East and south of Korea there lies a kingdom known as Wa. The people are much given to strong drink, respect is shown by squatting. The men tattoo their faces and adorn their bodies with designs, the size and pattern indicating their rank in society.
And as the later graybeards of the Wei dynasty had remarked,
the curious kingdom of Wa is a queen country, curiously ruled by a queen.
Now Mama was tattooed from neck to ankle and had been since she was a child, so who was to say? It might be that the curious kingdom of Wa had been ruled by one hundred and twenty-four successive generations of male emperors, but the curious question remained, who had ruled curiously in the beginning?
In any case temporal history interested Mama less than spiritual, and the religious situation was much clearer. After years of meditation she could not deny that she and the Kannon Buddha had certain characteristics in common.
First, the Kannon was the only woman in the crowded pantheon of male Buddhism, just as Mama was the only woman who had ever worked in a brothel in Kobe without subsequently getting married. Second, like that goddess, she always followed the path of compassion and mercy.
Among the many males there were chanting and silent Buddhas, laughing and crying Buddhas, Buddhas for every purpose and occasion. But among all the confusing statues to be found in the temples of Japan there was only one woman, and she alone seemed to have a distinct personality.
Of course Mama had never actually seen a statue of the Kannon using the fist of knowledge. But as everyone knew, the statues had all been carved by men. What would have happened if women had been allowed to join the carvers' guild? Would the Kannon always be shown with open hands, passive and accepting?
In addition to the fist of knowledge Mama used twelve other
mudras.
Sincerity.
The empty heart.
The unopened lotus.
The newly opened lotus.
Intentions clearly made known.
Holding one's water.
Seeking refuge.
The backhand or hindside.
The difficult back to back.
The equally difficult position of middles touching while the rest is held apart and erect.
The variation where middles touch with both hands on their backs.
The final position where both rest in the clasp of covering hands.
One
mudra,
in short, for each stage of the sexual act.
Mama sat on her ivory elephant contemplating the sky until eight o'clock. By then the sun had risen high enough to establish the pattern of the day. She then took a bath every hour on the hour until noon, when she lunched on tea and six raw oysters. Prior to her afternoon meditation she took another bath. At six in the evening she took her eighth and final bath before changing into an evening kimono and going to her nightclub.
One measure of her influence in Japan was her apartment, the only one in the skyscraper where she lived. The Imperial chamberlains had objected strenuously to a skyscraper beside the Imperial moat, and the only way it got built was through a promise that the building would be used strictly for offices, that it would always be empty at night.
The chamberlains felt that the Emperor, although not a god since the end of the war, still deserved some privacy at night. At the beginning of the century, after all, there had been one hundred and thirty-four living gods registered with the relevant ministry in Peking, and of these only the Japanese Emperor still survived as an institution.
Mama had used her business connections to make an exception of herself. Because there could be no lights in the skyscraper after dark, her apartment was furnished with infrared lighting invisible to the naked eye. From below, the immense tower looked deserted but high on the twenty-fourth floor, unknown to the twelve million inhabitants of Tokyo, a small elderly woman in infrared goggles watched over them. Every night she smiled benignly down on the world's largest city as she ate her last meal of the day, tea and twelve raw oysters.
Although she was today the most powerful woman in Japan, life had not begun easily for her. She had been born to a peasant couple in the Tohoku, the poor northern district of Japan. Each year thereafter her parents had another child whom they suffocated at birth, the regular practice among farmers living in poverty. Mama was eight years old when the silk market in America collapsed for a season, leaving her parents no choice but to sell her to a brothel.
A house in the licensed quarter of Kobe offered the highest sum, and that was where she went. Her father blamed her mother for the silk disaster in America, since her mother was an Ainu and therefore of Caucasian origin. Before he went off to drink at night he beat her as hard as he could.
The year Mama left home a son was born to the couple. They kept him because their daughter was gone. After the war this man, who had the body hair of his mother, confessed a long list of crimes to Geraty, a heinous record of torture and arson, killing and sexual perversion that stretched from Siberia to Mukden to Shanghai and up the valley of the Yangtze, that included among many atrocities the murder of Miya's son and the murder of the Japanese General responsible for the rape of Nanking. It was from him that Geraty stole the military greatcoat he was wearing the night he first met Quin, not by accident, in the bar in the Bronx once owned by Geraty's father.
As for Mama, she never knew she had a brother, neither then nor years later when the night came for him to murder both her surviving son and Hato, the freighter passenger on the Pacific crossing who had worn a false moustache and false sideburns and so angrily kept the secret of his shoeboxes from Quin and Big Gobi.
Although she was only eight years old when she went to the house in Kobe, Mama soon came to know the customs of the world from the sailors who passed through that busy port. Throughout her childhood she was tattooed a part at a time, as was customary at the beginning of the century for Japanese children entering a serious life of prostitution or crime.
When puberty came her body was entirely covered with tattoos with the exception of her face and her hands and feet. The tattoos recounted the epic story of a dragon. The dragon's tail curled around her waist, its fiery breath licked her stomach, its tongue forked into her crotch, its eyes peered from her nipples.
On her backside, in even more terrifying guises, the theme was repeated with variations.
Thus when a visiting knight sagged in bed, thinking he had met the challenge and triumphed, slain the dragon and earned a night's sleep, Mama had but to whisper to him in the candlelight to prove that facts were always illusionary when compared to myths.
Turn me over, she suggested.
And sure enough, as soon as the tired warrior turned her over the dangers of the night returned and he was faced with a whole new saga of battles and miracles.
The dragon tattoo was a masterpiece, the most intricate anybody had ever seen. Her epic became legendary in the ports of Asia and soon she was in great demand.
