Beyond the hardship of the bad harvests, the stringent economic policy of the government after the lifting of the embargo on the export of gold laid ever heavier burdens on the farmers, and the panic in agriculture mounted to new heights. The Land of Abundant Rice, which was ancient Japan, was transformed into a wasteland populated by people sobbing from the pangs of hunger. And then the importing of rice, when there was more than enough rice within Japan, caused the price of rice to plunge disastrously. Meanwhile tenant farming grew by leaps and bounds, and more than half the crop a tenant produced had to go as rent, with not a single grain of rice going into the mouth of the farmer himself. The farmers had not one yen of currency. Trade was carried out by bartering. A pack of Shikishima cigarettes went for two quarts of rice, a haircut was four quarts, a pack of Golden Bat cigarettes was a hundred bunches of turnips, and twenty-six pounds of cocoons would bring in ten yen. That was the situation.
As you know, Your Honor, the farmers are breaking out in protest everywhere. There is danger that the farming villages will go Red. Even in the breasts of the young men who are being called to the imperial colors as loyal subjects one cannot find unalloyed patriotism, and that evil is beginning to infect the armed forces.
Giving no thought to these crises, the government plods along in the path of corruption. The zaibatsu has amassed vast sums through dollar buying and other policies ruinous to the nation, and no one pays any heed to the wretched misery of the masses. As a result of my varied reading and other research, I came to feel strongly that what had debased Japan to this extent was not just the sins of politicians. Much of the responsibility lay with the zaibatsu, who manipulated these politicians to satisfy their greedy craving for profit.
I never thought, however, of going over to the leftists. For the ideology of the leftists bore hostility toward the most revered person of His Sacred Majesty.
Japan from ancient days has been a land whose character was to reverence His Sacred Majesty, a harmonious land where the Emperor was held to be the head of the vast family that was the Japanese people. Here, I need hardly say, is the true image of the Emperor’s Land, a national character as everlasting as heaven and earth.
But what of this decadent Japan filled with people suffering from hunger? Why has this become such a degenerate age despite the revered person of the Emperor? Isn’t it the unparalleled virtue of the Emperor’s Land that the exalted ministers who serve at his side and the starving farmers in the remote villages of Tohoku are alike his children without difference or distinction? At first I firmly believed that the day would certainly come when the poor would be saved by the benevolence of His Sacred Majesty. Japan and the Japanese had for the time being gone somewhat astray. With the passage of time, the Yamato Spirit would reawaken in the hearts of her loyal subjects, and the whole nation working together would make the Emperor’s Land what it had been before. Such were the hopes that I once held. I had faith that the dark clouds would one day be blown away and that a bright and clear future lay ahead for Japan.
Wait as I might, however, that day did not come. The longer I waited, the darker the clouds became. Then I happened to read a book that struck me with the force of a revelation. This was the book of Tsunanori Yamao: The League of the Divine Wind. After I finished it, I was a different person. I realized that to go on merely sitting and waiting was hardly the behavior proper to a loyal man. Till that moment I had known nothing of desperate loyalty. Nor had I known that, once the flame of loyalty blazed up within one, it was necessary to die.
Over there the sun is shining. We cannot see it from here, but even the turgid gray light around us surely has the sun as its source, and so in one corner of the sky the sun must be shining. This sun is the true image of His Sacred Majesty. If the people could only bathe themselves in its rays, they would shout with joy. The desolate plain would then become fertile at once, and Japan, beyond any shadow of a doubt, would become once more the Land of Abundant Rice.
But the low-lying cloud of darkness covers the land and shuts off the light of the sun. Heaven and earth are cruelly kept apart, heaven and earth, which have but to meet to embrace smilingly, cannot even view each other’s sad faces. The sorrowful cries of the people cover the land but cannot reach the ears of heaven. To scream out is in vain, to weep, in vain, to protest, in vain. But if their voices could reach the ears of heaven, the power of heaven, as easily as you move your little finger, could clear away those dark clouds, could transform a marshy wasteland to a shining countryside.
