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Dorothy Hoobler, Thomas HooblerA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
When Seikei returns to Judge Ooka’s lodgings, the owner tells him the judge left; he hands Seikei a note in which the judge instructs him to “Follow the correct path” (106). Seikei wonders why Ooka abandoned him and ponders the note, frustrated. Then he recalls that a warrior’s duty is to respect his lord, so he resolves not to complain.
He starts out for Edo, but as night approaches, Seikei worries about robbers. When he tries to speak to a nearby couple, he realizes they think he’s a robber, and he remembers how dirty and unkempt he appears. Though his feet are raw, Seikei reminds himself that he now can see the country on foot, as he longed to do when he rode in the kago. When he stops to rest, a komuso stops too, playing a lively tune, and the komuso points down the road. Seikei resumes walking, eventually coming to a crowd watching some performers. He sees Kazuo and begs the boy for food. Kazuo invites Seikei to travel with the actors, though he’ll have to earn his keep.
Seikei camps with the actors. Tomomi has promised them a new play in a few days, but he keeps its subject secret. Seikei recalls Ooka’s instruction to find out why Tomomi became a bent, solitary tree. Kazuo remembers that Tomomi went out, still in costume, on the night the troupe stayed in Kameyama, and when he returned, the costume was covered in mud.
Tomomi and several others swordfight to earn their lunch, and Seikei is impressed by Tomomi’s grace and skill. He asks the actor about his other name, and Tomomi tells him to forget it, though he insists that birth does not qualify a person to use a sword. Tomomi offers to teach Seikei how to use a sword if Seikei agrees to perform a part in the new play. Seikei agrees.
Seikei wonders if he is, indeed, following the “correct path,” as Ooka instructed. He found the thief, but now he depends upon the thief’s charity to survive. When the troupe reaches a town, Kazuo and Seikei go out to spread the news of that night’s performance of The Double Suicide at Sonezaki.
A komuso appears from nowhere and throws Seikei over his shoulder. When the komuso carries him into a nearby inn, Seikei is about to draw his sword when Ooka appears, ordering him to apologize to the komuso. Seikei does so without hesitation, and Ooka applauds his discipline.
The komuso removes his basket and Seikei sees that it is Bunzo, whom Ooka sent to watch him. Seikei tells Ooka about the name Tomomi claimed as his own, and Ooka identifies Tomomi’s father as Takezaki Kita, a Kirishitan daimyo who was killed when he refused to relinquish his faith. Seikei also describes seeing Tomomi leave the ruby for Amaterasu and how Tomomi wanted Seikei to tell Ooka about it. Ooka directs Seikei to obey Tomomi, but not to divulge that Seikei spoke to the judge. Bunzo will follow Seikei and report back to Ooka.
Seikei and Kazuo make their way to the theater. Tomomi is dressing as a woman for the night’s performance, as women are not allowed on stage. Another actor tells Seikei that, in the theater, it is often impossible to tell what is real from what is not.
When Seikei sees Tomomi dressed as a geisha, he realizes this is the figure he saw in the inn at Kameyama. He marvels at how convincing Tomomi is, though he wonders why Tomomi gave up his life as a samurai to be an actor. In the play, a man and woman love each other, though they are forbidden to marry. They want nothing more than to be together but recognize the “importance of family,” which “everyone” is taught as children (138). Neither can reject their parents’ wishes.
Backstage, Seikei goes to Tomomi’s dressing area and finds an expensive and beautiful sword, covered in Kirishitan crosses. It is real, not a prop. Tomomi, still dressed as the geisha, Motoko, finds Seikei with the weapon and asks, with gentle eyes and a woman’s voice, what Seikei thinks of “[her] son’s” sword. Seikei replies as though speaking to the woman and not to Tomomi, and “she” explains that her son’s name was Genji, though he goes by “Tomomi” now. “She” says Genji had to change his name because of “her.”
Another actor calls Tomomi to the stage, where “Motoko” and her beloved die by suicide. Kazuo doesn’t understand why audiences seem to like death by suicide so much, but Seikei understands that “It was the only honorable thing to do. By choosing to die, [the lovers] showed that their love for each other was stronger than the fear of death” (144). When Seikei objects to performing in a play, Tomomi reminds him that he is already playing a part by carrying a sword despite being a merchant’s son. Tomomi begins instructing Seikei, and when he slaps Seikei’s right cheek with his prop blade, he tells Seikei to say, “I swear that I will see you disgraced” (146), telling him that this is the play’s most important line. He also advises Seikei to watch his opponent’s eyes.
