THE LAKE IN UYÈNO PARK.
July 20, 1886.
The cholera was upon us, and we decided to go to Nikko and spend a month there, near the F——s'. The Doctor, who was anxious to get back to its coolness and its other charms, was to pilot us and instruct us by the way, and much of the miscellaneous information that I shall give you has come more or less from him. Late in the morning we rode to Tokio, and lunched in Uyèno Park, looking down on the great pond and the little temple which stands in it, and which you know, having seen them on the fans and colored prints. They were veiled in the haze of the sunlight, as if in a spring or winter mist, and through this fog of light shone the multitudinous little sparkles of the ribs and swellings of the lotus-pads lapping one over another, and reaching to far streaks of clearer water. A denser lightness here and there marked the places of the flowers, and a faint odor came up in lazy whiffs. The roof of the temple seemed to be supported by the moisture below. Above there was no cloud. All things lay alike in the blaze, enveloped in a white glimmer of heat and wet, and between the branches of the trees around us the sky was veiled in blue. The locusts hissed with a crackling sound like that of heated wood. The ugly bronze Buddha at the corner of the tea-house shone as if melting in the sun. Then came the moment of leaving for the station, where, owing to delays of trains, we waited still longer in the heat. In the cleanly waiting-room we looked at the illustrations inthe Japanese newspapers, and at the last report of the weather bureau, printed in English and fastened to the wall; or we read a little in that morning's edition of the excellent Yokohama English paper; all these comforts of civilization being supplied by the Road. At length the noise of hundreds of wooden clogs, worn by men, women, and children, clattered upon the stones outside and announced an end to waiting. The tightly-closed train had been baking in the sun all day, and we leaned out of the doors on the sides and gasped for breath.
Our train skirted the great hill of Uyèno, and its dark shadow, which did not quite reach us. Monuments and gravestones, gray or mossy, blurred here and there the green wall of trees. The Doctor told us of the cooler spring-time, when the cherry-trees of Uyèno cover the ground with a snow of blossoms, and the whole world turns out to enjoy them, as we do the first snows of winter.
But this is a lame comparison. The Japanese sensitiveness to the beauties of the outside world is something much more delicate and complex and contemplative, and at the same time more natural, than ours has ever been. Outside of Arcadia, I know of no other land whose people hang verses on the trees in honor of their beauty; where families travel far before the dawn to see the first light touch the new buds. Where else do the newspapers announce the spring openings of the blossoms? Where else would be possible the charming absurdity of the story that W—— was telling me of having seen in cherry-blossom time some old gentleman, with capacious sakè gourd in hand and big roll of paper in his girdle, seat himself below the blossom-showers, and look, and drink, and write verses, all by himself, with no gallery to help him? If there is convention in a tradition half obligatory; and if we, Western lovers of the tree, do not quite like theJapanese refinement of growing the cherry merely for its flowers, yet how deliciously upside-down from us, and how charming is the love of nature at the foundation of the custom!
From the rustling of leaves and reëchoing of trees we passed into the open country, and into free air and heat. In the blur of hot air, trembling beneath the sun, lay plantations and rice-fields; the latter, vast sheets of water dotted with innumerable spikes of green. Little paths raised above them made a network of irregular geometry. Occasionally a crane spread a shining wing and sank again. In the outside ditches stood up the pink heads of the lotus above the crowded pads. At long intervals small groups of peasants, men and women, dressed in blue and white, knee-deep in the water, bent their backs at the task of weeding. The skirts of their dresses were caught up in their girdles, and their arms were freed from their looped-back sleeves.
The Doctor spoke to us of the supposed unhealthiness of rice-planting, which makes life in the rice-fields short, in a country where life is not long.
We are told that the manuring of the rice-fields taints all the waters for great distances, and we are warned not to drink, without inquiring, even from the clearest streams. Not even high up in the mountains shall we be safe; for there may be flat spaces and table-lands of culture which drain into the picturesque wildness below. We learn that with all these hardships the rice-growers themselves cannot always afford this staple food of the country, for cheaper than rice are millet, and buckwheat, and the plants and fungi that grow without culture.
Contrasting with the tillage we were passing, islands of close foliage stood up in the dry plain, or were reflected, with the clouds above, in the mirror of the wet rice-fields. Occasionally a shrine was visible within, andthe obligatory Torii stood at the edge of the grove, or within its first limits.
A TORII.