Who was to carry word to heaven? Who, mounting to heaven through death, was to take upon himself the vital function of messenger? I perceived that this was what the valiant men of the League of the Divine Wind intended by their faith in the Ukei.
If we look on idly, heaven and earth will never be joined. To join heaven and earth, some decisive deed of purity is necessary. To accomplish so resolute an action, you have to stake your life, giving no thought to personal gain or loss. You have to turn into a dragon and stir up a whirlwind, tear the dark, brooding clouds asunder and soar up into the azure-blue sky.
Of course I thought of gathering a vast number of arms and men and sweeping the sky clear of darkness before mounting to heaven. But I gradually came to realize that that was unnecessary. The valiant men of the League, wielding their Japanese swords, fought their way into a camp of infantry armed with modern weapons. All I had to do was to direct myself at that spot where the clouds were darkest, that point where their soiled texture was thickest and most filthy. All I had to do was to tear open a hole there, with all my might, and soar to heaven alone.
I never thought in terms of killing people, only of destroying the deadly spirit that was poisoning Japan. And to do so I had to tear away the robe of flesh with which this spirit was garbed. By this action the souls of those whom we cut down would also become pure, and the bright, wholesome Yamato Spirit would come alive in their hearts again. And they, with my comrades and me, would rise to heaven. For we in turn, after destroying their flesh, had to commit seppuku immediately. Why? Because if we did not cast aside our own flesh as soon as possible, we could not fulfill our duty as bearers of an urgent message for heaven.
Even speculating on the Imperial Mind is disloyal. Loyalty, I think, is nothing else but to throw down one’s life in reverence for the Imperial Will. It is to tear asunder the dark clouds, climb to heaven, and plunge into the sun, plunge into the midst of the Imperial Mind.
This, then, is what my comrades and I pledged within our hearts.
Honda watched the face of the Chief Judge with unblinking gaze. As Isao had gone on with his explanation, the white, splotched skin covering the judge’s old cheeks, Honda observed, had gradually taken on the red glow of youth. When Isao had finished and took his seat, Judge Hisamatsu began to shuffle busily the papers before him, but obviously this was a device to hide his emotion. After a time the judge spoke.
JUDGE: So that’s it then? Does the prosecution have anything to say?
PROSECUTOR: Yes, Your Honor. To take things in proper order, I would like to say something with regard to the witness Miss Kito. I am sure that, when she was summoned, this court was exercising due consideration. Nevertheless, in my own view, I must not only say that her testimony was entirely irrelevant but, without going so far as to declare it perjury, contend that the credibility of the diary seems extremely questionable. As for the value of the diary as written evidence, then, I would register a forceful doubt. Now, with regard to the witness’s testimony that she was as fond of the defendant as if he were “a younger brother,” one would expect emotional involvement, in view of the long and cordial relationship between the Iinuma and Kito families. The defendant Iinuma himself spoke of an “attachment,” and so one might well imagine that a tacit understanding existed between these two. Consequently, I regret to say that, in both Miss Kito’s testimony and the defendant Iinuma’s account of that night, one can detect a kind of unnatural exaggeration. In short, I believe that the summon
ing of this witness was not a proper step.
Now to consider the long account that the defendant Iinuma has just given us: elements of fantasy and abstraction predominate in it. At first it would seem that he was fervently pouring out all that he had intended, but one has the impression that he deliberately obscured some significant aspects. For example, how did he come to abandon the plan to gather a large number of arms and men and sweep away the dark clouds altogether, thinking it would be sufficient to tear open the clouds at one spot only? That is a gap in his account that cannot be ignored. I believe that the defendant deliberately omitted the particulars of the matter at this point.
On the other hand, though the witness Mr. Kitazaki’s memory was not clear with regard to the time, he testified that Lieutenant Hori had shouted angrily, “Don’t you understand? Give it up!” either toward the end of October or the beginning of November of last year. I submit that this testimony contributes vitally relevant evidence. For it clearly has a bearing upon the defendant Iinuma’s account of the weapon exchange which he describes as having taken place on November eighteenth. If this weapon exchange had taken place earlier, if the night on which the Lieutenant shouted “Give it up” had been after it, the affair would be different. It is otherwise, however, and so the various parts fit together.
