The Ghost In The Tokaido Inn

“Inside the kago was a boy about to become a man, about to step inside his dreams.”

This line, the final sentence of the Preface, foreshadows the conclusion of Seikei’s story. Although there will be many obstacles ahead of Seikei—confusion, disappointment, and even fear—this line signifies that Seikei will be rewarded for his honor and his dream of being a samurai.

“He knew that if a samurai drew his sword, he was obliged by honor to use it.”

The Importance of Honor is a central value in Seikei’s society and suggests the cultural significance of bushido, or the way of the warrior. Seikei is very familiar with these rules, and this familiarity helps him to understand the interactions he observes and to guide his own choices.

“To father, being polite meant offering enough money to get what he wanted. Not like a samurai, who would have slept in the open air rather than offer money to the greedy innkeeper.”

Seikei’s society denigrates merchants because of their association with money, and though Seikei chafes against this stereotype, this description demonstrates his father’s similarity to the type. Seikei’s father simply offers more money when he wants something, and he expects money to make his wishes come true. This also shows how the merchant caste’s increasing wealth threatens the caste structure by making luxuries associated with samurai more accessible to other groups.

“‘It will do you good to see what a daimyo is really like,’ Father said. ‘Chase some of those ideas about samurai out of your head.’”

The idea that samurai are not always—or even very often—true to their moral code highlights The Deceptiveness of Appearances. Lord Hakuseki has no desire to be a model of virtue to the lower castes; instead, he only desires their respect and admiration—to be honored without being honorable. His attitude demonstrates one of the disadvantages of this caste system: that it is not always the deserving who are rewarded with power and rank.

“Isn’t it Basho’s spirit that we admire in his poetry? Though you are a merchant’s son, you can still develop a noble spirit—brave, honest, and faithful to your family. And if you do, who can stop you from writing poetry?”

Michiko is the first person to point out that Seikei can embody the noble qualities of a samurai without actually having to be a samurai. She claims that it isn’t the status of Basho—a Japanese samurai poet—that makes him so admirable; it is his spirit. Her statement also highlights how honor can help to resolve or at least decrease the dilemma of Personal Ambition Versus Societal Expectations.

“He forced himself to stand, but his legs were shaking and weak. Ignore weakness, he told himself. Move forward without thinking […] Death had no meaning to the samurai, he told himself, for that is the fate of all and it does not matter if it comes today or tomorrow.”

Seikei tries to embody the noble, samurai spirit that even many samurai do not, and the third-person narrator—who reports Seikei’s private thoughts and feelings—allows the reader to understand how much Seikei struggles, at times, to behave nobly. His bravery is more laudable because he must overcome such fear in order to be courageous.

“The man was fat, but his eyes were sharp as a cat’s.”

The description of Judge Ooka contains a simile in which his eyes are compared to a cat’s eyes, suggesting that he is cunning and intelligent. The judge possesses powers of insight and understanding that surpass most people’s.

“‘A book by Daidoji Yuzan?’ the judge asked.

‘Yes.’ Seikei was surprised. ‘How did you know?’

‘I read that book when I was a boy. Sometimes I still read it.’”

Seikei and Judge Ooka allude to a text written by Daidōji Yūzan, a samurai and military strategist who lived during the Edo Period, which outlines the samurai code of conduct. Like Ooka, who is based on a real-life figure from this period (See: Background), this allusion to Yūzan’s text enhances the text’s realism. Further, Seikei’s knowledge of the text demonstrates the depth of his commitment to samurai principles, and the judge’s shared knowledge shows that the two have much in common despite being from different castes.

“You’re used to soft clothes. That’s what merchants wear. They get rich by selling at high prices, cheating people.”

Bunzo, one of Ooka’s men, discusses the most common social stereotype of Seikei’s merchant class. Bunzo suggests that Seikei is weak and spoiled; moreover, Bunzo claims that all merchants cheat people. The samurai’s opinion of merchants and his willingness to judge Seikei by them shows just how difficult it is to change one’s status in a society like this, reflecting Personal Ambition Versus Societal Expectations.

“Think of it as if we were looking for a deer in a forest. Deer have sharp ears and frighten easily. If you march through the forest with many soldiers, the deer will only run away. If you want to catch him, you must become a tree.”

When Seikei wonders why Ooka brings no samurai with them on the road, Ooka’s response demonstrates his wisdom and forethought. The judge compares the thief they pursue to a deer, whom they must approach quietly so as not to frighten him away. If the judge comes marching into town with a large group of samurai, the thief will become immediately aware of his presence and be on his guard. However, if the judge and a boy arrive alone, they will rouse no suspicion. They will look like something the “deer” is used to and cause no alarm.

“I have a feeling that this particular story is admired by the thief. If you pay close attention, you may discover something about his character—the reason why he became a bent tree while others grew straight and tall.”

The symbolism of the bent tree (See: Symbols & Motifs) highlights the theme of Personal Ambition Versus Societal Expectations. Most people grow up straight like trees, dropping cones and creating more trees that grow up to do the same—i.e., most individuals accept their role in society and raise children who turn out just like them. However, some people are different and cannot accept their prescribed role so easily. Learning why they feel this way can help to explain their choices.

“Seikei began to feel resentful. Then the words of the book by the famous samurai Daidoji Yuzan sprang into his mind: ‘There must be no relaxation of the duty of a warrior to respect his lord.’ Seikei straightened his spine and mentally apologized to Judge Ooka.”

