Historical Tales Volume Xii Part 5

The lesson was an effective one. The Chinese have never since attempted the conquest of j.a.pan, and it is the boast of the people of that country that no invading army has ever set foot upon their sh.o.r.es. Six centuries afterwards the case was to be reversed and a j.a.panese army to land on Chinese soil.

Great praise was given to the Hojo then in control at Kamakura for his energy and valor in repelling the invaders. But the chief honor was paid to the G.o.ds enshrined at Ise, who were thenceforward adored as the guardians of the winds and the seas. To this day the invasion of the Mongols is vividly remembered in Kius.h.i.+u, and the mother there hushes her fretful babe with the question, "Little one, why do you cry? Do you think the Mogu are coming?"

It may be well here to say that the story of this invasion is told by Marco Polo, who was at the court of Kublai Khan, the Mongol conqueror of China, at the time it took place, and that his tale differs in many respects from that of the j.a.panese historians. Each party is apparently making the best of its side of the affair.

According to Marco Polo's account, the failure of the expedition was due to jealousy between the two officers in command. He states that one j.a.panese fortification was taken and all within put to the sword, except two, whose flesh was charmed against the sword and who could be killed only by being beaten to death with great clubs. As for those who reached Taka Island, they contrived by strategy to gain possession of the boats of the a.s.sailing j.a.panese, by whose aid, and that of the flags which the boats flew, they captured the chief city of j.a.pan. Here for six months they were closely besieged, and finally surrendered on condition that their lives should be spared.

_n.o.bUNAGA AND THE FALL OF THE BUDDHISTS._

For more than two centuries the As.h.i.+kaga lorded it over j.a.pan, as the Hojo had done before them, and the mikados were tools in their strong hands. Then arose a man who overthrew this powerful clan. This man, n.o.bunaga by name, was a descendant of Kiyomori, the great leader of the Taira clan, his direct ancestor being one of the few who escaped from the great Minamoto ma.s.sacre.

The father of this Taira chief was a soldier whose valor had won him a large estate. n.o.bunaga added to it, built himself a strong castle, and became the friend and patron of the last of the As.h.i.+kaga, whom he made shogun. (The As.h.i.+kaga were descendants of the Minamoto, who alone had hereditary claim to this high office.) But n.o.bunaga remained the power behind the throne, and, a quarrel arising between him and the shogun, he deposed the latter, and became himself the ruler of j.a.pan. After two hundred and thirty-eight years of dominion the lords.h.i.+p of the As.h.i.+kaga thus came to an end.

Of this great j.a.panese leader we are told, "He was a prince of large stature, but of weak and delicate complexion, with a heart and soul that supplied all other wants; ambitious above all mankind; brave, generous, and bold, and not without many excellent moral virtues; inclined to justice, and an enemy to treason. With a quick and penetrating wit, he seemed cut out for business. Excelling in military discipline, he was esteemed the fittest to command an army, manage a siege, fortify a town, or mark out a camp of any general in j.a.pan, never using any head but his own. If he asked advice, it was more to know their hearts than to profit by their advice. He sought to see into others and to conceal his own counsel, being very secret in his designs. He laughed at the wors.h.i.+p of the G.o.ds, being convinced that the bonzes were impostors abusing the simplicity of the people and screening their own debauches under the name of religion."

Such was the man who by genius and strength of will now rose to the head of affairs. Not being of the Minamoto family, he did not seek to make himself shogun, and for forty years this office ceased to exist. He ruled in the name of the mikado, but held all the power of the realm.

The good fortune of n.o.bunaga lay largely in his wise choice of men.

Under him were four generals, so admirable yet so diverse in military ability that the people gave them the distinctive nicknames of "Cotton,"

"Rice," "Attack," and "Retreat." Cotton, which can be put to a mult.i.tude of uses, indicated the fertility in resources of the first; while the second made himself as necessary as rice, which people cannot live a day without. The strength of the third lay in the boldness of his attacks; of the fourth, in the skill of his retreats. Of these four, the first, named Hideyos.h.i.+, rose to great fame. A fifth was afterwards added, Tokugawa Iyeyasu, also a famous name in j.a.pan.

