The Fairy-Tales of Akutagawa RyOnoskue
An Honors Thesis (HON 499)
by
Anthony Daniel Perrin
Thesis Advisor
Kazumi Matsumoto
Ball State University
Muncie, Indiana
December 2013
Expected Date of Graduation
December 2013
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The Japanese author Akutagawa RyOnosuke was a product of the liberal political and
cultural climate of TaishO-era Japan (1912-1926), and yet in many ways his works were entirely
separate from his contemporaries. In my introduction, I examine Akutagawa's life and career and
how his writing differed from other Taisho authors.
Most of Akutagawa 's oeuvre is reliant on outside sources, such as histories or traditional
stories from many cultures . While some of these are faithful retellings, Akutagawa often departs
wildly from his source material. In this thesis I have translated four of the author's fairy tales, three of
which are based on traditional stories and one original fairy tale. Also included are more traditional
renditions of the same fairy tales for comparison's sake. I have included commentary on individual
stories and on some specific translation choices in the form of endnotes.
Acknowledgements
Thanks to all of my Japanese teachers over the years: Inaba-sensei, Ishiyama-sensei,
Kawagishi-sensei , Nagata-sensei, amine-sensei, Rybarczyk-sensei, Tei-sensei, Tomizawa-sensei,
and Ueda-sensei .
Special thanks to Tsugawa-sensei , for performing the unenviable task of making a high
school student eager to learn another language.
Very special thanks to my thesis advisor, Matsumoto-sensei. Her guidance and suggestions
on this project make up a tiny fraction of the help and assistance she has given me in my time at Bali
State University.
ii
Table of Contents
Abstract. .. ... ..... ... .. ... .. .. ..... .. ... ... .... .... ..... . ...... .. ........ . .. ...... .. .. ... .. ....... .. ..... ... .......... ... ... ..... i
Acknowledgements .. .. ....... . .. ..... .... ...... .. .. .... .. .... .. ... .. ........ .. ........ . .....................................ii
Author's Statement. ... .. .. .. .. ... ..... ...... .. ... .. . .. .... ... .. ..... .. ... .. .. ... ... . ..... .. ... .... .. .. . ..... ... . .. .... .. ... . 1
Notes on Style ...... ... ... ..... .... .. ..... ... ... .... ... .. ............................. .... .... .. .... ... ... .... ... . .. ...... .... 3
Sign of the Times: Akutagawa and TaishO Era Literature ................................................. . ...... .4
The Monkey and the Crab ... ... ... ... . .. ... ..... . '" ...... ... .... ...... ... .. . ........... '" .... ... , .. ... .... ... .. .. ..... . 11
Peach Boy .. .. ..... .. . .... . ...... ... .. .. .. .... .. . .............. . .. . ... ... ..... . .... ... .. . ....... .. .... . . .. . .. .. . ...... ... ... .. 21
Crackle Mountain ..... .. .. .. . ... .. . ............ . .. .. ... . .. .. . .............................. . ...... .. ... .... . .. ....... ..... .. 36
The Three Treasures .. ... ... .......... .... ..... ... ... . ............. .... ........ .. ........... ... ... ..... . .... .... .. ....... .45
Endnotes ......................................... . .. .......... .. .. ... ........ . ...... . ...... . .. .... ' " ..... .. ..... . ........... 59
Works Cited ..... .. ...... .. . ....... . . .. .. ..... . .. . ..... . ..... ... .... ... ..... .... ... ...... ... . ..... .. .... . .. . ... .. . .... ........ 68
Author's Statement
This thesis consists of translations of seven short stories by two Japanese writers. Four of
the works are by Akutagawa RyOnosuke and the other three are by Kusuyama Masao . All of
Kusuyama's works are adaptations of traditional Japanese fairy tales written around the same time
as Akutagawa 's stories. Three of Akutagawa 's works are also based-though much more loosely
on these same fairy tales.
Akutagawa based much of his work on already existing stories, incidents, or fables. Among
these are many stories based on fairy tales , both of Japanese and foreign origin. In trying to narrow
down this range, I used two criteria: firstly, the short story had to be a fairy tale , not folklore or a
creation myth ; and secondly, the short story had to be about the relationship between Japan's past
and its present. This quickly narrowed down the potential stories and I was left with three stories that
firmly fit those requirements . I then found more traditional adaptations of these three stories to
juxtapose against Akutagawa ' s. I realized , after finalizing my choice of stories , that a rather large
amount of context was necessary for their enjoyment, so I decided to rely upon my history minor and
explain 1920s Japan through the lens of Akutagawa . Coming out of this introduction , the reader
should be able to get enough of a grasp on TaishO era Japan to recognize its reflection in
Akutagawa 's works .
Akutagawa's odd story out, "The Three Treasures ," is also a fairy tale , though it is the
author's original take on the genre. "The Monkey and the Crab" and "Momotar6" each require some
historical context, but "Crackle Mountain" does not have much historical context. Instead, the
explanation of "Crackle Mountain" is found in "The Three Treasures ." The final lines of the story
expand on the Akutagawa 's ideas in "Crackle Mountain. "
1
Endnotes are used throughout these short stories. The stories are designed to be enjoyed
without reading the endnotes, but reading the endnotes will provide additional information about
specific translations as well as about any historical or cultural references.
2
Notes on Style
All Japanese names in this collection are rendered in the Japanese order: family name
followed by first name. Thus, Akutagawa is the family name, and RyOnosuke is the author's personal
name.
All vowels are pronounced consistently in Japanese: "A" is pronounced like "flock;" "I" like
"me;" "u" like "blue;" "E " like "red;" and "0" like "road." A line over a vowel, such as in Sh6wa or
RyOnosuke, means that the sound is drawn out for twice as long. The "u" is sometimes slurred over
and deemphasized in speaking . The letter "R " is a cross between the English "L" and "R. " Try
pronouncing RyOnosuke as Dyu-nose-kay: the "Dyu" sound is a good approximation of the Japanese
"Ryu" and the vowel is drawn out, "nose" is pronounced like the word, but quickly, and kay is
pronounced somewhat quickly.
The first mention of titles of Japanese films, novels or short stories will include the original
Japanese title in parenthesis; subsequent mentions will not. If there are no parentheses , the title is
the same or almost exactly the same in English and Japanese.
3
Sign of the Times: Akutagawa and Taisho Era Literature
Japan was in a state of turmoil when Emperor Meiji took the throne at the young age of
sixteen in 1868. Twenty years before then, Commodore Perry's mission to open up Japanese trade
to the west-by force, if necessary-had broken over two hundred years of self-imposed isolation.
Japan found itself on the end of unequal treaties dictated by American diplomats, and it appeared as
those Japan would join most of Asia in being colonized by Western powers. During his forty-year
reign, however, Meiji oversaw a massive modernization of the country politically, economically,
militarily and culturally. By the time of his death in 1912, Japan had undergone a technological
revolution, reversed its unequal treaties, bested China and Russia in war and even claimed its own
colony, Korea (Sims 2, 17-8, 69, 93) .
Meiji's grandson ShOwa (Hirohito) ruled , as both regent and emperor, for almost seventy
years. He saw Japan through its empire building in the 1920s and 30s and through success and
defeat in, as it is called in Japan, the Fifteen Years' War. As a cultural figurehead, he oversaw the
trials and rebuilding of occupation, the ascendant economy of the 1960s and 70s, and died in 1989
with Japan as a major world power (Bix 5, 13, 16). These two emperors together saw Japan through
over a century of massive political upheavals, beginning with a feudal system largely unchanged
since the 1600s and ending with a modern democracy (Sims 1-2). Their presence and drive shaped
Japan's modernization, wartime , and rebuilding.
However, the leadership in between these two strong rulers was found wanting . Emperor
TaishO, son of Meiji and father of Sh6wa, ruled for a mere fourteen years, and in name only for the
last five. His son acted as regent for the rarely-seen emperor (Bix 93) . Bereft of charisma, Taish6
was an ineffective leader and lacked the strong guiding touch of his father and son. While Meiji had
rejected the traditional role of the unseen emperor by making public appearances and official visits,
Taish6 was confined to the Imperial Palace (Sims 17-8, Bix 53). The genro, the elder statesmen of
the Meiji era, intended to use the instability following the death of Emperor Meiji to enact laws and
edicts favoring themselves, but the public saw through this plot and political parties overthrew the
4
genr6 as the primary force in Japanese politics (Sims 106-7). Without a strong imperial influence
from either the emperor himself or his advisors , society and culture proceeded in a more liberal
direction. This era has been called the "Taish6 Democracy, " but this liberalization also extended to
the arts. Communism and socialism gained popularity alongside naturalism, social realism,
"Oekansh6" (the works of Descartes, Kant, and Schopenhauer) (Jansen 540), and a gothic style
called "erotic, grotesque nonsense ." A campaign of poorly executed strike-busting led to citizens
favoring workers over the military (Bix 52-3). Japanese workers celebrated their first May Day in
1920, the Japanese Communist Party was formed in 1922 (Putzar and Hisamatsu 200-1), and the
Imperial Diet approved universal male suffrage in 1925 (Yu 47). Literature and culture thrived in this
transiently permissive atmosphere .
Though Akutagawa RyOnosuke was a member of this generation of Taish6 writers , in many
ways he was everything they were not. Works such as "The Monkey and the Crab" (Sarukani
kassen) and "Peach Boy" (Momotar6) could not have been written by any of Akutagawa's
contemporaries. Though these stories had one eye on present-day society, they were still too rooted
in traditional Japan . They were too ironic and too satirical for the naturalists, and though they
expressed awareness of the lower classes, they were not concerned enough with the struggle of
everyday life for the Marxists (Rimer 142). Unlike many of the other writers who came of age in the
Taish6 era, Akutagawa, though he sympathized with their causes, had little patience for either
proletariat literature or naturalism (Yu 49).
Japanese naturalism was commonly expressed through the shish6usefsu, or the "I Novel"
(Putzar and Hisamatsu 187). These novels were primarily based around thinly-veiled fictionalizations
of shameful events in an author's life. Akutagawa, for most of his career, deliberately avoided writing
about his own life and experiences . He claimed later in life that his first stories were written to try and
take his mind off of a badly ended relationship (Keene 558). Akutagawa believed that to write too
honestly about his own experiences would leave his own life, rather than his stories, open to
criticism. This, he intimated, was something he would be unable to bear (Tsuruta 24). As a result,
5
even in his final, troubled years, when his writings were marked by deeply personal explorations of
his own life and psyche , Akutagawa maintained a veneer of fiction on his short stories. He never
relied on the confessional style practiced by many of his fellow authors (Yamanouchi 92) .
Those same worries and fears that eventually drove Akutagawa to suicide were born shortly
after he was . The signs of the Chinese zodiac are not limited to years: the month , the day of the
week, and the hour also have a representative an imal. And Akutagawa RyOnosuke , "Son of the
Dragon ," was born in the year and the month and the day and the hour of the dragon (Shaw i) Born
to parents of rather advanced age , he was given to a wet nurse instead of his mother (Yu 7) . When
he was less than a year old his mother became insane and he was adopted by his mother's sister,
effectively destroying his relationship with both his father and his mother. His mother died , still
suffering from insanity, when he was eleven (Yamanouchi 88). This fear of insanity haunted
Akutagawa all his life; at the time, insanity was believed to be a hereditary condition (Keene 557) .