Looking through a Torii one is sure to be in the direction of something sacred, whether it be temple or shrine or holy mountain. Neither closeness nor distance interferes with this ideal intention, and the sacred Fusi-yama is often seen a hundred miles away in the sky, framed by these lines, built for the purpose. This assemblage of four lines of stone or wood or bronze is to me one of the creations of art, like the obelisk or the pyramid. Most impressive, most original of symbolic entrances, whether derived from sacred India or from the ancestral innocence of Polynesia, there is something of the beginning of man, something invented while he lived with the birds, in this elementary porch, whose upper line, repeating the slope of hill and wave, first embodied the curve that curls all upper edges in the buildings of the farther East.
And if indeed, the Torii[1]be nothing but the first bird-perch, then I can imagine the father of all peacocks spreading his gigantic fan across its bars; or I may prefer to suppose it the rest for the disk of the sun-god, whose lower curve is repeated by the Torii's upper beam.
Sometimes there were traces of inclosure about these woods; sometimes they had no edgings but their own beautifully-modeled contours. Long ages, respectful care, sometimes fortunate neglect, have made of these reserved spaces types of an ideal wildness, for these are sacred groves, and they are protected by the divine contained within them.
This preservation of a recall of primeval nature, thisexemption of the soil from labor, within anxious and careful tillage, is a note of Japan constantly recurring, and a source of perpetual charm.
Notwithstanding the men and women working in the fields, there was a certain desolateness in the landscape, and A—— made out its reason more easily than I, and recalled that for miles and miles we had traveled without seeing any of the four-footed beasts which the Western mind always associates with pastoral life and labor.
As the evening came on we crossed a large river and looked down from the height of the new bridges upon the discarded ferry-boats, and upon the shape of a more fantastic one that was never meant to sail—a pine-tree, shaped and trimmed, which spread its green mast and sails in a garden by the water. Far away were lines of mountains and the peaks of extinct volcanoes.
At every station now the country people gathered to stare at the novelty of the train; we saw the lighting up of the farm-houses as we passed; in the dooryards, behind high hedges reminding me of Normandy, bonfires were being made to keep off mosquitoes: then temples and shrines with lights before them, and at eight o'clock on a festal night we came into Utsunomiya.
The streets were full of people carrying lanterns; children ran about together, with little toy shrines, and the whole town was drowned in noise. We got into abasha, a sort of omnibus, attached to two wild horses, and were hurled through the crowded streets, much as if carrying the mails, with apparent disregard of the lives and limbs of the inhabitants.
The hotel, where we were expected and where the Doctor had represented us as distinguished visitors, opened its whole front, in a Japanese way, to receive us, for there was no outside wall to the lower floor. We were driven quite into the house, and beheld an entire household drawnup in line on the platform, which occupied a full half of this lower space. The Doctor did all that was right, while we remained in amused embarrassment before our prostrated host and the kneeling attendants. As we sat helpless on the steps of the platform our shoes were taken off, and in stockinged feet we were ushered through the crowd and the lower part of the house, through the preparations for passing travelers, the smell and heat of washing and cookery, and an inexpressibly outrageous odor, even for this land of frightful smells, evidently of the same nature as that of the rice-fields.
Notwithstanding this horror, we found, on clambering up the steep little staircase of dark, slippery wood, better fitted to stockings than to boots, a most charming, cleanly apartment ready for us: ready, I say, but its three big rooms, which took all one side of the court, contained nothing but a drawing hanging in each room and a vase filled with flowers; in justice, I ought to add a European table of the simplest make, and three European chairs. Under them was spread a piece of that red cloth which seems to have a fascination for the Japanese—perhaps as being European.
Everything was of the cleanest—wall, floor, stairs, tables; everything was dusted, wiped, rubbed, polished.
It was too hot and we were too tired to go out and see the town, noisy with the excitement of a festival. The Doctor directed the preparation of a meal on a Japanese basis of rice, mingled and enlivened with the contents of various cans; and meanwhile I went down another little staircase of cleanly white wood, at the farther end of our apartment, to our little private bath-room below.
