The Game of Go

By Arthur Smith

Sato Tadanobu, a Samurai of the Twelfth Century, Defending Himself with a “Goban” when Attacked by His Enemies.

From a print by Kuniyoshi.

THE GAME OF GO

THE

NATIONAL GAME OF JAPAN

BY

ARTHUR SMITH

圍

碁

NEW YORK

MOFFAT, YARD & COMPANY

BY

ARTHUR SMITH

NEW YORK

1908

 

 

 

 

 

 

 

ILLUSTRATIONS

 

Sato Tadanobu, a Samurai of the Twelfth Century, defending himself with a "goban," when attacked by his enemies Playing Go

 

 

PREFACE

This book is intended as a practical guide to the game of Go. It is especially designed to assist students of the game who have acquired a smattering of it in some way and who wish to investigate it further at their leisure.

As far as I know there is no work in the English language on the game of Go as played in Japan. There is an article on the Chinese game by Z. Volpicelli, in Vol. XXVI of the “Journal of the China Branch of the Royal Asiatic Society.” This article I have not consulted. There is also a short description of the Japanese game in a work on “Korean Games with Notes on the Corresponding Games of China and Japan,” by Stewart Culin, but this description would be of little practical use in learning to play the game.

There is, however, an exhaustive treatise on the game in German by O. Korschelt. This can be found in Parts 21–24 of the “Mittheilungen der deutschen Gesellschaft für Natur- und Völkerkunde Ostasiens.” The student could readily learn the game from Herr Korschelt's article if it were available, but his work has not been translated, and it is obtainable only in a few libraries in this country. In the preparation of this book I have borrowed freely from Herr Korschelt's work, especially in the chapter devoted to the history of the game, and I have also adopted many of his illustrative games and problems.

Herr Korschelt was an excellent player, and acquired his knowledge of the game from Murase Shuho, who was the best player in Japan at the time his article was written (about 1880).

My acquaintance with the game has been acquired from Mr. Mokichi Nakamura, a Japanese resident of this country, who is an excellent player, and whose enthusiasm for the game led me to attempt this book. Mr. Nakamura has also supplied much of the material which I have used in it. Toward the end I have had the expert assistance of Mr. Jihei Hashiguchi, with whom readers of the New York Sun are already acquainted.

Wherever possible I have given the Japanese words and phrases which are used in playing the game, and for those who are not familiar with the system of writing Japanese with Roman characters, I may say that the consonants have the sounds used in English, and the vowels the sounds that are used in Italian, all the final vowels being sounded. Thus, “dame” is pronounced as though spelled “dahmay.”

New York, April, 1908.

INTRODUCTION

The game of Go belongs to the class of games of which our Chess, though very dissimilar, is an example. It is played on a board, and is a game of pure skill, into which the element of chance does not enter; moreover, it is an exceedingly difficult game to learn, and no one can expect to acquire the most superficial knowledge of it without many hours of hard work. It is said in Japan that a player with ordinary aptitude for the game would have to play ten thousand games in order to attain professional rank of the lowest degree. When we think that it would take twenty-seven years to play ten thousand games at the rate of one game per day, we can get some idea of the Japanese estimate of its difficulty. The difficulty of the game and the remarkable amount of time and labor which it is necessary to expend in order to become even a moderately good player, are the reasons why Go has not spread to other countries since Japan has been opened to foreign intercourse. For the same reasons few foreigners who live there have become familiar with it.

On the other hand, its intense interest is attested by the following saying of the Japanese: “Go uchi wa oya no shini me ni mo awanu,” which means that a man playing the game would not leave off even to be present at the death-bed of a parent. I have found that beginners in this country to whom I have shown the game always seem to find it interesting, although so far I have known no one who has progressed beyond the novice stage. The more it is played the more its beauties and opportunities for skill become apparent, and it may be unhesitatingly recommended to that part of the community, however small it may be, for whom games requiring skill and patience have an attraction.

It is natural to compare it with our Chess, and it may safely be said that Go has nothing to fear from the comparison. Indeed, it is not too much to say that it presents even greater opportunities for foresight and keen analysis.

The Japanese also play Chess, which they call “Shogi,” but it is slightly different from our Chess, and their game has not been so well developed.

