Tag: Motoya Washio

Castle of Owls (忍者秘帖 梟の城, Eiichi Kudo, 1963)

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A surviving member of the Iga clan swears vengeance on Toyotomi Hideyoshi only to slowly come to the realisation that the best revenge is living well in Eiichi Kudo’s ninja drama, Castle of Owls (忍者秘帖 梟の城, Ninja Hicho: Fukuro no Shiro). Adapted from the novel by Ryotaro Shiba, the film is somewhat unusual in its positivity in allowing its hero to first reject the codes by which he was raised and then those of the prevailing times in eventually choosing love and happiness over the internecine obligation to gain vengeance against a corrupt social order.

Hoping to solidify his grip on power, Oda Nobunaga has his right-hand man Toyotomi Hideyoshi massacre the Iga clan of ninjas who are then almost entirely wiped out. Juzo (Ryutaro Otomo) and his friend Gohei (Minoru Oki) both survive, but Juzo’s entire family is brutally murdered while his sister takes her own life after being gang raped by Hideyoshi’s soldiers, using her final breath to tell her brother to avenge her. Overwhelmed by grief, Juzo is chastised by veteran ninja Jiroza (Kensaku Hara) for his show of emotion. He reminds him that a ninja should be as unbreakable as stone and that he should abandon all human sentiment. Juzo, however, insists that he may be a ninja but is also human and refuses to apologise for his feelings. 

This is it seems the major conflict. Jiroza has already signalled his own heartlessness and practicality when he advised the surviving ninja to flee, for escape is less dishonourable than death. Those who refuse are welcome to surrender, and those who cannot run must be left behind to their fate. For Jiroza, all that matters is survival for both himself and his small daughter Kizaru (Chiyoko Honma) who is currently tied to his back (no mention is made of her mother, perhaps she had already passed away). Now that his family are dead, Juzo has a new mission and reason for survival insisting that what the living can do for the dead is vengeance, though in his case it is personal rather than principled for he mostly wanted revenge for his sister rather than the Iga clan as a whole or anything it represents which he otherwise seems to be at odds with. 

10 years later, Oda Nobunaga has already been bumped off in an act of betrayal by one of his own men leaving Toyotomi Hideyoshi in charge and now the target for Juzo’s revenge. Around this time, Hideyoshi is planning an invasion of Korea against the advice of most of his courtiers in order to legitimise his rule through imperial ambition and military dominance. Juzo has been trying to assassinate him, and has apparently failed five times already. A surprise visit from Jiroza and his now teenage daughter involves a job opportunity promising a monetary reward should he succeed, but Juzo is wary. The merchant who hires him says he wants Hideyoshi out of the way because a war in Korea will damage his business prospects, but as Juzo points out Hideyoshi’s death will leave a power vacuum resulting in another civil war. The merchant, however, giggles childishly and remarks that domestic wars are good for business, leading Juzo to suspect he’s here on behalf of Tokugawa Ieyasu, the most likely to assume power in the event of Hideyoshi’s death.

The irony is though Juzo very definitely wants Hideyoshi dead, when someone else suggests it he becomes conflicted because he knows it will lead to another period of chaos in which even more people will die. Meanwhile, a ninja’s allegiance should belong to his client, who is always the highest bidder, so this is both a win-win situation and a mild conflict of interest. Conversely, Gohei (Minoru Oki), who was betrothed to Kizaru, has apparently betrayed the clan and taken a position as a retainer for one of Hideyoshi’s lords. He agrees to betray the Iga, inform on the plan to assassinate Hideyoshi, and even bring in Juzo in return for a 300-koku stipend and a shot of advancement under the new regime.

Now, on one level this might be understandable. Japan has emerged from a couple of hundred years of constant warfare, there’s no place for ninja in a world of peace as former Iga man Mimi (Tokue Hanasawa) remarks revealing that he’s survived the last 10 years through begging. It’s also understandable given that a ninja is expected to be duplicitous and act in self-interest. Even Juzo applaud’s Jiroza’s ninjutsu on realising that he’s teamed up with Gohei to betray him in order to take out the leader of the Koga ninjas. In essence, he’s only really done what Juzo later does but also the opposite in choosing his individual happiness through betraying those around him to throw his lot in with the person who murdered his entire clan. 