This was about six feet square, and its furniture consisted of a deep lacquer tray to lay clothes in. The bathtub was sunk in the floor, but so that its edge rose high above the level of the room. I had declined the "honorablehot water," which is the Japanese necessity, and obtained cold, against protest. I had yet to learn the luxury and real advantage of the Japanese hot bath. I closed my door, but my window was open, and through its wooden bars I could see our opposite neighbors across the garden of the courtyard—a whole family, father, mother, children, and young daughter—file down to the big bath-room at the corner, whose windows were open to mine. I heard them romp and splash, and saw heads and naked arms shining through the steam. Meditating upon the differences which make propriety in various places, I joined my friends at dinner and listened to what the Doctor had to say upon the Japanese indifference to nudity; how Japanese morals are not affected by the simplicity of their costumes, and that, of course, to the artist it seems a great pity that the new ideas should be changing these habits in a race so naturally law-abiding; for even the government is interfering, and enforcing dress within city limits. Then came the question whether this be a reminiscence of Polynesian ancestry and simplicity, or born of climate and cleanliness. And, indeed, all Japan spends most of its time washing, so that the very runners bathe more times a day than our fine ladies. Meanwhile the servant-girls were spreading for us the blue-green mosquito nettings, put together with bands of orange silk. They were slung by cords from the corners of the beams, which serve for a cornice, and they made a good-sized square tent in the middle of the room. Inside, our beds were made up on the floor, of well-wadded coverlets folded one upon another. One of these I took for a pillow. I have not yet dared to try the block of wood, hollowed out for the nape of the neck, which serves for a pillow in Japan, notwithstanding that it has a pad to relieve its severity—a pad of paper fastened on, and which you remove sheet by sheet as you want a clean pillow-slip. I can understand,however, how precious it must be in a country where the women keep, day and night, undisturbed, those coiffures of marvelous black hair, glistening with camellia oil, the name of which I like better than its perfume. From inside my netting I could see, as I was lying,—for the screens, which made our windows, remained wide open,—through the topmost branches of the trees of the garden, the Japanese family opposite, now ending their evening meal.
OUR RUNNER.
Laughter and chatter, clattering of cups, rap of pipes against boxes, a young man came in and bent over one of the women seated upon the floor; the girl repeated some prayer, with clapping hands outstretched; the lights were put out, all but the square "ando," or floor night-lantern, and they drew their screens. I fell asleep, to be waked with a start by the watchman, who, every hour, paced through the garden, striking a wooden clapper, and impertinently assured us of the hour.
This weary noise marked the intervals of a night of illness, made worse by nightmares of the cholera, from which we were flying. The earliest dawn was made hideous by the unbarring and rolling of the heavyamados,[2]the drawing back of the inside screens (shojis), and the clattering of clogs over pavement, through other parts of the house. Our Japanese family across the way I could hear at their ablutions, and, later, tumultuously departing for early trains; and at last I slept in broad daylight.
Late in the morning we entered our friend thebasha. In the daylight I noticed that the horses wore something like a Dutch collar, and were harnessed with ropes. Two men, one the driver, the other the running groom, sat on the low front seat. Our trunks and bags and Japanese baskets encumbered the omnibus seats, on which we stretched our sick and wearied bodies, for the Doctor himself was ill, and smiled mechanically when I tortured him with questions. We left town at a full gallop, andat risk of life for every one in the streets; one of our drivers meanwhile blowing wildly through a horn, to the inspiriting of the horses and the frightening of the Japanese small-boy. Soon one of our men plunged off his seat and began running by the horses in the old Japanese way—hereditary with him, for they follow the calling from generation to generation. Running without pause and without sweating, he threw his body back as if restraining his pace to that of the horses. At the limits of the town, in full run, he stripped his upper garments and showed himself tattooed at every visible point. Above the double strip of his breech-clout, a waterfall, a dragon, and a noble hero made a fine network of blue and pink on the moving muscles.
Now the road became heavy, wet, and full of deep ruts, and our miserable ponies came to a standstill—and balked. The Japanese mildness of our driver disappeared. He took to beating their poor backs with a heavy bamboo cane, while we remonstrated feebly, regretting that we had not sufficient strength to beat him too. Then he explained, deferentially, that confusion seized him at being unable to keep his promise of delivering us to Imaichi for the appointed hour, and I felt as if we had been put in the wrong. Imagine the difference had he been—any one but a Japanese. We turned aside from the main way into a little dry side-path, which led us into the hills and moors. As we got among them we left the annoying odors of the rice-fields and smelled for the first time the fragrance of wild roses, looking like ours, but a little paler. This was the first thing which reminded me of home—the roses that the Japanese do not seem to care for, do not seem to understand. With them the rose has no records, no associations, as with us; for, once on this farther side of the garden of Iran, the peony and the chrysanthemum, the lotus and the iris,the peach, the cherry, and the plum, make up the flower-poetry of the extreme East.
IN THE GREAT AVENUE OF CRYPTOMERIA.