Go, on the other hand, has been zealously played and scientifically developed for centuries, and as will appear more at length in the chapter on the History of the Game, it has, during part of this time, been recognized and fostered by the government. Until recently a systematic treatment of the game, such as we are accustomed to in our books on Chess, has been lacking in Japan. A copious literature had been produced, but it consisted mostly of collections of illustrative and annotated games, and the Go masters seem to have had a desire to make their marginal annotations as brief as possible, in order to compel the beginner to go to the master for instruction and to learn the game only by hard practice.

Chess and Go are both in a sense military games, but the military tactics that are represented in Chess are of a past age, in which the king himself entered the conflict — his fall generally meaning the loss of the battle — and in which the victory or defeat was brought about by the age of single noblemen rather than through the fighting of the common soldiers.

Go, on the other hand, is not merely a picture of a single battle like Chess, but of a whole campaign of a modern kind, in which the strategical movements of the masses in the end decide the victory. Battles occur in various parts of the board, and sometimes several are going on at the game time. Strong positions are besieged and captured, and whole armies are cut off from their line of communications and are taken prisoners unless they can fortify themselves in impregnable positions, and a far-reaching strategy alone assures the victory.

It is difficult to say which of the two games gives more pleasure. The combinations in Go suffer in comparison with those of Chess by reason of a certain monotony, because there are no pieces having different movements, and because the stones are not moved again after once being placed on the board. Also to a beginner the play, especially in the beginning of the game, seems vague; there are so many points on which the stones may be played, and the amount of territory obtainable by one move or the other seems hopelessly indefinite. This objection is more apparent than real, and as one’s knowledge of the game grows, it becomes apparent that the first stones must be played with great care, and that there are certain definite, advantageous positions, which limit the player in his choice of moves, just as the recognized Chess openings guide our play in that game. Stones so played in the opening are called “Joseki” by the Japanese. Nevertheless, I think that in the early part of the game the play is somewhat indefinite for any player of ordinary skill. On the other hand, these considerations are balanced by the greater number of combinations and by the greater number of places on the board where conflicts take place. As a rule it may be said that two average players of about equal strength will find more pleasure in Go than in Chess, for in Chess it is almost certain that the first of two such players who loses a piece will lose the game, and further play is mostly an unsuccessful struggle against certain defeat. In Go, on the other hand, a severe loss does not by any means entail the loss of the game, for the player temporarily worsted can betake himself to another portion of the field where, for the most part unaffected by the reverse already suffered, he may gain a compensating advantage.

A peculiar charm of Go lies in the fact that through the so-called “Ko” an apparently severe loss may often be made a means of securing a decisive advantage in another portion of the board. A game is so much the more interesting the oftener the opportunities for victory or defeat change, and in Chess these chances do not change often, seldom more than twice. In Go, on the other hand, they change much more frequently, and sometimes just at the end of the game, perhaps in the last moments, an almost certain defeat may by some clever move be changed into a victory.

There is another respect in which Go is distinctly superior to Chess. That is in the system of handicapping. When handicaps are given in Chess, the whole opening is more or less spoiled, and the scale of handicaps, from the Bishop’s Pawn to Queen’s Rook, is not very accurate; and in one variation of the Muzio gambit, so far from being a handicap, it is really an advantage to the first player to give up the Queen’s Knight. In Go, on the other hand, the handicaps are in a progressive scale of great accuracy, they have been given from the earliest times, and the openings with handicaps have been studied quite as much as those without handicaps.

In regard to the time required to play a game of Go, it may be said that ordinary players finish a game in an hour or two, but as in Chess, a championship game may be continued through several sittings, and may last eight or ten hours. There is on record, however, an authentic account of a game that was played for the championship at Yeddo during the Shogunate, which lasted continuously nine days and one night.

Before taking up a description of the board and stones and the rules of play, we will first outline a history of the game.

CHAPTER I. HISTORY OF THE GAME

The game of Go is probably the oldest of all known games. It was played by the Chinese from earliest antiquity, and has been played in its present form by the Japanese for over eleven centuries, but while the game originated in China, the Japanese have far surpassed the Chinese in skill at the game, and it has come to be regarded in Japan as their national game.