Juzo meanwhile is shaken by his unexpected attraction to female ninja Kohagi (Hizuru Takachiho), a daughter of the Koga,  who like him finds herself conflicted in her mission because of her growing affection for Juzo. Kohagi asks him if they really have to live on hate when they could live happily together instead, but even while conflicted Juzo can’t bring himself to let go of the idea of vengeance and is haunted by images of his friends and family dying. Even so, having decided to give up on a happy future and risk his life to kill Hideyoshi he finds that it ceases to matter. Confronting him, his hatred melts away. He begins to recognise the futility of revenge and that it would be silly to cause a war and make a merchant rich to prove a point. Gohei, meanwhile, pays a heavy price for his choices when his lord disowns him. Even when Juzo comes to rescue him from jail, he laughs that he’s caught him at last. Having escaped from the Iga life to live in the sun, he finds himself in darkness once again. Juzo, however, rides off into the sunshine with Kohagi to live in peace that’s divorced from the wider world. They choose to exile themselves from this world of darkness and duplicity, to live freely in the sunlight rather than be consumed by the internecine codes by which they were raised. Kudo films his ninja battles in near total silence with an almost balletic intensity and paints this world as one of infinite mistrust and uncertainty but equally affirms that it is possible to simply walk away and choose happiness over duty or hate.

Sex and Fury (不良姐御伝 猪の鹿お蝶, Norifumi Suzuki,1973)

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An orphaned daughter takes revenge against the corruptions of the late Meiji society in Norifumi Suzuki’s pinky violence classic Sex and Fury (不良姐御伝 猪の鹿お蝶, Furyo anego den: Inoshika Ocho). As the opening voiceover explains, the Japan of the early 1900s is already stoking imperial ambitions closely linked with the ideas of “modernisation” and “civility” it is seeking though in reality it is very much a gangster society as the three villains the heroine searches for have come to dominate the new Japan. 

This moment of schism is depicted in the opening sequence set in 1886 in which the little girl who will later take the name Ocho witnesses the murder of her policeman father by three unseen assassins who steal from him evidence of a scandal they then use for their own gain. The murder takes place in a shrine, the young Ocho rolling her paper ball onto a discarded charm that reads “misfortune”, while the film then jumps on to 1905 through a series of historical images prominently featuring the emperor Meiji along with a host of patriotic symbols that seem to signal the wrong path that is being taken. 

As for Ocho (Reiko Ike), she has survived by living on her wits as an excellent pickpocket and gambler but is otherwise uncorrupted continuing to dress in kimono and giving off an air of refined elegance that belies her toughness. In the course of her revenge, she is met by her opposite number, Shunosuke (Masataka Naruse), whose father was also killed by the same three duplicitous yakuza and is dragged into geopolitical intrigue by means of plot by the British to turn Japan into the site of the second opium wars using a spy disguised as a dancer played by Swedish starlet Christina Lindberg who is really in Japan for Shunosuke with whom she fell in love abroad only to be cruelly abandoned. 

Somewhat contradictorily, it’s these Western intrusions that are being resisted with Ocho the representative of an older Japan, and the gangsters that of a newer, largely amoral society of burgeoning militarism. Arch villain Kurokawa (Seizaburo Kawazu) lives in a huge Western-style mansion and is preparing to transition into national politics in the post-feudal society insisting that he and his organisation will soon control “everything”. His underling Iwakura (Hiroshi Nawa), who travels by motorcar, will also be handling the construction of Tokyo Harbour. When the girls from Ocho’s adopted family are kidnapped, they are taken to dance hall Panorama which is bedecked both with Christmassy tinsel and signs celebrating the victory in the Russo-Japanese conflict, while in an anachronistic touch scenes of the war are projected inside. Just to ram the point home, the man who throws a knife at Ocho is wearing stereotypical Chinese dress, while Kurokawa is later seen to have at his disposal a secret attack squad of nuns armed with switchblades and has Ocho whipped, by British spy Christina, in front of a large mural of Christ in some kind of underground chapel. 

In taking her revenge, Ocho is also in a sense attempting to right a historical wrong in removing these usurping men and their accomplice from power while fighting their perversion with her sexuality over which only she is master going so far as to kill one with poison rubbed on her own skin. In accidentally having exposed the equally duplicitous practices in a gambling hall, she is attacked while in the bath but instantly leaps into action entirely in the nude in a strangely beautiful sequence of elegant violence and poetic bloodletting that echoes the film’s conclusion in finally moving out into the snow. Eventually captured, she is bound tightly with rope and tortured but manages to cut herself free using only one of her trademark hanafuda cards which also symbolise her skill as a gambler even if her climactic game with Christina is played with Western cards for casino chips over a dining table. 