It was through his dealings with the Buddhists that n.o.bunaga made himself best known in history. He had lived among them in his early years, and had learned to hate and despise them. Having been educated in the s.h.i.+nto faith, the ancient religion of j.a.pan, he looked on the priests of Buddhism as enemies to the true faith. The destruction of these powerful sectaries was, therefore, one of the great purposes of his life.

n.o.bunaga had other reasons than these for destroying the power of the bonzes. During the long period of the As.h.i.+kagas these cunning ecclesiastics had risen to great power. Their monasteries had become fortresses, with moats and strong stone walls. Internally these were like a.r.s.enals, and an army could readily be equipped from them with weapons, while many of the priests were daring leaders. During the civil wars they served the side that promised them the most spoil or power.

Rivals among them often fought battles of their own, in which hundreds were killed and towns and temples burned. So great were their authority, their insolence, and their licentiousness that their existence had become an evil in the land, and n.o.bunaga determined to teach them a lesson they would not soon forget.

Of the monasteries, the most extensive was that of Hiyeizan, on Lake Biwa. Within its territory lay thirteen valleys and more than five hundred temples, shrines, and dwellings, the grounds of which were adorned in the highest style of landscape art. The monks here were numbered by thousands, with whom religious service was a gorgeous ceremonial mockery, and who revelled in luxury, feasted on forbidden viands, drank to inebriety, and indulged in every form of licentiousness. They used their influence in rousing the clans to war, from which they hoped to draw new spoils for their unrighteous enjoyments, while screening themselves from danger behind the cloak of the priesthood.

It was against this monastery that the wrath of n.o.bunaga was most strongly aroused. Marching against it in 1571, he bade his generals set it on fire. The officers stood aghast at the order, which seemed to them likely to call down the vengeance of Heaven upon their heads. With earnest protests they begged him not to do so unholy an act.

"Since this monastery was built, now nearly a thousand years ago," they said, "it has been vigilant against the power of the spirits of evil. No one has dared in all that time to lift a hand against these holy buildings. Can you design to do so?"

"Yes," answered n.o.bunaga, sternly. "I have put down the villains that distracted the country, and I intend to bring peace upon the land and restore the power of the mikado. The bonzes have opposed my efforts and aided my enemies. I sent them a messenger and gave them the chance to act with loyalty, but they failed to listen to my words, and resisted the army of the emperor, aiding the wicked robbers. Does not this make them thieves and villains? If I let them now escape, this trouble will continue forever, and I have allowed them to remain on this mountain only that I might destroy them. That is not all. I have heard that these priests fail to keep their own rules. They eat fish and the strong-smelling vegetables which Buddha prohibited. They keep concubines, and do not even read the sacred books of their faith. How can such as these put down evil and preserve holiness? It is my command that you surround and burn their dwellings and see that none of them escape alive."

Thus bidden, the generals obeyed. The grounds of the monastery were surrounded, and on the next day the temples and shrines were set on fire and the soldiers remorselessly cut down all they met. The scene of ma.s.sacre and conflagration that ensued was awful to behold. None were spared, neither young nor old, man, woman, nor child. The sword and spear were wielded without mercy, and when the butchery ended not a soul of the mult.i.tude of inmates was left alive.

One more great centre of Buddhism remained to be dealt with, that of the monastery and temple of Houguanji, whose inmates had for years hated n.o.bunaga and sided with his foes, while they made their stronghold the hiding-place of his enemies. Finally, when some of his favorite captains had been killed by lurking foes, who fled from pursuit into the monastery, he determined to deal with this haunt of evil as he had dealt with Hiyeizan.

But this place was not to be so easily taken. It was strongly fortified, and could be captured only by siege. Within the five fortresses of which it was composed were many thousands of priests and warriors, women and children, and a still more frightful ma.s.sacre than that of Hiyeizan was threatened. The place was so closely surrounded that all escape seemed cut off, but under cover of the darkness of night and amid a fierce storm several thousand of the people made their way from one of the forts. They failed, however, in their attempt, being pursued, overtaken, and slaughtered. Soon after a junk laden with human ears and noses came close under the walls of the castle, that the inmates might learn the fate of their late friends.

Vigorously the siege went on. A sortie of the garrison was repelled, but a number of n.o.bunaga's best officers were killed. After some two months of effort, three of the five fortresses were in the a.s.sailants' hands, and many thousands of the garrison had fallen or perished in the flames, the odor of decaying bodies threatening to spread pestilence through camp and castle alike.