In the old Chinese works three persons are named as the originators of the game, but in Japan its invention is commonly attributed to only one of these. This man is the Chinese emperor Shun, who reigned from 2255 to 2206 B.C. It is said that this emperor invented the game in order to strengthen the weak mind of his son Shang Kiun. By others the invention of the game is attributed to the predecessor of Shun, the emperor Yao, who reigned from 2357 to 2256 B.C. If this theory is correct it would make the game about forty-two hundred years old. The third theory is that Wu, a vassal of the Chinese emperor Kieh Kwei (1818–1767 B.C.) invented the game of Go. To the same man is often attributed the invention of games of cards. It would seem that this last theory is the most credible, because it would make the invention more recent, and because the inventor is said to have been a vassal and not an emperor.

Whatever may be the truth in regard to the origin of the game, it is perfectly certain that Go was already known in China in early antiquity. In old Chinese works, of which the oldest is dated about a thousand years before Christ, a game which can be easily recognized as Go is mentioned casually, so that at that time it must have been well known.

We are told also that in China somewhere about 200 B.C., poetry and Go went hand in hand, and were in high favor, and a poet, Bayu, who lived about the year 240 A.D., made himself famous through poems in which he sang the praises of the game.

It is remarkable that in the old books it is stated that in the year 300 A.D. a man by the name of Osan was so skilled in Go that he could take all the stones from the board after the game had been finished and then play it over from memory. This is of interest also as showing that in the course of time playing the game has had the effect of strengthening the memory of Go players, because there are now hundreds of players in Japan who can replace a game move for move after it has been disarranged. It is in fact the customary thing for a teacher of the game to play the game over in that way in order to criticise the moves made by the student.

Anecdotes have come down to us from the old Chinese times in regard to the game, of which we will mention only one, which shows how highly it was esteemed.

Sha An, a man who lived in the time of the Tsin Dynasty (265–419 A.D.), carried on a war with his nephew Sha Gen. Growing tired of taking life, they left the victory to be decided by a game of Go, which they played against each other.

The esteem in which players were held in the old Chinese times is also shown by the titles with which they were honored; to wit, “Kisei” or “Ki Shing,” from “Ki,” meaning Go, and “Sei,” a holy man, and “Shing,” magician or sage.

In the time of the Tang Dynasty (618–906 A.D.), and again during the Sung Dynasty (960–1126 A.D.), the first books about Go were written. The game then flourished in China, and there were then many distinguished players in that country.

According to the Japanese reckoning of time, Go was introduced into Japan in the period Tern pyo, during the reign of the emperor Shomu, which according to the Chinese records was the thirteenth year of the period Tien Tao, and during the reign of the emperor Huan Tsung. According to our calendar this would be about the year 735 A.D.

A man otherwise well known in the history of Japan, Kibi Daijin, was sent as an envoy to China in that year, and it is said that he brought the game back with him to Japan.

Go may have been known in Japan before that date, but at any rate it must have been known about this time, for in the seventh month of the tenth year of the period Tem pyo (A.D. 738), we are told that a Japanese nobleman named Kumoshi was playing Go with another nobleman named Adzumabito, and that in a quarrel resulting from the game Kumoshi killed Adzumabito with his sword.

On its introduction into Japan a new era opened in the development of the game, but at first it spread very slowly, and it is mentioned a hundred years later that the number of Go players among the nobility (and to them the knowledge of the game was entirely confined) was very small indeed.

In the period called Kasho (848–851 A.D.), and in Nin Ju (851–854 A.D.), a Japanese prince dwelt in China, and was there taught the game by the best player in China. The following anecdote is told in regard to this prince: that in order to do him honor the Chinese allowed him to meet the best players, and in order to cope with them he hit upon the idea of placing his stones exactly in the same way as those of his opponent; that is to say, when his opponent placed a stone at any point, he would place his stone on a point symmetrically opposite, and in that way he is said to have won. In regard to this anecdote it may be said that the Chinese must have been very weak players, or they would speedily have found means of overcoming this method of defense.

We next hear that in the year 850 a Japanese named Wakino became famous as a great devotee of the game. He played continuously day and night, and became so engrossed in the game that he forgot everything else absolutely.

In the next two centuries the knowledge of the game did not extend beyond the court at Kioto. Indeed, it appears that it was forbidden to play Go anywhere else than at court. At all events we are told that in the period called Otoku (1084–1087 A.D.) the Prince of Dewa, whose name was Kiowara no Mahira, secretly introduced the game into the province of Oshu, and played there with his vassals. From that time not only the number of the nobility who played the game increased rapidly, but the common people as well began to take it up.

