Showing posts with label Lafcadio Hearn. Show all posts
Showing posts with label Lafcadio Hearn. Show all posts

Saturday, 1 May 2021

Good Reading: "The Mummy's Foot" by Théophile Gautier (translated into English by Lafcadio Hearn)

I had entered, in an idle mood, the shop of one of those curiosity-venders, who are called marchands de bric-à-brac in that Parisian argot which is so perfectly unintelligible elsewhere in France.

You have doubtless glanced occasionally through the windows of some of these shops, which have become so numerous now that it is fashionable to buy antiquated furniture, and that every petty stockbroker thinks he must have his chambre au may en âge.

There is one thing there which clings alike to the shop of the dealer in old iron, the wareroom of the tapestry-maker, the laboratory of the chemist, and the studio of the painter:—in all those gloomy dens where a furtive daylight filters in through the window-shutters, the most manifestly ancient thing is dust;—the cobwebs are more authentic than the guimp laces; and the old pear-tree furniture on exhibition is actually younger than the mahogany which arrived but yesterday from America.

The warehouse of my bric-à-brac dealer was a veritable Capharnaum; all ages and all nations seemed to have made their rendezvous there; an Etruscan lamp of red clay stood upon a Boule cabinet, with ebony panels, brightly striped by lines of inlaid brass; a duchess of the court of Louis XV. nonchalantly extended her fawn-like feet under a massive table of the time of Louis XIII. with heavy spiral supports of oak, and carven designs of chimeras and foliage intermingled.

Upon the denticulated shelves of several sideboards glittered immense Japanese dishes with red and blue designs relieved by gilded hatching; side by side with enamelled works by Bernard Palissy, representing serpents, frogs, and lizards in relief.

From disembowelled cabinets escaped cascades of silver-lustrous Chinese silks and waves of tinsel, which an oblique sunbeam shot through with luminous beads; while portraits of every era, in frames more or less tarnished, smiled through their yellow varnish.

The striped breastplate of a damascened suit of Milanese armor glittered in one corner; Loves and Nymphs of porcelain; Chinese Grotesques, vases of céladon and crackle-ware; Saxon and old Sèvres cups, encumbered the shelves and nooks of the apartment.

The dealer followed me closely through the tortuous way contrived between the piles of furniture; warding off with his hand the hazardous sweep of my coat-skirts; watching my elbows with the uneasy attention of an antiquarian and a usurer.

It was a singular face, that of the merchant:—an immense skull, polished like a knee, and surrounded by a thin aureole of white hair, which brought out the clear salmon tint of his complexion all the more strikingly, lent him a false aspect of patriarchal bonhomie, counteracted, however, by the scintillation of two little yellow eyes which trembled in their orbits like two louis-d'or upon quicksilver. The curve of his nose presented an aquiline silhouette, which suggested the Oriental or Jewish type. His hands—thin, slender, full of nerves which projected like strings upon the finger-board of a violin, and armed with claws like those on the terminations of bats' wings—shook with senile trembling; but those convulsively agitated hands became firmer than steel pincers or lobsters' claws when they lifted any precious article,—an onyx cup, a Venetian glass, or a dish of Bohemian crystal. This strange old man had an aspect so thoroughly rabbinical and cabalistic that he would have been burnt on the mere testimony of his face three centuries ago.

"Will you not buy something from me to-day, sir? Here is a Malay kreese with a blade undulating like flame: look at those grooves contrived for the blood to run along, those teeth set backward so as to tear out the entrails in withdrawing the weapon,—it is a fine character of ferocious arm, and will look well in your collection: this two-handed sword is very beautiful,—it is the work of Josepe de la Hera; and this colichemarde, with its fenestrated guard,—what a superb specimen of handicraft!"

"No; I have quite enough weapons and instruments of carnage;—I want a small figure, something which will suit me as a paper-weight, for I cannot endure those trumpery bronzes which the stationers sell, and which may be found on everybody's desk."

The old gnome foraged among his ancient wares, and finally arranged before me some antique bronzes,—so-called, at least; fragments of malachite; little Hindoo or Chinese idols,—a kind of poussah toys in jade-stone, representing the incarnations of Brahma or Vishnoo, and wonderfully appropriate to the very undivine office of holding papers and letters in place.

I was hesitating between a porcelain dragon, all constellated with warts,—its mouth formidable with bristling tusks and ranges of teeth,—and an abominable little Mexican fetish, representing the god Vitziliputzili au naturel, when I caught sight of a charming foot, which I at first took for a fragment of some antique Venus.

It had those beautiful ruddy and tawny tints that lend to Florentine bronze that warm living look so much preferable to the gray-green aspect of common bronzes, which might easily be mistaken for statues in a state of putrefaction: satiny gleams played over its rounded forms, doubtless polished by the amorous kisses of twenty centuries; for it seemed a Corinthian bronze, a work of the best era of art,—perhaps moulded by Lysippus himself.

"That foot will be my choice," I said to the merchant, who regarded me with an ironical and saturnine air, and held out the object desired that I might examine it more fully.