Akutagawa began publishing in literary magazines while still a student at Tokyo Imperial University,
and one of his early successes , "Hana" (The Nose) earned praise from veteran Meiji era author
Soseki Natsume for containing three elements missing from I Novels: humor, novelty, and brevity
(Tsuruta 22) . Afterwards, he carried himself as the elder author's disciple. Soseki gave the young
writer some advice that apparently stuck: ignore what everybody else is writing about (Yu 16). In
1919, he resigned his position as a professor of English at the Yokosuka Naval Engineering School
(to the benefit of the navy, he joked) in order to become a fUll-time writer (Hibbett, "Negative Ideal"
439) .
Contemporaries of Akutagawa both applauded and lambasted him for favoring style over
substance. His critics called his works "detached" (Yu 18), "artificial. .. " (Ueda 137) and said that he
was too clever for his own good (Hibbett, "Introduction" 11) . His works, they said , were very
consciously works ; they were too deliberate to be stories. Akutagawa's writing was filled with
perfectly formed phrases , but the accuracy of his phraSing destroyed any sense of spontaneity
(Ueda 137). Akutagawa found this to be a foolish and pretentious criticism; nobody, he said could
6
write a story on accident (Ueda 18-19). More irritating for Akutagawa would have been the claims
that he was too stylistic, claims which he dismissed at first. In Akutagawa 's mind, content and form
were inseparable. He considered writing that was too skillful , too stylistic, to be antithetical to art (Yu
19). Later in his life, Akutagawa himself would wonder if his deftness was not holding back his
writing ability. Speaking of the work of other writers as well as his own lesser stories , he said , " It is
easy to cover a lack of sincerity with skill" (qtd . in Cavanaugh 53).
A more oft-noted contention, however, was the issue of Akutagawa's originality . Akutagawa
famously relied on a diverse number of sources from various times and places. Nearly half of his 150
short stories are dependent on other works , ranging , as Yu puts it, "from mere inspiration to outright
plagiarism" (21) . However, even Akutagawa 's plagiarism was not as simple as it might appear. The
basic plot points of his short story " RashCimon, " for example , are largely drawn from a single story
from the Konjaku monogatari (Stories from Long Ago), an anthology of tales about a thousand years
old . However, the story, just a few pages long, incorporates elements of a few other tales in that
collection as well as medical details Akutagawa gleaned from his university lectures (Yamanouchi
89) . And of course , the analysis of the protagonist's psyche is all Akutagawa's original work. Yu
provides another example in "Kumo no ito" (The Spider's Thread). This story, dripping with Buddhist
symbolism and imagery, is actually an adaptation of a Christian parable which appears in The
Brothers Karamazov (25). Akutagawa, for his part, claimed that his use of disparate elements was
pragmatic: a story needs an unusual incident, and an audience is more willing to accept an unusual
incident in an equally unusual or unrealistic setting (qtd. in Keene 559-60) .
Akutagawa's strategy is readily apparent in this collection . Three of the four short stories are,
like much of Akutagawa's output, based on prior sources. In this case, they are each based on
popular Japanese fa iry tales . Just as Akutagawa's early work relied on the Konjaku monogatari, his
"middle period" of 1920 to 1924 often incorporated fairy tales and traditional stories from both inside
and outside Japan (Yu 51). However, Akutagawa stretches the limits of the fairy tale format in these
stories, as he did with his works based on the Konjaku monogatari, by using them to explore
7
contemporary themes, keeping one eye on the past and one eye on the present (Putzar and
Hisamatsu 194). He uses the fairy tale format to explore the gap between a uniquely Japanese past
and a present in which the Japanese arts exists alongside-or opposing-Western culture .
As Taisho era authors took prominence, some of the old guard of Meiji writers grew
concerned with authors' increasing focus on Western-style literature at the expense of Japanese
style works (Chance 145). Akutagawa differed from his Taisho contemporaries in that regard: he
sympathized with the authors of the Meiji era, such as Mori Ogai and Soseki. Because Akutagawa ,
like Mori and Soseki, was extremely well-versed in Western literature, he was more willing to be
critical of it (Putzar and Hisamatsu 192). Whereas most writers of Akutagawa's generation embraced
Western literature and culture, Akutugawa , like his literary heroes, always perceived even his
favorite aspects of Western culture to be fundamentally different and alien . This theme would
dominate Akutagawa's writing in the last years of his life (Dodd 194).
Akutagawa's output in his final years explored his childhood as well as his anxieties about
the modern age. Death increasingly took the forefront in Akutagawa's later period works. In one, he
details the lives and deaths of all of his immediate family, including a sister who had died before he
was born. The death of his sister's husband appears in two separate stories . However, true to form,
he continued to fictionalize some details of his actual life experiences : one is told entirely in the third
person; he exaggerates the (what can only loosely be called) poverty of his childhood, and , in one of
those stories featuring his brother-in-Iaw's death, he omits the fact that the man, suspected of arson,
had thrown himself under a train . Many of these stories were published posthumously, and one,
"The Life of a Fool" was entrusted to his friend, the author Kume Masao . Akutagawa gave Kume the
responsibility of deciding whether or not it was worth publishing. Akutagawa's suicide note, written a
month later, was also addressed to Kume (Akutagawa, "lsshO").
Emperor TaishO died on Christmas Day, 1926 and Akutagawa took a fatal overdose of
sleeping medication seven months later. In the coming few years the Taisho Democracy came to an
ignoble end, as liberalism and permissiveness were crushed by worldwide economic depression and
8
the military machine. Akutagawa cited the reason for his suicide as being a "vague unease about
(his) own future" (Akutagawa, "Shuki" ), and, looking at the course of the next few years, it is hard to
deny that it seems prophetic. Akutagawa was no stranger to censorship ; his short story "Shogun"
(The General) was targeted by government censors for its unpatriotic, satirical and critical portrait of
the war here Nogi Maresuke (Arita) . However, it is unlikely that the author would have continued to
get off so likely. The same riots that had demonized the army in the eyes of the public in the early
Taisho years had inspired the top brass to take measures against liberal movements (Sims 123). In
1928, the year after Akutagawa 's death , police began rounding up suspected political leftists under
the auspices of the Peace Preservation Law. Fifteen long years of war began with a false-flag attack
in Mukden, China , that served to justify an invasion of Manchuria in 1931 . Leading proletariat author
Kobayashi Takiji was tortured to death by special police forces in 1933 (Rubin 232). The main
character of "Momotaro ," the fairy tale upon which Akutagawa based his blistering anti-war satire of
the same name, became a symbol for Japan's power projected overseas (Tierney 117-8). For those
authors who cut their teeth during the comparatively permissive Taisho Democracy, the war years of
the early Showa period would have been almost unrecognizable.
Critics have debated whether Akutagawa's suicide was born out of the author's failed
attempt to forge a new, more personal style with his late career turn , an inability to blend his prose
with the leftist politics he supported, the only logical course of action for a man who declared that
literature was more important than life itself, or nothing more than the product of a tortured soul.
However, it is only natural that Akutagawa would go out so soon after the end of the TaishO era . The
new style that Akutagawa was on the verge of mastering was cut short as much by the emperor's
death as by his own . Akutagawa's career followed the course of the Taisho era particularly well :
Taisho's reign and Akutagawa 's career began and ended within a year of each other, and
Akutagawa symbolizes Taisho literature to such an extent that it is his death, rather than the era 's
namesake, that traditionally rings the literary era to a close (Lippit 28). Akutagawa flourished in that
short period when Western novels were in vogue yet still new enough to be strange , in the period
9
between the censorship of the Meiji era and the oppression of the early Sh6wa period. Most of
Akutagawa's best stories required nothing more than good material for inspiration, and so it is
fortunate that one of Japan's most fruitful authors happened to be planted in some of history's
richest soil.
10
The Monkey and the Crab
by Kusuyama Masao
Once upon a time, there were a monkey and a crab.
One day, taking advantage of the nice weather, the two animals decided to meet. On his way
there, the monkey found some persimmon seeds along a mountain trail. And a little while later, the
crab chanced upon a rice-ball near a river.
"Look at what I've found! " the crab said , showing his rice-ball to the monkey.
"I found something, too," said the monkey, showing off his persimmon seeds. But in truth the
monkey had been taken with a fierce hunger for the rice-ball, and so he said to the crab, "Why don't
we trade?"
"But isn't my rice-ball bigger?" asked the crab.
"But if you plant the seeds, they'll grow into big trees with delicious fruits! "
This convinced the crab. "That's true," he said, and so he traded his large rice-ball for the
crab's small seeds. Having tricked the crab out of his rice-ball, the monkey made a big show of
devouring it in front of the crab . "Goodbye, Mr. Crab! Thanks for lunch!" The monkey swaggered off
towards his home.
II
The crab hurried back to his garden and scattered the seeds about. "Grow soon, seeds!
11
If you don ' t, I' ll cut you down to size!"
As if heeding the crab's words, strong, beautiful sprouts shot up out of the ground .
Every day, the crab would come to his sprouts and say:
"Grow into a tree soon, sprouts!
If you don't, I' ll cut you down to size!"
One day, the sprouts reached up rapidly, growing limbs and branches . Leaves came in, and
before long flowers sprouted.
Now, every day the crab came to the trees and said ,
"Give me fruit soon, trees!
If you don ' t, I'll cut you down to size!"
One day, many fruits appeared and quickly ripened to a deep red. Looking up at his fruits
from the ground , the crab said, "Ooh, those look tasty. I want to try one now. "
The crab stretched his claws out, but he was too short to reach the fruit. Next, he tried to
climb the tree, but he was unable to scrabble up the tree on his sideways legs. He fell down every
time. After some time the crab gave up, but every day he would go out to the tree and stare bitterly
at the fruits .
Then , one day, the monkey showed up . As he looked up at the clumps of persimmons, he
started to drool. Looking at those wonderful fruits he wondered if he should not have traded his
seeds for the rice-ball.
The crab noticed his visitor and said, "Mr. Monkey, how about you climb up and get some
instead of just looking at them? I'll let you keep a few."
12
"All right," agreed the monkey, though his face said differently. "Wait here, I'll go get some for
you ."
The monkey swiftly reached the top of the tree . There , he settled in between two branches
and plucked a delicious-looking persimmon . " Oh , how tasty! " he repeated between bites, loudly
enough for the crab to hear.
The crab looked up with envy and said, "Hey! Save some for the rest of us! "
"Alright, alright," said the monkey, and deliberately picked an unripened persimmon to throw
down to the crab. The crab bit into it without looking and bent his mouth around the bitter, hard fruit.
"This one's too hard! Throw down a riper one! "
"Alright, alright, " said the monkey, and picked an even less ripe persimmon to toss down to
the crab.
"Very funny. This one's not ripe either. Find me a really ripe one!" the crab shouted .
The monkey, irritated , replied , " Is this ripe enough for you?" He picked the least ripe , hardest
persimmon he could find , aimed carefully for the crab's head, and threw it with all his might. It hit the
crab square in his shell.
Eyes rolling, the crab said, "Oh," and fell over dead .
"Serves you right!" the monkey cackled. With a monopoly on the ripe persimmons , he ate
until his stomach was full to bursting . Then the monkey climbed down, carrying as many
persimmons as he could , and fled back to his house.
Just after the monkey had gone, the crab's child , who had gone to go play with his friends in
a nearby stream, came home. Seeing the crushed shell of his father beneath the persimmon tree, he
burst into tears. "Who could have done such a horrible thing?" he thought. Scanning the area, he
13
noticed that the marvelous persimmons had completely vanished, and that only the unripened ones
remained .