Suzuki signals the chaotic nature of this early 20th century world in his riotous use of colour and frequent anachronisms along with canted angles and a spinning top shot that seems to echo the world spinning out of control as Iwakura breaks a sacred promise between gamblers and rapes a young woman he had agreed to spare if Ocho was victorious in her bout with Christina. He saves his most expressionistic technique for the film’s closing moments in which Ocho singlehandedly puts a stop to Kurokawa’s corruption, another picture of Emperor Meiji looking down at her as she launches her final attack, and then stops to purify herself in the snow before wandering off into a storm of hanafuda cards with only darkness ahead of her.

Original trailer (English subtitles)

*Norifumi Suzuki’s name is actually “Noribumi” but he has become known as “Norifumi” to English-speaking audiences.

The Magic Serpent (怪竜大決戦, Tetsuya Yamanouchi, 1966)

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Something of an oddity, Tetsuya Yamanouchi’s The Magic Serpent (怪竜大決戦, Kairyu daikessen) puts a tokusatsu spin on the classic ninja movie in a jidaigeki tale of revenge that ends ultimately in revolution rather than the restoration of the feudal order. A big screen monster movie from Toei, the film was released around the same time as the studio embarked on its signature line of tokusatsu serials such as Captain Ultra which aired the following year.

Drawing inspiration from the Tale of Jiraiya, the hero Ikazuchimaru (Hiroki Matsukata) later even giving himself Jiraiya’s name and indeed riding a giant toad, The Magic Serpent nevertheless seems to have been influenced by contemporary wuxia films from Hong Kong and Taiwan right down to the appearance of martial arts master with a flowing white beard and a distinctly philosophical way of speaking. At one point, Ikazuchimaru even rides an animated cloud much like the Monkey King in Journey to the West.

In any case, set in the pre-Edo feudal era the revenge tale revolves around treacherous lords as the ambitious Yuki Daijo (Bin Amatsu) teams up with evil ninja Orochimaru (Ryutaro Otomo) to kill his master, Ogata, and take over his castle. Daijo orders that Ogata’s son, Ikazuchimaru, be murdered so that he won’t cause them any problems in the future but the boy is rescued by a servant and makes his escape at which point Orochimaru transforms into a giant dragon and capsizes his boat. Luckily, a giant bird then arrives and pecks Orochimaru on the nose, rescuing Ikazuchimaru and taking him to the mountain retreat of ninja master Goma Douji (Nobuo Kaneko) where he trains for 14 years in preparation for his revenge.

To this point, it might be said that the corruption is to the feudal era rather than of it though through his travels Ikazuchimaru comes to see how the ordinary people suffer as a result of Yuki Daijo’s oppressive rule. He comes to the rescue of a small family who in turn help him to overcome Yuki Daijo’s checkpoints as they search for him having become aware that he has survived and is intent on his revenge. But unbeknownst to him, Orochimaru is also potting to exploit the threat posed by Ikazuchimaru by stealing his identity to oust Yuki Daijo and take over the castle himself as its “rightful” heir.

Meanwhile, Ichikazu meets his opposite number, Tsunade (Tomoko Ogawa), who is searching for a father she has never met and can identify only by a keepsake from her now departed mother. In a shocking turn of events, it transpires that her grandmother is also a ninja master and gives her a magic hairpin she can use to call for help. Both searching for their birthright, the two eventually wind up at the castle and a confrontation with a corrupted feudalism. The surprising thing is in this case that Ikazuchimaru rejects his place as the heir and declines to rebuild the clan. With the castle now destroyed by the fight between his giant toad, Ochimaru’s dragon, and a mystery third party, the feudal order itself has been ruined. “There are only beautiful fields for you farmers left to create,” he tells the surviving members of the family that helped him. “Stay healthy and cultivate great lands.” He leaves with Tsunade, who is returning to her grandmother, and vows to travel to the place where his master lies or symbolically to the place of his spiritual rather than biological father.

Yamanouchi went on to work more in television than movies, apparently a devotee of period drama in both his personal and professional lives yet, makes fantastic use of special effects on an otherwise limited budget even briefly switching to black and white when the ghosts of Ikazuchimaru’s murdered parents appear to torment the usurping Yuki Daijo. Thunder, lightning, and ninja tricks mix seamlessly with tokusatsu action as the giant monsters finally approach their showdown yet perhaps in keeping with the surprisingly progressive outcome Ikazuchimaru struggles against the evil powers of Orochimaru and in the end cannot win alone but only with the help of those around him as they rise to challenge not only Orochimaru’s evil subversion of morals both feudal and spiritual in his betrayal of his master, but the evils of the feudal order itself and finally free themselves from its oppressive yoke.

