The Samurai of Seville Read online

  Copyright © 2016 by John J. Healey

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  Library of Congress Cataloging-in-Publication Data is available on file.

  Cover design by Erin Seaward-Hiatt

  Print ISBN: 978-1-62872-784-5

  Ebook ISBN: 978-1-62872-785-2

  Printed in the United States of America

  For Soledad

  – PART ONE –

  – I –

  In which an oath is given and a sword received

  To those who fought for him and to those who fled his sword, the First Lord and founder of Sendai, Date Masamune, was known as Dokuganrya, the one-eyed dragon. In battle his armor was black, and adorning his helmet was a sliver of gold shaped like the moon’s waxing crescent.

  When his sister Mizuki turned sixteen, she married a wellborn warrior who fought at her brother’s side. By eighteen, she was a childless widow. In her twenty-first year, she became the mistress of her brother’s chief advisor Katakura Kojuro and conceived a son. When the boy was born, she asked her brother to name him, and Date Masamune called him Shiro. Like his paternal grandfather, a monk who became a Samurai, the boy was born with six fingers on his right hand. It was an omen of promise and a coveted advantage in swordsmanship.

  Katakura Kojuro lived with his wife and family within the estate of the Shiroishi Castle, which had been given to him by Date Masamune. After Shiro was born, Kojuro was harried by his wife for fathering such an illustrious bastard and nagged into ending his affair with Mizuki. She raised the boy with Date Masamune and his wife and children within the walls of the far grander Sendai Castle. Mizuki was long and willowy, and Shiro grew tall and handsome with well-formed limbs.

  In his thirteenth year, the boy became a Samurai, and the Lord summoned him to his private garden. Shiro had never been there before. The pebbles of the garden were raked to perfection, and there was a scent of wet pine and cedar. He found Date Masamune kneeling on dark wide floorboards so polished he could see his reflection. Off to the side there were paper panels with borders painted a deep red.

  ‘Your mother is my only sister,’ the Lord said, ‘but this castle and my name must go to my sons. She is not betrothed to your father, and his castle and name shall go to the sons he has had with his lawful wife.’

  Shiro tried not to stare at the scar where the Lord’s left eye had been. Gouged out in battle, it had been sewn shut many years before and over time had smoothened into a marbled star.

  ‘But the blood of my father runs through you,’ the Lord continued, ‘and my blood runs through you, and you have sworn fealty to me upon this day and you will follow the Way of the Warrior. Tell me you know all of this to be true.’

  They were kneeling side by side facing a boulder with moss growing in the crevices. The boulder rested against a stunted Akamatsu tree.

  ‘I know all of this to be true, my Lord.’

  As Date Masamune next spoke, he kept his eye upon the boulder, never once looking at the boy, and when he finished, the boy knew it was time to rise and leave.

  ‘Nevertheless you are a Prince,’ he said, ‘and shall be as a son to me, and wherever you go I too shall be with you, and if anyone ever scorns you it will be as if they are scorning me. For as long as you live our warrior’s life, you and your descendants shall never lack for anything. Behind me is the sword that was mine in the battle of Odawara. My name and seal are etched upon it, and now it is yours.’

  Masamune lowered his head. Shiro rose and bowed and took the sword and raised it to his head before backing away, holding it out in front of him. As he passed by the guards, they bowed to him, for they had heard what the Lord had said. Masamune stayed for another half an hour observing the bark of the tree and the damp place where the boulder met the earth.

  – II –

  In which a mistress is revealed

  María Luisa Benavides Fernández de Córdoba y de la Cerda was a direct descendant of Isabel de la Cerda and Bernardo Bearne, Conde de Medinaceli. The baby girl’s parents, sevillanos with a palace in the city and numerous estates, were of royal blood dating from the reign of Alfonso the Wise.

