“That’s a good thing,” replies my master quite encouragingly.
“Since a little while back, I and a few like-minded friends have got together and organized a reading group. The idea is to meet once a month for the purpose of continued studying in this field. In fact, we’ve already had the first meeting at the end of last year.”
“May I ask you a question? When you say, like that, a reading group, it suggests that you engage in reading poetry and prose in a singsong tone. But in what sort of manner do you, in fact, proceed?”
“Well, we are beginning with ancient works but we intend to consider the works of our fellow members.”
“When you speak of ancient works, do you mean something like Po Chu-i’s Lute Song?”
“No.”
“Perhaps things like Buson’s mixture of haiku and Chinese verse?”
“No.”
“What kinds of thing do you then do?”
“The other day, we did one of Chikamatsu’s lovers’ suicides.”
“Chikamatsu? You mean the Chikamatsu who wrote jōruri plays?”
There are not two Chikamatsus. When one says Chikamatsu, one does indeed mean Chikamatsu the playwright and could mean nobody else. I thought my master really stupid to ask so fool a question. However, oblivious to my natural reactions, he gently strokes my head. I calmly let him go on stroking me, justifying my compliance with the reflection that so small a weakness is permissible when there are those in the world who admit to thinking themselves under loving observation by persons who merely happen to be cross-eyed.
Beauchamp answers, “Yes,” and tries to read the reaction on my master’s face.
“Then is it one person who reads or do you allot parts among you?”
“We allot parts and each reads out the appropriate dialogue. The idea is to empathize with the characters in the play and, above all, to bring out their individual personalities. We do gestures as well. The main thing is to catch the essential character of the era of the play. Accordingly, the lines are read out as if spoken by each character, which may perhaps be a young lady or possibly an errand-boy.”
“In that case it must be like a play.”
“Yes, almost the only things missing are the costumes and the scenery.”
“May I ask if your reading was a success?”
“For a first attempt, I think one might claim that it was, if anything, a success.”
“And which lovers’ suicide play did you perform on the last occasion?”
“We did a scene in which a boatman takes a fare to the red light quarter of Yoshiwara.”
“You certainly picked on a most irregular incident, didn’t you?” My master, being a teacher, tilts his head a little sideways as if regarding something slightly doubtful. The cigarette smoke drifting from his nose passes up by his ear and along the side of his head.
“No, it isn’t that irregular. The characters are a passenger, a boatman, a high-class prostitute, a serving-girl, an ancient crone of a brothel-attendant, and, of course, a geisha-registrar. But that’s all.” Beauchamp seems utterly unperturbed. My master, on hearing the words “a high-class prostitute,” winces slightly but probably only because he’s not well up in the meanings of such technical terms as nakai, yarite, and kemban.
He seeks to clear the ground with a question. “Does not nakai signify something like a maid-servant in a brothel?”
“Though I have not yet given the matter my full attention, I believe that nakai signifies a serving-girl in a teahouse and that yarite is some sort of an assistant in the women’s quarters.” Although Beauchamp recently claimed that his group seeks to impersonate the actual voices of the characters in the plays, he does not seem to have fully grasped the real nature of yarite and nakai.
“I see, nakai belong to a teahouse while yarite live in a brothel. Next, are kemban human beings or is it the name of a place? If human, are they men or women?”
“Kemban, I rather think, is a male human being.”
“What is his function?”
“I’ve not yet studied that far. But I’ll make inquiries, one of these days.”
Thinking, in the light of these revelations, that the play-readings must be affairs extraordinarily ill-conducted, I glance up at my master’s face.
Surprisingly, I find him looking serious. “Apart from yourself, who were the other readers taking part?”
“A wide variety of people. Mr. K, a Bachelor of Law, played the high-class prostitute, but his delivery of that woman’s sugary dialogue through his very male mustache did, I confess, create a slightly queer impression. And then there was a scene in which this oiran was seized with spasms. . .”
“Do your readers extend their reading activities to the simulation of spasms?” asked my master anxiously.
“Yes indeed; for expression is, after all, important.” Beauchamp clearly considers himself a literary artist à l’outrance.
“Did he manage to have his spasms nicely?” My master has made a witty remark.
“The spasms were perhaps the only thing beyond our capability at such a first endeavor.” Beauchamp, too, is capable of wit.
“By the way,” asks my master, “what part did you take?”
“I was the boatman.”
“Really? You, the boatman!” My master’s tone was such as to suggest that, if Beauchamp could be a boatman, he himself could be a geisha-registrar. Switching his tone to one of simple candor, he then asks: “Was the role of the boatman too much for you?”
Beauchamp does not seem particularly offended. Maintaining the same calm voice, he replies, “As a matter of fact, it was because of this boatman that our precious gathering, though it went up like a rocket, came down like a stick. It so happened that four or five girl students are living in the boarding house next door to our meeting hall. I don’t know how, but they found out when our reading was to take place. Anyway, it appears that they came and listened to us under the window of the hall.