The judge, after conferring with the prosecutor and the defense counsel about the date and time of the next session, announced that the second session was at an end.
38
THE VERDICT was handed down on December 26, 1933, just before the year-end holiday. Though it was not the “not guilty” decision Honda had hoped for, it read: “The punishment to which the defendants are liable is hereby dismissed.” It was a decision that utilized a provision in Article 201 of the Criminal Code, pertaining to preparation for murder: “Dependent upon the circumstances, however, punishment may be remitted.”
The verdict acknowledged that preparation to commit murder had indeed taken place, but the defendants, with the exception of Sawa, were extremely young, their motives were pure, and they had obviously been carried away by excessive patriotism. Furthermore, there was inadequate evidence that, after plotting, they had not indeed turned aside from their criminal intent. The logic behind the remission of punishment for all the defendants was thus set forth in detail.
Then as to the older Sawa, had he been an initiator of the conspiracy, he would not have escaped, but since he had joined when it was already underway and seemed to have taken no particular leadership role, he benefited from the same remission of sentence.
Had there been a “not guilty” decision, the probability would have been strong that the prosecutor would have appealed, but as matters stood, Honda was hopeful that he would not do so. In any case, they would know within a week.
All the defendants were released, and they returned home to their parents.
On the evening of the twenty-sixth, there was a private dinner at the Academy of Patriotism to celebrate Isao’s return. Honda was the guest of honor, and Iinuma and his wife, Isao, Sawa, and the student body took part in the conviviality. Makiko was invited but did not come.
Up until the time the banquet began, Isao sat listening to the radio as though in a stupor. He heard the six o’clock Fairytale Theater, Hanako Muraoka’s Children’s Newspaper at six twenty, a talk by the chief surgeon of the Konoe Division on “Means to Be Taken by the Citizenry in the Event of Poison Gas Attack” at six twenty-five, and while he was listening to Harold Palmer’s six fifty-five Current Topics, he was compelled to get up and hurry to the dining room. Since returning home, he had merely smiled and said nothing.
His mother had met him at the door, weeping without restraint, and then, after putting on a shiny, freshly laundered apron, she retired into the kitchen and threw herself into the task of chopping vegetables. The kitchen was crowded with rejoicing housewives who had come to help her. As his mother gave orders, her busy fingertips seemed to send forth unseen rays directed at the platters everywhere, and these were instantly filled with multicolored sashimi and broiled fish and meats. Women’s laughter from the kitchen echoed in Isao’s ears like sounds from another world.
Iinuma and the Academy students had met Isao and Sawa, and, on the way home, all had stopped to offer reverence before the Imperial Palace and at Meiji Shrine, and as soon as they had returned to the Academy, they went to worship as one family in the shrine located in one wing. Only after this was Isao able to enjoy the leisure of a hot bath. All the gods had been thanked, and now at this banquet it remained to thank the one who, in the world of humans, deserved the most thanks: Honda. Iinuma, in his formal kimono with family crest, rose from his seat, moved down to a humble place with his son and Sawa on either side of him, and, turning to Honda, bowed low.
Isao did as he was told. Even his smile appeared to be one demanded of him. Sounds were ringing in his ears. Things were stirring and bustling. Things were glittering and dancing before his eyes. Things he had long dreamed of were being conveyed to his mouth. His senses were surely operative yet they diffused reality. The food seemed as insubstantial as delicacies tasted in dreams. The twelve-mat room in which he sat seemed to become permeated with a painful brilliance and suddenly transformed into a vast hall of a hundred or two hundred mats, where, far in the distance, a throng had gathered for a festive banquet. They were people with whom he had nothing to do.
It was Honda who quickly noticed that Isao had lost that piercing stare of his.