Sword of Destiny (孤剣は折れず　月影一刀流, Yasushi Sasaki, 1960)

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A wandering swordsman winds up in intrigue on returning to his fencing school to find his old master murdered in Yasushi Sasaki’s Sword of Destiny (孤剣は折れず　月影一刀流, Koken wa Arezu: Tsukage Ittoryu). A classic jidaigeki adventure, it nevertheless has to be said that this one is a little more sexist than most in actively pushing its series of female warriors into the background as the hero by turns sends them all back to typically feminine roles while declaring that he will be the one to claim vengeance and clear up corruption in the court itself caused by a woman’s apparent forgetting of her place. 

At least, this is what Mikogami Genshiro (Koji Tsuruta) is told by an old friend, Izu, after an altercation with the fiery princess Kazu (Hibari Misora). The Shogun’s nurse, Lady Kasuga, has apparently taken an interest in politics and has most of the inner palace in her grasp enriching herself in the process. Izu believes that she may also be behind the assassination of Geshiro’s former mentor Ono while working in league with the Yagyu who coveted the position of fencing master to the Shogun. He asks Genshiro to kill her which he’s only too happy to do while seeking vengeance for Ono, but later gains a second reason after meeting the two orphaned daughters of a former retainer forced to take his own life thanks to Lady Kasuga’s machinations. 

Itoya (Yoshiko Fujita) wanders round with a gun and disrupts Genshiro’s first assassination attempt. He later tells her to leave the killing business to him and live “the life of a woman” insisting that one girl has no power to kill Lady Kasuga anyway. Meanwhile, he also makes an enemy of the Shogun’s sister Princess Kazu after challenging her in the street on seeing her callous disregard for a peasant her horse had run over. Princess Kazu falls in love with him after he defeats her in a duel, temporarily rebelling in insisting she will resist a dynastic marriage and take no other husband though he eventually rejects her partly on the grounds of their class difference and partly because he is a wandering sword who lives in the moment and may know no tomorrow. 

Nevertheless, she is later seen capitulating to her proper role as a princess who exists largely to continue the family line, marrying a man chosen by the Shogun and his advisors with no real power to chose anything other than her obedience. In much the same way he does with Itoya, Genshiro pushes her back towards the typically feminine while falling for Itoya’s meek, sickly sister Mine (Hiroko Sakuramachi) who is otherwise an idealised image of femininity in her softness and naivety while like every other woman in the picture falling for Genshiro because of his robust manliness and ability to protect her by gaining the sisters’ vengeance on their behalf. 

Meanwhile, Genshiro also facing off against the rival Yagyu school whom he suspects of having killed Ono to usurp his place as the shogunate fencing master with the assistance of underling Takagaki who has now taken over leading to a mass exit of students fed up with his authoritarian teaching methods. Interestingly enough, Genshiro is temporarily imprisoned by the Yagyu alongside a dissident Christian whose death they’d faked while keeping him alive in order to torture the names of other Christians out of him. On fulfilling his request to take his cross to his daughter who has become a sex worker, Genshiro succeeds only in endangering her while she also falls in love with him. 

All in all, he’s not much of a responsible hero also reckless with the life of his former burglar sidekick Kurobei (Shin Tokudaiji) who uses his ninja tricks to get him out of prison. As expected, it all ends with in a battle against a treacherous swordsman and the spineless Takagaki with the final revelation that Lady Kasuga (who just dies of old age) had not much to do with anything anyway despite having been a “meddling” old woman who forgot her proper place. Even Mine is forced to admit that she can’t come between Genshiro and his sword so she plans to become a nun while Kazu sends him an elaborate katana to remember her by certain that he will not accept a place in the Shogun’s household but will return to the road to continuing his training. In any case, a kind of justice is done and order restored even if that order is in itself fairly unideal. 

Blood of Revenge (明治侠客伝 三代目襲名, Tai Kato, 1965)

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An earnest yakuza trying to walk a more legitimate path faces off against a thuggish businessman in Tai Kato’s late-Meiji ninkyo eiga, Blood of Revenge (明治侠客伝 三代目襲名, Meiji kyokyakuden – Sandaime Shumei). Though set in the confusing world of 1907, Kato’s tale is in some ways not so different from contemporary gangster dramas in its suggestion that even in the early days of the 20th century the yakuza were already somewhat out of date while the fancy capitalist who calls them so is not so far off from the corporatised gangsters of the high prosperity era. 