In this perilous condition of affairs the mikado sent a number of his high officials to persuade the garrison to yield. A conference was held and a surrender agreed upon. The survivors were permitted to make their way to other monasteries of their sect, and n.o.bunaga occupied the castle, which is still held by the government. These two great blows brought the power of the bonzes, for that age, to an end. In later years some trouble was made by them, but n.o.bunaga had done his work so thoroughly that there was little difficulty in keeping them under control.

[Ill.u.s.tration: KARAMO TEMPLE, NIKKO.]

There remains only to tell the story of this great captain's end. He died at Kioto, the victim of treason. Among his captains was one named Akechi, a brave man, but proud. One day, in a moment of merriment, n.o.bunaga put the head of the captain under his arm and played on it with his fan, saying that he would make a drum of it. This pleasantry was not to the taste of the haughty captain, who nursed a desire for revenge,--behind which perhaps lay a wish to seize the power of the chief.

The traitor did not have long to wait. n.o.bunaga had sent most of his forces away to quell a rebellion, keeping but a small garrison. With part of this Akechi was ordered to Kius.h.i.+u, and left the city with seeming intention to obey. But he had not gone far when he called his officers together, told them of his purpose to kill n.o.bunaga, and promised them rich booty for their a.s.sistance in the plot. The officers may have had reasons of their own for mutiny, for they readily consented, and marched back to the city they had just left.

n.o.bunaga resided in the temple of Hounoji, apparently without a guard, and to his surprise heard the tread of many feet and the clash of armor without. Opening a window to learn what this portended, he was struck by an arrow fired from the outer darkness. He saw at once what had occurred, and that escape was impossible. There was but one way for a hero to die. Setting fire to the temple, he killed himself, and before many minutes the body of the great warrior was a charred corpse in the ashes of his funeral pile.

_HOW A PEASANT BOY BECAME PREMIER._

In the history of nations there have been many instances of a man descended from the lowest cla.s.s of the populace reaching the highest rank. Kings, conquerors, emperors, have thus risen from the ranks of peasants and laborers, and the crown has been worn by men born to the beggar's lot. In the history of j.a.pan only one instance of this kind appears, that of one born a peasant who supplanted the n.o.ble families and became lord of the people and the emperor alike. Such a man was Hideyos.h.i.+, the one of n.o.bunaga's generals who bore the popular nickname of "Cotton," from his fertility of resources and his varied utility to his chief.

Born in 1536, the son of a peasant named Yasuke, as a baby he had almost the face of a monkey, while as a boy he displayed a monkey-like cunning, restlessness, and activity. The usual occupations of the sons of j.a.panese peasants, such as gra.s.s-cutting and rice-weeding, were not to the taste of young Monkey-pine, as the villagers called him, and he spent his time in the streets, a keen-witted and reckless young truant, who feared and cared for no one, and lived by his wits.

Fortune favored the little vagrant by bringing him under the eyes of the great soldier n.o.bunaga, who was attracted by his wizened, monkeyish face and restless eyes and gave him occupation among his grooms. As he grew older his love of war became p.r.o.nounced, he took part in the numerous civil turmoils in which his patron was engaged, and manifested such courage and daring that n.o.bunaga rapidly advanced him in rank, finally making him one of his most trusted generals. No man was more admired in the army for soldierly qualities than the peasant leader, and the boldest warriors sought service under his banner, which at first bore for emblem a single gourd, but gained a new one after each battle, until it displayed a thick cl.u.s.ter of gourds. At the head of the army a golden model of the original banner was borne, and wherever it moved victory followed.

Such was the man who, after the murder of n.o.bunaga, marched in furious haste upon his a.s.sa.s.sin and quenched the ambition of the latter in death. The brief career of the murderer has given rise to a j.a.panese proverb, "Akechi ruled three days." The avenger of the slain regent was now at the head of affairs. The mikado himself dared not oppose him, for the military power of the empire lay within his grasp. There was only one man who ventured to resist his authority, and he for no long time.

This was a general named s.h.i.+bata, who took the field in defence of the claim of n.o.butaka, a son of the slain regent. He did not realize with whom he had to deal. The peasant general was quickly in the field at the head of his veteran army, defeated s.h.i.+bata at every encounter, and pursued him so hotly that he fled for refuge to a fortified place now known as f.u.kui. This stronghold Hideyos.h.i.+ besieged, establis.h.i.+ng his camp on the slope of a neighboring mountain, from which he pushed his siege operations so vigorously that the fugitive gave up all hope of escape.