I was surprised at its lightness; it was not a foot of metal, but in sooth a foot of flesh,—an embalmed foot,—a mummy's foot: on examining it still more closely the very grain of the skin, and the almost imperceptible lines impressed upon it by the texture of the bandages, became perceptible. The toes were slender and delicate, and terminated by perfectly formed nails, pure and transparent as agates; the great toe, slightly separated from the rest, afforded a happy contrast, in the antique style, to the position of the other toes, and lent it an aerial lightness,—the grace of a bird's foot;—the sole, scarcely streaked by a few almost imperceptible cross lines, afforded evidence that it had never touched the bare ground, and had only come in contact with the finest matting of Nile rushes, and the softest carpets of panther skin.

"Ha, ha!—you want the foot of the Princess Hermonthis,"—exclaimed the merchant, with a strange giggle, fixing his owlish eyes upon me "ha, ha, ha!—for a paper-weight!—an original idea!—artistic idea! Old Pharaoh would certainly have been surprised had some one told him that the foot of his adored daughter would be used for a paper-weight after he had had a mountain of granite hollowed out as a receptacle for the triple coffin, painted and gilded,—covered with hieroglyphics and beautiful paintings of the Judgment of Souls,"—continued the queer little merchant, half audibly, as though talking to himself!

"How much will you charge me for this mummy fragment?"

"Ah, the highest price I can get; for it is a superb piece: if I had the match of it you could not have it for less than five hundred francs;—the daughter of a Pharaoh! nothing is more rare."

"Assuredly that is not a common article; but, still, how much do you want? In the first place let me warn you that all my wealth consists of just five louis: I can buy anything that costs five louis, but nothing dearer;—you might search my vest pockets and most secret drawers without even finding one poor five-franc piece more."

"Five louis for the foot of the Princess Hermonthis! that is very little, very little indeed; 't is an authentic foot," muttered the merchant, shaking his head, and imparting a peculiar rotary motion to his eyes. "Well, take it, and I will give you the bandages into the bargain," he added, wrapping the foot in an ancient damask rag—' very fine! real damask—Indian damask which has never been redyed; it is strong, and yet it is soft," he mumbled, stroking the frayed tissue with his fingers, through the trade-acquired habit which moved him to praise even an object of so little value that he himself deemed it only worth the giving away.

He poured the gold coins into a sort of mediæval alms-purse hanging at his belt, repeating:

"The foot of the Princess Hermonthis, to be used for a paper-weight!"

Then turning his phosphorescent eyes upon me, he exclaimed in a voice strident as the crying of a cat which has swallowed a fish-bone:

"Old Pharaoh will not be well pleased; he loved his daughter,—the dear man!"

"You speak as if you were a contemporary of his: you are old enough, goodness knows! but you do not date back to the Pyramids of Egypt," I answered, laughingly, from the threshold.

I went home, delighted with my acquisition.

With the idea of putting it to profitable use as soon as possible, I placed the foot of the divine Princess Hermonthis upon a heap of papers scribbled over with verses, in themselves an undecipherable mosaic work of erasures; articles freshly begun; letters forgotten, and posted in the table drawer instead of the letter-box,—an error to which absent-minded people are peculiarly liable. The effect was charming, bizarre, and romantic.

Well satisfied with this embellishment, I went out with the gravity and pride becoming one who feels that he has the ineffable advantage over all the passers-by whom he elbows, of possessing a piece of the Princess Hermonthis, daughter of Pharaoh.

I looked upon all who did not possess, like myself, a paper-weight so authentically Egyptian, as very ridiculous people; and it seemed to me that the proper occupation of every sensible man should consist in the mere fact of having a mummy's foot upon his desk.

Happily I met some friends, whose presence distracted me in my infatuation with this new acquisition: I went to dinner with them; for I could not very well have dined with myself.

When I came back that evening, with my brain slightly confused by a few glasses of wine, a vague whiff of Oriental perfume delicately titillated my olfactory nerves: the heat of the room had warmed the natron, bitumen, and myrrh in which the paraschistes, who cut open the bodies of the dead, had bathed the corpse of the princess;—it was a perfume at once sweet and penetrating,—a perfume that four thousand years had not been able to dissipate.

The Dream of Egypt was Eternity: her odors have the solidity of granite, and endure as long.

I soon drank deeply from the black cup of sleep: for a few hours all remained opaque to me; Oblivion and Nothingness inundated me with their sombre waves.

Yet light gradually dawned upon the darkness of my mind; dreams commenced to touch me softly in their silent flight.

The eyes of my soul were opened; and I beheld my chamber as it actually was; I might have believed myself awake, but for a vague consciousness which assured me that I slept, and that something fantastic was about to take place.

The odor of the myrrh had augmented in intensity: and I felt a slight headache, which I very naturally attributed to several glasses of champagne that we had drunk to the unknown gods and our future fortunes.

I peered through my room with a feeling of expectation which I saw nothing to justify: every article of furniture was in its proper place; the lamp, softly shaded by its globe of ground crystal, burned upon its bracket; the water-color sketches shone under their Bohemian glass; the curtains hung down languidly; everything wore an aspect of tranquil slumber.

After a few moments, however, all this calm interior appeared to become disturbed; the woodwork cracked stealthily; the ash-covered log suddenly emitted a jet of blue flame; and the disks of the pateras seemed like great metallic eyes, watching, like myself, for the things which were about to happen.