In particular she appealed to opium addicts, who were convinced they would never be able to make love to a woman again. But Mama showed them there could be more to puffing the magic dragon than they had ever suspected.
Mama worked first in the Chinese wing of the brothel, since the Chinese were not only the principal opium addicts but also the principal seducers of virgins. The older Chinese men, bent on deflowering the world now that they had reached an advanced age, would pay almost any price if they thought they were getting a virgin. Being small, Mama was able to serve this lust in the Chinese wing for several years.
From there, for seasoning, she was sent to the Korean wing with its rich smells of garlic and fermenting cabbage, then back to the sailors' section to relearn any of the international traits she might have forgotten from her childhood.
Lastly, sixteen years old and fully experienced in all carnal matters, she was certified an apprentice Japanese woman and allowed to enter the Japanese wing on trial.
Mama studied fortune-telling, music, conversation, and especially the match-stick games with which Japanese men were sexually aroused. She learned to arrange stones, to pour water over tea, to fold a piece of paper into the shape of a crane. In return she was given diamonds and emeralds and cameras, which were just then being developed.
When she was twenty she bought her way out of the brothel and established herself as an official second wife available by the year, month, week, or half-hour. Over the following four years an astonishing number of Japan's future leaders passed her way, including, one weekend, an entire graduating class from Tokyo University that eventually produced three prime ministers, forty suicides, and the postwar head of the Communist party.
In 1929, at the age of twenty-four, she finally decided to stabilize her life by forming a permanent liaison. Because of the growing influence of the army in the country, she chose an army general, a man who happened to be not only wealthy but an aristocrat as well.
Baron Kikuchi's fortune came from his large landholdings in the Tohoku, the same northern district where Mama had been born in poverty. He was the younger of twin sons, born eight minutes after his brother, so the barony had not originally been his. But when his elder brother converted to Judaism after the First World War, he inherited the title.
The twin boys never knew their father, a famous statesman in the middle of the nineteenth century who was one of the leaders of the Meiji Restoration, the movement that overthrew the military dictatorship that had governed Japan for two and a half centuries and returned the Emperor to power. The old Baron, a close friend of the Emperor Meiji, was instrumental in opening the country to Western ways. In fact, he was so involved with modernizing the country he didn't marry until his eighty-eighth year, whereupon he fathered twins and died.
The twins were raised by their mother, a gentle, strong-willed aristocrat sixty-four years younger than her famous husband. Unlike him, she took no interest in ships or railroads or Western education. She preferred to occupy herself with the traditional arts, painting and tea ceremony and the
koto
or Japanese harp, and especially with the intricacies of
Go,
an unusual avocation for a woman since the ancient game had military overtones and was always played by men.
During their early years the twins were educated at home on the estate owned by their ancestors since the thirteenth century, another famous statesman in the family having gone to the aid of the warriors in Kamakura at that time and received land in the north as a reward. But although the estate was large and the family's wealth great, the twins and their mother lived austerely in keeping with the practice of the northern Japanese.
Their house was small. Their two or three servants lived with them more like aunts and uncles than retainers. The scroll on the wall might be the gift of an emperor, the
Go
set in the cupboard might be the work of a master craftsman who had made no more than eight such sets in his career, the
koto
in the closet might be a thousand years old, the bowls used in the tea ceremony might be so exquisitely turned as to be of inestimable value.
Yet the room where the scroll was hung, where the
koto
was laid out in the mornings and the
Go
set in the evenings, where the Baroness performed the tea ceremony for her sons every day at sunset, was a small room made of wood and straw and rice paper, as severe in line and simple in design as that of any peasant living on their lands.
And so with the other rooms in the house, with the bare corridors and the plain entrance and the narrow garden where one weathered stone lantern received the blossoms of the fruit trees in spring, the hard sun in summer, the Siberian gales in autumn, and the heavy snows in winter.
The effect the Baroness had on her sons was lasting, particularly the strength they felt in her presence.
From the Baroness the elder twin acquired his passion for painting, to which he devoted the first half of his life, and his love for the
koto,
which was his principal form of relaxation after he returned from Jerusalem as a rabbi.
From her knowledge of the game of
Go
the younger twin evolved his fascination with military maneuvering, while it was the rigorous discipline of her tea ceremony that proved to be his only escape, later in life, from the massive headaches that tormented him.
So excruciating were those headaches they would have made invalids of most men. And in fact when the General eventually revealed the cause of the headaches to Mama, a secret known only to his brother and to a doctor long since dead, he confessed that he would probably have committed suicide years before had it not been for a memory he carried within him, a vision of his mother turning a teacup three times at sunset, gently brushing the green tea into foam, her face utterly calm and at peace.
It was the memory of those moments that gave him the will to live through the attacks that were so blinding they seemed to be the lightning of death itself, an ultimate pain most men might experience only once in their lives but which the General knew would be back with him the next day and the next, next week and next month, a daily ritual of torture and execution that humbled him under a sword and hewed his mind.
The twins grew older, the time came for them to receive their formal education. Together they traveled south, the elder to study fine arts in Kyoto, the younger to enter the military academy. When the younger brother received his commission in the army, the two returned to the Tohoku to spend the holiday with their mother. It was toward the end of the holiday that she died, to them, unexpectedly.
It happened at sunset. The Baroness was performing the tea ceremony as always at that hour, the sliding doors open to the warm summer air. She prepared their bowls and then her own, turned it three times in her hand, sipped, stopped moving.
Three or four minutes went by. Simultaneously the twins rose and knelt beside her. Her eyes were open, her face was calm, the bowl rested in her cupped hands. She was gazing across the garden but she was dead.