" So then, it was that crab that murdered my father and stole all the persimmons ," he thought
bitterly, and again burst into tears.
It was then that a chestnut came hopping along . "Crab , crab, why are you crying?" When the
crab told the chestnut that the monkey had killed his father and he wanted to avenge him, the
chestnut said, "What a horrid monkey! Alright, I'll take care of him . Don't cry." But the crab kept on
crying.
This time a bee came buzzing along. "Crab, crab , why are you crying?" When the crab told
the bee that the monkey had killed his father and he wanted to avenge him , the bee also said, "What
a horrid monkey! Alright, I'll take care of him . Don't cry." But the crab kept on crying .
This time a clump of seaweed came limping along . "Crab, crab, why are you crying?" When
the crab told the seaweed that the monkey had killed his father and he wanted to avenge him , the
seaweed also said , "What a horrid monkey! Alright, I' ll take care of him . Don't cry." But the crab kept
on crying .
This time a big mill-stone came tumbling along . "Crab, crab , why are you crying?" When the
crab told the mortar that the monkey had killed his father and he wanted to avenge him, the mill
stone also said, "What a horrid monkey! Alright, "" take care of him . Don't cry ."
By this time the crab had cried out all of his tears. The chestnut, the bee , the seaweed , and
the mill-stone all began to discuss their retaliation.
III
14
Their plans completed , the mill-stone, seaweed , bee , and the chestnut , along with the young
crab, set off towards the monkey's house. The monkey had eaten a large number of persimmons ,
and so he had gone to work off his meal in the mountains instead of heading straight home .
"How luckyl " said the mill-stone. "Let's all hide inside the house. Wait for my signal." They all
agreed, and the chestnut said , "I' ll hide here," and burrowed into the ashes in the fireplace.
"I' ll hide here! " said the bee , and hid himself in the shadow of a water jug .
"I'll hide here ," said the seaweed , and stretched himself out into the lip beneath the door.
"Then I' ll wait here ," said the mill stone , and climbed up to one of the beams supporting the
house.
Once night had fallen, the monkey returned, exhausted . He plopped down right next to the
fire. "Oh, I'm so thirsty ."
As the monkey reached for the kettle, the chestnut concealed in the ashes shot out like a
bullet. The chestnut flew through the air, striking the monkey square in his snout.
"Hot! Hot! " yelled the monkey, grasping his snout in a panic. He went into the kitchen,
thinking to soothe the burn , but when he pushed his nose into the water jug , the bee came buzzing
out of the shadows and stung at the monkey's eyes.
"Owwl " yelled the monkey, running the other way in confusion . As he fled , he slipped on the
seaweed lying in the doorway and landed flat on his stomach . And then , the mill-stone tumbled from
the rafters with a grunt and planted his full weight on the monkey.
The monkey's face was all red in pain. He flailed his limbs.
It was then that the young crab came scrabbling in from the corner of the garden .
15
"Do you remember the crab you murdered? My father?" he asked as he waved his pincers
wildly. Then, with a single snip, he severed the monkey's head from his body.
16
As with many traditional stories, some details of 'The Monkey and the Crab" vary between
versions. This is particularly evident in these two stories because Akutagawa 's short story is a
sequel to the fairy tale, and the source that Akutagawa bases his short story on is slightly different
from Kusuyama's source. Kusuyama's version features a chestnut, a bee, a clump of seaweed, and
a mill-stone. In Akutagawa 's version the chestnut is replaced by an egg and the seaweed is absent.
The crab also trades his rice-ball not for seeds, but for a full persimmon. More dramatically, in
Akutagawa's version the crab survives the monkey's vicious attack and he, not his son, takes
revenge .
The Monkey and the Crabi
by Akutagawa RyOnosuke
The monkey who dispossessed the crab of his rice ball at last met with the crab's retribution.
This crab, along with a mortar, a bee, and an egg, killed his sworn enemy, the monkey. No more
needs to be said about this tale. What needs to be told , however, is the story of what sort of fate
befell those comrades after they hunted down the monkey. Why, you ask? Because this goes
completely unmentioned in the fairy-tale.
And it is not just that their fates goes unmentioned, but we allowed to pretend that they all
returned to their former lives-the crab to his hole, the mortar to his kitchen-corner, the bee to his
nest on the side of the house , and the egg to his box in the kitchen , and they all lived happily ever
after for the rest of their days.
However, this is false . After the crab and his companions had taken revenge , they were
apprehended by a police-man and the lot of them were thrown in prison. Furthermore, after a
number of trials, the crab, as the ringleader, was given the death penalty. The mortar, the bee , and
the egg, being accomplices , were given life sentences. Those of you who are only familiar with the
fairy-tale may be puzzled by the fate of these comrades. Still, this is, beyond a shadow of a doubt,
the truth .
17
The crab testified that he had exchanged his rice-ball for a persimmon. Not only, he said,
had the monkey given him a hard, unripened persimmon instead of a ripe persimmon, but the
monkey had thrown the persimmon at him with intent to injure. However, there was not a single
contract or deed documenting this exchange. Even if we disregard this , the crab did not specify that
he wanted a ripe persimmon during the exchange. And finally, there was insufficient evidence that
the monkey had thrown the unripened persimmon at the crab maliciously. Based on this , the crab's
lawyer, a Mr. H- renowned for his oratory, constructed his strategy entirely around playing on the
judge's sympathies. The lawyer, while wiping away the froth from his client's mouth , was heard to
gently tell the crab, "Resign yourself." As of yet, nobody has determined whether Mr. H- meant that
the crab should resign himself to the death sentence he had been handed, or whether he should
resign himself to a steep bill from the lawyer.
Additionally, the crab met with hardly any sympathy in newspaper or magazine editorials.
This is the gist of the criticism : "The motive for the killing was little more than a personal grudge. And
was that grudge provoked by anything more than the crab's own irritation at the monkey's profit at
his expense? Which was made possible by the crab's own ignorance and rash actions? It is foolish,
if not madness, to reveal this sort of grudge in a modern, survival-of-the-fittest society." Baron M-,
current head of the Chamber of Commerce, generally agreed with this line of thought and also
concluded that the murder was influenced by currently popular collectivist sentiments. i Since the
incident, it has been reported that Baron M- acquired ten bulldogs to supplement the mercenaries
he kept as bodyguards. ii
The crab's revenge also won him no favorability among the intelligentsia. Dr. G-, a
university professor, said that philosophically the murder was born out of vengeful thoughts, and that
it would be difficult to label revenge a good thing. Local socialist leader Mr. A- claimed that
because the crab had placed value in private property, such as the persimmon and the rice-ball, the
crab's whole gang may have held reactionary beliefs. Based on this, he said , the entire operation
might have been orchestrated by a right-wing organization. iii The head priest of the J- sect, Father
18
Z-, said that the crab acted as if he had no knowledge of the Buddha's compassion . Even if the
monkey had assaulted the crab with the unripened persimmon , the crab could have taken pity on the
monkey instead of revenge . "Oh, to think of it! If just once I had made him listen to my sermon ," the
priest said . Notable figures from all fields commented on the killing, nearly all of them voicing
disapproval. Only one among them showed support for the crab: a drunkard, poet, and
congressional representative . Congressman T- said that the crab's revenge was in line with the
true warrior spirit. However, there was no expectation that this sort of old-fashioned argument would
win anyone over. Furthermore, a number of tabloids reported that several years before, at the zoo ,
the congressman had been urinated on by a monkey and had held a grudge ever since .
Those of you who only know the fairy-tale may be shedding tears of sympathy for the crab's
sad fate. But the crab's death was a reasonable course of action. Feelings of pity in this case are
nothing more than the sentimentalism of women and children. The whole country considered it a
just action. It was reported that on the same night the sentence was carried out, the judge, the
prosecutor, the crab's lawyer, the jailer, the executioner, and the priest who administered last rites all
slept soundly for forty-eight hours. Additionally , they all shared a dream of the gates of heaven.
According to them , heaven looked like a department store built to resemble a feudal castle .
I suppose I will take the opportunity to write a little about what happened to the crab's family.
His wife became a prostitute. It is not clear if her motive was poverty or if that was simply the type of
crab she was. His eldest son had what the newspapers call a "complete change of heart" and now
works for some stockbroker or other as a clerk or something . This crab once dragged an injured
companion into his hole that he could taste the flesh of his own species. This was the same crab that
Peter Kropotkin used as an example in his theory of mutual aid to demonstrate the crabs care for
their own kind .iv The crab's second son became a novelist. Of course , as novelists are wont to do, he
did little more than fall in and out of love for different women . On the topic of his father's life, he
made one flippant comment after another, "good is just another word for evil ," being an example.
The third son was a fool and became nothing more than a crab . Once when he was scrabbling along
19
sideways, he found a forgotten rice-ball, his favorite food. He grabbed his prize with the tips of his
big pincers. Then , on the highest branch of a persimmon tree, picking lice off of himself was a
monkey-well , there is no need to go into any further detail.
Anyway, the point is that if crabs battle with monkeys, they will end up being killed for the
good of society. I tell you this, dear readers, because you are mostly crabs!
February 1923
20
Peach Boy
by Kusuyama Masao
Once upon a time , there were an old man and an old woman . Every day, the old man would
go up into the mountains to gather grass, and the old woman would go to the river to do laundry.
One day, while the old woman was diligently scrubbing her laundry on the riverbank, a large
peach came bobbing and splashing along from upstream .
" My goodness! What a wonderful peachl " said the old woman . "I'll bring it back to the house
for my husband ."
The old woman squatted down to reach the peach , but it was out of her grasp. Then, the old
woman chanted:
"The deep water is bitter,
The shallow water is sweet,
So avoid the bitter water,
And flow to my feet. "
Then the old woman clapped her hands together. Heeding the old woman's song , the peach
bobbed and splashed to where the old woman stood . She beamed. "We'll dig into you before long,"
she said, and put the peach on top of her laundry basket. Placing the basket under her arm with a
groan , she returned home.
21
The old man approached his home after night had fallen with a bundle of grass on his back .
"Honey, I'm home ," he called out.
"Welcome back . I've been waiting for you ," the old woman said . "Hurry up, I have something
for you ."
"Thank you. I wonder what it could be. "
As he reached the house, the old woman retrieved the peach from the cupboard and
presented it-with effort-to her husband . "Look at this wonderful peach! "
"Would you look at that! Where did you buy a peach like that?"
"I didn't buy it. I grabbed it out of the river today."
"Out of the river? How unexpected! " The old man took the peach into his arms , examining
every inch of it. Suddenly, the peach split into two with a pop!
"Wahhh! Wahhhl "
The old couple were astonished by the sound of a crying baby.
"For how long have we said that we wanted a child!" they exclaimed in delight. "There's no
doubt, this is a sign! The gods have heard us and given us a baby boy! "
The old man, still flustered, quickly drew a bath, and the old woman fashioned a diaper and
bathed the bawling infant in the water. But then , the baby pushed the old woman's hands away with
a grunt.
"What a lively child! " the couple said in unison, laughing as they looked at each other.
Because the boy was born from a peach , they gave him the name Momotaro, which means
Peach Boy.
22
II
The old man and the old woman raised Momotaro as though he was their own son .
Compared to the average child, Momotaro grew up faster, and he was much bigger and stronger.