Then, leaving the dry and sunny uplands, we entered a famous avenue, shaded for twenty miles by gigantic cryptomeria trees 60 to 120 feet high. They were planted, as an act of homage, some two centuries ago, by some mighty noble, when it was decided to place at Nikko the tomb of the great shogun Iyéyasŭ. They rise on each side of the sunken road, from banks and mounds, over which steps lead, from time to time, to plantations and rice-fields beyond, and to shrines peeping out among the trees. In side-roads above, on either hand, passed occasionally peasants and pack-horses laden with forage, or the bright shine of a peasant woman's red skirt. Where an occasional habitation, or two or three, are niched in some opening, the tall columns of the great trees are interrupted by spaces filled with crossed branches of the wilder pine; and behind these, outside, sometimes the light-green feathery mass of a bamboo grove. Against the bank stood low, thatched buildings; near them the great trees were often down, or sometimes dying; an occasional haystack, sliced off below by use, was fastened, in thick projection, around some smaller tree. Once, at a turn of the road, near a building with wide roof, pushed against the corner bank out of a basin fringed with iris, sprang into the air a little jet of water. Near by, a solitary ditcher had placed in a bamboo fence some bright red blossom, with its stem and leaves, apparently to cheer him at his work.
The heavy road was being ditched on each side to carry off the soaking waters, and our weary, miserable horses broke down again. A—— and I rested by going in advance, and I experienced the new sensation of walking among the bamboo stems, like an insect among theknotted stalks of a gigantic grass. The still heat of the sun burned in great smoky streaks across our way, spotted by the flight of many yellow butterflies. There was no sound of birds in the high spaces above; the few peasants that we met slipped past on their straw sandals, their noiseless horses also shod with straw; occasionally a shiver of the great spruces overhead, and far behind us the cries of our grooms to their horses.
It was two o'clock when we galloped bravely, as if with fresh horses, into the single long street which is Imaichi village. We were now on high ground, some two thousand feet above our point of departure, and could feel, but not see clearly, in the blaze of sunlight, great mountains lost in great wet clouds.
We stopped at the village inn; drivers and runners were sitting on the stone bench in front, drinking tea, when we drove up. We sat down on the straw-matted porch inside, the whole front of the building open, and drank miserable, herby tea, and tasted the usual sweet balls of sugary stuff.
Alongside the tea-house, in one of the recesses between the buildings, we could see the runners ofkurumasbeing washed off and rubbed down, just as if they were horses in a livery stable. As they stood naked, their companions poured pails of water over them, its brown spread covering the stone slabs. Some of them, in the porch, lay on their backs, others prone, others on the side, all near a kettle, which hung over a charcoal fire, in which, perhaps, they were heating sakè. One on his back, his neck on the wooden pillow, was smoking. The village itself lay in hot, clean repose,—not dusty,—the rows of buildings on each side of the street irregular, but all of the same appearance. Most of the fronts were open, the goods all displayed outside of the walls, or on the floors,innumerable pieces of paper hanging about everywhere. A few men sat about on the porches, their naked feet hanging off, their sandals on the ground below them, the inevitable umbrella by their side. Most of the village was asleep in nakedness. The color of flesh glowed in the hot shade; brown and sallow in the men, ruddy on the breasts of the women and the entirely nude bodies of the children.
NIKKO-SAN.
And here, now, we said good-by to thebasha, and got into the two-wheeled baby wagon, which they call akuruma. One man ran between the shafts, and another, in front, was fastened to the cross-bar by a long strip of cloth tied about him. The file of our five wagons started off at a rapid trot—we had two for our baggage—with the Doctor ahead, his white helmet dancing before us in the sun. From under my umbrella I tried to study and occasionally to draw the motions of the muscles of our runners, for most of them were naked, except for the complicated strip around the loins—a slight development of the early fig-leaf. The vague recall of the antique that is dear to artists—the distinctly rigid muscles of the legs and thighs, the rippling swellings of the backs—revived the excitement of professional study and seemed a god-send to a painter. The broad, curved hat, lifted by a pad over the head, was but an Eastern variation, not so far removed from the Greekπέτασοςof Athenian riders. Some heads were bare; that is to say, their thick black thatch was bound with a long handkerchief, which otherwise hung on the shoulders or danced around their necks. Not all were naked. The youngest, a handsome fellow, had his tunic pulled up above the thighs, and the slope of his drapery and his wide sleeves gave him all the elegance of a medieval page. I found it easier now to struggle against heat and indolence, and to make my studies as our runners ran along, for we had entered again theavenue of the great cryptomeria. We had passed the entrance of another, which in old times was the road traveled by the Mikado's ambassador, in the fifth month, when he journeyed across the island to carry offerings to Iyéyasŭ, in his tomb at Nikko. The big trees grew still taller in this higher air, their enormous roots spreading along the embankments in great horizontal lines and stages of buttresses. Prolonged wafts of cool air blew upon us from the west, to which we were hurrying. Above us spread a long avenue of shade, high up and pale in the blue. And so we got into Nikko as the sun was setting with the delicious sensation that at last we were in coolness and in shade.
