The Master of Go, 2

Art, war, and Go


The clouds of the Second World War cast its shadows on Kawabata Yasunari's writing of The Master of Go. The novelist himself acknowledged that the game was "a contest and a show of strength". His news reports appeared in the papers prior to the war, but the narrative was collected and revised during and in the aftermath of the war.

The two sides had an equal opportunity of winning and strategies had to be devised along the way. Much had been made about the differing methods of the two players, and the "violence" with which they made their moves. Like in any combat or board game, rules of engagement ("its conscience and its ethics") had to be followed. But as with an actual battle, "the unforeseeable occurs and fates are sealed in an instant". "This is what war must be like", commented one observer when one of the players made a decisive move that assured his win and his opponent's defeat.
 
The way he described the tension-filled game, the unnerving moves and counter-moves of both sides, the singular purpose and obsession possessing both players, the destructive nature of the game itself, the way it could harm a player physically and psychologically. All these were indications that the sport was a dangerous arena, with sufficient space reserved for madness, cruelty, and perversion.
A notable incident in the book was when the writer played a match of Go with an amateur foreigner – an American and Go enthusiast. While playing, he contrasted his own temperament with that of the stranger's.

He had the forms down well enough, but he had a way of playing thoughtlessly, without really putting himself into the game. Losing did not seem to bother him in the least. He went happily through game after game, as if to say that it was really silly to take a mere game seriously. He lined his forces up after patterns he had been taught, and his opening plays were excellent; but he had no will to fight. If I pushed him back a little or made a surprise move, he quietly collapsed. It was as if I were throwing a large but badly balanced opponent in a wrestling match. Indeed this quickness to lose left me wondering uncomfortably if I might not have something innately evil concealed within me. Quite aside from matters of skill, I sensed no response, no resistance. There was no muscular tone in his play. One always found a competitive urge in a Japanese, however inept he might be at the game. One never encountered a stance as uncertain as this. The spirit of Go was missing. I thought it all very strange, and I was conscious of being confronted with utter foreignness. 

The key words in this passage are evil, competitiveness, and foreignness. Concepts that could be associated with the rise of militarism in Japan during the first half of twentieth century.

The writer went on to conclude that as opposed to Oriental Go which had "gone beyond game and test of strength and become a way of art" and which "has about it a certain Oriental mystery and nobility", "Western Go is wanting in spirit". And then he went on to discuss how Japanese Go had been derived from China, how it had been "elevated and deepened by the Japanese".

The 1938 Go match itself was contemporaneous with the Second Sino-Japanese War. The metaphor was not lost on Kawabata.

There was gunfire. Troops of student reserves were in training. More than a score of acquaintances in the literary world had gone off with the army and navy to observe the attack on Hankow [Hankou, China]. I was not selected for the party. Left behind, I wrote in my Nichinichi reports of how popular Go had always been in time of war, of how frequently one heard stories of games in battle encampments, of how closely the Way of the Warrior resembled a way of art, there being an element of the religious in both.

Perhaps there lay in the perversion of the beautiful game of Go the seeds of fascism, the excessive romanticization of nationalism and cultural supremacy, the way distorted ideology and religiosity could harmfully invade the Japanese psyche and give rise to fascism and militarism.

Kawabata's elegy may not only be directed to the vanishing code of an imperial culture, represented by the board game. He may also be grieving for the defeat of Japan in the war. Interestingly, his chronicle of a famous game of Go provided a window into Japanese perception of their own national culture; how, depending on one's perspective (and actions), it can be perceived (and played) as beautiful art or ugly war.


Again for the Japanese Literature Challenge 7 and January in Japan. An earlier post here.

The Master of Go

The Master of Go by Kawabata Yasunari, translated by Edward G. Seidensticker (Perigee Books, 1981)



"A sad, elegant piece of reportage" was how the translator Edward G. Seidensticker described The Master of Go in the introduction. It was about an actual 1938 match that Kawabata Yasunari reported in the newspapers. The novelist reworked his narrative during the war and it was finally published as a book ten years after, in 1954. It was obvious from his treatment of the particular game of Go that the story was not merely a straightforward narrative of a battle between two diametrically opposite positions. It was also a meditation on the art of fiction and on cultural tradition, and, less obvious, a glimpse into the psyche of a nation at war.

As with the tea ceremony in Thousand Cranes and the weaving of obi in The Old Capital, the game of Go was here portrayed as "a way of life and art". And like the other two novels, this "chronicle-novel" was suffused with respect for cultural products and artifacts. The Go board and stones were evoked with particular care. The dedication of the players to the craft was but a reflection of the perfectionist builders of Go board.

