A Fantasy of Far Japan Part 17

--'What is "go"?'

--'It is a game which you have not, and, therefore, it is rather difficult to describe, and it would not interest you much, if I described it, because I could make no comparison. When I was in England before, now many years ago, some people played a childish game called "go-bang." The board and the pieces used are the same as our "go,"

though those I have seen in Europe are very simple and cheaply made. In j.a.pan they are rather expensive. The materials both of the board and pieces are generally choice kinds of wood, and rare black stone and sh.e.l.ls, which make them expensive,--in fact, some people regard them as an ornament for the room. The game, which is the same as your "go-bang,"

is also played by the name of "gomoku narabe," that is, placing five pieces in a row. We call the board for "go" "go-ban," which literally means the board for "go," and from that I conclude that your game of "go-bang" came from j.a.pan, only you have misapplied the appellation of the board to the game. In j.a.pan, it goes without saying, that game is only fit for boys and girls, though occasionally some people show, even in that game, great scientific skill. Unlike chess, the pieces of "go"

are placed on the top of the cross, and the end of the lines which mark the board into squares. There are nineteen by nineteen of such spots, and, therefore, there are three hundred and sixty-one black and white pieces altogether, though in practice, the more skilful the players the less the actual number of pieces used. From the simple fact of the pieces being white and black, and having no difference of value, casual observers might think the game of "go" does not possess so much interest and variation as chess, but according to the opinion generally accepted, there is much more in "go" than in "chess," though some who are more partial to chess profess that there is a little more in chess than in "go." At all events, there are more people who understand chess than "go," because the latter is more difficult to learn. "Go" has also been introduced to us from China in the earlier days of intercourse, more than ten centuries ago, but no one knows the exact history of its introduction. In j.a.pan the game has undergone many changes. It is known that the board used in China in ancient times contained a less number of squares, but I am not sure if it had already the present number when first introduced into j.a.pan. It seems the present number of the squares is most productive of all sorts of problems. In ancient times in China, the black pieces were offered to the person who held a better social position than the other, or to the stronger hand in case of a match between those of equal position. This was so in the earlier stage of the game in j.a.pan, but later the white pieces came to be used uniformly by the better player. The methods of starting, and the rules for equalising the relative strength of the players at the beginning, and for counting, have all undergone improvements. For three centuries there existed an academy for "go," and also for "chess," under the superintendence of the best players of the empire, who received certain annuities and personal distinction from the central government in order to maintain the interest in the games. Indeed, diplomas of different degrees were given to champions, according to their deserts. The ceremony of the compet.i.tion by the best players was annually performed in the castle of the Shogun. From this you can well imagine that we have had better players in those games than in the country whence they were originally derived. Great geniuses were occasionally produced. Since the inauguration of the present Government, these inst.i.tutions have disappeared (though they still exist as private inst.i.tutions), and the positions of the best players, whatever their genius, are no longer lucrative nor distinguished. I am not, therefore, sure if we can keep up our former standard of skill. In all the games I have seen and heard of, there is none which has so many degrees of skill as the game of "go."'

--'Are there no more games of a similar nature?'

--'There are several more, but mostly childish, and played by young girls or children at certain seasons of the year, such as "poem cards."'

--'What is that?'

'The j.a.panese name for "poem cards" is _Uta-Karuta_. Strangely enough, the term "Karuta" is not j.a.panese. It is of European derivation, being the same as the word "Carta" (card in modern English). There had existed poem sh.e.l.ls before poem cards came into use. One half of a short poem was written inside one half of a sh.e.l.l, and the other half of the poem inside the other half, there being usually one hundred sh.e.l.ls with different poems written in them. The game was to find the one half of the sh.e.l.l which belonged to the other. The sh.e.l.ls were often richly decorated, as one may see from the remnants of old ones. A little more than three hundred years ago, when the Island of Hirado was the trading port for Dutch and English vessels, the European traders brought with them their cards with which they were in the habit of playing. The j.a.panese who happened to see them seem to have thought that the shape of those cards had some novelty and were more simple than their sh.e.l.ls.