Seikei now knows that it was Tomomi, dressed as a geisha, whom he saw at the inn at Kameyama. Kazuo tells him that samurai often dress in disguise and come to the theater, though it is forbidden. Tomomi spreads the word that the shogun will be at their next performance in Edo. Tomomi sneakily attacks Seikei again and again, compelling the boy to practice his most important line. He tells Seikei never to draw his sword when he is angry, and that he must be calm to fight well. Tomomi says one must catch one’s enemy unawares, and Seikei keeps thinking about the Kirishitan sword in Tomomi’s trunk.
After lunch, Tomomi challenges Seikei to another swordfight, and Seikei realizes how much he has already learned. He sees Tomomi’s eyes flick to his cheek, and he anticipates the actor’s next move, blocking it and causing Tomomi to drop his sword. Outside Edo, Seikei sees three heads on spikes—a reminder of the punishment for disobeying the shogun’s laws.
These chapters continue to reinforce The Deceptiveness of Appearances through the motif of the kabuki theater (See: Symbols & Motifs). As one actor tells Seikei, “In kabuki, […] you can never tell what’s real” (133). Male actors dress convincingly as women, and reality and fiction overlap, especially when the “new play” the actors will perform for the shogun in Edo is based on Tomomi’s real life and identity as Genji, the son of a Kirishitan daimyo. In The Double Suicide at Sonezaki, Tomomi is so convincing as Motoko, the geisha, that—even when Seikei knows the person before him is really the actor—Seikei addresses him as though Tomomi really were the female character he embodies. The line between what is real and what is imitation is further blurred by Tomomi’s metamorphosis from Motoko, the play’s geisha, into Genji’s mother when Tomomi finds Seikei with his sword. Tomomi’s ability to become another person emphasizes how easy it can be to adopt a convincing façade.
Moreover, the plots of both The Forty-Seven Ronin and The Double Suicide at Sonezaki foreground The Importance of Honor and how it is more culturally valued than any other personal trait in Edo society. The 47 ronin slay a daimyo to regain their honor, knowing they forfeit their lives in doing so. They then commit death by seppuku to retain this honor rather than compel the shogun to execute them. Similarly, the lovers will not dishonor their parents with their disobedience, so they die by suicide to preserve their love and to avoid disgrace.
Meanwhile, Seikei wonders why Tomomi would give up his life as Genji, the samurai, and become an actor, especially when samurai are so esteemed while actors are disrespected in society. Watching Tomomi on stage, Seikei thinks, “why would anyone give up being a samurai? That would be the greatest disgrace of all” (137). Despite the kabuki plots, Seikei does not yet realize that there are other, greater dishonors than giving up one’s status as a samurai, such as being disgraced and then having to live with the personal and social consequences. The audience’s expectation—that honorable characters and cultural heroes prefer to die by suicide rather than live in disgrace or bring shame upon their families—shows just how monumental societal concern for honor is. Audience members may wish that the honorable ronin could go on living or that the lovers could marry and be happy, but their thunderous applause at the plays’ conclusions demonstrates that even these seemingly reasonable wishes are overshadowed by a preference for retaining one’s honor.
Seikei’s interactions with Tomomi deepen the theme of Personal Ambition Versus Societal Expectations. Tomomi’s willingness to teach Seikei to swordfight like a samurai indicates a level of honor that Seikei does not expect from an actor, especially because Michiko and the judge are the only other people in his life who have encouraged him to embrace his talents despite his social station. As Tomomi tells Seikei, “Nothing about birth qualifies a man to use a sword—merely the shogun’s order that samurai alone may carry them. Skill with a sword is like juggling or playing an instrument. A man learns it through practice” (121). In suggesting that skill with a sword can be learned regardless of social status at birth, Tomomi also implies that becoming a samurai is also something that could be learned with the right amount of commitment and skill. Seiki demonstrates his growing aptitude for the samurai life when he learns to defend himself in their sword fights, noting how dramatically he has already improved.
Ooka insists as well on his need for Seikei’s help, recognizing the boy’s skill and natural aptitude in a way even Seikei’s father never does. Ooka gives Seikei multiple chances to prove himself, which, as Bunzo is forced to report, Seikei does. Ultimately, there are characters—like Seikei’s father and Kazuo—who do not experience any tension between their ambition and what society expects of them, but those characters who do—such as Tomomi, Michiko, and Seikei himself—are more like Ooka, a man whose sagacity, capabilities, and even kindness are unparalleled in the text.
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