I don't remember when it was, but I once saw a Go board of lacquer. It wasn't just lacquer-coated, it was dry lacquer to the core. A lacquer man in Aomori made it for his own amusement. He took twenty-five years to do it, he said. I imagine it would take that long, waiting for the lacquer to dry and then putting on a new coat. The bowls and boxes were solid lacquer too.

It would not be a spoiler to mention that this was a portrait of the magnanimous defeat of the Master at the hands of his challenger Otaké. The elegiac tone of the narrative seemed to extol the passage of an era and old traditions – represented by the Master – and to herald the entry of new, fresh blood who would take over the reins of the new era – represented by Otaké. The rivalry between tradition and modernity was a constant in Japanese literary novelists. The old inevitably paving the way for the new was there in the works of Sōseki, Akutagawa, Tanizaki, and Mishima. Kawabata's version of this conflict was through his characteristic elegant elegy for the "dying" art of the game and the traditional culture and values associated with it.

It may be said that the Master was plagued in his last match by modern rationalism, to which fussy rules were everything, from which all the grace and elegance of Go as art had disappeared, which quite dispensed with respect for elders and attached no importance to mutual respect as human beings. From the way of Go the beauty of Japan and the Orient had fled. Everything had become science and regulation. The road to advancement in rank, which controlled the life of a player, had become a meticulous point system. One conducted the battle only to win, and there was no margin for remembering the dignity and the fragrance of Go as an art. The modern way was to insist upon doing battle under conditions of abstract justice, even when challenging the Master himself. ... Perhaps what had happened was natural, Go being a contest and a show of strength.

The novel described the extreme discipline and dedication of the two players to their craft. Several times, Kawabata referred to the game as "art" or to the Master as an "artist". The game, which was fought in several sessions at specified intervals and which lasted for half a year, was almost elevated to a life and death situation. The players, especially the Master, were constantly plagued by health problems and psychological stress.

Although based on facts, the novelist's presentation of the story often courted the apocryphal. The account of the events felt more like an annotation of a written piece, with some details added in to embellish the story. There were details that were deliberately falsified either because Kawabata wanted to distance himself from his story or because he was trying to achieve a dramatic effect. (The translator's introduction and detailed notes at the end of the novel were particularly useful in determining which parts of the narrative are factually incorrect. Here the translator also played the role of fact-checker.) In any case, it was refreshing to see the novelistic side of Kawabata prevailing over journalism, how he treated reality as bendable, how he practiced creative nonfiction wherein objective reality was falsified, misused, and betrayed imaginatively. – "Since I was reporting on a match sponsored by a newspaper, I had to arouse interest. A certain amount of embroidering was necessary."

Being largely a "mental" game where a single move of a stone was inscrutable, where the meaning of that move was never fully revealed but only hinted at, Go was a perfect representation of Kawabata's literary medium. In the mysterious exchange of moves in Go lay his art of the novel – the art of uncertainty and vagueness.

It would seem that the mistake [in the game] resulted from more than an outburst of the anger the Master had felt all morning. Yet one cannot be sure. The Master himself could not have measured the tides of destiny within him, or the mischief from those passing wraiths.

Kawabata often interjected a lot of things from the gestures and comportment of the two players. But in every case, he was almost reduced to conjectures and assumptions, to make an uncertain ("one cannot be sure") interpretation of the proceedings of the game. He often acknowledged this uncertainty; he always put "perhaps" in his commentary on the game. "Vagueness" was Kawabata's fictional aesthetic.

"It seems strange that I've come as far as I have. I'm not much of a thinker, and I don't have what you might call beliefs. People talk about my responsibility to the game, but that hasn't been enough to bring me this far. And they can call it physical strength if they like—but that really isn't it either." He spoke slowly, his head slightly bowed. "Maybe I have no nerves. A vague, absent sort—maybe the vagueness has been good for me. The word means two different things in Tokyo and Osaka, you know. In Tokyo it means stupidity, but in Osaka they talk about vagueness in a painting and in a game of Go. That sort of thing." The Master seemed to savor the word as he spoke, and I savored it as I listened.

In this piece of nonfiction, Kawabata was surprisingly not a mystical observer of inexpressible actions but a mediator of an exciting game. However vague and humble he could be, he was truly invested in the game, watching it with a sense of immediacy and profound interest.


Read for the Japanese Literature Challenge 7 and January in Japan.