Kato opens with a tense scene at a festival in which local boss Kiyatatsu is knifed by an impassive assailant who later claims to have been acting alone and that he did it to make a name for himself by stabbing a big time yakuza boss. Kiyatasu’s hot-headed son Haruo (Masahiko Tsugawa) suspects that rival businessman Hoshino (Minoru Oki) is somehow behind the attack but is talked out of a self-destructive bid for revenge as his father reminds him that they are “not a mob” but “honest businessmen” and acts of violence would impact their business negatively. 

Kiyatatsu may once have been a big time yakuza boss but it’s clear he’s made an attempt to go straight by founding a legitimate business that began trading lumber and now sells construction supplies that are helping to expand the rapidly modernising late-Meiji economy. He is closely involved with a construction project to introduce a modern water distribution system for the good of the people of Osaka organised by another former yakuza, Nomura (Tetsuro Tamba). Hoshino, who was indeed behind the attack and is secretly backed by his own band of mercenary yakuza, had Kiyatatsu knifed in the hope of getting his hands on the contract, later stooping to other dirty tricks such as ruining their cement supply so that he can swoop in with a special deal on his own.  

Just like yakuza, businessmen appear to have a code and letting personal feelings interfere with business is just as bad as letting ninjo get in the way of your giri. Hoshino is a bad yakuza in a business suit, his Western clothing just another symbol of his villainy. Kiyotatsu’s guys including noble retainer Asajiro (Koji Tsuruta) all wear kimono with the young son Haruo later shifting to a suit after taking over the business in a bid to appear less like a yakuza and more like a serious young professional. Though Hoshino sneers at Asajiro that yakuza are already out of date and that he hates their tendency to solve every problem through violence he is little more than a thug himself keeping a small band of yakuza onside to do his dirty work.

Yet there is something in what he says that the yakuza belong to an earlier age and are unable to travel into the new post-Meiji society men like Normura are building. Insiting that Japan must embrace international trade, Nomura builds piers as a kind of outreach to a new world and does so for the good of the people rather than himself, living up to an old yazkua ideal in trying to ensure prosperity for all. Kiyotatsu is already distancing himself from the gangster way of life, explaining to a travelling gambler to whom he grants hospitality that he does not allow gambling in his home and believes that modern gangsters should find new ways to live, but is constantly tarred by the yakuza brush unable to fully escape the legacy of his tattoos. When Asajiro is appointed the new head of the clan it comes as quite a shock to the young Haruo who is outraged having believed it was his birthright to succeed his father. Ever noble, Asajiro suggests that he succeed as the head of the clan and Haruo as the heir to the legitimate business saving him from a sordid yakuza existence. 

Even this cannot save the clan from destruction in the light of Hoshino’s avaricious greed forcing Asajiro on a bloody path of revenge while forced to give up the woman he loves because of his code of duty. Asajiro’s kindness is signalled by his decision to buy a geisha for three days so she can visit her dying father in the countryside but Hatsue (Junko Fuji) remains otherwise entirely trapped. Her contract is bought out by boorish assassin Karasawa (Toru Abe) who treats her cruelty and buys her complicity in insisting that should she disobey he will turn on Asajiro. Asajiro’s eventual arrest makes it clear that he is not a man who can survive in the new times because his brand of nobility is clearly out of fashion even as he takes revenge on an increasingly corrupt society by standing up against the duplicitous Hoshino ironically taking a leaf out of Haruo’s book that by appeasing men like Hoshino they only enable their own oppression. Kato’s characteristic low level photography reflects the anxiety of the times dwarfing these old-fashioned men with an awkward modernity they are ill-equipped to survive.

The Thief in Black (黒の盗賊, Umetsugu Inoue, 1964)

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Best known as a master of the musical, Umetsugu Inoue had a long and varied filmography embracing almost every genre imaginable. He began his career at Shintoho and later joined Nikkatsu where he quickly became an in demand director often working with top star Yujiro Ishihara, but took the somewhat unusual step of going freelance in 1960 thereafter working at various studios including Shaw Brothers in Hong Kong. 1964’s The Thief in Black (黒の盗賊, Kuro no Tozoku) is not a musical but is characteristically playful even within the confines of the lighter side of Toei’s jidaigeki adventures. 