There was no one in the nearby village who could best him at sumo wrestling. And yet, he was very
kind of heart and treated his parents well.
By the time Momotaro was fifteen, there was nobody in the whole of Japan who was as
strong as him. Momotaro came to desire to go abroad and test his strength there.
Then , one day, a traveler who had been to many foreign lands arrived . He told unusual and
mysterious tales of his travels:
"Years and years of sailing will take you, eventually, to a place at the end of the far, far seas
called Demon Island. A group of evil demons live there in a foreboding iron castle, guarding the
treasures they've pillaged from other lands."
Momotaro was unable to stay put after hearing this story. He returned home and immediately
said to the old man, "I'm going to go out for a little while."
"Where are you going?" asked the old man, surprised .
"I've decided to go to Demon Island to conquer the demons there ."
"How gallant of you! Very well, go forth!"
"It's very far," said Momotaro, "so could you pack me a lunch? I'm bound to get hungry." So
the old man and the old woman went out to the garden . There, they worked at the mill-stone, with
the old man working the pestle and the old woman kneading the dough. "Flatter, flatter," she said as
she began to make millet dumplings. Momotaro made his preparations as they worked.
23
Momotaro donned a uniform worthy of a samurai, attached a sword to his hip, and grabbed a
bag for his millet dumplings. Then , picking up his standard-a fan emblazoned with a peach-he
said :
"Father, Mother, I must be off now." Momotaro bowed his head respectfully .
"You take care of the demons!" said the old man.
"Be careful l Don't hurt yourself ," said the old woman.
"I' ll be fine! I have the best millet dumplings in Japan!" said Momotaro brightly. "Farewell! "
Momotaro headed off. The old man and the old woman stood outside the gate, watching him
depart. They watched for a long time.
III
Momotaro made rapid progress , and soon he found himself on top of a mountain . It was then
that he heard a "Woof! Woof!" coming from a bush .
Momotaro turned around to see a dog bowing politely. "Mr. Momotaro! Where are you going?"
he asked .
"I am going to conquer the demons of Demon Island ."
"What is that hanging off of your hip?"
"The best millet dumplings in Japan! " answered Momotaro.
"May I have one?" asked the dog . "I'll go with you."
"Of course l Follow me." Momotaro gave the dog a dumpling, and he began following him .
24
A little while after they descended the mountain the two entered a forest. It was then that
they heard a "Shriek! Shriek! " from up in the trees.
Momotaro turned around to see a monkey bowing politely. "Mr. Momotaro l Where are you
going?" he asked.
"I am going to conquer the demons of Demon Island."
"What is that hanging off of your hip?"
''The best millet dumplings in Japan!" answered MomotarO.
"May I have one?" asked the monkey. "I'll go with you."
"Of course! Follow me ." Momotaro gave the monkey a dumpling too , and he began following
them.
They had descended the mountain and passed through the forest, and this time they entered
a wide field. It was then that they heard a "Squak! Squak!" from up in the sky .
Momotaro turned around to see a pheasant bowing politely. "Mr. Momotaro! Where are you
going?" he asked.
"I am going to conquer the demons of Demon Island."
"What is that hanging off of your hip?"
"The best millet dumplings in Japan!" answered Momotaro.
"May I have one?" asked the pheasant. "I'll go with you."
"Of course! Follow me. " Momotaro gave the pheasant a dumpling too, and he began
following them.
25
The dog, the monkey, and the pheasant were loyal servants, and Momotaro, greatly
encouraged , began making better progress . Before long they came to the wide seashore.
Fortunately, there was a single boat tied up there. Momotaro and his three servants quickly
boarded the boat.
"I shall be the oarsman ," said the dog , and began rowing .
"I shall be the helmsman ," said the monkey, and took the rudder.
"I shall take the first watch ," said the pheasant, and mounted the bow.
Not a single wave marred the deep blue sea. Like an arrow in flight, like a bolt of lightning ,
did the boat race across the sea. After what seemed like only an hour, the pheasant shouted from
the prow, "Hey! Hey! There's an island I" He flapped his wings and, catching the wind , took off into
the blue.
Momotaro quickly took the pheasant's place and indeed , he could see it. He could see an
indistinct shape at the end of the far , far seas. As the boat approached, it more clearly took the
shape of an island .
"I can see it! I see Demon Island!" shouted Momotaro. The dog and the monkey voiced their
congratulations .
As Demon Island grew larger, its castle, enveloped by hard craggy rocks, also came into
view. Momotaro could pick out the figure of the demon commander standing watch before its
imposing gates.
The pheasant was roosting on the tallest tower of the castle, looking at the crew.
Momotaro had arrived at Demon Island not after years and years of travel, but in the blink of
an eye.
26
IV
Momotaro, along with the dog and the monkey, jumped down from the boat onto dry land .
The demon commander, at last taking notice of them , fled back inside the gates in surprise
and shut them tight. The dog stood before the gates, knocked on the door and said :
"Momotaro of Japan has come to punish you! Open up! Open Upl"
Hearing this, the demons, quaking in fear, fortified the gates as best they could. It was at this
point that the pheasant flew down from the roof and began pecking at the eyes of the demons
barricading the gates . They all fled as one. During that time, the monkey had been clambering up
the rock face and he was easily able to open the gates from the inside.
"Yaaaahh!" With a fierce cry, Momotaro and his retinue charged into the castle. The demon
chief and his troops drew their iron clubs and answered Momotaro's cry with one of their own :
"Oaaaahh!"
Though the demons were large of stature their courage was slight. Having already been
attacked by the pheasant, they fled in pain when the dog bit at their ankles, and when the monkey
scratched at their faces, they dropped their clubs in surrender, weeping.
The demon chief fought as hard as he could, but Momotaro eventually knocked him down
and climbed on top of him. Sitting on the demon's back and forcing him against the ground, he
asked, "Do you yield?"
The demon chief remained silent until the pain became unbearable, then, with tears in his
eyes, he said:
"I surrender. Spare my life, and you can have our treasure. You can have it all ."
27
True to his word, the demon chief retrieved from his castle a cloak and a hat of invisibility, a
magical mallet called the Uchide Hammer, a wishing stone , and piles of coral, treasure, and lapis
lazuli. Momotaro had it all stacked up on a cart, a mountain of the world 's greatest treasures .
Momotaro took all of the treasure and got back on the boat along with his servants. Like the
voyage there , the journey home was impossibly sudden and before long, they were back home in
Japan.
When they again reached land , the dog hitched himself to the front of the treasure cart, the
pheasant took up a rope, and the monkey pushed from behind. All three of them grunted and
groaned as they moved the cart to Momotaro's home.
The old man and the old woman turned their heads to look outside , wondering if Momotaro
would be back soon . It was then that Momotaro returned in glory, his three wonderful servants and
his bounty by his side. His parents were beside themselves with joy.
"How wonderfull You truly are the greatest in all of Japan!" exclaimed the old man.
"I'm just glad you didn 't get hurt," said the old woman.
Momotaro then turned to the dog, the monkey, and the pheasant, and said:
"Wasn't that a lot of fun? Conquering the demons?"
The dog , sitting on his hind legs, barked happily.
The monkey, bearing his white teeth, screeched in laughter.
The pheasant squawked, doing a somersault.
The sky was clear-blue, and the cherry blossoms in the garden were in full bloom .
28
Peach Boy
by Akutagawa RyOnosuke
Once upon a time, a very long, long time ago, deep within the mountains, there was a single
peach tree. To call it simply big might be an understatement. Its branches spread out above the
clouds, and its roots reached through the ground all the way into the underworld . As the legends say,
in the time when the world was new the great god Izanagi, fleeing from hell, cast a peach into the
mouth of hell to trap within the eight gods of thunder pursuant. It was that peach from those ancient
times which had become this tree. v
Since time immemorial , this tree has bloomed only once in ten thousand years, and it has
produced fruit only once in ten thousand years. Its flowers were like crimson parasols with dangling
golden streamers. And its peaches were-well , again, to call them big is simply not sufficient. But
what was mysterious, apart from their size , was that they were gravid of their own accord . In the pit
of each peach was a beautiful baby boy.
Once upon a time, a very long , long time ago, the tree basked quietly in the sun , its fruits
hanging plump and ripe from the branches which shaded the mountain valley. These peaches which
grow only once in ten thousand years do not fall to the ground for another thousand years. However,
on one lonely morning, fate struck. Like a messenger from heaven, the giant crow Yatagarasu
alighted on a branch of the tree. vi He pecked at a small peach already tinged with red and it fell from
the branch. It fell through the cloud banks and into a distant mountain stream. Of course, the
mountain stream carried the peach through the mountains and, vanishing into the white spray of the
falls , the peach flowed into the realm of man.
29
II
And so after this peach and the boy inside were separated from the shelter of the mountains,
how did they come into the hands of men? You must already know the answer. At the end of the
stream there lived an old woman , and, as all the children of Japan know, she was washing clothes,
perhaps the clothes of her husband who had gone out to gather firewood . ..
Momotaro, the boy born from a peach, got it in his head one day to conquer Demon Island.
The reason why was because he hated going out to work like the old man and woman in the
mountains, by the river, or in the fields . About the time Momotaro had this idea, his naughtiness had
exhausted the uttermost affection of the old couple, and so to get him away as soon as possible,
they decided to give him some supplies for battle. They gave him in turn a battle standard , a sword,
armor, and some other goods. The rations they had prepared included, as Momotaro had requested,
millet dumplings.
Momotaro set off down the road to Demon Island in high spirits. Then, a large stray dog with
a hungry glint in his eyes called out to Momotaro .
"Momotaro! Momotaro! What is that hanging off your hip?"
"These are the best millet dumplings in Japan," Momotaro replied proudly. Of course, he had
his doubts as to whether or not they were the best in Japan . But as soon as he had said the words,
the dog trotted up to him.
"Can I have one? I'll be your servant."
Momotaro procured an abacus.
"I won't do one. You can have half. "
30
The dog stubbornly pressed his offer of one dumpling for a little while, but Momotaro would
not accept anything more than half. And , as in every business transacti on , the have-not accedes to
the will of the have. Heaving a sigh, the dog finally accepted half a dumpling and in exchange,
became Momotaro's servant.
After that, Momotaro hooked two additional servants; he added a monkey and a pheasant to
his retinue for-of course-half a millet dumpling each. Unfortunately, they did not get along very
well. The dog , with his large fangs, made a fool of the spineless monkey. The monkey, who was
quick to grasp the worth of the dumplings, made a fool of the proud pheasant. And the pheasant,
who was well-versed in fields such as seismology, made a fool of the dim-witted dog .Vi i These
squabbles among his servants were not difficult for Momotaro to handle.
But in addition to that, once the monkey was sated he voiced his objections . He stated that it
would be problematic to assist Momotaro in his conquest of Demon Island on half a millet dumpling.
All of a sudden , the dog let out a bark and went for the monkey's throat. If the pheasant had not
stepped between them, the monkey might have died right then , never having a chance to make an
enemy out of a certain crab. v iii However, the pheasant, while mollifying the dog, educated the
monkey on the relationship between master and servant, telling him that he must abide by
Momotaro's orders . Despite this , the monkey, cowering in a roadside tree after the dog's assault,
would not easily follow the pheasant's words . It was without doubt Momotaro's ability which at last
persuaded the monkey out of the tree . He fixed his gaze on the monkey, all the while flapping his fan,
emblazoned with the rising sun .