They, therefore, subst.i.tuted cards for sh.e.l.ls, and hence the original name "Carta" came to be used by us. I will now explain the game of "poem cards"; it is played at the time of the New Year, generally by young girls. There are two sets of cards. One half of short poems is written each separately on one set, and the other half is written in the same manner on the other set as at poem sh.e.l.ls. One set is either thrown in the middle of the players or dealt out in equal numbers. While one person is reading the first part of a poem, each of the players picks up a card on which the other half of the same poem is written, or turns it upside down, when the numbers are equally divided, as the case may be.

In the one method, whoever has picked up the most is the winner. In the other, if one were slow in turning over her card and it were picked up by another of the party, she would have as penalty a card from the one who had picked hers up. Thus the one who has turned all her cards upside down first would be the first winner, and one who has any cards left unturned at the end, is the last loser.'

--'Surely you must have some kinds of cards played more seriously,' said one.

--'We have another game called "flower cards."'

--'What's that like?'

--'Well, the flower cards is a more difficult and serious game. In times gone by no game of cards having any resemblance to gambling was played among the gentry; moral discipline forbade such. Since the introduction of European ideas, the rigidity of discipline has somewhat slackened and cards are now played to some extent. Nevertheless, people do not consider card-playing good taste. If they play they do so with some diffidence, somewhat in a similar way as smoking is done by ladies in European society nowadays. The "flower-cards" is a game thus played; our name of it is _Hana-karuta_. The term "Karuta" is, as I said before, of European derivation. The principle is taken from your cards, but so altered and improved, that scarcely any similarity can be detected in its present form. To begin with: the pictures represented on your whist cards appear to us rather incongruous and vulgar; ours are more poetical and consistent. With ours some significant objects of each month, mostly flowers, such as the blossom of the cherry and plum, the iris, wisteria, and peonies, are represented, variegated by birds, the moon, or falling rain. There are four cards for each month, and, therefore, the number of the cards is forty-eight in all. There is a different value a.s.signed to each card. Naturally there are several methods of playing the cards, as is the case with your whist cards, but the method which is used most is very intricate and interesting. I do not care for playing at cards, but I know the methods. I am also acquainted with various European games from whist to bridge as far as the methods are concerned, but none of them equal in intricacy and variation our game of "flower cards," though there is a certain resemblance between flower cards and bridge. But please, I repeat, do not think I am saying all this from any sense of vanity, because such a thing is scarcely worth boasting of; I am merely stating a fact as I see it.'

--'What is, then, the method of playing?'

--'Well, to describe it in full would require at least a pamphlet, but I will give you an outline of the game. The proper number of players engaged at one time is three; the game can be played by two, but it is as slow as playing dummy whist. The advantage of our game lies in that a party could consist of up to six players. The limits of the players engaged at a time, as I have just said, is three, and therefore the number exceeding three is obliged to stand out for one game, namely, for the play of one deal. But no particular person is obliged to stand out, so that one must either be bought off or allowed to play by the resignation of any other player, unless he himself prefers to stand out.

This takes place after the cards have been dealt. Here, therefore, comes in much consideration and often "bluff." Naturally, each one plays for himself and for his own advantage, therefore there is no partnership as in whist; and yet in the course of playing one has often to form a sort of alliance for a moment with a second player in order to prevent the common calamity against the probable stratagem of the third player. I may also add, that as each one plays on his own account, he has the option of standing out for one game, as I have already indicated, in which case, however, he has to pay a certain penalty. Should all players but two thus stand out, those remaining two would play the game. One deal sometimes finishes without any play at all, when all the players but one throw up their hands and pay penalty rather than play with bad cards, in which case, of course, the penalties go to the one who remains. The penalty paid varies according to the relative positions of the payers to the dealer, as well as the kinds of the six cards which are thrown out on the table at the beginning of the game, and therefore paying penalty and standing out from the play for one game requires much consideration. The prices for buying up the surplus number of the players also differ according to the six cards on the table and to the cards the seller holds. Similar to bridge, certain rewards are given to the player who holds certain sets of cards and also to the player who gets in certain sets of cards. It is the latter point which requires, as is natural, the greatest skill, inasmuch as one who aims at getting in one such set loses much when he fails, and it often happens that while he is striving to get in a certain set, another player gets in a far better set; therefore one has often to sacrifice his own chance in order to hinder an opponent. Twelve games make a rubber. The method of counting the issue is as follows: Each player must have in his hand in the case of quit one hundred and twenty points at the end of the rubber, and therefore it would seem that each receives one hundred and twenty points in counters at the beginning, but, as a matter of fact, he only receives seventy-two points or sixty, as the players agree upon. The counting in this game generally goes by dozens, though odd numbers also come in. Thus counters are made of two kinds, one is a dozen points and the other single points. The balance between the points which one actually receives when starting and ten dozens which he has to make good in his hand at the end of the rubber goes to the person who is the greatest winner of the rubber, and therefore the more players, the greater the rewards for the winner of the rubber. Of course it is most difficult to play in such a way as just to quit oneself, because there are so many tricks, and one often has to float a loan in the course of the game, or in other words, to borrow a requisite number of counters from the banker, which must be repaid at the end of the rubber.