Right before us, crossing the setting sun, was the island mountain of Nikko-san; small enough to be taken in by the eye, as it stood framed by greater mountains, which were almost lost in the glittering of wet sunlight. The mountain threw its shade on the little village; down its one long street we rode to the bridge that spans the torrent, which, joining another stream, gives Nikko the look of an island. Alongside this bridge, at a distance of two hundred feet, crosses the red lacquer bridge, over which we are not allowed to pass. It is reserved for the family Tokugawa, the former shoguns of japan, whose ancestors built the great shrines of Nikko, and for the Emperor on his occasional visits. It stands supported on a gigantic framework of stone, imitating wood, the uprights being pierced to allow the crosspieces to run through, against all European constructional principles, but with a beauty which is Japanese, and a fitness proved by time.
THE WATERFALL IN OUR GARDEN.
These great posts under the bridge lean against what seems the wall of the mountain; the rock foundation being supplemented, everywhere that a break occurs, by artificialwork. Here and there cascades fall over natural and over artificial walls and glisten far up through the trees on the opposite side of the bridge. As we rattled over it, we looked down on the overflowing long wooden trough, which carried the pure waters of the mountain to the village that we had passed, and upon the torrent below, whose limpid clearness was made blue by mist, where the warmer air was chilled by a coldness drawn from far-up mountains. Before us steps of enormous width passed under the foliage and turned above in many directions, and there on the lowest step, her dainty feet on straw sandals, whose straps divided the toes of the close-fitting Japanese socks, with bare ankles, stood our hostess, in latest European dress, most graceful contrast to our own consciousness of being jaded and dirty, and to the nakedness of our runners. Panting with the last run, they stood at rest, and leaned forward against the cross-bar of the shafts, with muscles still trembling, clear streams of sweat varnishing their bronze nakedness, and every hair plastered with wet on forehead, chest, and body. Just before them rustled the unrumpled starched spread of the skirts of the fair American. She was summering at Nikko, and, friendly with the Buddhist clergy, had arranged that one of the priests should let us have his house, and kindly walked with us to it, a little way up in one of the first open spaces of the mountain. After passing the great outside fringe of trees we found a large clear opening, broken up by walled inclosures, the wall sometimes high and sometimes low, and edged by gutters through which the torrents ran. These were the former residences of princes, whom etiquette obliged to worship officially at Nikko. A quarter of a mile up we came to our own garden,—with an enormous wide wall or embankment of stone, some twenty feet deep,—which also had been a prince's, and now belongs to the little Buddhist priest who is our landlord. Thereare two houses in the inclosure, one of which he lets to us. Ours is brand-new and two stories high, while his is old and low, with an enormous roof, and an arbor built out from the eaves and connecting with his little garden. High behind his house rise rocks and wall; and on top of them are planted willows, pines, maples, and the paulownia, whose broad leaves are part of the imperial crest. A little waterfall tumbles over the rocks and gives us water for our garden and for our bath. In our house we made the acquaintance of Kato, who is to wait upon us. A few minutes later we were welcomed by our landlord, dressed for the occasion. He conducted us to our rooms, and, leaving for a moment, returned with a china bowl that was covered with a napkin, and contained sweetmeats which he told me are peculiar to Nikko.
Seeing that we were helpless with the language, he bowed low and left us to our bath and to a survey of our new quarters. We were tired, sick, miserable, weary travelers, having gone through a shipwreck of heat and fatigue, but there was a fascination in feeling that this baby-house was ours, that it was typical, that on entering we left our shoes out on our own threshold and were walking on the soft clean mats, stocking-toed; that in a few minutes we should be stretched on these as on a bed, and that Kato would pour out our tea. Our lowest story, which has a veranda, can be divided so as to make a servant's room and a hall beyond. In an L behind stretches out a wash-room with a big dresser fixed to the wall, under which, through a trough, rolls a torrent from the waterfall; and, farther on, is the little square bath-room with one side all open to the floor, when the wooden screen is drawn, through which we get light and air, and through which the box containing burning charcoal is brought from the priest's house to heat our bath. We have a little staircase—just the width of our trunk—which leads sharplyup to the veranda above, from which we step into A——'s room and then into mine; they are separated by movable screens, so that we can be about as private as if the division were a chalk line. But outside we have a wealth of moving wall: first the paper screens, which, when we wish, can separate us from the veranda; then, lastly, on its edge, theamado, or wooden sliding-doors, which are lying now in their corner box, but which later will be pulled out and linked together, and close the open house for the night.