Set between the Battle of Sekigahara and the Siege of Osaka, the samurai corruption in play is essentially the burgeoning Tokugawa dictatorship, the heroes eventually uncovering Ieyasu’s secret plan for making sure his line (well, more himself in essence) remains in power for perpetuity through an insidious plot to weaken the feudal lords and ensure their loyalty to him. Meanwhile, the still developing city of Edo is beginning to turn against the Tokugawa who seem to be intent on exploiting ordinary people to enrich themselves most obviously through forcing the local workforce to renovate Edo castle rather than cleaning up the town which is apparently rampant with crime. Faced with such lack of leadership, the townspeople have come to admire a Robin Hood-like vigilante known only as the Thief in Black who alone is resisting overreaching lords. 

Part of the problem is that Ieyasu’s rule is still insecure because of the potential threat of Hideyori Toyotomi in Osaka. Consequently, they are fearful that some of the men working on the castle may be Toyotomi spies or otherwise disclose information that might benefit him if he chose to attack which is why they’ve refused the workers permission to return home to their families during the pause before beginning the second phase of works leading to further unrest. Meanwhile, corrupt local lord Tadakatsu (Ryutaro Otomo) and his sleazy priest buddy Tenkai (Minoru Chiaki) have an even darker plan in mind, preparing to simply kill the five master craftsmen in charge to ensure they present no threat. Alerted to the situation on the ground by idealistic samurai Jiro (Hashizo Okawa), their boss instructs Tadakatsu in no uncertain terms that he must treat the workers fairly in order to prevent civil unrest and/or disillusionment with the Tokugawa regime but the pair are entirely unfazed and determined to go on with their nefarious plan getting rid of Jiro if the occasion arises. 

As we later discover and in a typical jidaigeki plot device, Jiro is one of a pair of twins with his brother Kotaro (also Hashizo Okawa) abandoned because of the superstitious belief that multiple births are inauspicious. Though both men unwittingly lay claim to the name, Kotaro turns out to be the masked vigilante, his primary cause to regain the lands of the family who raised him unfairly displaced from their estates on the Musashino plains because of Tokugawa greed. Though Jiro, raised as a member of the establishment, is originally loyal to the Tokugawa who have after all brought about an era of peace, he soon begins to see that their rule is no good for the people of Edo. In his more egalitarian worldview, only by enriching the poor can they secure their rule which means less castle building and more infrastructural development along with paying people fairly for their work and absolutely not killing them afterwards. Kotaro too claims that his rebellion is for the good of the common people though unlike Jiro is much more transgressive in his ideology prepared to shake off his samurai status to become a wandering outlaw rather than content himself with the restrictive life of the heir to a samurai clan. 

Such messages are perhaps common in Toei’s brand of jidaigeki but seem unusually pronounced as the peasant workers are often given voice to lament their fate and resist their oppression more directly, pointing the finger not just at a rogue rotten lord but at the entire system built on exploiting their labour. Nevertheless, Inoue injects a hearty dose of whimsical humour to the politically charged narrative even going so far as to include a bumbling ninja claiming to be the famous Hattori Hanzo along with a comic relief magistrate and former samurai brothel owner taking his own kind of ironic revenge in getting the cowardly lords hooked on modernity with a load of faulty rifles. Obviously, Ieyasu couldn’t be stopped, but perhaps they slowed him down and reminded him of the dangers of underestimating the people. Shot with Inoue’s characteristic flare if remaining largely within the Toei house style, Thief in Black is a surprisingly direct attack on corrupt and entitled government but also a righteous romp as its idealistic heroes shuffle themselves back into their ideal positions while fighting Tokugawa oppression all the way. 

Inferno of Torture (徳川いれずみ師：責め地獄, Teruo Ishii, 1969)

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“There’s no hope for us anymore” cries the hero, redeeming himself with one last act of humanity before allowing himself to be consumed by the flames of Edo-era barbarity. Another tale of feudal exploitation, Teruo Ishii’s Inferno of Torture (徳川いれずみ師：責め地獄, Tokugawa Irezumi-shi: Seme Jigoku) opens with an otherwise unrelated scene of female crucifixion followed by an elaborate beheading, presenting both of these events with a degree of historical authenticity they do not perhaps possess. Nevertheless, his central tale which turns out to be less about two women than two men, turns on the exploitation of female bodies, subtly suggesting that the modern society is itself founded on female exploitation. 

Though dropping the portmanteau structure frequently employed in the Joys of Torture series, Ishii returns from the prologue with the end of the first arc in which the presumed heroine, Yumi (Yumiko Katayama), makes a stealthy visit to a ghostly cemetery in which she trashes the grave of a man named Genzo (Shinichiro Hayashi), digs him up and dismembers his body to retrieve a key we later see him swallow which she hopes will unlock her womanhood currently imprisoned by an ornate chastity belt, only the key doesn’t fit. 

