The Fires of the Gods (28 page)

HISTORICAL NOTE

In the eleventh century, Japan was ruled by an emperor and court nobles in the capital, Heian-kyo (modern Kyoto). The Japanese government was originally patterned after Chinese models, but by this time it was no longer a meritocracy as in T’ang China, but rather in the hands of a single powerful family, the Fujiwaras. At the time of this novel, the man in power was Fujiwara Michinaga. After a century of marriage politics that placed Fujiwara daughters into the imperial bed, the family had become so closely connected to imperial power that emperors were encouraged to abdicate once they produced heirs so that a Fujiwara grandfather or uncle could rule as regent for an under-age emperor. When Michinaga retired as regent in 1017, he had ruled the government for upward of twenty years, the last four as regent and chancellor. He was the grandfather of two emperors, father-in-law of three emperors and one crown prince, and father of two regents and many of the ministers. For contemporary accounts of the life of Fujiwara Michinaga and Fujiwara politics, see
Okagami, The Great Mirror
, (trans. Helen McCullough) and
A Tale of Flowering Fortunes
(trans. William McCullough & Helen McCullough).

The business of government was carried out by officials working out of a number of ministries and bureaus that surrounded the emperor’s palace. Other court nobles served as governors of the provinces. These men were often self-serving politicians who aimed at building their private wealth via lucrative appointments, and they contributed greatly to the weakening of the central government over the next two hundred years. Much of the senior officials’ time was spent on court ritual, while lower-ranking members of the aristocracy carried out the day-to-day business of administration.

Japanese customs mixed native traditions with those of China. The official government language (used almost exclusively by men) was Chinese, but Japanese flourished in the hands of poets and court ladies who kept journals and wrote novels. Lady Murasaki’s novel
Genji
was written during the first decade of the eleventh century.

Heian-kyo was originally laid out in a grid in the Chinese manner: that is, following directional laws that placed the imperial palace and government buildings in the center of the northernmost section and divided the rest of the city into a right and left half, each with its own administration. By the eleventh century, the western (or right) capital had fallen on evil times and the city had begun to spread across the Kamo River to the east. The city itself had few religious institutions, but many monasteries and temples dotted the mountains to the north and east.

Buildings were constructed almost exclusively of wood, with bark or tile roofs. For that reason, fires devastated the city periodically and had become so frequent by the eleventh century that emperors left the imperial palace, and many nobles moved out of the city and across the Kamo River. Even given the problems with wood construction and the use of open flames for heating, cooking, and light, there were too many fires to be accounted for by accidents. In fact, many fires were set by thieves, who used the chaos caused by dousing flames in order to break into nearby empty houses.

Law and order was supposedly kept by the imperial and metropolitan police: a semi-military force that engaged in arrests, investigations, and prosecution by judges who were part of the system. The police also maintained the city’s two jails. In addition, each city ward had a warden who kept order in his own area. In spite of this, crime flourished in the city and even in the imperial palace enclosure. Poverty contributed, but part of the problem was that emperors frequently declared amnesties and liberated all the jail inmates because they wished to please the gods or avert some disaster. In addition, Buddhism forbade the taking of a life, regardless of the seriousness of the crime committed.

The native Shinto religion coexisted peacefully with Buddhism, which was a later import from China. That Akitada should have visited a Buddhist monastery headed by an abbot with imperial blood was by no means an uncommon case. Many emperors and princes took clerical vows. Some of the Buddhist temples shared space with important Shinto shrines, and emperors made pilgrimages to worship at both. Akitada encounters a Shinto shrine virgin and a Shinto priest. Shinto
kami
, or gods, are closely related to the imperial descent and to rice culture. Imperial
princesses always served as virgins at the important Ise and Kamo shrines. But there were many shrines and many kinds of female attendants. Some were shamans and could be powerful and dangerous because they transmitted the words of the
kami
. They were adept at casting spells, foretelling the future, speaking for the dead, and exorcizing evil spirits. Akitada’s reservations against hiring a female shaman illustrate the fact that many of these women wandered the country, engaging in licentious behavior and earning a living by fortune-telling and public dancing.

Marriages in upper classes were polygamous: that is, a husband could have many wives. They held different ranks, depending on their backgrounds, and some were merely concubines. In addition, men frequently carried on outside affairs. Marriages could also be dissolved on the husband’s word. But women were able to own property. That fact and the influence of their fathers protected them to some extent. Those without personal wealth or family protection did not fare so well. Lady Kiyowara is Kiyowara’s first lady because she belongs to a powerful family on her own account, and her son is the heir even though he is not the firstborn like Tojiro, the son of a lower-ranking wife.

The rituals performed to assure the safe birth of Tamako’s child involved Buddhist and Shinto rites and clerics, as well as the popular customs associated with keeping evil spirits at bay. For a more complete description of such parturition rites, see
The Diary of Murasaki Shikibu
, where Lady Murasaki describes in detail the activities accompanying and following the birth of an imperial child. Many of these had to do with the fact that childbirth was considered one of several forms of pollution (death was another) and the belief that a woman in labor was a favorite prey of all sorts of evil spirits.