'The "rain" cards are another source of fluctuation in the game, because every one of them, whatever value it possess, may be counted as a single point card somewhat similar to what you sometimes do with your aces. I almost think the invention of your bridge is in some way based upon our flower cards.'

--'It is dreadful: one could never get a clear idea only by hearing the explanation. You have, after all, wasted your time in trying to make us understand, though I asked you for the explanation,' said one cunningly.

'Thank you very much,' I said.

--'You say your social atmosphere in respect of such matters was far better in times gone by,' said another.

--'I do,' I answered.

'But I hope it will not get worse.'

--'I hope so too,' I said, 'but the influence of Western civilisation is so overwhelming.'

--'Pierre Loti's description of some of the features of j.a.panese society is very fine from a literary point of view, but I understand it is not a true representation. Is that your opinion too?' interposed another.

--'I have not read it, but from what I have heard, I can decidedly answer in the affirmative. The main facts therein contained are nothing else than exaggerated stories of exceptional incidents often practised by foreigners themselves. Do you think we j.a.panese could not have the same experience in the West if we liked? Nay, more: can you say that similar incidents do not happen in some parts of the West? I don't expect an answer. I shall be doing greater service to the West by letting such a delicate subject drop.'

--'Perhaps you may think me a little abrupt,' remarked a gentleman; 'but may I ask you rather a delicate question? People say that in j.a.pan men and women bathe together, and talk about it as a sign of immorality. Is it a fact?'

--'Not exactly,' I answered; 'in public baths, in times gone by, both s.e.xes bathed together, but you must remember, even in those times, those who went to public baths were people of the lower cla.s.ses, for the better cla.s.ses always managed to have their own bathroom, and in j.a.pan houses having such bathrooms are very common. Moreover, even in those days, there was nothing more indelicate in the matter of public baths than a sea-bath by both s.e.xes in occidental countries. I should like to remind those who write about such matters of many customs in their own countries to which they may be too much accustomed to perceive any impropriety, but which appear very indelicate to the eyes of strangers.

I may go a step further: we are sometimes even astonished to notice that the most indelicate performances--such that, if it were in j.a.pan, would not be permitted by the police to go on two minutes--are given, under the name of dances or suchlike, and men and women of respectability go and see them without showing the slightest embarra.s.sment. I confess I have personally seen some of these performances while visiting out of curiosity different places of interest. But, in reality, there is no necessity for me to set up such matters against our former customs of public baths, because, for several decades, such bathing has been forbidden, and every public bath has long since had one division for men and another for women. Those who think that the former custom still exists are mistaken, and are labouring under a false impression given by travellers of former days.

'_Apropos_ of a bath, I prefer in a way our system, be it public or private, to the ordinary Western method. With our system, a large s.p.a.ce of the floor of the bathroom is made either of wood or concrete, in such a way that water may be poured on to it. There is, besides the main bath, also a small tank containing fresh cold and warm water in separate sections, so that one who bathes can make free use of the water, warm or cold, both before getting into the bath and before dressing.'

--'I think, on the whole, I like your country,' said another. 'It seems very different from what many people have represented it hitherto, but you have not yet given us a comprehensive survey of your people, in respect to social and moral organisation.'

--'I think I have done so often,' said I; 'but if you do not object, I will do so once more by repeating to you the exact words of an interview which I gave to a representative of the London press:

'"You remember the story of George Washington and the cherry tree?"

said Baron Suyematsu, with a smile, to our representative. "Well, that is very often told to the children in the j.a.panese schools."