I was doing the boatman’s voice, and, just when I had warmed up nicely and was really getting into the swing of it—perhaps my gestures were a little over-exaggerated—the girl students, all of whom had managed to control their feelings up to that point, thereupon burst out into simultaneous cachinnations. I was of course surprised, and I was of course embarrassed: indeed, thus dampened, I could not find it in me to continue. So our meeting came to an end.”
If this were considered a success, even for a first meeting, what would failure have been like? I could not help laughing. Involuntarily, my Adam’s apple made a rumbling noise. My master, who likes what he takes to be purring, strokes my head ever more and more gently. I’m thankful to be loved just because I laugh at someone, but at the same time I feel a bit uneasy.
“What very bad luck!” My master offers condolences despite the fact that we are still in the congratulatory season of the New Year.
“As for our second meeting, we intend to make a great advance and manage things in the grand style. That, in fact, is the very reason for my call today: we’d like you to join our group and help us.”
“I can’t possibly have spasms.” My negative-minded master is already poised to refuse.
“No, you don’t have to have spasms or anything like that. Here’s a list of the patron members.” So saying, Beauchamp very carefully produced a small notebook from a purple-colour carrying-wrapper. He opened the notebook and placed it in front of my master’s knees. “Will you please sign and make your seal-mark here?” I see that the book contains the names of distinguished Doctors of Literature and Bachelors of Arts of this present day, all neatly mustered in full force.
“Well, I wouldn’t say I object to becoming a supporter, but what sort of obligations would I have to meet?” My oyster-like master displays his apprehensions. . .
“There’s hardly any obligation. We ask nothing from you except a signature expressing your approval.”
“Well, in that case, I’ll join.” As he realizes that there is no real
obligation involved, he suddenly becomes lighthearted. His face assumes the expression of one who would sign even a secret commitment to engage in rebellion, provided it was clear that the signature carried no binding obligation. Besides, it is understandable that he should assent so eagerly: for to be included, even by name only, among so many names of celebrated scholars is a supreme honor for one who has never before had such an opportunity. “Excuse me,” and my master goes off to the study to fetch his seal. I am tipped to fall unceremoniously onto the matting.
Beauchamp helps himself to a slice of sponge cake from the cake-bowl and crams it into his mouth. For a while he seems to be in pain, mumbling. Just for a second I am reminded of my morning experience with the rice-cake. My master reappears with his seal just as the sponge cake settles down in Beauchamp’s bowels. My master does not seem to notice that a piece of sponge cake is missing from the cake-bowl. If he does, I shall be the first to be suspected.
Mr. Beauchamp having taken his departure, my master reenters the study where he finds on his desk a letter from friend Waverhouse.
“I wish you a very happy New Year. . .”
My master considers the letter to have started with an unusual seriousness. Letters from Waverhouse are seldom serious. The other day, for instance, he wrote: “Of late, as I am not in love with any woman, I receive no love letters from anywhere. As I am more or less alive, please set your mind at ease.” Compared with which, this New Year’s letter is exceptionally matter-of-fact:
I would like to come and see you, but I am so very extremely busy every day because, contrary to your negativism, I am planning to greet this New Year, a year unprecedented in all history, with as positive an attitude as is possible. Hoping you will understand. . .
My master quite understands, thinking that Waverhouse, being Waverhouse, must be busy having fun during the New Year season.
Yesterday, finding a minute to spare, I sought to treat Mr. Beauchamp to a dish of moat-bells. Unfortunately, due to a shortage of their ingredients, I could not carry out my intention. It was most regrettable. . .
My master smiles, thinking that the letter is falling more into the usual pattern.
Tomorrow there will be a card party at a certain Baron’s house; the day after tomorrow a New Year’s banquet at the Society of Aesthetes; and the day after that, a welcoming party for Professor Toribe; and on the day thereafter. . .
My master, finding it rather a bore, skips a few lines.
So you see, because of these incessant parties— nō song parties, haiku parties, tanka parties, even parties for New Style Poetry, and so on and so on, I am perpetually occupied for quite some time. And that is why I am obliged to send you this New Year’s letter instead of calling on you in person. I pray you will forgive me. . .
“Of course you do not have to call on me.” My master voices his answer to the letter.
Next time that you are kind enough to visit me, I would like you to stay and dine. Though there is no special delicacy in my poor larder, at least I hope to be able to offer you some moat-bells, and I am indeed looking forward to that pleasure. . .
“He’s still brandishing his moat-bells,” muttered my master, who, thinking the invitation an insult, begins to feel indignant.
However, because the ingredients necessary for the preparation of moat-bells are currently in rather short supply, it may not be possible to arrange it. In which case, I will offer you some peacocks’ tongues. . .
“Aha! So he’s got two strings to his bow,” thinks my master and cannot resist reading the rest of the letter.
As you know, the tongue meat per peacock amounts to less than half the bulk of the small finger. Therefore, in order to satisfy your gluttonous stomach. . .
“What a pack of lies,” remarks my master in a tone of resignation.