My eyes accidentally fell upon the desk where I had placed the foot of the Princess Hermonthis.

Instead of remaining quiet—as behooved a foot which had been embalmed for four thousand years,—it commenced to act in a nervous manner; contracted itself, and leaped over the papers like a startled frog;—one would have imagined that it had suddenly been brought into contact with a galvanic battery: I could distinctly hear the dry sound made by its little heel, hard as the hoof of a gazelle.

I became rather discontented with my acquisition, inasmuch as I wished my paper-weights to be of a sedentary disposition, and thought it very unnatural that feet should walk about without legs; and I commenced to experience a feeling closely akin to fear.

Suddenly I saw the folds of my bed-curtain stir; and heard a bumping sound, like that caused by some person hopping on one foot across the floor. I must confess I became alternately hot and cold; that I felt a strange wind chill my back; and that my suddenly rising hair caused my nightcap to execute a leap of several yards.

The bed-curtains opened and I beheld the strangest figure imaginable before me.

It was a young girl of a very deep coffee-brown complexion, like the bayadere Amani, and possessing the purest Egyptian type of perfect beauty: her eyes were almond-shaped and oblique, with eyebrows so black that they seemed blue; her nose was exquisitely chiselled, almost Greek in its delicacy of outline; and she might indeed have been taken for a Corinthian statue of bronze, but for the prominence of her cheekbones and the slightly African fulness of her lips, which compelled one to recognize her as belonging beyond all doubt to the hieroglyphic race which dwelt upon the banks of the Nile.

Her arms, slender and spindle-shaped, like those of very young girls, were encircled by a peculiar kind of metal bands and bracelets of glass beads; her hair was all twisted into little cords; and she wore upon her bosom a little idol-figure of green paste, bearing a whip with seven lashes, which proved it to be an image of Isis: her brow was adorned with a shining plate of gold; and a few traces of paint relieved the coppery tint of her cheeks.

As for her costume, it was very odd indeed.

Fancy pagne or skirt all formed of little strips of material bedizened with red and black hieroglyphics, stiffened with bitumen, and apparently belonging to a freshly unbandaged mummy.

In one of those sudden flights of thought so common in dreams I heard the hoarse falsetto of the bric-à-brac dealer, repeating like a monotonous refrain the phrase he had uttered in his shop with so enigmatical an intonation:

"Old Pharaoh will not be well pleased: he loved his daughter, the dear man!"

One strange circumstance, which was not at all calculated to restore my equanimity, was that the apparition had but one foot; the other was broken off at the ankle!

She approached the table where the foot was starting and fidgeting about more than ever, and there supported herself upon the edge of the desk. I saw her eyes fill with pearly-gleaming tears.

Although she had not as yet spoken, I fully comprehended the thoughts which agitated her: she looked at her foot—for it was indeed her own—with an exquisitely graceful expression of coquettish sadness; but the foot leaped and ran hither and thither, as though impelled on steel springs.

Twice or thrice she extended her hand to seize it, but could not succeed.

Then commenced between the Princess Hermonthis and her foot—which appeared to be endowed with a special life of its own—a very fantastic dialogue in a most ancient Coptic tongue, such as might have been spoken thirty centuries ago in the syrinxes of the land of Ser: luckily, I understood Coptic perfectly well that night.

The Princess Hermonthis cried, in a voice sweet and vibrant as the tones of a crystal bell:

"Well, my dear little foot, you always flee from me; yet I always took good care of you. I bathed you with perfumed water in a bowl of alabaster; I smoothed your heel with pumice-stone mixed with palm oil; your nails were cut with golden scissors and polished with a hippopotamus tooth; I was careful to select tatbebs for you, painted and embroidered and turned up at the toes, which were the envy of all the young girls in Egypt: you wore on your great toe rings bearing the device of the sacred Scarabæus; and you supported one of the lightest bodies that a lazy foot could sustain."

The foot replied, in a pouting and chagrined tone:

"You know well that I do not belong to myself any longer;—I have been bought and paid for; the old merchant knew what he was about; he bore you a grudge for having refused to espouse him;—this is an ill turn which he has done you. The Arab who violated your royal coffin in the subterranean pits of the necropolis of Thebes was sent thither by him: he desired to prevent you from being present at the reunion of the shadowy nations in the cities below. Have you five pieces of gold for my ransom?"

"Alas, no!—my jewels, my rings, my purses of gold and silver, were all stolen from me," answered the Princess Hermonthis, with a sob.

"Princess," I then exclaimed, "I never retained anybody's foot unjustly;—even though you have not got the five louis which it cost me, I present it to you gladly: I should feel unutterably wretched to think that I were the cause of so amiable a person as the Princess Hermonthis being lame."

I delivered this discourse in a royally gallant, troubadour tone, which must have astonished the beautiful Egyptian girl.

She turned a look of deepest gratitude upon me; and her eyes shone with bluish gleams of light.

She took her foot—which surrendered itself willingly this time—like a woman about to put on her little shoe, and adjusted it to her leg with much skill.

This operation over, she took a few steps about the room, as though to assure herself that she was really no longer lame.

