits of the bystanders shake the neighbourhood, and they throw their clothes or valuables into the ring, to be redeemed afterwards in money; nay, in his excitement, a man will even tear off his neighbour"s jacket and throw it in."
[Footnote 50: The j.a.panese Gog and Magog.]
[Ill.u.s.tration: A WRESTLING MATCH.]
Before beginning their tussle, the wrestlers work up their strength by stamping their feet and slapping their huge thighs. This custom is derived from the following tale of the heroic or mythological age:--
After the seven ages of the heavenly G.o.ds came the reign of Tensho Daijin, the Sun G.o.ddess, and first Empress of j.a.pan. Her younger brother, Sosanoo no Mikoto, was a mighty and a brave hero, but turbulent, and delighted in hunting the deer and the boar. After killing these beasts, he would throw their dead bodies into the sacred hall of his sister, and otherwise defile her dwelling. When he had done this several times, his sister was angry, and hid in the cave called the Rock Gate of Heaven; and when her face was not seen, there was no difference between the night and the day. The heroes who served her, mourning over this, went to seek her; but she placed a huge stone in front of the cave, and would not come forth. The heroes, seeing this, consulted together, and danced and played antics before the cave to lure her out. Tempted by curiosity to see the sight, she opened the gate a little and peeped out. Then the hero Tajikarao, or "Great Strength," clapping his hands and stamping his feet, with a great effort grasped and threw down the stone door, and the heroes fetched back the Sun G.o.ddess.[51] As Tajikarao is the patron G.o.d of Strength, wrestlers, on entering the ring, still commemorate his deed by clapping their hands and stamping their feet as a preparation for putting forth their strength.
[Footnote 51: The author of the history called "Kokushi Riyaku"
explains this fable as being an account of the first eclipse.]
The great Daimios are in the habit of attaching wrestlers to their persons, and a.s.signing to them a yearly portion of rice. It is usual for these athletes to take part in funeral or wedding processions, and to escort the princes on journeys. The rich wardsmen or merchants give money to their favourite wrestlers, and invite them to their houses to drink wine and feast. Though low, vulgar fellows, they are allowed something of the same familiarity which is accorded to prize-fighters, jockeys, and the like, by their patrons in our own country.
The j.a.panese wrestlers appear to have no regular system of training; they harden their naturally powerful limbs by much beating, and by b.u.t.ting at wooden posts with their shoulders. Their diet is stronger than that of the ordinary j.a.panese, who rarely touch meat.
THE ETA MAIDEN AND THE HATAMOTO
It will be long before those who were present at the newly opened port of Kobe on the 4th of February, 1868, will forget that day. The civil war was raging, and the foreign Legations, warned by the flames of burning villages, no less than by the flight of the Shogun and his ministers, had left Osaka, to take shelter at Kobe, where they were not, as at the former place, separated from their ships by more than twenty miles of road, occupied by armed troops in a high state of excitement, with the alternative of crossing in tempestuous weather a dangerous bar, which had already taken much valuable life. It was a fine winter"s day, and the place was full of bustle, and of the going and coming of men busy with the care of housing themselves and their goods and chattels. All of a sudden, a procession of armed men, belonging to the Bizen clan, was seen to leave the town, and to advance along the high road leading to Osaka; and without apparent reason--it was said afterwards that two Frenchmen had crossed the line of march--there was a halt, a stir, and a word of command given. Then the little clouds of white smoke puffed up, and the sharp "ping" of the rifle bullets came whizzing over the open s.p.a.ce, destined for a foreign settlement, as fast as the repeating breech-loaders could be discharged. Happily, the practice was very bad; for had the men of Bizen been good shots, almost all the princ.i.p.al foreign officials in the country, besides many merchants and private gentlemen, must have been killed: as it was, only two or three men were wounded. If they were bad marksmen, however, they were mighty runners; for they soon found that they had attacked a hornets" nest. In an incredibly short s.p.a.ce of time, the guards of the different Legations and the sailors and marines from the ships of war were in hot chase after the enemy, who were scampering away over the hills as fast as their legs could carry them, leaving their baggage ingloriously scattered over the road, as many a cheap lacquered hat and flimsy paper cartridge-box, preserved by our Blue Jackets as trophies, will testify. So good was the stampede, that the enemy"s loss amounted only to one aged coolie, who, being too decrepit to run, was taken prisoner, after having had seventeen revolver shots fired at him without effect; and the only injury that our men inflicted was upon a solitary old woman, who was accidently shot through the leg.
If it had not been for the serious nature of the offence given, which was an attack upon the flags of all the treaty Powers, and for the terrible retribution which was of necessity exacted, the whole affair would have been recollected chiefly for the ludicrous events which it gave rise to. The mounted escort of the British Legation executed a brilliant charge of cavalry down an empty road; a very pretty line of skirmishers along the fields fired away a great deal of ammunition with no result; earthworks were raised, and Kobe was held in military occupation for three days, during which there were alarms, cutting-out expeditions with armed boats, steamers seized, and all kinds of martial effervescence. In fact, it was like fox-hunting: it had "all the excitement of war, with only ten per cent. of the danger."
The first thought of the kind-hearted doctor of the British Legation was for the poor old woman who had been wounded, and was bemoaning herself piteously. When she was carried in, a great difficulty arose, which, I need hardly say, was overcome; for the poor old creature belonged to the Etas, the Pariah race, whose presence pollutes the house even of the poorest and humblest j.a.panese; and the native servants strongly objected to her being treated as a human being, saying that the Legation would be for ever defiled if she were admitted within its sacred precincts. No account of j.a.panese society would be complete without a notice of the Etas; and the following story shows well, I think, the position which they hold.