"Very well ," declared Momotaro. "Don 't be my servant. But when I've conquered Demon
Island you won 't get so much as an ounce of the treasure."
The monkey's eyes widened to the size of gold coins.
"Treasure?" he marveled. "There's treasure on Demon Island?"
31
III
"It's out of the question. There is a magic hammer called the Uchide Hammer that can create
whatever you like. "
"So then using this Uchide Hammer, I could create a whole bunch of Uchide Hammers and
get anything I wanted! " the monkey reasoned . "That's music to my ears. Please , find it in you to take
me with you! "
Momotaro once again hurried down the road to Demon Island with his companions in tow.
Demon Island stood alone far out to sea. But that doesn't mean it was just some rocky
outcropping like you might believe. In fact, it was a beautiful isle of towering palm trees and birds of
paradise singing their songs. The demons born into this beautiful isle, of course , loved peace . It has
been said that those we call demons were originally a people more hedonistic than us humans. The
demons that appear in the tale of The Old Man's Lump dance their dance all night long. And those in
the tale of the One-Inch Kid were apparently awe-struck by the noblewoman; they watched her visit
to the shrine without any regards for their own safety. Of course , when you think of demons you
think of Shuten the Kid from Mt. Oe and his servant Ibaraki the Kid. IX And even then , did that
kidnapper Ibaraki the Kid not love walking down the main avenue of Kyoto just as much as we love
walking by the cafes in downtown Tokyo today?XWhat do you think he was doing in Kyoto before
that famous fight of his? Perhaps he showed his face just to marvel at the towering city gates. And
we know for sure all that the so-called great bandit Shuten the Kid did was get drunk in his cave
beneath Mt. Oe. And as for those kidnapped women-putting aside whether that is true or false for
the moment, the evidence of those kidnappings only extends as far as the words of the women
themselves. And in the past twenty years-well, I've had my doubts about those words. Might it have
been that all those famous do-gooders who hunted Shuten the Kid all had a thing for fairly crazy
women?
32
IV
The demons lived out their days in their tropical paradise in complete tranquility: playing the
koto , dancing , and reciting the works of ancient poets. Their wives and daughters worked at their
looms, brewed liquor, collected bouquets of orchids , and lived not at all differently from our own
wives and daughters. The demons' mothers, their hair gone all white, their red skin dulled , and their
fangs long gone, protected their grandchildren and made them listen to stories about us terrifying
humans and such :
"If you're mischievous, you'll be sent to Human Island! If you ' re sent there , you ' ll surely be
killed, just like Shuten the Kid was long ago! What sort of creatures are humans? Humans have no
fangs and pale faces and arms and legs, and they're just simply unpleasant creatures! To make
matters worse, human women rub a layer of lead powder all over their already pale faces and arms
and legs. But that's not all. Men and women alike are untruthful, covetous, jealous, and conceited .
They kill each other, they start fires , they rob each other, there's no hair on their hands ... "
Momotaro brought to these innocent demons a terror unknown since the founding of Demon
Island. The demons forgot their battle clubs ; they simply ran through the towering palm trees in
confusion, screaming, "A human's come! "
"Go! Go! Go! " Momotaro ordered his three companions . "As soon as you see a demon kill
them! Leave not a one of them alive! " He held his peach standard in one hand and directed his
servants with his rising sun fan . The dog, the monkey, and the pheasant may not have been great
servants. However, there is no reason to expect starving animals to possess the skills of crack
troops . They pursued the fleeing demons with the ferocity of a storm . The dog killed demon youths
with a single bite . The pheasant pecked their children to death with his sharp beak . And the
monkey-the monkey, being a close relative of us humans , had his way with a young demon girl
before strangling her ...
33
After every sort of crime had been committed, the demon chieftain, along with some of his
gravely injured comrades , surrendered to Momotaro . Momotaro seemed pleased with himself.
Demon Island was no longer the wonderful place it had been yesterday, where birds of paradise
sang. Dead demons were scattered around the palm trees . As always, Momotaro held his standard
in one hand and was attended by his servants. He spoke loftily to the prostrated demon chieftain :
" It is out of the deepest mercy that I will allow you all to keep your unworthy lives. In
exchange for that you will give me every single treasure that Demon Island holds ."
" It is yours ," the chieftain replied .
"Furthermore, you will give me your children as hostages ."
" It is done ." The chieftain pressed his forehead back to the ground, and then timidly asked :
"We realize that because you have conquered us that we must have done you some sort of
rudeness . But the truth is that we of Demon Island are not entirely certain what that rudeness might
have been. Therefore might you enlighten us as to what it might be?"
Momotaro nodded slowly. "I, Momotaro, greatest in Japan, hired these three loyal animals
and because of that came to Demon Island in conquest. "
"So then , was there a reason why you hired those three?"
"I' ve wanted to conquer Demon Island for a long time now, and so I gave them dumplings in
exchange for their service. Is that enough? Tell me it's not and I'll ki ll you all!"
The demon chieftain retreated in shock , and then again fell into a respectful bow.
v
34
Momotaro, greatest in Japan , made his triumphant return to his hometown , along with his
three servants and his cart piled high with treasure, pulled by the hostages. So ends the story which
the children of Japan have known for so long. However, Momotaro did not necessarily live happily
ever after. Once the children taken hostage had come of age , they killed the pheasant , which had
been guarding them , and they all absconded back to Demon Island . In addition, the demons that
remained on the island occasionally crossed the sea and set fire to Momotaro's estate, or tried to kill
him while he slept. There was a rumor that the indiscriminate killing of monkeys was a result of
mistaken identity. Momotaro could not help but sigh as he dealt with these increasing misfortunes.
"Damn the utter implacability of these demons! "
"Those fools have forgotten the way your Lordship mercifully spared their lives," said the dog.
The dog, too , let out a mournful moan when he saw the grimace on Momotaro's face .
At that same moment, on the rocky shores of Demon Island, were fifty-six demon youths,
bathed in tropical moonlight. They busied themselves making bombs out of coconuts that they might
use to declare Demon Island's independence. They forgot even the love of the beautiful demon girls,
who watched silently, their glittering eyes wide as saucers . ..
VI
That peach tree which pierces the clouds, hidden away in a valley unknown to man, is still
laden with fruit as it was long ago . Of course , the peach which bore Momotaro long ago was the only
one which floated down the mountain stream and out of the valley. But who knows how many heroes
are still sleeping within those peaches? When will that great crow next show itself at that tree? Yes,
who knows how many heroes are still sleeping within those peaches ...
June 1924
35
"Crackle Mountain " features an animal called the tanuki, sometimes called a raccoon-dog. In
fairy tales, they are mischievous, but not overly bright. They have the ability to change their shape.
Crackle Mountain
by Kusuyama Masao
Once upon a time , there were an old man and an old woman . Every day, when the old man
went out to work in the fields, a wily old tanuki came down from the mountain. Not only would he
destroy the fruits of the old man's labors in the field, but he would also throw rocks and dirt at the old
man's back. The old man would angrily chase the animal, but the tanuki evaded capture every time.
Then, a short while later, the animal would appear again to antagonize him as usual. Concerned, the
old man strung up a trap, and one day the tanuki found himself snared in it.
The old man jumped up and down gleefully.
"Got you at last! At last!" He tied the tanuki's legs together, slung him over his shoulder, and
headed home. There, he hung the tanuki from a hook on the ceiling and said to the old woman,
"Keep an eye on him so he doesn't escape. Why don't you whip up some tanuki soup for when I get
back tonight?" Then he went back out to the fields.
The old woman took out her mill-stone and began to crush wheat below where the tanuki
was hanging. After a while she took a break, sighing and wiping sweat from her brow. Then the
tanuki, which had been silent up until now, spoke.
"Excuse me? If you are tired I would be most happy to assist you . Just untie me."
"Oh , of course you'd helpl " said the old woman. "As soon as I untied you you'd help yourself
right out that door."
36
"Run? After already having been caught like this? Please, why don't you just try letting me
down first?"
Moved by the tanuki 's obstinacy and his generous offer of assistance, the old woman
foolishly did as the tanuki asked , untying his limbs and lowering him from the ceiling .
"Ah, that's better ," said the tanuki, rubbing his chafed limbs. "Now, let's get to work on that
wheat!"
The tanuki took up the pestle for the mill-stone and acted as if he was working on the wheat.
Then , without warning, he struck the old woman in the head with the pestle. She did not even have
time to cry out before her eyes rolled into her head and she dropped to the ground, dead.
The tanuki immediately went to work in the kitchen, preparing, instead of tanuki soup, granny
soup. Finished, he took the shape of the old woman and sat contentedly in front of the fire, waiting
for the old man to return.
When night fell, the unwitting old man, thinking of the tanuki soup ready for him, hurried back
home. When he entered , the tanuki, in the shape of the old woman, was waiting impatiently for him.
"Welcome home, dear. That tanuki soup you wanted is waiting for you. "
"That's wonderful!" said the old man. "Thank you ." He sat down at the table and the old
woman brought him his meal.
"This is very, very delicious! " he said, smacking his lips together as he devoured a second
helping of the granny soup. Watching, the transformed tanuki giggled to himself and then revealed
his true form . He spoke:
"Granny-eating geezer,
Look at the bones under the sink!"
37
The tanuki fled out the back door, his bushy tail trailing out behind him.
The old man cringed in horror. Then , taking the old woman's bones from beneath the sink,
he burst into tears.
"What's wrong?" came a voice from the same door the tanuki had fled out of. A white rabbit,
who lived in the nearby mountains, entered through the back door.
" Is it you , rabbit? You' re too late. I've met with a terrible fate. Please , listen ."
The old man told the rabbit everything that had happened , and the rabbit said , sorrowfully,
"How horrid! But don't worry, I' ll take care of the tanuki for you. Leave it to me. "
The old man, crying grateful tears, said to the rabbit, "I beg of you! I've done such a horrible
thing ..."
"It's all right. Tomorrow I'll lure him out straight away, and I'll return what he wrought
threefold . Just hold on ." The rabbit returned home.
II
After fleeing the old man 's house, the tanuki , spooked , dug out a hole as soon as possible
and squirreled himself away in it.
The next day, the rabbit was gathering grass in the vicinity of the tanuki's hideout. All the
while he was snacking on some chestnuts from his pouch. Hearing the crunching sound of chestnuts ,
the tanuki slinked out of his hole.
"Rabbit! What are you eating that sounds so delicious?"
"Chestnuts."
38
"Can I have some?"
"If you want some, you'll have to cut down half of this grass, all the way to that mountain."
His mouth watering , the tanuki reluctantly took up the rabbit's scythe and began bundling up
the grass. When he reached the mountain, he returned to the rabbit. "Can I have some chestnuts?"
"Of course! Just after you go all the way to the next mountain over ."
Reluctantly, the tanuki diligently worked his way to the next mountain over. The grass
collected on his back was piling high. When he reached the mountain , he returned to Rabbit. "Can I
have some chestnuts?"
"Sure, but you ' ve been doing such a good job, why don't you go just one more mountain
more for me? You ' ll definitely get some chestnuts after that. "
Reluctantly, the tanuki, working as fast as he could , worked his way to the third mountain
over. He went the whole way without looking back. The rabbit took the opportunity to produce a flint.
"Crackle, " he said , striking the flint.
Confused , the tanuki asked, "What's crackling?"