Iinuma smiled at Honda’s concern. “Naturally he’s still somewhat numb,” he said in a low voice. “I had a similar experience. Of course in my case it wasn’t so long, but even at that, I was in a state of collapse for a week or so afterwards. I couldn’t really feel free. . . . There’s nothing to worry about, Mr. Honda. But here now, do you know why I’m having this party for the boy? It’s just to make this the day to celebrate his becoming an adult. He won’t be twenty-one for a while yet, but there’s no doubt that this day will be one of the most memorable of his life, the day of his rebirth. From now on tonight I’ll be giving him rather rough treatment, but I intend to really open Isao’s eyes and treat him as a full-fledged adult. And I know, sir, that you understand how I feel as a father and won’t try to stop me.”
Isao, in the meantime, sat drinking with Sawa, both of them surrounded by students. Sawa was entertaining everyone by recounting prison experiences in a loud voice while Isao merely smiled and remained silent.
The youngest student, Tsumura, who idolized Isao, grew irritated as one funny story followed another, wanting to hear the icy severity of Isao’s words. His attention never wavered from him, but, since Isao offered nothing at all, Tsumura finally took the initiative and whispered to him: “Isao, did you hear the disgusting thing Kurahara did?”
The name Kurahara struck Isao’s ears like a peal of thunder. As soon as he heard that name, the realm of reality which had seemed so distant suddenly impinged itself upon his senses like sweat-drenched underwear clinging to one’s skin.
“Kurahara? What about him?”
“Something I saw in yesterday’s paper. The Imperial Way gave its whole front page to it,” Tsumura answered, citing the name of a right-wing newspaper. “It was really disgusting.” He pulled a folded-up tabloid newspaper from his jacket pocket and showed it to Isao. Then he peered intently over Isao’s shoulder as he read the article, his breath hot, his angry eyes seeming to burn holes through the paper. “It was really disgusting,” he repeated.
The newspaper was crudely printed, with broken type evident here and there. The story it carried did not appear in major newspapers but was an article reprinted by permission of a Shinto publication connected with the Grand Shrine of Isé.
According to the article, Kurahara had, on December fifteenth, attended a session of the Kansai Bankers Association, and on his return had stopped at Isé, where he had stuffed himself with a dinner of Matsuzaka beef, which he especially favored. And on the following morning, he went together wi
th the Prefectural Governor to offer worship at the Inner Shrine of Isé.
With them were their secretaries and a number of other underlings, but Kurahara and the Governor were accorded special treatment by having two folding chairs set up for them on the gravel pathway. At the sacred branch ceremonial too, two previously prepared sakaki sprigs were handed over to them. Both stood and, holding their sprigs aloft, listened to the ritual prayers. Then suddenly Kurahara, apparently feeling an itch on his back, transferred the sprig to his left hand and tried to scratch the spot, but could not reach it. He took the sprig in his right hand once more and this time reached behind him with his left. Again he failed to reach it.
The ritual prayers continued, still without any hint of coming to an end. Kurahara hesitated a moment, then, hindered as he was by the sakaki branch, decided to lay it down on the chair. Then he put both hands behind his back and scratched. At that moment the prayers finally ended, and two assistant priests indicated that the two men were to offer their sprigs.
Kurahara, forgetting that he had put aside his sprig, joined issue with the Governor in a contest of mutual deferring. Finally the Governor yielded, and stepped forward to make his offering. At this moment the priests were shocked to see that the sakaki sprig was gone from Kurahara’s hand, but it was too late. For Kurahara, relieved that the Governor had preceded him, had sat down for the time being, crushing beneath his buttocks the sprig that lay on his chair. In the midst of the Shinto music accompanying the ritual, this faux pas was quickly passed off without attracting too much attention. Before many people had noticed, Kurahara, furnished with a fresh sprig, was stepping forward to offer worship. But, among the young priests who witnessed this, there was one who could not restrain his indignation. It was he who wrote about it in the Shrine journal, an article that came to the attention of the Imperial Way.
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