In this dilemma s.h.i.+bata took a resolution like that of the Epicurean monarch of a.s.syria, the famed Sardanapalus. He gave a grand feast in the palace, to which all the captains and notables of his party were invited, and at which all present danced and made merry as though victory hung over their banners. Yet it was their funeral feast, to be followed by a carnival of death.

In the midst of the banquet, s.h.i.+bata, rising cup in hand, said to his wife,--

"We are men, and will die. You are a woman, and have the right to live.

You may gain safety by leaving the castle, and are at liberty to marry again."

The brave woman, the sister of n.o.bunaga, was too high in spirit to accept this offer. Her eyes filled with tears, she thanked her lord for his kindness, but declared that the world held no other husband for her, and that it was her sole wish to die with him. Then, reciting a farewell stanza of poetry, she calmly stood while her husband thrust his dirk into her heart.

All the women and children present, nerved by this brave example, welcomed the same fate, and then the men committed _hara-kiri_, the j.a.panese method of suicide, s.h.i.+bata having first set fire to the castle.

Soon the flames curled upward round the dead and the dying, and the conqueror found nothing but the ashes of a funeral pile upon which to lay hand.

Hideyos.h.i.+, all resistance to his rule being now at an end, set himself to tranquillize and develop j.a.pan. Iyeyasu, one of n.o.bunaga's favorite generals, became his friend and married his sister; Mori, lord of the West, came to the capital and became his va.s.sal, and no man in the empire dared question his power. His enemies, proud n.o.bles who were furious at having to bend their haughty heads before a peasant, privately called him Sava Kuan ja ("crowned monkey"), but were wise enough not to be too open in their satire. Their anger was especially aroused by the fact that the mikado had conferred upon this parvenu the lofty office of kuambaku, or prime minister of the empire, a t.i.tle which had never before been borne by any one not a n.o.ble of the Fujiwara clan, for whom it had been expressly reserved. He was also enn.o.bled under the family name of Toyotomi Hideyos.h.i.+.

The new premier showed as great an activity in the works of peace as he had shown in those of war, putting his soldiers to work to keep their minds employed. Kioto was improved by his orders, splendid palaces being built, and the bed of the river Kamo paved with flat stones. Ozaka was greatly developed, an immense fortress being built, the river widened and deepened, and ca.n.a.ls dug in great profusion, over which were thrown more than a thousand bridges. Various other cities were improved, great towers and paG.o.das built, and public works erected in many parts of the realm. In addition Hideyos.h.i.+ won popularity by his justice and mercy, pardoning his opponents, though the rule had hitherto been to put the adherents of opposite parties to death, and showing no regard for rank, t.i.tle, or service to himself in his official duty as judge.

He had married a peasant girl while a peasant himself, but as he rose in rank he espoused new wives of increasingly high station, his last being of princely descent. In the end he had as many wives as the much-married Henry VIII., but not in the same fas.h.i.+on, as he kept them all at once, instead of cutting off the head of one to make room for the next.

Hideyos.h.i.+ had one great ambition, born in him when a boy, and haunting him as a man. This was to conquer Corea, and perhaps China as well. He had begged n.o.bunaga to aid him in this great design, but had only been laughed at for his pains. Now that he was at the head of affairs, this plan loomed up in large proportions in his mind. Corea had long ceased to pay tribute, and Corean pirates ravaged the coast. Here was an excuse for action. As for China, he knew that anarchy ruled there, and hoped to take advantage of this state of affairs.

Patting the back of a statue of Yoritomo in a patronizing fas.h.i.+on, he humorously said, "You are my friend. You took all the power in j.a.pan, a thing which only you and I have been able to do. But you came from a n.o.ble family, and were not, like me, the son of a peasant. I propose to outdo you, and conquer all the earth, and even China. What say you to that?"

To test the feeling of the G.o.ds about his proposed expedition, he threw into the air before a shrine a hundred "cash," or j.a.panese small coin, saying, to translate his words into the American vernacular, "If I am to conquer China, let these come up head."

They all came up "head," or what in j.a.pan answers to that word, and soldiers and ruler were alike delighted, for this omen seemed surely to promise success.