Flashing back again, we see Yumi forced into sex work in payment of a debt and imprisoned in a labyrinthine brothel which specialises in bondage and torture under the guidance of lesbian madam Oryu* (Mieko Fujimoto) and her samurai fixer Samejima (Haruo Tanaka). The brothel’s USP is in its tattooed women which neatly leads us into the main narrative as Yumi’s body becomes a battleground contested by two men, top tattoo artists in search of the perfect canvas in order to win, ironically, the hand of their master’s pure and innocent daughter Osuzu (Masumi Tachibana). 

Horihide (Teruo Yoshida) and Osuzu are in love, but the dark and brooding Horitatsu (Asao Koike) is determined to frustrate his rival’s desires by becoming the successor to Osuzu’s dying father, the tattooist Horigoro. The “hori” which prefixes each of the men’s names relates to the process of tattooing and comes from the verb to chisel, hinting at the way they prick and channel their desires into the canvas which is human skin. Horihide is our “hero”, described by Horigoro as the light to Horitatsu’s dark, Horitatsu currently making more of an impact with his designs of violent intensity, but each of them is in a very real way content to use and exploit the bodies of women without their full consent in order to practice their art. It is essentially an act of violence if not of “torture”. 

Meanwhile, Oryu and Samejima are profiting off their “merchandise” more directly in participating in the trafficking of tattooed ladies to lecherous foreigners displaying an early fetishisation of Asian women. This being late Edo, Japan is still in its isolationist period in which fraternising with foreigners was illegal which is why the action eventually takes us to Nagasaki and the Dutch trading port of Dejima, here presented as a nexus of corruption, where Samejima and Oryu prove themselves very much in league with foreign powers dealing with powerful businessman Clayton (Yusuf Hoffman), despite his name apparently a Dutchman, and his Chinese associates. Like Nikkatsu’s borderless action films of the ‘50s and ‘60s, Inferno of Torture indulges in an unpleasant Sinophobia which culminates in a chase through a crowded Chinese wet market in which we catch sight of dogs hanging bound ready for the slaughter in similar poses to those of the women in the brothel, not to mention thrusting snakes, before being confronted by a basket full of adorable puppies presumably headed for a dark destination, while we finally rediscover Hidetatsu collapsed in an opium den after being forcibly addicted by Oryu as a means of control. 

“This is a house of horrors” the Chinese gang leader tells a group of women bought by Samejima from a prison and promised a life of wealth and ease as geisha catering to high class clients. It’s difficult to tell if Ishii is critiquing Edo-era misogyny or that of the present day, or merely revelling in it with increasingly perverse scenes of sexual violence and degradation which continually imply that women have no role or value outside of reflecting the desires of men while those who try to claim their own agency are brutally put down by an inherently misogynistic, patriarchal society. After a Count of Monte Cristo-esque subplot in which Horihide is framed for murder but escapes to plot his revenge, the psychedelic final showdown returns us to the tattooists’ artistic face off as they again weaponise female bodies to embody their own ambitions, Horihide turning a blameless young woman into an iridescent peacock to get back at her father. Nevertheless, he finally reassumes his humanity in ending his mission of vengeance before it takes more innocent lives while accepting that he may now be too corrupted to return to his former life. Elegantly composed often unconsciously recalling the keyhole in Yumi’s chastity belt as it imprisons women within the peephole of the frame, Inferno of Torture ends exactly as it began, with a scene of grim and ironic punishment in which the female form is itself obliterated. 

Inferno of Torture is available on blu-ray from Arrow Video in a set which also includes an in-depth commentary from Tom Mes discussing the treatment of the various actresses involved with the series, Ishii, and Toei in general; Jasper Sharp’s Miskatonic lecture Erotic Grotesque Nonsense & the Foundations of Japan’s Cult Counterculture; and a booklet featuring new writing by Chris D.

Original trailer (no subtitles)

*This character’s name is rendered as “Oryu” in the subtitles but “Otatsu” (different ways of reading the same character which means “dragon”) in the accompanying booklet.