  Ignoring strenuous protest from the family priest, María Luisa’s father Don Rodrigo had the child baptized in the fetid waters of the Guadalquivir River. Her mother, Doña Inmaculada Gúzman de la Cerda, amused by her husband’s eccentric gesture, began to call her daughter ‘Guada.’ This led to confusion when the child was twelve and lived for a time at the court of Philip the Third in Madrid. She spent much time there with her cousin Guadalupe Medina. Guadalupe, who detested the shorter ‘Lupe,’ insisted on being called Guada as well, thus forcing courtiers to address the young ladies by their full names. But behind their backs, María Luisa was known as Guada the Fair.

  Rodrigo’s son and namesake displayed a preference for other boys early on. Regular beatings and a mistress his father paid for proved useless. When the heir was admitted to the priesthood, continuance of the family line fell to Guada, for Doña Inmaculada refused to have any more children.

  Shortly into her fifteenth year, Guada’s engagement was announced to a distant cousin, the Duke of Denia, whose properties would increase the already considerable family holdings three-fold. She thought the boy, who was called Julian and who was two years older than she, handsome and refined. She informed her mother that her prometido possessed ‘a poetic disposition.’ Walking on garden paths under the shade of chestnut blossoms behind the San Geronimo Monastery in Madrid, strolling through the rose garden at her great aunt’s finca ‘La Moratalla’ near Palma del Río, and sitting under shade at the beach in Sanlúcar de Barrameda observed by chaperones, the two youths allowed themselves to confuse instinct with love.

  One day, she started to wonder about having children and expressed concern to her mother. ‘I know what happens,’ Guada said. ‘I have seen dogs by the walls of the Alcázar and our own horses here in the corral, and I have seen my brother bathing, and I have examined myself carefully.’

  ‘Then what more can I tell you child?’

  They were in her mother’s chamber in a family finca outside the town of Carmona. From where they sat, they could see rolling fields of new green wheat so vast that when Guada half-shut her eyes, they transformed into a verdant sea. Standing behind Doña Inmaculada was the Moorish woman from across the strait who combed her hair each morning and who hardly spoke Castellano.

  ‘I know what happens,’ Guada said again, ‘but I do not know how it happens, the steps. How it comes about.’

  ‘Under the eyes of God,’ her mother said, leaning her head forward with each stroke of the wide ivory comb. ‘The body knows what to do. There is nothing to learn. It may be unpleasant, as is the case with other corporal functions, but it is a natural thing.’

  ‘Is it unpleasant?’

  ‘Not if your husband is gentle.’

  ‘Was father not gentle?’

  ‘Women of our station do not enjoy
it. Although a lower sort is known to.’

  ‘You have not answered my question.’

  ‘Your father is many things, but gentle is not one of them. I was as young as you and knew far less. Your father was nervous and, despite all his talk, inexperienced. He felt the passion of desire and I a passion for obedience.’

  ‘And did it stay that way?’

  ‘We’ve never discussed it. And since you were born, we have not shared a bed. As we know, your father finds that sort of companionship elsewhere.’

  Guada left the encounter more troubled than soothed. She had hoped her mother would humor her and assuage her fears with the Andalusian wit she was known for. But instead, Inmaculada’s normally cloistered northern roots had revealed themselves and bristled like Castilian steel.

  Upon their return to Sevilla, Doña Inmaculada received a visit from her elderly aunt Doña Soledad Medina y Pérez Guzman de la Cerda, who brought a gift of gossip with her that put both women in a state of high agitation. On the following morning, Inmaculada sought out her husband after mass, before the midday meal, on the day before he was to travel to Madrid. He was in his study enjoying a glass of an amber toned Manzanilla sherry.

  ‘I must speak with you about a matter most pressing,’ she said, looking at him straight on.

  ‘Pray tell,’ said Don Rodrigo, only half-listening, expecting a complaint about some domestic squabble or yet another worry on his spouse’s part about a new physical woe, imagined or real. The obsession she had nurtured since they had stopped having relations, speaking endlessly of illness and disease, tired him. As she spoke, he contemplated the ring on the middle finger of his right hand embellished with his coat of arms.