Our frontispiece illustrates an incident which is said to have occurred about this time in the city of Kamakura. A samurai named Sato Tadanobu, who was a vassal of Yoshitsune, a brother of Yoritomo, the first Shogun of Japan, was playing Go in his house when he was suddenly attacked by his enemies, and he is depicted using the “Goban” as a weapon wherewith to defend himself. The print is by Kuniyoshi, and is one of a series the title of which might be translated as “Our Favorite Hero Series.” The “Go ban,” “Go ishi,” and “Go tsubo” look precisely like those which are at present in use, but Kuniyoshi probably represented the type in use in his day and not in the time of Yoritomo, as it is pretty well settled that in the early times the board was smaller.

There is also a story which comes down from the Kamakura period in regard to Hojo Yoshitoki. He is said to have been playing Go with a guest at the moment that news arrived of the uprising of Wada Yoshimori. Yoshitoki is said to have first finished the game in perfect calmness before he thought of his measures for subduing the revolution. This was in the first year of Kempo, or 1213 A.D.

In the beginning of the thirteenth century we find that Go was widely known in the samurai class, and was played with zeal. At that time everybody who went to war, from the most famous general down to the meanest soldier, played the game. The board and stones were carried with them to the field of battle, and as soon as the battle was over, they were brought out, and the friendly strife began. Many of the monks and poets of that period also had a taste for Go, and several of them are mentioned as celebrated Go players.

All three of the great Japanese generals, Nobunaga, Hideyoshi, and Iyeyasu, were devotees of the game. It is related that Nobunaga came to Kioto in the tenth year of Ten Sho, 1582 A.D., and lived in the Honnoji Temple. One night the celebrated Go player, Sansha, of whom more hereafter, came and played with him until midnight. Sansha had scarcely taken his departure when the uprising of Akechi Mitsuhide broke out.

In the periods Genki (1570–1572), Ten Sho (1573–1591) until Keicho (1596–1614), and Gen Wa (1615–1623), there were many celebrated players among the monks, poets, farmers and tradespeople. They were called to the courts of the daimios and to the halls of the nobles, either in order that the nobility might play with them, or more frequently merely to exhibit their skill at the game. This custom existed up to the time of the fall of the Shogunate.

That the Japanese could find pleasure in merely watching a game that is so abstract in its nature and so difficult to understand is evidence of the fact that they were then a highly cultivated people intellectually. We find nothing like it in this country except in the narrowest Chess circles.

In the beginning of the seventeenth century Go attained such a high development that there appeared a series of expert players who far surpassed anything known before. Of these the most famous were Honinbo Sansha Hoin, Nakamura Doseki, Hayashi Rigen, Inouye Inseki, and Yasui Santetsu.

Sansha was the son of a merchant of Kioto. When he was nine years old he shaved his head, named himself Nikkai, and became a Buddhist monk in the Temple of Shokokuji, which was one of the principal temples of the Nichi Ren sect in Kioto. From his early life Sansha was very skilful at the game, and upon giving up his profession as a monk, he obtained permission to institute a school of Go players, and he then took the name of Honinbo Sansha. He was on terms of familiar intercourse with Nobunaga, Hideyoshi and Iyeyasu, often accompanied them on their travels and campaigns, and was present at many of the battles of that troublous epoch.

The school of Go which Honinbo opened, however, was merely a private undertaking. The first State institution in which Go was taught was founded by Hideyoshi in the period Ten Sho (1573—1591), but it seems to have had a short existence, and the permanent institution which lasted until the fall of the Shogunate was founded by the successor of Hideyoshi, Iyeyasu. Iyeyasu became Shogun in the year 1603, and the foundation of the Go Academy or “Go In,” as the Japanese call it, must have occurred soon after he ascended the throne. Honinbo Sansha, who was still the best Go player in Japan, was named as the head of the institution. The other most skilful masters were installed as professors with good salaries. To Honinbo Sansha, the director, was given 350 tsubo of land (a tsubo is as big as two Japanese mats or tatami, and is therefore six feet square), and an annual revenue of 200 koku of rice (a koku is a little more than five bushels). Men of the best intelligence could now dedicate themselves to the education of students and the further development of the game, freed from the cares of earning a livelihood. In both respects the institute was eminently successful. Its graduates were much more skilful than the previous generation of Go players living in the land. They devoted themselves entirely to the game, and either found positions as players at the court of a daimio, or traveled through the country (like the poets and swordsmen of that period), playing the game and giving instruction in its mysteries as they found opportunity. If they came to a place which pleased them, they often let their years of wandering come to an end and remained there, making their living as teachers of the game.