"Ah, how pleased my father will be!—he who was so unhappy because of my mutilation, and who from the moment of my birth set a whole nation at work to hollow me out a tomb so deep that he might preserve me intact until that last day, when souls must be weighed in the balance of Amenthi! Come with me to my father;—he will receive you kindly; for you have given me back my foot."

I thought this proposition natural enough. I arrayed myself in a dressing-gown of large-flowered pattern, which lent me a very Pharaonic aspect; hurriedly put on a pair of Turkish slippers, and informed the Princess Hermonthis that I was ready to follow her.

Before starting, Hermonthis took from her neck the little idol of green paste, and laid it on the scattered sheets of paper which covered the table.

"It is only fair," she observed smilingly, "that I should replace your paper-weight."

She gave me her hand, which felt soft and cold, like the skin of a serpent; and we departed.

We passed for some time with the velocity of an arrow through a fluid and grayish expanse, in which half-formed silhouettes flitted swiftly by us, to right and left.

For an instant we saw only sky and sea.

A few moments later obelisks commenced to tower in the distance: pylons and vast flights of steps guarded by sphinxes became clearly outlined against the horizon.

We had reached our destination.

The princess conducted me to the mountain of rose-colored granite, in the face of which appeared an opening so narrow and low that it would have been difficult to distinguish it from the fissures in the rock, had not its location been marked by two stelæe wrought with sculptures.

Hermonthis kindled a torch, and led the way before me.

We traversed corridors hewn through the living rock: their walls, covered with hieroglyphics and paintings of allegorical processions, might well have occupied thousands of arms for thousands of years in their formation;—these corridors, of interminable length, opened into square chambers, in the midst of which pits had been contrived, through which we descended by cramp-irons or spiral stairways;—these pits again conducted us into other chambers, opening into other corridors, likewise decorated with painted sparrow-hawks, serpents coiled in circles, the symbols of the tau and pedum,—prodigious works of art which no living eye can ever examine,—interminable legends of granite which only the dead have time to read through all eternity.

At last we found ourselves in a hall so vast, so enormous, so immeasurable, that the eye could not reach its limits; files of monstrous columns stretched far out of sight on every side, between which twinkled livid stars of yellowish flame;—points of light which revealed further depths incalculable in the darkness beyond.

The Princess Hermonthis still held my hand, and graciously saluted the mummies of her acquaintance.

My eyes became accustomed to the dim twilight, and objects became discernible.

I beheld the kings of the subterranean races seated upon thrones,—grand old men, though dry, withered, wrinkled like parchment, and blackened with naphtha and bitumen,—all wearing pshents of gold, and breastplates and gorgets glittering with precious stones; their eyes immovably fixed like the eyes of sphinxes, and their long beards whitened by the snow of centuries. Behind them stood their peoples, in the stiff and constrained posture enjoined by Egyptian art, all eternally preserving the attitude prescribed by the hieratic code. Behind these nations, the cats, ibixes, and crocodiles cotemporary with them,—rendered monstrous of aspect by their swathing bands,—mewed, flapped their wings, or extended their jaws in a saurian giggle.

All the Pharaohs were there—Cheops, Chephrenes, Psammetichus, Sesostris, Amenotaph—all the dark rulers of the pyramids and syrinxes:—on yet higher thrones sat Chronos and Xixouthros,—who was contemporary with the deluge; and Tubal Cain, who reigned before it.

The beard of King Xixouthros had grown seven times around the granite table, upon which he leaned, lost in deep reverie,—and buried in dreams.

Further back, through a dusty cloud, I beheld dimly the seventy-two Pre-adamite Kings, with their seventy-two peoples—for ever passed away.

After permitting me to gaze upon this bewildering spectacle a few moments, the Princess Hermonthis presented me to her father Pharaoh, who favored me with a most gracious nod.

"I have found my foot again!—I have found my foot!" cried the Princess, clapping her little hands together with every sign of frantic joy: "it was this gentleman who restored it to me."

The races of Kemi, the races of Nahasi,—all the black, bronzed, and copper-colored nations repeated in chorus:

"The Princess Hermonthis has found her foot again!"

Even Xixouthros himself was visibly affected.

He raised his heavy eyelids, stroked his moustache with his fingers, and turned upon me a glance weighty with centuries.

"By Oms, the dog of Hell, and Tmei, daughter of the Sun and of Truth! this is a brave and worthy lad!" exclaimed Pharaoh, pointing to me with his sceptre, which was terminated with a lotus-flower.

"What recompense do you desire?"

Filled with that daring inspired by dreams in which nothing seems impossible, I asked him for the hand of the Princess Hermonthis;—the hand seemed to me a very proper antithetic recompense for the foot.

Pharaoh opened wide his great eyes of glass in astonishment at my witty request.

"What country do you come from? and what is your age?"

"I am a Frenchman; and I am twenty-seven years old, venerable Pharaoh."

"——Twenty-seven years old! and he wishes to espouse the Princess Hermonthis, who is thirty centuries old!" cried out at once all the Thrones and all the Circles of Nations.

Only Hermonthis herself did not seem to think my request unreasonable.