  ‘What do you think of Don Julian?’ Inmaculada asked, taking him by surprise.

  ‘In what regard?’

  ‘In every regard,’ she said, surprising him further still.

  ‘Why?’

  ‘I’m told he has a mistress. The boy is seventeen and has a mistress twice his age who is none other than his own aunt.’

  ‘Which aunt?’ he asked her, looking away from the ring as if bidding farewell to happiness. For intuition instantly provided the answer to his question. He gazed down at the large terra-cotta floor tiles they stood upon, stained with a burnt hue that reminded him of Sicily.

  ‘Marta Vélez,’ she replied.

  ‘That cannot be,’ he said, knowing it could.

  ‘That was my reaction exactly, but Soledad claims it is certain.’

  ‘I sincerely doubt it.’

  ‘Both of Marta’s sons are dead. Her beastly husband stays away slaughtering game in Asturias. She is still attractive. Julian is handsome. And she is only his half-aunt from a blood point of view. Apparently he stays with her often in Madrid and not in a separate room.’

  In bed with Marta Vélez four days later, Rodrigo broached the topic.

  ‘Where on earth did you hear such a thing?’ Marta Vélez demanded, pulling her peignoir shut from his suddenly undeserving eyes.

  ‘So you are not denying it.’

  ‘I will not even acknowledge such foul gossip.’

  ‘Because it is true.’

  ‘Don’t be a hapless bore.’

  At court the following day, Don Rodrigo called upon his childhood friend Don Francisco Gómez de Sandoval y Rojas, the First Duke of Lerma. Rodrigo was a Grandee of Spain. The Sandovals, also from Sevilla, but nobles of lesser strata, had to work and scheme for their money. The Duke, who had insinuated himself into the life of Philip the Third when the boy was still a young prince, now ran the empire, amassing great fortune for himself and his family. But one thing he wanted and could not have despite his power and ambition was what Rodrigo had inherited by birth. They got along and used each other well. Few dared to cross Rodrigo for fear of offending the Duke of Lerma, and the Duke enjoyed tossing the name of his aristocratic friend around in a manner that made it seem like he, too, was a member of that special fold.

  The Duke of Lerma’s only claim to masculine appeal derived from the charisma radiated by his power. Nevertheless, he considered himself handsome and had many women more than pleased to agree. His office at the royal palace separated the halls and rooms permitted to nobles from those reserved for the King and his family. As he listened to his friend, he regarded himself in a large Venetian mirror donated to the crown by the Cardinal Bishop of Sabina, Scipione Borghese, the Pope’s brother. His desk, simple but massive, had come from a looted synagogue in Toledo. Don Rodrigo stood by a window gazing down at an enclosed garden that had a fountain in the middle where a priest read from a breviary.

  ‘She denies it,’ Rodrigo said. ‘But I could tell she was lying.’

  ‘Did you tell her this bit of news before or after you had your way with her?’

  ‘Before.’

  ‘Which is to say you did not have your way then, did you?’

  ‘This is serious.’

  ‘Nonsense.’

  ‘The boy is about to marry my daughter.’

  ‘What would you have me do? Drag Marta Vélez before the Inquisition? What is the crime? Where is the heresy? She is well regarded by the King, ignored by her dullard husband, and she’s lost her sons. She probably just dotes on the boy. You should be grateful.’

  ‘Grateful.’

  The Duke began to laugh.

  ‘You are mocking me,’ Rodrigo said, exasperated. ‘Maybe she is innocent and telling the truth.’

  ‘I certainly hope not,’ the Duke replied.

  ‘How can you say such a thing?’

  ‘It’s too delicious.’

  ‘You, sir, are a vile man.’

  ‘And you an angry one at the thought of being cuckolded by your mistress and future son-in-law. You must take the news with philosophy, humor even, some of that compassion you always accuse me of lacking. And surely once the boy marries he will stop seeing her, and you can have her all to yourself again.’