'This mountain is Crackle Mountain. "
"I didn't know that. " The tanuki set off walking again . During that time , the sparks the rabbit
had set off caught on the grass on the tanuki's back , and the bundle of grass caught fire with a
fwoosh.
Again confused, the tanuki asked , "Rabbit, what's fwooshing?"
"The next mountain over is Fwoosh Mountain ."
"I didn't know that." The tanuki set off walking again . During that time, the fire slowly reached
the tanuki's back and spread across his fur.
39
"Ahh! It burns! Help!" As he screamed, a fierce mountain wind kicked in from behind them,
fanning the flames. The dazed tanuki screamed, rolling around in agony. At last shedding all the
burning grass, the tanuki fled back into his hole.
"How unfortunate!" the rabbit called out. "A forest fire!" The rabbit returned home.
III
The next day, the rabbit constructed a poultice out of soybeans mixed with ground chilies
and went to visit the injured tanuki. The tanuki, his whole back scalded, was groaning in pain and
lying in his dark hole.
"Tanuki, yesterday was awful!"
"It was indeed! What am I going to do about this burn?"
"Well, I felt so horrible about that that I brought the best thing for burns!"
'Thank you so much! Put it on now." The tanuki rolled over to show his reddened, blistered
back, and Rabbit applied the chili pepper soy allover it. The tanuki then felt as if he was burning all
over again.
"OWl It hurts!" The tanuki began writhing in his hole. The rabbit grinned at the sight.
"What's wrong? It burns at first, but in a little while it will start to heal." The rabbit returned
home.
IV
40
Four days passed. On the fifth day, the rabbit was thinking to himself about what could be
done about the troublesome tanuki. "I wonder what misfortune could befall him in the ocean . .. " Just
as the rabbit was thinking this, the tanuki arrived, uninvited.
"How is your burn?" the rabbit asked .
"It's mostly healed. Thanks ."
"Ah, good. Shall we go somewhere today?"
"Anywhere but the mountains," the tanuki replied . "I've had enough of them ."
"Why don't we go to the sea? There's lots of fish there ."
"Of course' Good idea ."
So then the two went out to the ocean. The rabbit built a boat out of wood , and the jealous
tanuki built a copy of the rabbit's boat out of earth . After they were completed, Rabbit set out in his
boat of wood, and Tanuki set out in his boat of dirt. They rowed out into the ocean .
"Lovely weather, isn't it?"
"It's very pretty ."
They chatted as they gazed out at the ocean, a rare sight for the mountain creatures . Then,
the rabbit said , "There's no fish here! We have to go further out. Let's have a race!"
"That should be fun! " said Tanuki.
They counted down three, two, one, and then took off rowing. Rabbit lightly patted his boat,
saying, "Come on , wooden boats are light and fast!" Tanuki, feeling competitive, knocked roughly on
the side of his boat.
"What? Earthen boats are heavy and solid!"
41
But before long water began to seep in and the tanuki's boat collapsed.
"Oh no! My boat broke! " The tanuki began to flounder. "Help' I'm sinking!"
The rabbit smiled at the tanuki's predicament. "That's just what you deserve! You tricked the
old woman and killed her. You made the old man eat her!"
The tanuki said that he would not do those sorts of things any more if only the rabbit would
save him. But before long the boat completely disintegrated , and before the tanuki could say any
more he vanished beneath the waves .
42
Akutagawa 's take on this story makes references to a number of other Japanese folktales,
including another in this collection. All endnotes in this story are pointing out those references.
Crackle Mountain
by Akutagawa RyOnosuke
The predawn light of the era of fairy-tales. An old man and a rabbit mourn the old man 's late
wife. There is the distant sound of a sparrow's wings . The sparrow's tongue has been cut ouei The
sound echoes. An un breaking wave in a sea of dreams carries it all the way to Demon Island.Xii
There is a tree with no flowers upon the earth where the old man's wife had been buried .xiii
Its thin bronze branches stretch out into the sky. The pale light of dawn bobs faintly in the sky above
the tree. There is not so much as a whisper of wind .
After a while, the rabbit, still saddened by the old man 's loss, stood up and pointed at the two
boats on the shore. One is white, and the other is black as ink.
The old man lifted his tear-crossed face and nodded .
The predawn light of the era of fairy-tales. The old man and the rabbit consoled one another
under the cherry tree. They bid a feeble farewell to each other. The old man weeps so much it
looked as if he had just washed his face. The rabbit, continuously glancing over his shoulder, makes
his way to the boats. The sound of the sparrow's distant flapping wings rings out, and the pale light
of dawn grows wider on the horizon .
A tanuki has been sitting in the black boat for a while, listening to the roaring and crashing of the
waves. Perhaps it intends to steal the oil from the lamps of RyOgO, the underwater palace .xi v Or
perhaps it is simply envious of the love of the fish that live beneath the sea .
43
The rabbit approached the tanuki. Once they were close , they began, slowly, to tell a tale of
days long past. They stood among fiery mountains and rivers of flowing sandxv as they recited a
fairy-tale which protects the lives of beasts.
The predawn light of the era of fairy-tales . The rabbit and the tanuki each boarded their own
boats and silently rowed into the sea of dreams. The un breaking waves enveloped the boats of good
and evil with a melancholy lullaby.
The old man sitting under the flowerless tree raised his head up slightly to look across the
sea.
Though it is cloudy , he sees the two beasts carrying out their final fight upon the sparkling
sea. It is the tanuki in the slowly sinking black boat, is it not? The rabbit must surely be in the white
boat, then.
The old man, his face glittering with tears , reached out his arms imploringly to save the rabbit
upon the sea .
Look! At that exact moment, the flowerless tree bloomed with seashell-like flowers . The pale
yellow sun spilled over the dim sky .
The dawn of the era of fairy-tales. In the brutal battle to destroy animal nature, human delight
can be symbolized by the sun, as well as the cherry blossoms, looking almost handmade, below.
44
The Three Treasures
by Akutagawa RyOnosuke
In a forest. Three THIEVES are fighting over their prizes. These include a pair of boots that
allow the wearer to jurnp a thousand leagues, a cloakxvi which , when worn, renders the
wearer invisible, and a sword which can cleave through even iron-but each of these appear
to be nothing more than worn-down , secondhand items .
FIRST THIEF Hand over that cloak!
SECOND THIEF Shut up already! Give me that sword-hey, you stole my boots!
THIRD THIEF Don't you mean my boots? You ' re the cur who stole them from me!
FIRST THIEF Alright, then I will have the cape!
SECOND THIEF Bastard! Who would give it to the likes of you?!
FIRST THIEF Stop hitting me already-hey , someone's stolen my sword again!
THIRD THIEF Cloak thief'
The three begin to brawl. Then, a PRINCE astride a horse rides by on the path through the
forest.
PRINCE Hold on! What is going on here? (descends from the horse)
FIRST THIEF It's him, Your Highness. First he steals my sword , and then he tells
me to give him the cloak , and-
THIRD THIEF No , it's him , Your Highness. He stole my cloak .
45
SECOND THIEF No, Your Highness, it's these two . As all of these items are mine-
FIRST THIEF Quit lying!
SECOND THIEF Why don't you quit lying!
The three attempt to start fighting again.
PRINCE
SECOND THIEF
FIRST THIEF
THIRD THIEF
SECOND THIEF
SECOND THIEF
FIRST THIEF
SECOND THIEF
PRINCE
Wait, wait! Does it really matter who ends up with this old cloak or
these tattered boots?
It's not like that, Your Highness. When you wear this cloak you
become invisible.
And this sword can cut through any iron armor.
And if you just wear these boots you can jump a thousand leagues.
I see. Well, it's quite natural that you should quarrel over such
treasures. But then why don't you all stop being so greedy and take
one treasure each?
But consider, Your Highness, what would happen if we did that. The
owner of that sword could cut my throat at any moment.
But more worrying than that is that I could be robbed by someone in
that cloak.
But there's no point in trying to rob somebody who is wearing those
boots. We'd never get away!
That's certainly one way of looking at it. Well, I have an idea . Why
don't you sell all of them to me? Then they'll be no need to worry.
46
FIRST THIEF What do you think? Shall we sell them all to the nobleman?
THIRD THIEF
SECOND THIEF
PRINCE
SECOND THIEF
FIRST THIEF and
THIRD THIEF
PRINCE
I suppose, that's fine as well.
But it depends on the price.
The price-of course. In exchange for the cloak I' ll give you my red
cloak-the edge is embroidered . And for those boots I'll give you my
jewel-encrusted boots . I' ll give you my gold-plated sword for your
sword-my loss, of course . How's that?
I'll give you this cloak for that one.
No objections .
Okay then, let's trade .
After trading for the cloak, sword, and boots , the PRINCE remounts his horse and moves to
head down the road .
PRINCE
FIRST THIEF
PRINCE
THIRD THIEF
SECOND THIEF
Is there an inn ahead?
There's an inn called the Golden Horn just after you exit the forest.
Have a safe trip, Your Majesty.
Farewell! (exits)
What skillful trading! I never would have thought I'd end up with these
boots after wearing those old holey things. Look, there's diamonds on
the buckles!
Isn't this a wonderful cloak? I must look like a lord!
47
II
FIRST THIEF This sword is great as well. The hilt and the scabbard are both made
of gold. But how easily was that fool prince tricked I
SECOND THIEF Shhh! The walls have earsl And bottles have mouths, so let's go have
a drink somewhere.
The three THIEVES, laughing, head down the road in the opposite direction.
The bar of the Golden Horn. The PRINCE is chewing on some bread in the corner of the bar.
Aside from the PRINCE there are seven or eight other people in the bar, all of whom look like
peasants .
INNKEEPER
FIRST PEASANT
SECOND PEASANT
FIRST PEASANT
INNKEEPER
SECOND PEASANT
FIRST PEASANT
I hear the princess is finally getting married!
I've heard that as well. And aren't they saying that her husband-to-be
is some black king?
But rumor has it that the princess despises that king!
If she hates him then they should stop the wedding.
However, the black king has three treasures . The first is a pair of
boots which you can leap a thousand leagues in, the second is a
sword that can cut through iron, and the third is a cloak which
conceals one's shape. The black king offered these to our own
greedy king in exchange for his daughter's hand! Or so I've heard .
The poor girl!
Is there nobody who will rescue the princess?
48
INNKEEPER Oh , there are princes from many lands who would, but they wouldn't
SECOND PEASANT
INNKEEPER
FIRST PEASANT
INNKEEPER
Everybody laughs.
PRINCE
EVERYBODY
PRINCE
INNKEEPER
PRINCE
EVERYBODY
INNKEEPER
last a second against that black king . Their hands are tied.
And to make matters worse, our greedy king has commanded a
dragon to guard the princess .
I heard it was a platoon of soldiers , not a dragon .
If I knew magic I'd set off right away to rescue-
So would anybody. If I knew magic I'd handle it myself!
(suddenly jumping up in the middle of the throng) Have no fear! I will
save her!
(surprised) You?!
Indeed. I' ll take on the black king or anybody else l (looking around,
arms folded) I'll send him running back to Africa! XVii
But you' ve heard of the king's three treasures , right? The first is a pair
of boots which you can leap a thousand leagues in, the second is-
A sword which can cut through the thickest iron? I hold these items
as well. Look at these boots! Look at th is sword! Look at this old
cloak! Pound for pound they' re the same as the king's.
(again surprised) Those boots?! That sword?! That cloak?!