At the time of the founding of the Academy, besides Honinbo, the previously mentioned masters, Hayashi, Inouye, and Yasui, were installed as professors. For some reason, Nakamura, who is mentioned above as one of the contemporaries of Honinbo, did not appear at the Academy. Each of the four masters above named founded his school or method of play independently of the others, and the custom existed that each teacher adopted his best pupil as a son, and thus had a successor at his death; so the teachers in the Academy were always named Honinbo, Inouye, Hayashi, and Yasui. (Lovers of Japanese prints are already familiar with this continued similarity of names.)

The best players of the Academy had to appear every year before the Shogun and play for his amusement. This ceremony was called “Go zen Go,” which means “playing the game in the august presence,” or “O shiro Go,” “Shiro” meaning “the honorable palace,” and the masters of the game entered these contests with the same determination that was displayed by the samurai on the field of battle.

An anecdote has come down to us from the reign of the third Shogun, Tokugawa Iyemitsu, showing how highly the Go masters regarded their art. At that time Yasui Sanchi was “Meijin,” which, as we shall see in a moment, meant the highest rank in the Go world, while Honinbo Sanyetsu held the rank of “Jo zu,” which was almost as high, but which, according to the rules, would entitle him to a handicap of one stone from his expert adversary; and these two men, being the best players, were selected to play in the Shogun’s presence. Honinbo, feeling conscious of his skill, disdained to accept the handicap, and met his adversary on even terms. The game was proceeding in the presence of the court nobles before the Shogun had appeared, and among the spectators was Matsudaira Higo no Kami, one of the most powerful noblemen of that epoch. Yasui Sanchi was a favorite of Matsudaira and as he watched the play he remarked audibly that Honinbo would surely be defeated. Honinbo Sanyetsu heard the remark, and pausing in his play, he allowed the stone which he was about to place on the board to fall back into the “Go tsubo” or wooden jar that holds the Go stones, gently covered the “Go tsubo,” and drawing himself up with great dignity, said: “I am serving the Shogun with the art of Go, and when we Go masters enter a contest, it is in the same spirit as warriors go upon the field of battle, staking our life, if necessary, to decide the contest. While we are doing this we do not allow interference or comments from any one, no matter how high may be his rank. Although I am not the greatest master of the game, I hold the degree of ‘Jo zu,’ and, therefore, there are few players in Japan who are able to appreciate my plans, tactics, or strategy. Nevertheless, the Prince of Higo has unwarrantedly prophesied my defeat. I do not understand why he has done this, but if such a comment were allowed to become a precedent, and onlookers were permitted to make whatever comments on the game they saw fit, it would be better that the custom of the ‘O shiro Go’ should cease.” Having said this, he raised himself from his seat. At this moment the court officers announced the coming of the Shogun, and the noblemen who had assembled to see the contest, surprised and confused by the turn affairs had taken, earnestly persuaded Honinbo to reseat himself and continue the game. This he obstinately refused to do, and endeavored to leave the imperial chamber. Prince Matsudaira, taken aback, scarcely knew what to do. However, he kotowed to Honinbo and, profusely apologizing, besought the offended master to finish the contest. Honinbo Sanyetsu was appeased, and resumed his seat at the board, and both players, groused by the incident, exerted every effort to achieve victory. Honinbo Sanyetsu won, whereupon the Prince of Higo was greatly humiliated. Since then the name of Sanyetsu has always been revered as one of the greatest of the Honinbo family.

In the degenerate days toward the end of the Tokugawa Dynasty the “Go zen Go” became a mere farce, and the games were all played through and studied out beforehand, in order that the ceremony in court might not last too long. The custom was, however, maintained until the fall of the Shogunate in 1868.

Honinbo Sansha established at the time of the foundation of

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Tag der Veröffentlichung: 23.05.2014
ISBN: 978-3-7368-1420-2

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