"If you were even only two thousand years old," replied the ancient King, "I would willingly give you the Princess; but the disproportion is too great; and, besides, we must give our daughters husbands who will last well: you do not know how to preserve yourselves any longer; even those who died only fifteen centuries ago are already no more than a handful of dust;—behold! my flesh is solid as basalt; my bones are bars of steel!

"I shall be present on the last day of the world, with the same body and the same features which I had during my lifetime: my daughter Hermonthis will last longer than a statue of bronze.

"Then the last particles of your dust will have been scattered abroad by the winds; and even Isis herself, who was able to find the atoms ot Osiris, would scarce be able to recompose your being.

"See how vigorous I yet remain, and how mighty is my grasp," he added, shaking my hand in the English fashion with a strength that buried my rings in the flesh of my fingers.

He squeezed me so hard that I awoke, and found my friend Alfred shaking me by the arm to make me get up.

"O you everlasting sleeper!—must I have you carried out into the middle of the street, and fireworks exploded in your ears? It is after noon; don't you recollect your promise to take me with you to see M. Aguado's Spanish pictures?"

"God! I forgot all, all about it," I answered, dressing myself hurriedly; "we will go there at once; I have the permit lying there on my desk."

I started to find it;—but fancy my astonishment when I beheld, instead of the mummy's foot I had purchased the evening before, the little green paste idol left in its place by the Princess Hermonthis!

Tuesday, 27 April 2021

Tuesday's Serial: “In Ghostly Japan” by Lafcadio Hearn (in English) - the end

 STORY OF A TENGU[1]

In the days of the Emperor Go-Reizei, there was a holy priest living in the temple of Saito, on the mountain called Hiyei-Zan, near Kyōto. One summer day this good priest, after a visit to the city, was returning to his temple by way of Kita-no-Ōji, when he saw some boys ill-treating a kite. They had caught the bird in a snare, and were beating it with sticks. “Oh, the, poor creature!” compassionately exclaimed the priest;—“why do you torment it so, children?” One of the boys made answer:—“We want to kill it to get the feathers.” Moved by pity, the priest persuaded the boys to let him have the kite in exchange for a fan that he was carrying; and he set the bird free. It had not been seriously hurt, and was able to fly away.

Happy at having performed this Buddhist act of merit, the priest then resumed his walk. He had not proceeded very far when he saw a strange monk come out of a bamboo-grove by the road-side, and hasten towards him. The monk respectfully saluted him, and said:—“Sir, through your compassionate kindness my life has been saved; and I now desire to express my gratitude in a fitting manner.” Astonished at hearing himself thus addressed, the priest replied:—“Really, I cannot remember to have ever seen you before: please tell me who you are.” “It is not wonderful that you cannot recognize me in this form,” returned the monk: “I am the kite that those cruel boys were tormenting at Kita-no-Ōji. You saved my life; and there is nothing in this world more precious than life. So I now wish to return your kindness in some way or other. If there be anything that you would like to have, or to know, or to see,—anything that I can do for you, in short,—please to tell me; for as I happen to possess, in a small degree, the Six Supernatural Powers, I am able to gratify almost any wish that you can express.” On hearing these words, the priest knew that he was speaking with a Tengu; and he frankly made answer:—“My friend, I have long ceased to care for the things of this world: I am now seventy years of age; neither fame nor pleasure has any attraction for me. I feel anxious only about my future birth; but as that is a matter in which no one can help me, it were useless to ask about it. Really, I can think of but one thing worth wishing for. It has been my life-long regret that I was not in India in the time of the Lord Buddha, and could not attend the great assembly on the holy mountain Gridhrakûta. Never a day passes in which this regret does not come to me, in the hour of morning or of evening prayer. Ah, my friend! if it were possible to conquer Time and Space, like the Bodhisattvas, so that I could look upon that marvellous assembly, how happy should I be!”

“Why,” the Tengu exclaimed, “that pious wish of yours can easily be satisfied. I perfectly well remember the assembly on the Vulture Peak; and I can cause everything that happened there to reappear before you, exactly as it occurred. It is our greatest delight to represent such holy matters…. Come this way with me!”

And the priest suffered himself to be led to a place among pines, on the slope of a hill. “Now,” said the Tengu, “you have only to wait here for awhile, with your eyes shut. Do not open them until you hear the voice of the Buddha preaching the Law. Then you can look. But when you see the appearance of the Buddha, you must not allow your devout feelings to influence you in any way;—you must not bow down, nor pray, nor utter any such exclamation as, ‘Even so, Lord!’ or ‘O thou Blessed One!’ You must not speak at all. Should you make even the least sign of reverence, something very unfortunate might happen to me.” The priest gladly promised to follow these injunctions; and the Tengu hurried away as if to prepare the spectacle.