The Master Spearman (酒と女と槍, Tomu Uchida, 1960)

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After the war during the American occupation, the samurai film encountered a de facto ban with the authorities worried that historical epics may encourage outdated fuedal and fascistic ideology. The period films of the post-war era, however, are often fiercely critical of the samurai order even as it stands in for the hypocrisies of the contemporary society. Two years before Masaki Kobayashi launched a similar assault on the notion of samurai honour in Harakiri, Tomu Uchida’s The Master Spearman (酒と女と槍, Sake to Onna to Yari) finds a loyal retainer similarly troubled when he is ordered to die only to be ordered not to and then finally told that yes he must commit suicide to serve a kind of honour in which he no longer believes. 

Takasada (Ryutaro Otomo) is a battlefield veteran with the Tomita clan much revered for his skill with the spear. As a retainer to the current regent, Hidetsugu (Yataro Kurokawa), he finds himself in trouble when the ageing Hideyoshi (Eijiro Tono) stages a coup to solidify his power, accusing his nephew of treason on abruptly “discovering” a stash of illegally obtained rifles. Takasada is outraged not to have been ordered to die with his master, but later resents being “strongly encouraged” to do so by his brother, the head of their clan. Storming out, he temporarily retreats into a drunken haze during which he convinces his favourite actress, Umeme (Hiromi Hanazono), to stay with him (just serving drinks, no funny business), before committing himself to public seppuku on a date of his own choosing. When the day arrives, Takasada is greeted by parades of “well wishers” keen to congratulate him for being such a fine samurai. Encouraging those in line to step out of it and stand horizontally without account of rank or status, he agrees to drink with them all, with the consequence that he becomes extremely drunk and passes out. 

Just as he’s about to cut his belly, a messenger arrives from Hideyoshi himself ruling Takasada’s suicide illegal. He if goes ahead and does it anyway, his clan will be disgraced. Takasada’s brother changes his tune and begs him not to proceed for the sake of the Tomita honour. Thoroughly fed up, Takasada has a sudden epiphany about the hypocrisies of the samurai code and decides to renounce his status, dropping out of court life to live simply in the country where he is eventually joined by Umeme who has fallen in love with him. 

Meanwhile, court intrigue intensifies. These are the quiet years leading up to the decisive battle of Sekigahara which in itself decided the course of Japanese history. While the elderly Hideyoshi attempts to hold on to power by ruling as a regent on behalf of his sickly son Hideyori, Tokugawa Ieyasu (Eitaro Ozawa) plots on the sidelines. Hideyoshi is advised by his steward Mitsunari (Isao Yamagata) to take a hard line with treachery, executing all 36 “spies” planted in his household by Ieyasu, including a number of women and children. Mitsunari is himself working with the other side, and the executions are nothing short of a PR disaster for Hideyoshi, provoking fear and resentment in the general populace who can’t accept the inherent cruelty of putting women and children to the sword. Sakon (Chikage Awashima), a kabuki actress and fiercely protective friend of Umeme, comes to a similar conclusion to Takasada, hating the samurai order for its merciless savagery. 

That’s perhaps why she’s originally wary of Takasada’s interest in Umeme, uncertain he will keep his promise to keep his hands off her and so staying over one night herself to make sure Umeme is safe. Umeme, meanwhile, may not have wanted him to be quite so honourable, leaving in the morning visibly irritated and exclaiming that Takasada is drunk on himself and understands nothing of women. That may be quite true, but it’s his sense of honour which eventually tells him that he must reject the samurai ideal. First they tell him honour dictates he must die, then that he must not, then when Hideyoshi dies and the prohibition is lifted, that he must die after all because his entire clan is embarrassed by his continuing existence. By this point, Takasada has decided to accept his “cowardice”. Sickened by the spectacle of his ritual suicide and the humiliation of its cancelation, he came to the conclusion that “loyalty and honour for world fame, glorious exploits etc” is all a big joke. He loves food, and wine, and his wife, and if that means others call him coward so be it because he’s finally happy and perhaps free. 

His spear, however still hangs over his hearth. He hasn’t truly let go of it or of the code with which he was raised. Sakon, perhaps on one level jealous and guarding her own feelings as she accepts that Umeme has chosen to leave the stage to retreat into an individual world with Takasada, warns her that her happiness will end if Takasada is convinced to accept a commission from the Tokugawa. He surprises her by once again renouncing his status as a samurai, choosing to stay a “coward” living a simple life of love and happiness. But as soon as he puts his hand on the spear intending to break it for good something in him is reawakened. He can’t do it. He finds himself at Sekigahara, confronted not only by samurai hypocrisy but by his own as Sakon does what he could not do to show him what he has betrayed. His rage explodes and he raises his spear once again but not for the Tokugawa, against the samurai order itself piercing the very banners which define it in an ironic assault on an empty ideology.