Then, as we were about leaving, we solemnly placed a great ornamental revolver before the little god of Contentment who sits upon the Tokonoma—that mantelpiece which is at the level of my eye when I lie on the floor, and which is the Japanese ideal seat of honor, but never occupied. This revolver is left there to appease a Japanese conventional fear of robbers. We went down in the twilight to our friends, and had a very European supper, and sat on their veranda, looking through the trees toward the bridge, in a moonlight of mother-of-pearl; and we were so sleepy that I can only suppose we must have talked of home, and I can only remember our host clapping his hands for lanterns, and Kato leading us back, with the light held low, and the noise of the torrents running under the little stone bridges that we passed, and our taking off our shoes on our own door-step, and the thunder of theamadoas Kato rolled them out for the night.
July 25.
From where we are in the Holy Mountain, our first visit would be naturally to the shrine of the shogun Iyéyasŭ, whose extreme walls I see among the highest trees whenever I look from our balcony over our little waterfall.
Iyéyasŭ died in 1616, having fought, he said, ninety battles and eighteen times escaped death, having almost destroyed Christianity, and leaving his family established as rulers of Japan. In obedience to his dying wishes, his son and successor removed the body of his father from its resting-place in the south to this final tomb at Nikko. Here, in 1617, with complicated and mystic ceremonial, he was buried and deified.
If you have no work on Japan near by to refer to,sub voceIyéyasŭ, I can tell you, briefly, what he did or what he was, though I, too, have no books at my hand. He was a great man, a patient waiter upon opportunity, who at the end of the sixteenth century came upon the scene of a great civil war, then filled by two protagonists, the military ruler, Nobunaga, and his lieutenant, Hidéyoshi, who was to be known later as Taiko Sama. Their aim was to settle something more definitely, of course in their favor; and, in fact, the death of the former and the triumphant success of the latter, who succeeded him, went far toward disposing of many contending claims, and toward a crystallizing of the feudal system, which had grown of centuries of civil war. This is the moment that we see reflectedin the annals of the first Christian missionaries, to whom the military chiefs of Japan were alternately kind or cruel.
PORTRAIT-STATUE OF IYÉYASŬ IN CEREMONIAL DRESS.
When Hidéyoshi died he had grown to be the master of Japan; he had been made Regent of the Empire, as a title of honor, for he was that and more in reality; he had become one of the greatest of Oriental warriors, and had begun life as a groom, the son of a humble peasant. The name of Taiko (Great Gate) he took like other regents, on retiring nominally from office, but with the addition of Sama (Lord) it is applied to him alone in popular memory. Naturally, then, he believed in a possible dynasty originating in him. At his death he could see, as his greatest fear for the future of the young son to whom he wished to leave his power, this man Iyéyasŭ Tokugawa, lord now of many provinces, but who had begun humbly, and who had assisted him in breaking many enemies, receiving a reward with every success, and consolidatingmeanwhile his own smaller powers. The dying Taiko made complicated arrangements to secure the good-will of Iyéyasŭ, and also to prevent his encroachments. These arrangements, including and combining the agencies of numbers of princes and vassals, many of them newly Christianized, seem only the more certainly to have forced on a position in which Iyéyasŭ, with few allies, but with clear aims and interests, took the field against a larger number of princes, commanding more men, but not united in any intention as fixed as his was. These he defeated for once and all, on a great battlefield, Sékigahara, on some day in October in the year 1600. It was the greatest battle that Japan ever saw, and one of the bloodiest—remarkable for us because of the death of three of the Christian leaders against Iyéyasŭ, warriors distinguished before in many wars, who could not, being Christians, take their own lives in defeat, as their Japanese traditions of honor commanded. Hence the victor had them beheaded—a shameful death, and thereby heroic. These were almost his only immediate victims. Iyéyasŭ wisely forgave, when it paid, and merely weakened the beaten, increasing the possessions but not the powers of his adherents; and finally remained in undisputed power, with great titles from the Mikado, who, though poor in power, was still a dispenser of honors, for, as with the greater gods, thevictrix causapleased.
Meanwhile the protection of the son of the great Taiko Sama, for which all this war had been supposed to grow, had not been effected, and even this one obstacle or reminder was to disappear from before Iyéyasŭ, but not for several years, and only just before his death.
AVENUE TO TEMPLE OF IYÉYASŬ.