Their occupation is to slay beasts, work leather, attend upon criminals, and do other degrading work. Several accounts are given of their origin; the most probable of which is, that when Buddhism, the tenets of which forbid the taking of life, was introduced, those who lived by the infliction of death became accursed in the land, their trade being made hereditary, as was the office of executioner in some European countries. Another story is, that they are the descendants of the Tartar invaders left behind by Kublai Khan. Some further facts connected with the Etas are given in a note at the end of the tale.
Once upon a time, some two hundred years ago, there lived at a place called Honjo, in Yedo, a Hatamoto named Takoji Genzaburo; his age was about twenty-four or twenty-five, and he was of extraordinary personal beauty. His official duties made it inc.u.mbent on him to go to the Castle by way of the Adzuma Bridge, and here it was that a strange adventure befel him. There was a certain Eta, who used to earn his living by going out every day to the Adzuma Bridge, and mending the sandals of the pa.s.sers-by. Whenever Genzaburo crossed the bridge, the Eta used always to bow to him. This struck him as rather strange; but one day when Genzaburo was out alone, without any retainers following him, and was pa.s.sing the Adzuma Bridge, the thong of his sandal suddenly broke: this annoyed him very much; however, he recollected the Eta cobbler who always used to bow to him so regularly, so he went to the place where he usually sat, and ordered him to mend his sandal, saying to him: "Tell me why it is that every time that I pa.s.s by this bridge, you salute me so respectfully."
[Ill.u.s.tration: GENZABURo"S MEETING WITH THE ETA MAIDEN.]
When the Eta heard this, he was put out of countenance, and for a while he remained silent; but at last taking courage, he said to Genzaburo, "Sir, having been honoured with your commands, I am quite put to shame. I was originally a gardener, and used to go to your honour"s house and lend a hand in tr.i.m.m.i.n.g up the garden. In those days your honour was very young, and I myself little better than a child; and so I used to play with your honour, and received many kindnesses at your hands. My name, sir, is Chokichi. Since those days I have fallen by degrees info dissolute habits, and little by little have sunk to be the vile thing that you now see me."
When Genzaburo heard this he was very much surprised, and, recollecting his old friendship for his playmate, was filled with pity, and said, "Surely, surely, you have fallen very low. Now all you have to do is to presevere and use your utmost endeavours to find a means of escape from the cla.s.s into which you have fallen, and become a wardsman again. Take this sum: small as it is, let it be a foundation for more to you." And with these words he took ten riyos out of his pouch and handed them to Chokichi, who at first refused to accept the present, but, when it was pressed upon him, received it with thanks. Genzaburo was leaving him to go home, when two wandering singing-girls came up and spoke to Chokichi; so Genzaburo looked to see what the two women were like. One was a woman of some twenty years of age, and the other was a peerlessly beautiful girl of sixteen; she was neither too fat nor too thin, neither too tall nor too short; her face was oval, like a melon-seed, and her complexion fair and white; her eyes were narrow and bright, her teeth small and even; her nose was aquiline, and her mouth delicately formed, with lovely red lips; her eyebrows were long and fine; she had a profusion of long black hair; she spoke modestly, with a soft sweet voice; and when she smiled, two lovely dimples appeared in her cheeks; in all her movements she was gentle and refined. Genzaburo fell in love with her at first sight; and she, seeing what a handsome man he was, equally fell in love with him; so that the woman that was with her, perceiving that they were struck with one another, led her away as fast as possible.
Genzaburo remained as one stupefied, and, turning to Chokichi, said, "Are you acquainted with those two women who came up just now?"
"Sir," replied Chokichi, "those are two women of our people. The elder woman is called O k.u.ma, and the girl, who is only sixteen years old, is named O Koyo. She is the daughter of one Kihachi, a chief of the Etas. She is a very gentle girl, besides being so exceedingly pretty; and all our people are loud in her praise."
When he heard this, Genzaburo remained lost in thought for a while, and then said to Chokichi, "I want you to do something for me. Are you prepared to serve me in whatever respect I may require you?"
Chokichi answered that he was prepared to do anything in his power to oblige his honour. Upon this Genzaburo smiled and said, "Well, then, I am willing to employ you in a certain matter; but as there are a great number of pa.s.sers-by here, I will go and wait for you in a tea-house at Hanakawado; and when you have finished your business here, you can join me, and I will speak to you." With these words Genzaburo left him, and went off to the tea-house.
When Chokichi had finished his work, he changed his clothes, and, hurrying to the tea-house, inquired for Genzaburo, who was waiting for him upstairs. Chokichi went up to him, and began to thank him for the money which he had bestowed upon him. Genzaburo smiled, and handed him a wine-cup, inviting him to drink, and said--
"I will tell you the service upon which I wish to employ you. I have set my heart upon that girl O Koyo, whom I met to-day upon the Adzuma Bridge, and you must arrange a meeting between us."
When Chokichi heard these words, he was amazed and frightened, and for a while he made no answer. At last he said---
"Sir, there is nothing that I would not do for you after the favours that I have received from you. If this girl were the daughter of any ordinary man, I would move heaven and earth to comply with your wishes; but for your honour, a handsome and n.o.ble Hatamoto, to take for his concubine the daughter of an Eta is a great mistake. By giving a little money you can get the handsomest woman in the town. Pray, sir, abandon the idea."
Upon this Genzaburo was offended, and said--