(doubtfully) But aren 't those boots all holey?
49
PRINCE They are indeed full of holes. However, even so, you can jump a
thousand leagues in them.
INNKEEPER Really?
PRINCE (patronizingly) You seem to think I'm lying to you. Well then, watch
me jump. Open the door for mel I'll be gone by the time you've realize
I've jumped!
INNKEEPER Would you mind paying your tab before you go?
PRINCE Don't worry, I'll be right back. I'll bring you a souvenir! What would
you like? A pomegranate from Italy? A melon from Spain? Or
perhaps some dates from far-away Arabia?
INNKEEPER Anything would be fine, thank you. Please hurry up and show us.
PRINCE Then I'll be Offl One, two, three l
The PRINCE leaps forward with great vigor. However, before even reaching the doorway, he
falls flat on his back.
Everybody laughs.
INNKEEPER
FIRST PEASANT
SECOr'\lD PEASANT
FIRST PEASANT
That's pretty much what I expected.
A thousand leagues? You didn't even clear three feet!
What are you talking about? He jumped a thousand leagues and then
jumped a thousand leagues back to the same place .
I can't tell if you're joking or not.
Everybody bursts out laughing. The PRINCE , dejected, slouches out of the bar.
50
INNKEEPER Excuse me, there's still the manner of your bilL ..
The PRINCE wordlessly tosses a coin to the INNKEEPER.
SECOND PEASANT
PRINCE
SECOND PEASANT
INNKEEPER
EVERYBODY
PRINCE
FIRST PEASANT
PRINCE
INNKEEPER
Hey, how about our souvenirs?
(putting a hand on the hilt of his sword) What was that?
(recoiling) I didn't say anything . (in a whisper) That sword can
probably still cut through throat!
(soothingly) Now look, you are still young, so why don't you go home
for the time being? You've made quite a stir here, but there is no way
that you could face off against the black king . We are prone to
forgetting the limits of our own strength , and so it is best to be
cautious.
Hear, hear! No one would speak ill of you!
I thought I could do-could do anything, and yet. .. (tears start to fall)
Oh , how embarrassing! (hiding his face) Oh , if only I could disappear!
Why don't you try putting on that cloak? You might disappear then!
Curse you! (stamping the ground) Well then, make fun of me! I'll go
and rescue the poor princess from the black king! Even if I can't leap
a thousand miles, I still have my sword. And my cloak- (forcefully)
No, I' ll save her with my bare hands if need be! We'll see who's
laughing then!
(storms out of the bar)
Oh , dear. Hopefully the black king takes mercy on him ...
Sl
III
The castle gardens. A fountain stands amidst the roses. At first there is no one there. After a
little while, the PRINCE comes in wearing his cloak .
PRINCE Just as I thought, the cloak has clearly rendered me invisible! Since
entering the castle gates, I've run into soldiers and maids, but no one
has accosted me. I should be able to go to the princess's room as
easily as the wind blowing through these roses-oh! Who is it that
approaches? Is it the princess I've heard so much about? I must go
hide-but of course, there's no need for that. Even if I stand right
here, the princess shouldn't be able to see me .
The PRINCESS comes to the fountain and sighs sadly.
PRINCESS I must be a most unhappy creature . Within a week that odious black
king will take me to Africa with him . All those lions and crocodiles ...
(sitting on the grass) I want to stay in this castle forever. In the roses,
listening to the fountain .. .
PRINCE What a beautiful princess! I must try and save her, no matter what the
cost.
PRINCESS (looking at the PRINCE in surprise) Who are you?
PRINCE (to himself) Curses! I shouldn't have spoken!
PRINCESS What do you mean, you shouldn't have spoken? You must be mad.
Though you do have a rather attractive face-
PRINCE Face? You can see my face?
52
PRINCESS Of course I can . Why would you think otherwise?
PRINCE
PRINCESS
PRINCE
PRINCESS
PRINCE
PRINCESS
PRINCE
PRINCESS
PRINCE
PRINCESS
PRINCE
PRINCESS
PRINCE
PRINCESS
PRINCE
Can you see this cloak as well?
That ratty old thing? Yes .
(despondent) You shouldn't have been able to see me.
(surprised) Why?
Because this cloak conceals one's form.
You must be thinking of that black king's cloak.
No, this is one in the same.
But clearly you ' re not invisible.
But when I ran into soldiers or maids, I must have been invisible!
Nobody challenged me.
(bursting into laughter) Of course! They thought you were a servant,
wearing such an old cloak as that.
A servant' (sitting down, dejected) It's just like with the boots.
What's wrong with your boots?
These are the boots which can jump a thousand leagues.
Like the black king's?
Yes-but when I jump in them, I can't even make it three feet. Look at
this . I have a sword as well. This sword should be able to cut through
even iron
53
PRINCESS Have you tried it out yet?
PRINCE No. I did not want to cut anything before I cut the black king .
PRINCESS Wait, you came to duel the black king?
PRINCE No, not to duel him . I'm here to rescue you .
PRINCESS Really?
PRINCE Really.
PRINCESS How wonderful!
The BLACK KING appears. He looks at the PRINCE and PRINCESS in surprise.
BLACK KING Good afternoon . I've just leapt back from Africa . What do you think of
my powerful boots?
PRINCESS (coldly) Then why don't you just go right back!
KING But today I want to talk with you . (seeing the PRINCE) Did we get a
new servant?
PRINCE Servant? (standing up angrily) I am a prince. A prince who's come to
save the princess . While I'm here I won't allow you to lay a finger on
her!
KING (attempting to be polite) I possess the three treasures . Do you know
of them?
PRINCE The sword , the boots, and the cloak? Of course with my boots I can't
jump even a few feet. However, with the princess by my side, I could
leap a thousand leagues or two even in these old boots! And have a
54
look at my cloak. Because everybody thought I was a servant I was
KING
PRINCESS
PRINCE
KING
PRINCESS
KING
PRINCESS
PRINCE
KING
able to come all the way to the princess! By hiding the fact that I am a
prince, has it not worked?
(sneering) Impudent fool l Perhaps I should show you the power of my
cloak! (puts on his cloak and disappears)
(clapping her hands together) Oh, he's finally gone. I'm so happy
every time he disappears.
What a useful cloak! That's just the sort of thing we need right now.
(suddenly appearing again, annoyed) It is indeed what you need right
now. It's no use to me at the moment. (throws the cloak away) But I
have a sword . (suddenly glaring at the PRINCE) You've come to take
away my happiness. Let's have a duel, you and me. My sword can
cut through the thickest iron . Your head won't even slow it down .
(draws his sword)
(leaping up in front of the PRINCE) If it can cut through iron it can cut
through my breast. Why don't give it a shot?
(taken aback) No! This I cannot do .
Ueering) What, it can cut through iron but it can't cut through me?
Hold on. (pushing the PRINCESS to one side) What the king says is
right. As he is my enemy, we'll have to duel. (to the KING) Let's go!
(draws his sword)
How admirable for one so young . Are you ready? My sword will take
your life.
55
The KING and the PRINCE cross their swords. On the first swing, the KING's sword cuts
through the PRINCE's as though it is a stick.
KING How about that?
PRINCE My sword may have
before you!
been broken, but I still stand here laughing
KING So you still want to continue?
PRINCE Of course. Come at me!
KING Then there's no pOint in fighting anymore. (abruptly throws away his
sword) You have won. There's nothing my sword can do to you.
PRINCE (looks curiously at the KING) What do you mean?
KING What do I mean? Were I to kill you, the princess would only grow to
despise me more and more. You really don't understand?
PRINCE No, I get that. But it seemed as if you didn 't understand that.
KING (lost in thought) I thought that if I possessed the three treasures that I
could also win the princess. It appears I was mistaken .
PRINCE (lays a hand on the KING's shoulder) I thought that if I possessed the
three treasures that I could rescue the princess. It appears I was
mistaken as well.
KING Indeed. Both of us were wrong. (takes the PRINCE's hand) Let us
make peace with one another. I beg your forgiveness for my
rudeness.
56
PRINCE And I for mine. Now I have no idea whether I have won or if you have
KING
PRINCE
PRINCESS
KING
PRINCE
won .
No, you have bested me. I bested myself. (to the PRINCESS) I will
return to Africa . Please don't worry. The prince's sword has not
pierced my armor, but it has pierced something deeper-my heart. I
will give you two the three treasures-these sword and boots , as well
as the cloak over there-as a wedding gift. If you possess these
items nobody can hope to harass you . But if ever there is some threat
to you, please let me know. I will send a million black cavalry from
Africa to overwhelm your foes. (sadly) To welcome you, I had a
marble palace built in the center of Africa 's biggest city. There are
lotus flowers blooming all around it. (to the PRINCE) You have the
boots, so please come to visit some time .
Of course I will accept your generous offer.
(pins a rose to the KING 's chest) I have acted unforgivably towards
you . Not even in a dream have I seen such kindness. Please forgive
me. I have been truly insufferable. (begins crying into the KING's
chest)
(strokes the PRINCESS's hair) Thank you for saying such nice things.
I am not some demon. Demons and African kings who act like them
are only in fairy-tales . (to the PRINCE) Isn't that right?
It is indeed . (to the AUDIENCE) Ladies and gentlemen! Our eyes are
open . Demonic African kings and princes who possess three magical
treasures are the stuff of fairy-tales . I have said that our eyes are
open , and what I mean by that is that we three no longer have any
57
(December 1922)
excuse to live in the land of fairy-tales. A wider world appears from
out of the mist before us. Let us leave this garden of roses and go
into this new world together. A wider world! Both more ugly and more
beautiful-and a world of greater fairy-tales l Whether it will end in
pain or joy, we do not know. All we know is that, like a brave band of
brothers, we will go marching freely into this new world.
58
Endnotes
The Monkey and the Crab (Sarukani-kassen)
Akutagawa excelled at blending the past and present together in his works . Even stories that are not
explicit couplings of the ancient and the modern often feature elements of this; many of Akutagawa's
stories succeed because they give characters from ancient tales a modern psychological dilemma.
"The Monkey-Crab Battle is the logical endpoint of that: the present invades an old, traditional story
and literally puts its cast on trial. Though "the present" here is the 1920s, it is not hard to see which
contemporary figures Akutagawa has decided to mock. Unlike the next story, Akutagawa does not
have a specific satirical agenda in mind . The main joke of the story is holding a fairy tale accountable
to modern standards, so he indiscriminately targets any institution he can think of. Priests , the
literary world, and the legal system are all forced to comment on this absurdity. He makes jokes at
the expense of not just the right-wing, but the left-wing as well, which he was known to support (Yu
49) .
The passage in which Akutagawa describes a department store decorated to look like a castle is of
particular interest. During the reign of Emperor Meiji, thousands of castles, many of which were
hundreds of years old, were razed or torn down for wood, and many more were left neglected. As
few as nineteen so-called "original" castles-castles built before the Meiji era-may have existed
when Akutagawa was writing (Hinago 52) . Historical preservation efforts first began in 1919, and
many castles were rebuilt and became a symbol of pride for the country. However, the vast majority
of these rebuilt castles were entirely concrete structures , with just the outsides retaining the typical
castle structure (Mitchelhill 91) . This passage about the department store demonstrates
Akutagawa's take on the whole process : a Japan worried about appearing unmodern hastily
removed the greatest evidence of its feudal system, and then later regretted this and hastily rebuilt it.