He had, in Japanese custom, resigned his apparent power to his son, for behind him he could act more obscurely and with less friction. Then began the drama of the extinction of Christianity; slowly, for many reasons,not the least being that several Christian princes, with their vassals, had supported Iyéyasŭ in his struggle. And at length the son of Taiko Sama, Hidéyori, indirectly connected with the Christian side, fell before Iyéyasŭ. His strong castle at Osaka was said to have become a place of refuge for the persecuted and the discontented, even to the very Christians whom his father had cruelly persecuted.
Which was in the wrong and disturbed the waters, the wolf or the lamb, I do not know, but only that in June, 1615, the great castle was attacked by Iyéyasŭ and his son in as bloody a battle as was ever fought; and notwithstanding that for a moment victory hung in the balance, the Tokugawa Luck prevailed, the castle took fire, thousands perished, and Hidéyori and his mother disappeared.
Whether Iyéyasŭ was the author of the code of laws or rules at which he is supposed to have worked during these years of waiting, with the aid of learned scholars, to bequeath them to his descendants for the maintenance of the order of things he left, I do not know; nor perhaps was the information I once had about them at all accurate. They, or their spirit, however, served to guide the nation for the next two hundred and fifty years; that is to say, until the second Commodore Perry came to Japan, with the increased weight of an outside world much changed.
SKETCH OF STATUE OF IYÉYASŬ TOKUGAWA.
Meanwhile the great man died, leaving a great personal fame behind him, over and above the powers he could transmit. He was buried here, as I said. The place was chosen in 1616; at the end of the same year the buildings were begun, and in the beginning of the next year were partly completed.When the funeral procession arrived, in nineteen days from Iyéyasŭ's former resting-place, amid great ceremonies and religious rites, the title of "Supreme Highness, Lord of the East, Great Incarnation," was given to the hero and ruler and son of the small laird of Matsudaira.
While he was being thus deified the persecution of the Christians increased in violence, passing into a hideous delirium of cruelty; wiping out its victims, but unable to affect their courage. There can be apparently no exaggeration of the sufferings of the martyrs nor of the strength of mind shown by them—a courage and constancy ennobling to Japan.
Hidetada, the son of Iyéyasŭ, is buried at Yeddo (Tokio); but Iyémitsŭ, the grandson, has a temple and a tomb here in the forest, alongside of his grandfather's.
He succeeded to power in 1623, and lived and ruled some thirty years more with an energy worthy of Iyéyasŭ, and carried the system to completion. The laws known as the laws of Iyéyasŭ are sometimes made out to be his. These laws, based on the old feudal habits, and influenced and directed by the great Chinese doctrines of relationship and duties, are not laws as we think of law, nor were they to be published. They were to be kept secret for the use of the Tokugawa house; to serve as rules for conduct in using their power, so as to secure justice, which is in return to secure power, that exists for its own end in the mind of rulers. These laws, some of which are reflections, or moral maxims, or references to the great man's experience, made out a sort of criminal code,—the relations of the classes,—matters of rank and etiquette, and a mechanism of government. They asserted the supremacy, and at the same time destroyed the power, of the Mikado, and by strict rules of succession, residence, and continued possession bound up the feudal nobles. They reasserted the great individual virtues of filialpiety and of feudal loyalty, and insisted on the traditions of military honor. "The sword" was to be "the soul of the Samurai,"[3]and with it these have carried the national honor and intelligence in its peculiar expressions.
Full recognition was given to the teaching, "Thou shalt not lie beneath the same sky, nor tread on the same earth, with the murderer of thy lord." The rights of the avenger of blood were admitted, even though he should pay the penalty of his life.
Suicide, which had long been a Japanese development of chivalrous feeling and military honor, was still to be regarded as purifying of all stain, and, for the first time, allowed in mitigation of the death penalty.
Indeed, half a century later, the forty-seven Ronin ("wave-people"—Samurai who had lost their natural lord and their rights) were to die in glorious suicide, carrying out the feudal idea of fidelity.
You know the story probably; at any rate, you will find it in Mitford's tales of old Japan. It is a beautiful story, full of noble details, telling how, by the mean contrivance of a certain lord, the Prince of Ako was put in the wrong, and his condemnation to death and confiscation obtained. And how, then, forty-seven gentlemen, faithful vassals of the dead lord, swore to avenge the honor of their master, and for that purpose to put aside all that might stand in the way. For this end they put aside all else they cared for, even wife and children, and through every obstacle pursued their plan up to the favorable moment when they surprised, on a winter night, in his palace, among his guards, the object of their vengeance, whose suspicions had been allayed by long delay. And how his decapitated head was placed by them upon his victim's tomb, before the forty-seven surrenderedthemselves to justice, and were allowed to commit suicide by hara-kiri, and how they have since lived forever in memory of Japan.