Seikei again invokes the text that inspires his devotion to bushido. Ooka does not know that Seikei momentarily resents him or that Seikei mentally apologizes for this lapse, but Seikei wants to behave honorably even when unobserved. Seikei’s repeated recall of this text demonstrates his dedication and consistency to right conduct, regardless of the circumstances or outcomes.

“He remembered the reason why Judge Ooka had told him to investigate Tomomi—to see why he became a bent tree.”

The symbol of the solitary tree returns, further highlighting Personal Ambition Versus Societal Expectations. Once Seikei confirms that Tomomi is the jewel thief, he attempts to understand what motivates Tomomi—why he became a bent tree—so that Seikei can figure out what Tomomi will do next.

“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.”

Tomomi’s assertion emphasizes that it is not innate ability or inherent value that differentiates the castes from one another. Samurai aren’t born knowing how to swordfight; they learn it through practice, just as merchants learn to run a business or farmers learn to cultivate the soil. It is the laws that prohibit others from carrying swords that make learning to swordfight unlikely or even impossible for merchants or farmers, reflecting Personal Ambition Versus Societal Expectations.

“Seikei had indeed found the thief the judge was seeking, but now Seikei depended on the charity of the thief to survive.”

Recognition of this irony helps to demonstrate Seikei’s developing insight and encourages him to refrain from judging people based on The Deceptiveness of Appearances. A greedy thief would likely be uninterested in protecting or teaching a merchant’s son because there is little to be gained from it; thus, Tomomi’s motivation and actions must arise from something other than greed. Seikei is learning to consider what circumstances compelled Tomomi to become a bent and solitary tree, deepening his understanding of all people in the process.

“Clearly, he could be anyone he wished to be. For a second, Seikei envied him, understanding why a man would wish to be something he was not. But why would anyone give up being a samurai? That would be the greatest disgrace of all.”

To Seikei, the position of samurai confers the ultimate honor on an individual, and he struggles to understand why Tomomi would give this up. Seikei understands the desire to be someone else, but only insofar that he wishes he could achieve the same status as samurai; he cannot comprehend why someone of this status would choose to give it up to go lower on the social scale.

“Portraying Kirishitans on stage was acceptable, as long as they eventually came to an unhappy end.”

This line demonstrates how agreeable people find deception when it is offered in service of truth or to confirm something they believe to be right. Watching a play in which Kirishitans—who practice a forbidden religion—are punished gives Edo audiences the sense that the world is as it should be. Tomomi employs this same idea—presenting Lord Hakuseki with an opportunity Hakuseki believes he deserves—when he dresses as a geisha to gain access to his enemy.

“The daimyo and his guests are too high in rank to let actors look upon them. It would wound the shogun’s dignity to reveal that he was watching our performance.”

Ironically, samurai—including daimyo—are prohibited from attending the theater and will often dress in disguise in order to go. However, the shogun is too well-known to do this. It is ironic that those with the most power, even those who make the laws, would break them for such a relatively insignificant reason. It also invokes The Deceptiveness of Appearances, as the shogun and samurai are present even when they seem not to be.

“Seikei felt himself drawn into the past. He became Genji, the real Tomomi. He understood the sorrow and the anger that had made Tomomi pursue Lord Hakuseki for years until this night, when he would avenge his honor.”

Seikei’s empathy helps him to finally understand why Tomomi pretended to be merely an actor when he was born a samurai. His understanding confirms and highlights The Importance of Honor in their society. It outstrips rank, status, lifestyle, and nearly every other consideration.

“What you desire is respect […] The respect that a truly great samurai should have. But at the shogun’s court, you are merely tolerated, not given a place of honor. For the shogun, like everyone who comes into your presence, sees you for what you are. A man without honor.”

Tomomi’s speech, which is directed at Hakuseki, also emphasizes The Importance of Honor. Tomomi knows that what Hakuseki wants most is to be honored, despite the man’s dishonorable conduct. Humiliating the daimyo in this way is guaranteed to compel Hakuseki to draw his sword before the shogun, condemning him to death. Tomomi masterfully manipulates Hakuseki by impugning his honor, the paramount cultural value in Edo society.

“The actor’s head fell to the floor and a torrent of blood gushed from his body. His hand opened, and as Seikei watched, the precious ruby tumbled into the crimson flood on the floor.”

When the jewel is introduced, its color is compared to blood, which reflects on and foreshadows the violence its theft causes, starting from when Hakuseki first stole it from Tomomi’s family and until Tomomi takes it back. When it returns in this final scene, it has come full circle, symbolizing the restoration of Tomomi’s honor and suggesting just how vital this honor is through its association with blood.

“He stooped low, remembering that one must crawl through the doorway on hands and knees. This part of the tea ceremony was intended to humble everyone who went inside, another reminder that ranks were set aside. Within, even a merchant’s son was the equal of anyone he encountered.”

At the tea ceremony, status is not supposed to play a role in conversation or behavior. This is ironic considering how important rank is to the world outside the ceremony. If society—represented by the shogun—agrees that it is possible and valuable to set rank aside, this emphasizes the idea that status is merely performed rather than innate.

“I know someone who is devoted to the ideal of bushido. He has shown himself to be courageous, honorable, and loyal. In every way, he is a true samurai.”

Judge Ooka’s insistence that Seikei, the son of a merchant, is a “true samurai” is a further indication of the fact that one’s qualities or characteristics are not determined by their parents’ status. Ooka recognizes the way the caste system disadvantages someone like Seikei, someone who is like the solitary tree and could bend as a result of Personal Ambition Versus Societal Expectations. In advocating for Seikei, Ooka hopes to give Seikei the chance to become a samurai despite his social origins.