"The Monkey and the Crab" was written a few years prior to Akutagawa's break away from the
syncretism of antiquity and modernity that marked his earlier works, but the roots of Akutagawa's
59
distrust and fear of modern society are evident in modern Japan's antagonistic relationship with its
past.
i The title of this piece, "Sarukani-kassen ," translates literally to the more verbose "The Battle of the
Monkey and the Crab ."
ii In the Japanese, kiken shiso, (dangerous thoughts) . This was a euphemism for socialist or
communist sentiments in TaishO and early ShOwa Japan (Perez 146-7).
iii The baron's mercenaries are soshi, which translates literally to "ruffian ." These soshi were political
activists in early Meiji Japan (1867-1912) . Originally devoted to bringing about democracy in Japan
by any means necessary, they later became thugs for t'lire and were often used by individual
politicians as bodyguards or soldiers. Later on they fell into criminal organizations or far-right political
parties (Siniawer 43-5,51-3).
iv This right-wing organization is specifically the Dai-nippon Kokusui-Kai (Japanese National
Characteristic Party), an alliance of ultra-nationalism and organized crime active until the end of the
Second World War (Kaplan and Dubro 25) .
v Peter Kropotkin observes in Mutual Aid: A Factor of Evolution that if a crab has been flipped over,
other crabs will go to extreme lengths in their attempt to right it (Kropotkin) . The pun on the dual
interpretations of "care" is not present in the Japanese , but it fits in with Akutagawa's ironic citation of
Kropotkin.
60
Peach Boy (Momotaro)
For the first half of "Peach Boy" Akutagawa 's writing is fairly similar to "The Monkey and the Crab."
There , as in this story, he takes delight in recontextualization . When talking about the demons of
Demon Island, he takes the reader through a sampling of fairy tales featuring demons and portrays
all of them in a good light. This serves a dual purpose: it is funny, but it also allows the reader to
sympathize with the demons. By mentioning that man and demon have a shared ancestry
Akutagawa even literally humanizes them . This section of the story even ends on a joke, which
makes the transition to the carnage and rape of Momotaro's invasion all the more crushing.
Akutagawa did not choose "Peach Boy" to stake out his opinions about national aggression at
random . Two factors make this story more receptive to this treatment. First, the tale of Momotaro
has long filled a number of roles that made it an ideal pick for nationalism (Antoni 162). Along among
the tales in this collection , Momotar6 takes place not in some given kingdom or faraway land, but
specifically in Japan. The boy in question is clearly divine or of divine origin , ty ing him to the
supposed divinity of the imperi al family . At the same time , he is raised by and respectful towards his
mortal parents , which expresses filial piety and the importance of the family bond . Notably,
Akutagawa changes very little of this in his version. The only major addition Akutagawa makes is to
make Momotar6 exceeding ly unpleasant, but this is not a stretch for such a superior character. The
strength of "Peach Boy" as a tool of patriotism is evident in how close Akutagawa 's story sticks to the
original fable .
The larger factor, however, was the specific use of Peach Boy in education from the 1890s until the
end of World War II. Emperor Meiji issued the Imperial Rescript on Education in 1890. This short
document outlined the broad goals of the education system of Imperial Japan . The foremost goal
was to instill a sense of patriotism into the children of Japan (Antoni 159-60) . While many fairy tales
were utilized towards this purpose , "Peach Boy" and its hero Momotaro was by far the most common
61
story. Momotaro was understood to be Japan and the demons of Demon Island were foreign
enemies (Antoni 163, 166). The island itself made a variety of different appearances. During
Akutagawa's school years, Demon Island would have been Taiwan or the Korean peninsula, later
colonial holdings of Japan (Griffiths) . Most famously, the 1943 animated film Momotaro no umiwashi
(Momotaro's Sea Eagles) features Momotaro and his followers attacking Demon Island-Hawaii , in
this version-from the cockpits of planes (Dower 252-3) .
Akutagawa probably intended his Demon Island to be Korea, as it would have been during his
childhood . At the time Akutagawa wrote his version of "Peach Boy ," Japanese control of Korea
would have already been in its second decade, but the colonial rebellion that appears towards the
end of Akutagawa's story mirror similar uprisings that had occurred in Korea since its annexation
(Huffman 114). And a few years before Akutagawa's story was published, journalist and eventual
postwar prime minister Ishibashi Tanzan wrote a column in which he argued that Japan 's
imperialism was bad for the country's pocketbook and its soul (Huffman 110). So even at this time
the colonization of Korea would have been a topic of discussion.
Akutagawa opens his take on "Peach Boy" by throwing it into the creation myth of Japan . This
connection of the story to Japan 's oldest myths , ironically , likely would have been a welcome
addition for nationalists. However, as the story goes on Akutagawa undermines this viewpoint at
every possible turn . The nationalists, depicted as the dog, monkey, and pheasant, are a loose group
of people of disparate beliefs who can turn on each other at any time . Peach Boy , the ultimate
embodiment of this viewpoint , is cruel to the conquered and his countrymen alike . Demon Island,
naturally, retaliates, but this not only leads to a protracted rebellion but hardens the hearts of the
demons. Akutagawa 's complex meditation on nationalism and colonialism examines these issues
from all sides .
62
vi Izanagi and Izanami are two of the creator deities in Japanese mythology. The wedded couple
created the Japanese archipelago. Izanami died in childbirth , and Izanagi ventured to the underworld
to save her. There, he met with his wife in shadow. She warned him not to look upon her, and said
that she could not return to the realm of the living because she had eaten the food of the land of the
dead . Izanagi eventually looked upon her, and she appeared to him as a corpse. She chases him
out of hell with eight thunder gods which had been born from her corpse , and Izanagi blocked the
entrance to hell with a large boulder. For thematic reasons Akutagawa has replaced the stone with a
peach pit, but peaches also feature in some version of the tale as projectiles which Izanagi throws at
his pursuers. Peaches are considered a symbol of life and fertility (Ashkenazi 174- 5) .
vii As alluded to in the story , the mythical crow Yatagarasu, (literally Eight Crows , meaning a crow
that is eight times larger than usual) is traditionally a sign of divine intervention . Crows are generally
a sign of good luck (Ashkenazi 117).
viii Pheasants are said to be able to predict earthquakes.
ix This is in reference to the previous story in this collection , ''The Monkey and the Crab. "
x Shuten the Kid (Shuten-doji) and Ibaraki the Kid (Ibaraki-doji) are legendary demon bandits.
Shuten was a robber and a drunkard. Both of them were killed by the legendary archer Raiko . Raiko
slew Shuten in the demon's cave and defeated Ibaraki beneath the gate Rashomon, which was at
the southern end of Suzaku-oji , mentioned below (Ashkenazi 262-3 , 267) .
xi Akutagawa makes reference to Suzaku-oji, the road leading to the Imperial Palace in Kyoto. In
Tokyo he makes reference to Ginza , a major shopping and cultural center.
63
Crackle Mountain (Kachikachi-yama)
Like "Peach Boy," Akutagawa chose "Crackle Mountain" for a specific reason. The thesis of the story
requires both a conflict between animal characters as well as a human agent. "The Monkey and the
Crab, " for example, has a well-defined conflict between its titular characters, but there is no human
bystander.
All of the fairy tales that Akutagawa references in this story were part of the national school
curriculum of Imperial Japan . However, it is difficult to tell if this is significant because the choice of
these tales for the school curriculum had the effect of making them the most popular of the
Japanese fairy tales (Antoni 161).
Akutagawa concludes the vast majority of his short stories with the month and year of publication .
For whatever reason , "Crackle Mountain" lacks this notation .
xii This is a reference to the title and titular character of the fairy tale "Shita-kiri suzume" (The
Sparrow Whose Tongue Has Been Cut Out).
xi ii This is a reference to the island in "Momotaro" (Peach Boy), the previous story in this collection .
xiv This is a reference to a tree which appears in "Hanasakajijii " (The Old Man 's Blooming Flowers).
In the original story, the blooming of the tree , which happens at the end of this story as well , marks a
great change for the better in the old man's fortunes .
xv This is a reference to a palace which appears in the fairy tale "Urashima Taro."
64
xv i This is possibly a reference to a river of flowing sand which appears in the Chinese epic novel
Journey to the West.
The Three Treasures (Mittsu no takara)
Akutagawa makes excellent use of the theatrical format in this story, and this is best demonstrated
by comparing the end of this story to the end of "The Monkey and the Crab ." Both stories end with a
direct message to the reader. This is not an uncommon device for Akutagawa ; many of his works,
such as "Uma no ashi" (Horse Legs) and "H6ky6nin no sh i" (Death of a Martyr) feature references to
Akutagawa as the writer of those stories . Akutagawa even appears a few times before the ending of
"The Monkey and the Crab" when he takes care to explain the course of events to readers who are
only familiar with the traditional version of the fairy tale. Akutagawa 's use of the script format,
however, prevents him from appearing in his own story through any of his usual means . He usually
only appears through prose , and the script is all dialogue.
Akutagawa's "Rash6mon," one of his earliest works , provides a good example of how Akutagawa
appears in his own prose writing . This is how Akutagawa refers to a previous passage : "Above I
wrote , 'The servant was waiting for the rain to end .' But even if the rain ended , he had no particular
idea of what to do ." He makes another such appearance towards the end of "The Monkey and the
Crab :" "I suppose I wi ll take the opportunity to write a little about what happened to the crab's family."
The final lines of the story are even more explicit, as Akutagawa affixes an ironic moral to the story
and then makes a joke at his readers' expense: "Anyway, the point is that if crabs battle with
monkeys, they will end up being killed for the good of society. I tell you this, dear readers , because
you are mostly crabs!" Akutagawa's works are riddled with small and overt appearances such as
these.
65
But "The Three Treasures" lacks the guiding hand of the author. And what is the result? The
characters escape the reductive morality of their fairy tale. "The Three Treasures" builds up to a final
conflict between the dashing Prince and the evil Black King in the tradition of all fairy tales, but in a
stunning anticlimax, the two foes talk out their differences, realize that misunderstandings have
occurred, and part on good terms . Any competent author would have crafted a story which obeyed
the rules of narrative , but Akutagawa does not appear in this story.
Due to this, the characters realize that they are in a story. At the end, the Prince, according to the
stage directions, turns to the audience and says "Ladies and gentlemen!" The Prince recognizes that
he is on a stage . "Our eyes are open ." The characters in the story realize that the simple morality
expressed in many fairy tales was limiting , and so they can see beyond their own fairy tale into the
real world.
In this way, "The Three Treasures" can be seen as Akutagawa engaging with his critics . They called
his interventions in his own stories self-conscious and artificial (Ueda 137), and so Akutagawa
placates them by removing all such interventions. As a result, the story falls apart and Akutagawa's
characters gain realization of their own artificiality and escape from their own narrative. Akutagawa's
point seems to be that his appearances in his own stories are just as unnatural as things shared
across all literature, such as narrative and conflict. Akutagawa answers his critics with "The Three
Treasures," which says that were he to heed their criticism , it would bring an end to literature itself.
xv ii In the original Japanese, the cloak is a transliteration of the English word "mantle." The Japanese
definition of mantle is strictly limited to a cloak or cape, as opposed to the more nebulous English
defi nition.
66
xvi ii The first mention of Africa in this story is when the Black King says that he has just returned from
there upon his first appearance. I have inserted this reference to clarify that the "Black" in "Black
King " means "African" and not "evil."
67
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