I think one needs to catch at least twenty or thirty peacocks. However, though one sees an occasional peacock, maybe two, at the zoo or at the Asakusa Amusement Center, there are none to be found at my poulterer’s, which is occasioning me pain, great pain. . .
“You’re having that pain of your own free will.” My master shows no evidence of gratitude.
The dish of peacocks’ tongues was once extremely fashionable in Rome when the Roman Empire was in the full pride of its prosperity. How I have always secretly coveted after peacocks’ tongues, that acme of gastronomical luxury and elegance, you may well imagine. . .
“I may well imagine, may I? How ridiculous.” My master is extremely cold.
From that time forward until about the sixteenth century, peacock was an indispensable delicacy at all banquets. If my memory serves me, when the Earl of Leicester invited Queen Elizabeth to Kenilworth, peacocks’ tongues were on the menu. And in one of Rembrandt’s banquet scenes, a peacock is clearly to be seen, lying in its pride upon the table. . .
My master grumbles that if Waverhouse can find time to compose a history of the eating of peacocks, he cannot really be so busy.
Anyway, if I go on eating good food as I have been doing recently, I will doubtless end up one of these days with a stomach weak as yours. . .
“‘Like yours’ is quite unnecessary. He has no need to establish me as the prototypical dyspeptic,” grumbles my master.
According to historians, the Romans held two or three banquets every day. But the consumption of so much good food, while sitting at a large table two or three times a day, must produce in any man, however sturdy his stomach, disorders in the digestive functions. Thus nature has, like you. . .
“‘Like you,’ again, what impudence!”
But they, who studied long and hard simultaneously to enjoy both luxury and exuberant health, considered it vital not only to devour disproportionately large quantities of delicacies, but also to maintain the bowels in full working order. They accordingly devised a secret formula. . .
“Really?” My master suddenly becomes enthusiastic.
They invariably took a post-prandial bath. After the bath, utilizing methods whose secret has long been lost, they proceeded to vomit up everything they had swallowed before the bath. Thus were the insides of their stomachs kept scrupulously clean. Having so cleansed their stomachs, they would sit down again at the table and there savor to the uttermost the delicacies of their choice. Then they took a bath again and vomited once more. In this way, though they gorged on their favorite dishes to their hearts’ content, none of their internal organs suffered the least damage. In my humble opinion, this was indeed a case of having one’s cake and eating it.
“They certainly seem to have killed two or more birds with one stone.” My master’s expression is one of envy.
Today, this twentieth century, quite apart from the heavy traffic and the increased number of banquets, when our nation is in the second year of a war against Russia, is indeed eventful. I, consequently, firmly believe that the time has come for us, the people of this victorious country, to bend our minds to study of the truly Roman art of bathing and vomiting. Otherwise, I am afraid that even the precious people of this mighty nation will, in the very near future, become, like you, dyspeptic. . .
“What, again like me? An annoying fellow,” thinks my master.
Now suppose that we, who are familiar with all things Occidental, by study of ancient history and legend contrive to discover the secret formula that has long been lost; then to make use of it now in our Meiji Era would be an act of virtue. It would nip potential misfortune in the bud, and, moreover, it would justify my own everyday life which has been one of constant indulgence in pleasure.
My master thinks all this a trifle odd.
Accordingly, I have now, for some time, been digging into the relevant works of Gibbon, Mommsen, and Goldwin Smith, but I am extremely sorry to report that, so far, I have gained not even the slightest clue to the secret. However, as you know, I am a man who, once set upon a course, will not abandon it until my object is achieved. Therefore my belief is that a rediscovery of the vomiting method is not far off. I will l
et you know when it happens. Incidentally, I would prefer postponing that feast of moat-bells and peacocks’ tongues, which I’ve mentioned above, until the discovery has actually been made. Which would not only be convenient to me, but also to you who suffer from a weak stomach.
“So, he’s been pulling my leg all along. The style of writing was so sober that I have read it all, and took the whole thing seriously.
Waverhouse must indeed be a man of leisure to play such a practical joke on me,” said my master through his laughter.
Several days then passed without any particular event. Thinking it too boring to spend one’s time just watching the narcissus in a white vase gradually wither, and the slow blossoming of a branch of the blue-stemmed plum in another vase, I have gone around twice to look for Tortoiseshell, but both times unsuccessfully. On the first occasion I thought she was just out, but on my second visit I learnt that she was ill.
Hiding myself behind the aspidistra beside a wash-basin, I heard the following conversation which took place between the mistress and her maid on the other side of the sliding paper-door.
“Is Tortoiseshell taking her meal?”
“No, madam, she’s eaten nothing this morning. I’ve let her sleep on the quilt of the foot-warmer, well wrapped up.” It does not sound as if they spoke about a cat. Tortoiseshell is being treated as if she were a human.
As I compare this situation with my own lot, I feel a little envious but at the same time I am not displeased that my beloved cat should be treated with such kindness.
“That’s bad. If she doesn’t eat she will only get weaker.”