  – III –

  In which Shiro meets Yokiko and a journey is explained

  At the urging of the Lord, Shiro was exposed to barbarians from an early age. He was sent to Edo to apprentice with the seaman and navigator William Adams, an Englishman who, to the great frustration of the Portuguese Jesuits, had been saved from execution by the Shogun Tokugawa Ieyasu. When Shiro worked with him, Adams was already adopting Japanese dress and manners. He taught the boy the fundamentals of astronomy, geometry, and cartography, how to sail, and he instructed the young Samurai to speak and read in English. His fellow crewmate from the shipwrecked Liefde, the Dutch carpenter Pieter Janszoon, taught Shiro how to work with wood and how ships were designed. The Franciscan Friar from Sevilla, Luis Sotelo, protected by Lord Date Masamune himself, taught the boy Latin, Greek, and Spanish. Exposure to the cultures and tongues of these English and Spanish tutors, the former reserved, practical, and melancholic, the latter expansive, conniving, and opportunistic, widened Shiro’s world in ways that set him apart from his Samurai brethren.

  The Portuguese, and then the Spanish, had attempted to bring their religion to the kingdom. Jesuits made converts in the southern shogunates. Shiro and his fellow Samurai found the foreign faith tiresome, condescending, and strangely complex. But some Japanese listened, and others far wiser, like the Shogun Tokugawa Ieyasu and Lord Date Masamune, lent, for a time, a liberal ear to their rant motivated by other interests. A powerful earthquake had devastated areas key to internal commerce, and new markets were needed. After learning about the riches of Spain and Italy, Date Masamune protected Father Sotelo, allowing him to preach in a limited manner. If the price for trading with such powerful barbarians was to allow their religious stories to sink fragile roots into his treasured soil, so be it. He reasoned it was worth the effort, to observe what might come of it. His battles had been fought. His campaigns had been successful. His castle was complete. There was little left to prove.

  As Shiro grew into a young man, he reflected much upon these things. He had heard the tale of the twen
ty-six Christians crucified and pierced to death in 1597, some of whom were Japanese. They had been ridiculed for the stubbornness of their beliefs and driven like errant swine through the streets, taunted and stoned all the way to Nagasaki. After being tied to crosses and run through with spears, the barbarian bodies had been opened and examined. To the consternation of all who were present, it was clear their insides were the same as those of the noblest Samurai.

  The Japanese word for anyone born in another land was nanban. But from William Adams and Father Sotelo, he learned the concept was universal. The English word barbarian and the Spanish word bárbaro came from the Latin barbaria meaning foreign country, from the Greek barbaroi meaning ‘all that are not Greek.’ So this was confusing to Shiro, for it seemed other races from other lands shared the same prejudice. Despite certain physical variations of skin tone, hair, and the shape of one’s eyes, everything else appeared to be the same. The greatest differences, he realized, were questions of custom, of relative delicacy, scientific knowledge, of religion. Though the barbarian ships were better adapted for ocean travel and their muskets more fearsome, their swords were infinitely inferior, their eating habits revolting, their aversion to cleanliness a nose-holding scandal. Their religion was intrusive and bizarre.

  In the spring of 1612, when Shiro was eighteen years old, after an official exhibition of swordsmanship within the grounds of the Sendai Castle, he approached the Lord and asked him for counsel regarding the treatment of foreigners. The Lord, unsmiling, asked him to elaborate and heard him out, and when Shiro had finished, he said to him, ‘Come with me.’

  He followed the Lord into the Arms Chamber where servants removed his battle gear, wrapping each piece in silk before placing it on varnished shelves that stood next to displays of ancient swords, spears, bows, and arrows. Upon the Lord’s command, they did the same for Shiro, and he was honored by it. Then the Lord removed the clothing he wore beneath and stepped into a robe waiting for him. Shiro was told to do the same.