These laws, then, destroyed nothing; they reasserted certain Japanese traditions and customs, but made out, through many details, the relations of dependence of all classes of society upon the shogun, as vassal indeed of the Mikado, but supreme ruler who held the key of all. All this did Iyémitsŭ carry out, as well as the consequent seclusion of the country; the only manner of avoiding ideals which might clash with those upon which this consolidation of the past was based. And to many of these ideals, to the idea of the sacredness of the family, to the idea of subjection to the law of the ruler, Christianity, by its ideal of marriage, by its distinctions of the duty to Cæsar,—to name only a few reasons,—might be found an insidious dissolvent. Therefore, if it be necessary to find a high motive, Iyémitsŭ did what he could to trample out the remains of Christianity, which were to expire, a few years after his death, in a final holocaust as terrible and glorious as Nero himself could have wished to see.
From that time, for two centuries, all went on the same, until the arrival of the foreigners found a system so complete, so interlocked and rigid, as to go to pieces with the breaking of a few links.
That break was supplied by the necessity of yielding to the Christian and foreign demand of entrance, and in so far abandoning the old ways.
With this proof of weakness the enemies of the Tokugawa and those of the system began to assert themselves, circumstances aiding, and in 1868 the last of the race resigned all powers and retired to private life.
The details of the enormous changes, as they followed one another, are too many and sudden, and apparently too contradictory, for me to explain further. Even nowI repeat this deficient summary of the Tokugawa story only because of wishing to recall who they were that have temples and tombs about us, and to recall, also, that such has been the end of the beginning which is buried here.
STABLE OF SACRED HORSES.
The approach to the temple, to which most paths lead, is through a great broad avenue, a quarter of a mile long, bordered by high stone walls, above which rise high banks and higher trees. Between these dark green walls, all in their own shade,—in the center of the enormous path and in the full light of the sky,—a brilliant torrent rushes down in a groove of granite, hidden occasionally under the road. Here and there drop out from the walls noisy columns of clearest water.
In the distance beyond, through a mass of closer shade, made by two rows of dark cryptomeria, that are planted on banks faced with stones,—for here the road divides into three different grades of ascent by enormous steps,—shine the high white walls of the temple grounds, edged with a red-lacquered fence and a black roofed gate of red and gold. In the open space before it, with wide roads diverging through high walls, crowned with scarlet fences, stands a granite Torii, some thirty feet high, whose transverse stones are crossed by a great black tablet, marked with the gilded divine name of Iyéyasŭ. On one side a five-storied pagoda, graceful and tall, certainly one hundred feet high, blood-red and gold in the sunlight, and green, white, and gold in the shadows of its five rows of eaves, rises free from the trees around it and sends a tall spear, encircled with nine gilded rings, into the unbroken sky. Bindings and edges of copper, bright green with weathering, sparkle on its black roofs, and from their twenty corners hang bells of bright green copper. Above the steep steps, against the white wall, we pass through the first gate. It is recessed, and two gigantic columnsof trees stand in the corners. Two monsters of uncertain lion-form occupy the niches on each side. From the upper side of the red pillars, as supports for the engaged lintel, stretch out the gilded heads of tapirs,—protectors against pestilence,—of lions and elephants, and great bunches of the petals of the peony. Above, the architrave and frieze are painted flat with many colors and with gold, and the ends of the many beams which support the roofing are gilded. Everywhere, even to the ends of the bronze tiles of the black roof, the crest of Iyéyasŭ's family, the Tokugawa, is stamped in gilded metal.
At the inside corner of the gate stands a gigantic cedar, said to have grown to this height since the time when Iyéyasŭ carried it about with him in his palanquin. Opposite to three red buildings, which are storehouses for the memorial treasures of the temple, stands, closer to the wall, a charming building, mostly gray,—partly owing to the wearing of the black lacquer with time,—and decorated with carved panels, which make a frieze or string-course all around its sides. Above this line of green, red, blue, white, and gold, a large space of gray wood, spotted with gilt metal where the framework of the outer beams is joined, spreads up to the pediment under the eaves, which is all carved and painted on a ground of green. The heavy roof above is of black bronze and gilded metal and is spotted with the golden Tokugawa crest. Below the colored band, midway, the black wall has gratings with golden hinges, for this delicate splendor is given to a stable—the stable of the sacred horse of the god Iyéyasŭ. The patient little cream-colored pony has no look of carrying such honors; and I can scarcely imagine his little form galloping out in the silence of the night under the terrible rider.