The day waned and passed, and the darkness came; but the old priest waited patiently beneath a tree, keeping his eyes closed. At last a voice suddenly resounded above him,—a wonderful voice, deep and clear like the pealing of a mighty bell,—the voice of the Buddha Sâkyamuni proclaiming the Perfect Way. Then the priest, opening his eyes in a great radiance, perceived that all things had been changed: the place was indeed the Vulture Peak,—the holy Indian mountain Gridhrakûta; and the time was the time of the Sûtra of the Lotos of the Good Law. Now there were no pines about him, but strange shining trees made of the Seven Precious Substances, with foliage and fruit of gems;—and the ground was covered with Mandârava and Manjûshaka flowers showered from heaven;—and the night was filled with fragrance and splendour and the sweetness of the great Voice. And in mid-air, shining as a moon above the world, the priest beheld the Blessed One seated upon the Lion-throne, with Samantabhadra at his right hand, and Manjusri at his left,—and before them assembled—immeasurably spreading into Space, like a flood Of stars—the hosts of the Mahâsattvas and the Bodhisattvas with their countless following: “gods, demons, Nâgas, goblins, men, and beings not human.” Sâriputra he saw, and Kâsyapa, and Ânanda, with all the disciples of the Tathâgata,—and the Kings of the Devas,—and the Kings of the Four Directions, like pillars of fire,—and the great Dragon-Kings,—and the Gandharvas and Garudas,—and the Gods of the Sun and the Moon and the Wind,—and the shining myriads of Brahmâ’s heaven. And incomparably further than even the measureless circling of the glory of these, he saw—made visible by a single ray of light that shot from the forehead of the Blessed One to pierce beyond uttermost Time—the eighteen hundred thousand Buddha-fields of the Eastern Quarter with all their habitants,—and the beings in each of the Six States of Existence,—and even the shapes of the Buddhas extinct, that had entered into Nirvâna. These, and all the gods, and all the demons, he saw bow down before the Lion-throne; and he heard that multitude incalculable of beings praising the Sûtra of the Lotos of the Good Law,—like the roar of a sea before the Lord. Then forgetting utterly his pledge,—foolishly dreaming that he stood in the very presence of the very Buddha,—he cast himself down in worship with tears of love and thanksgiving; crying out with a loud voice, “O thou Blessed One!”…

Instantly with a shock as of earthquake the stupendous spectacle disappeared; and the priest found himself alone in the dark, kneeling upon the grass of the mountain-side. Then a sadness unspeakable fell upon him, because of the loss of the vision, and because of the thoughtlessness that had caused him to break his word. As he sorrowfully turned his steps homeward, the goblin-monk once more appeared before him, and said to him in tones of reproach and pain:—“Because you did not keep the promise which you made to me, and heedlessly allowed your feelings to overcome you, the Gohotendó, who is the Guardian of the Doctrine, swooped down suddenly from heaven upon us, and smote us in great anger, crying out, ‘How do ye dare thus to deceive a pious person?’ Then the other monks, whom I had assembled, all fled in fear. As for myself, one of my wings has been broken,—so that now I cannot fly.” And with these words the Tengu vanished forever.

 

[1] This story may be found in the curious old Japanese book called Jikkun-Shō. The same legend has furnished the subject of an interesting Nō-play, called Dai-É (“The Great Assembly”).

    In Japanese popular art, the Tengu are commonly represented either as winged men with beak-shaped noses, or as birds of prey. There are different kinds of Tengu; but all are supposed to be mountain-haunting spirits, capable of assuming many forms, and occasionally appearing as crows, vultures, or eagles. Buddhism appears to class the Tengu among the Mârakâyikas.

 

AT YAIDZU

I

Under a bright sun the old fishing-town of Yaidzu has a particular charm of neutral color. Lizard-like it takes the grey tints of the rude grey coast on which it rests,—curving along a little bay. It is sheltered from heavy seas by an extraordinary rampart of boulders. This rampart, on the water-side, is built in the form of terrace-steps;—the rounded stones of which it is composed being kept in position by a sort of basket-work woven between rows of stakes driven deeply into the ground,—a separate row of stakes sustaining each of the grades. Looking landward from the top of the structure, your gaze ranges over the whole town,—a broad space of grey-tiled roofs and weather-worn grey timbers, with here and there a pine-grove marking the place of a temple-court. Seaward, over leagues of water, there is a grand view,—a jagged blue range of peaks crowding sharply into the horizon, like prodigious amethysts,—and beyond them, to the left, the glorious spectre of Fuji, towering enormously above everything. Between sea-wall and sea there is no sand,—only a grey slope of stones, chiefly boulders; and these roll with the surf so that it is ugly work trying to pass the breakers on a rough day. If you once get struck by a stone-wave,—as I did several times,—you will not soon forget the experience.

At certain hours the greater part of this rough slope is occupied by ranks of strange-looking craft,—fishing-boats of a form peculiar to the locality. They are very large,—capable of carrying forty or fifty men each;—and they have queer high prows, to which Buddhist or Shintō charms (mamori or shugo) are usually attached. A common form of Shintō written charm (shugo) is furnished for this purpose from the temple of the Goddess of Fuji: the text reads:—Fuji-san chōjō Sengen-gu dai-gyō manzoku,—meaning that the owner of the boat pledges himself, in case of good-fortune at fishing, to perform great austerities in honor of the divinity whose shrine is upon the summit of Fuji.