'The distinguished j.a.panese statesman, who is at present in London, was explaining how the moral virtues, and especially patriotism and bravery in battle, are not merely considered desirable things in j.a.pan, but are actively propagated in the schools and in the army.

For, as Mr. Lyttelton, the Colonial Secretary, remarked to an audience last week, they teach patriotism in j.a.pan.

'"You see, there is no religious teaching in the public schools in j.a.pan," said Baron Suyematsu; "but the teaching of morality occupies an important place in the curriculum. From the Western point of view it may seem difficult to teach morality without connecting it with religion, but we do it!"

'This patriotic bravery, as one of the virtues, comes into the code. The teaching is based upon the Confucian ethics, and the "cleanness of conscience" which is the essence of Shintoism, the national religion of j.a.pan.

'THE CODE OF HONOUR.

'"Then there is Bushido," said the baron, "which may be called the code of honour of j.a.panese knighthood. This Bushido had a tight grasp of the military cla.s.s, which consisted of the retainers of feudal lords, who had not to work for their daily bread. These retainers were not rich, but they had something to live upon, and frugality was one of their virtues. Their only business was to do their duty to their lords, which meant in time of war to fight for them. But as for more than two centuries and a half the country had been at peace, and as the military cla.s.s had no fields of ordinary occupation, they naturally gave their energies to intellectual pursuits side by side with military training. In a word, their business was to make themselves as much gentlemen as possible. Thus grew up a code of honour which was primarily founded upon military duty alone, but which later on was extended to the acquirement of gentlemanly conduct, and then to be a true gentleman, and loyal to their lords.

'"After the opening of our country to other nations, there was a time when we seemed to lose the guiding influence of our old morals, for Confucianism lost its influence to some extent, and intercourse with strangers gave some shock to our old morality, and led our people to imagine that freedom from restraint and obligation was the characteristic of European ideals.

'"It was at this juncture that the emperor issued an edict defining our ideal of morality. In accordance with his edict, the curriculum of the schools includes the teaching of morality, and the moral virtues are explained and expatiated upon in lectures and discourses. The teachers introduce sayings and maxims of great men of all nations.

'WASHINGTON AND _SELF-HELP_.

'"As I have told you, the story of George Washington is often quoted. Smiles's _Self-Help_ is often used, and I have no doubt Nelson's signal at Trafalgar. The princ.i.p.al examples are naturally the great heroes of our own country who served the emperor and j.a.pan. In that way both boys and girls are imbued with the moral virtues, among which loyalty and patriotism are prominent.

'"But this teaching is not limited to the schools. It is carried on in the barracks in the form of what we call 'spiritual education.'

The aim is to make men capable of appreciating their duties as soldiers. This barrack teaching is in accordance with an edict issued by the emperor when universal military service was introduced, and it is based upon the moral virtues. We have no chaplains. The teaching is undertaken by the officers themselves as part of their regular duty, and they deliver exhortations in the barrack-rooms.

'"But you must know that, man for man, Europeans recognise that j.a.panese are superior to Russians, and I am not surprised that that is said. In j.a.pan education is universal, and there is scarcely a soldier who cannot read and write, or who has not had some kind of education. For that reason they ought to be intellectually superior to the Russians. And as we have universal service, all sorts of people are found in the ranks, without distinction of social position or vocation. In the barracks you find the son of a n.o.bleman and the son of a coolie, and there is no aloofness between them. That makes the company so efficient.

'MILITARY TRAINING FOR BOYS.

'"In the schools we not only have the national flag, but the boys are drilled in military manner. If the munic.i.p.ality can afford it, real arms are used in the higher grade schools. In the peers'

school and many others they have regular firing manuvres.

'"It is not generally known, I suppose, that I was once an English volunteer?" said Baron Suyematsu, with a laugh at the recollection.

"That was when I was at Cambridge. I joined the University Rifles."

'As to Chinese soldiers, the baron said that the moral teaching of the j.a.panese army const.i.tuted one of the great differences between them. Then he pointed out that in China soldiers are rightly looked down upon, for they are recruited only from the worst cla.s.ses, and respectable men will not enter the ranks.