Thousand Cranes (Kawabata Yasunari)

Thousand Cranes by Kawabata Yasunari, translated by Edward G. Seidensticker (Perigee, 1981)


When Kikuji's father died it seemed he inherited not only his material properties--the house and the antique tea bowls. His father's mistresses seemed to claim their hold onto him too. At the beginning of the novel, his father's first mistress Chikako sought him out to participate in a tea ceremony. But it seemed there was more to her invitation than tea drinking. She was arranging for Kikuji to meet a young beautiful woman as a marriage prospect. Mrs. Ota, his father's second mistress, with whom his father had had a longer lasting affair, was also present in the tea ceremony, together with her daughter. Her presence turned out to be a prelude to sexual relations with her former benefactor's son, with Kikuji himself.

The novel was another slippery haiku performance from Kawabata. As with his earlier novel Snow Country, nature and culture functioned as more than backdrops to sexual encounters. They were the very settings on which human frailties and beauties were heated to bubble up to the surface like steam on a tea kettle.

Over fiery coals the tea boils to perfection. The smoke couldn't hide the hushed desires, meaningful evasions, and raging passions of the characters. The elaborate tea ceremony at the opening almost obscured the all-too-civilized catfight between two mistresses soliciting the attention of a young man.

Thousand Cranes was a work of high symbolism and lyricism. It could be seen as a novel of cultural inheritance, the transference of culture through the generations, like a valuable heirloom in a family.

Before Mrs. Ota's ashes it [Shino tea ware] had been a flower vase, and now it was back at its old work, a water jar in a tea ceremony.

A jar that had been Mrs. Ota's was now being used by Chikako. After Mrs. Ota's death, it had passed to her daughter, and from Fumiko it had come to Kikuji.

It had had a strange career. But perhaps the strangeness was natural to tea vessels.

In the three or four hundred years before it became the property of Mrs. Ota, it had passed through the hands of people with what strange careers?

"Beside the iron kettle, the Shino looks even more like a beautiful woman," Kikuji said to Fumiko. "But it's strong enough to hold its own against the iron."

The novel could also be seen as a description of "cultural niche" (cf. ecological niche), the unique functions and inherent values of products and artifacts like tea bowls, in which the essence of culture dwells since immemorial time. There was a kind of mutual agreement between tea bowls and tea drinkers: the drinkers maintain the beauty of the bowls; the drink rejuvenates its drinkers.

"It's a great waste not to use Shino [sixteenth century ware] for tea. You can't bring out the real beauty of a tea piece unless you set it off against its own kind."
...
In black enamel touched with green and an occasional spot of russet, thick leaves of grass encircled the waist of the bowl. Clean and healthy, the leaves were enough to dispel his morbid fancies.

The proportions of the bowl were strong and dignified.

One appraised the value of tea vessels in terms of their aesthetic qualities and utility. Beauty and function defined their place in the world. The tea bowls were a valuable inheritance and were acquired at a high price. One left one's soul in them, like the stain of a lipstick that couldn't be rubbed off a teacup's rim.

The Shino was reddish to begin with, but Mother used to say that she couldn't rub [her] lipstick from the rim, no matter how hard she tried. I sometimes look at it now that she is dead, and there does seem to be a sort of flush in one place.

There was coevolution between cultural artifacts and people. As with The Old Capital, Kawabata was concerned with how cultures and traditions are transferred like genetic traits, like birthmarks. The imprint of culture was consistent to the way a birthmark was imprinted on a person. In the novel, Chikako had a birthmark on her breast. This mark, one character had noted, could leave a lasting impression on a child suckling on it.

From the day it was born it would drink there; and from the day it began to see, it would see that ugly mark on its mother's breast. Its first impression of the world, its first impression of its mother, would be that ugly birthmark, and there the impression would be, through the child's whole life.

As for the figure of the "thousand cranes", it was the striking pattern on a young woman's kerchief. It had so affected Kikuji's perception of her (the Inamura girl, the marriage prospect) that she came to embody it, becoming for him the "girl of the thousand cranes". The pattern could symbolize the vitality of youth, or the exhilarating freedom in flying. In the flight of the thousand cranes, flapping wings bring bird blood into the bristles of every feather. She probably inherited this piece of cloth from someone.

Read for Tony's January in Japan.

200 books received: Arigato, BookMooch!

I picked up several books from the post office. The first book came from Portugal, while the rest were from the US.

Rashomon and Other Stories – Ryunosuke Akutagawa

The Woman in the Dunes – Kobo Abe

Snow Country – Yasunari Kawabata

The Old Capital – Yasunari Kawabata

The Oxford Book of Japanese Short Stories – Theodore Goossen (ed.)

Toddler-Hunting and Other Stories – Taeko Kōno

I got them from BookMooch, a book trading site I've been a member of since October 2007. To date, I've received a total of 200 books from all over the world. In turn, I have given away 159 books.