In every coast-province of Japan,—and even at different fishing-settlements of the same province,—the forms of boats and fishing-implements are peculiar to the district or settlement. Indeed it will sometimes be found that settlements, within a few miles of each other, respectively manufacture nets or boats as dissimilar in type as might be the inventions of races living thousands of miles apart. This amazing variety may be in some degree due to respect for local tradition,—to the pious conservatism that preserves ancestral teaching and custom unchanged through hundreds of years: but it is better explained by the fact that different communities practise different kinds of fishing; and the shapes of the nets or the boats made, at any one place, are likely to prove, on investigation, the inventions of a special experience. The big Yaidzu boats illustrate this fact. They were devised according to the particular requirements of the Yaidzu-fishing-industry, which supplies dried katsuo (bonito) to all parts of the Empire; and it was necessary that they should be able to ride a very rough sea. To get them in or out of the water is a heavy job; but the whole village helps. A kind of slipway is improvised in a moment by laying flat wooden frames on the slope in a line; and over these frames the flat-bottomed vessels are hauled up or down by means of long ropes. You will see a hundred or more persons thus engaged in moving a single boat,—men, women, and children pulling together, in time to a curious melancholy chant. At the coming of a typhoon, the boats are moved far back into the streets. There is plenty of fun in helping at such work; and if you are a stranger, the fisher-folk will perhaps reward your pains by showing you the wonders of their sea: crabs with legs of astonishing length, balloon-fish that blow themselves up in the most absurd manner, and various other creatures of shapes so extraordinary that you can scarcely believe them natural without touching them.

The big boats with holy texts at their prows are not the strangest objects on the beach. Even more remarkable are the bait-baskets of split bamboo,—baskets six feet high and eighteen feet round, with one small hole in the dome-shaped top. Ranged along the sea-wall to dry, they might at some distance be mistaken for habitations or huts of some sort. Then you see great wooden anchors, shaped like ploughshares, and shod with metal; iron anchors, with four flukes; prodigious wooden mallets, used for driving stakes; and various other implements, still more unfamiliar, of which you cannot even imagine the purpose. The indescribable antique queerness of everything gives you that weird sensation of remoteness,—of the far away in time and place,—which makes one doubt the reality of the visible. And the life of Yaidzu is certainly the life of many centuries ago. The people, too, are the people of Old Japan: frank and kindly as children—good children,—honest to a fault, innocent of the further world, loyal to the ancient traditions and the ancient gods.

 

II

I happened to be at Yaidzu during the three days of the Bon or Festival of the Dead; and I hoped to see the beautiful farewell ceremony of the third and last day. In many parts of Japan, the ghosts are furnished with miniature ships for their voyage,—little models of junks or fishing-craft, each containing offerings of food and water and kindled incense; also a tiny lantern or lamp, if the ghost-ship be despatched at night. But at Yaidzu lanterns only are set afloat; and I was told that they would be launched after dark. Midnight being the customary hour elsewhere, I supposed that it was the hour of farewell at Yaidzu also, and I rashly indulged in a nap after supper, expecting to wake up in time for the spectacle. But by ten o’clock, when I went to the beach again, all was over, and everybody had gone home. Over the water I saw something like a long swarm of fire-flies,—the lanterns drifting out to sea in procession; but they were already too far to be distinguished except as points of colored light. I was much disappointed: I felt that I had lazily missed an opportunity which might never again return,—for these old Bon-customs are dying rapidly. But in another moment it occurred to me that I could very well venture to swim out to the lights. They were moving slowly. I dropped my robe on the beach, and plunged in. The sea was calm, and beautifully phosphorescent. Every stroke kindled a stream of yellow fire. I swam fast, and overtook the last of the lantern-fleet much sooner than I had hoped. I felt that it would be unkind to interfere with the little embarcations, or to divert them from their silent course: so I contented myself with keeping close to one of them, and studying its details.

The structure was very simple. The bottom was a piece of thick plank, perfectly square, and measuring about ten inches across. Each one of its corners supported a slender slick about sixteen inches high; and these four uprights, united above by cross-pieces, sustained the paper sides. Upon the point of a long nail, driven up through the centre of the bottom, was fixed a lighted candle. The top was left open. The four sides presented five different colors,—blue, yellow, red, white, and black; these five colors respectively symbolizing Ether, Wind, Fire, Water, and Earth,—the five Buddhist elements which are metaphysically identified with the Five Buddhas. One of the paper-panes was red, one blue, one yellow; and the right half of the fourth pane was black, while the left half, uncolored, represented white. No kaimyō was written upon any of the transparencies. Inside the lantern there was only the flickering candle.

I watched those frail glowing shapes drifting through the night, and ever as they drifted scattering, under impulse of wind and wave, more and more widely apart. Each, with its quiver of color, seemed a life afraid,—trembling on the blind current that was bearing it into the outer blackness…. Are not we ourselves as lanterns launched upon a deeper and a dimmer sea, and ever separating further and further one from another as we drift to the inevitable dissolution? Soon the thought-light in each burns itself out: then the poor frames, and all that is left of their once fair colors, must melt forever into the colorless Void.

Even in the moment of this musing I began to doubt whether I was really alone,—to ask myself whether there might not be something more than a mere shuddering of light in the thing that rocked beside me: some presence that haunted the dying flame, and was watching the watcher. A faint cold thrill passed over me,—perhaps some chill uprising from the depths,—perhaps the creeping only of a ghostly fancy. Old superstitions of the coast recurred to me,—old vague warnings of peril in the time of the passage of Souls. I reflected that were any evil to befall me out there in the night,—meddling, or seeming to meddle, with the lights of the Dead,—I should myself furnish the subject of some future weird legend…. I whispered the Buddhist formula of farewell—to the lights,—and made speed for shore.

As I touched the stones again, I was startled by seeing two white shadows before me; but a kindly voice, asking if the water was cold, set me at ease. It was the voice of my old landlord, Otokichi the fishseller, who had come to look for me, accompanied by his wife.

“Only pleasantly cool,” I made answer, as I threw on my robe to go home with them.

“Ah,” said the wife, “it is not good to go out there on the night of the Bon!”

“I did not go far,” I replied;—“I only wanted to look at the lanterns.”

“Even a Kappa gets drowned sometimes,”[1] protested Otokichi. “There was a man of this village who swam home a distance of seven ri, in bad weather, after his boat had been broken. But he was drowned afterwards.”

Seven ri means a trifle less than eighteen miles. I asked if any of the young men now in the settlement could do as much.

“Probably some might,” the old man replied. “There are many strong swimmers. All swim here,—even the little children. But when fisher-folk swim like that, it is only to save their lives.”

“Or to make love,” the wife added,—“like the Hashima girl.”

“Who?” queried I.

“A fisherman’s daughter,” said Otokichi. “She had a lover in Ajiro, several ri distant; and she used to swim to him at night, and swim back in the morning. He kept a light burning to guide her. But one dark night the light was neglected—or blown out; and she lost her way, and was drowned…. The story is famous in Idzu.”

—“So,” I said to myself, “in the Far East, it is poor Hero that does the swimming. And what, under such circumstances, would have been the Western estimate of Leander?”

 

[1] This is a common proverb:—Kappa mo oboré-shini. The Kappa is a water-goblin, haunting rivers especially.

 

III

Usually about the time of the Bon, the sea gets rough; and I was not surprised to find next morning that the surf was running high. All day it grew. By the middle of the afternoon, the waves had become wonderful; and I sat on the sea-wall, and watched them until sundown.

It was a long slow rolling,—massive and formidable. Sometimes, just before breaking, a towering swell would crack all its green length with a tinkle as of shivering glass; then would fall and flatten with a peal that shook the wall beneath me…. I thought of the great dead Russian general who made his army to storm as a sea,—wave upon wave of steel,—thunder following thunder…. There was yet scarcely any wind; but there must have been wild weather elsewhere,—and the breakers were steadily heightening. Their motion fascinated. How indescribably complex such motion is,—yet how eternally new! Who could fully describe even five minutes of it? No mortal ever saw two waves break in exactly the same way.

And probably no mortal ever watched the ocean-roll or heard its thunder without feeling serious. I have noticed that even animals,—horses and cows,—become meditative in the presence of the sea: they stand and stare and listen as if the sight and sound of that immensity made them forget all else in the world.

There is a folk-saying of the coast:—“The Sea has a soul and hears.” And the meaning is thus explained: Never speak of your fear when you feel afraid at sea;—if you say that you are afraid, the waves will suddenly rise higher. Now this imagining seems to me absolutely natural. I must confess that when I am either in the sea, or upon it, I cannot fully persuade myself that it is not alive,—a conscious and a hostile power. Reason, for the time being, avails nothing against this fancy. In order to be able to think of the sea as a mere body of water, I must be upon some height from whence its heaviest billowing appears but a lazy creeping of tiny ripples.

But the primitive fancy may be roused even more strongly in darkness than by daylight. How living seem the smoulderings and the flashings of the tide on nights of phosphorescence!—how reptilian the subtle shifting of the tints of its chilly flame! Dive into such a night-sea;—open your eyes in the black-blue gloom, and watch the weird gush of lights that follow your every motion: each luminous point, as seen through the flood, like the opening and closing of an eye! At such a moment, one feels indeed as if enveloped by some monstrous sentiency,—suspended within some vital substance that feels and sees and wills alike in every part, an infinite soft cold Ghost.

 

IV

Long I lay awake that night, and listened to the thunder-rolls and crashings of the mighty tide. Deeper than these distinct shocks of noise, and all the storming of the nearer waves, was the bass of the further surf,—a ceaseless abysmal muttering to which the building trembled,—a sound that seemed to imagination like the sound of the trampling of infinite cavalry, the massing of incalculable artillery,—some rushing, from the Sunrise, of armies wide as the world.

Then I found myself thinking of the vague terror with which I had listened, when a child, to the voice of the sea;—and I remembered that in after-years, on different coasts in different parts of the world, the sound of surf had always revived the childish emotion. Certainly this emotion was older than I by thousands of thousands of centuries,—the inherited sum of numberless terrors ancestral. But presently there came to me the conviction that fear of the sea alone could represent but one element of the multitudinous awe awakened by its voice. For as I listened to that wild tide of the Suruga coast, I could distinguish nearly every sound of fear known to man: not merely noises of battle tremendous,—of interminable volleying,—of immeasurable charging,—but the roaring of beasts, the crackling and hissing of fire, the rumbling of earthquake, the thunder of ruin, and, above all these, a clamor continual as of shrieks and smothered shoutings,—the Voices that are said to be the voices of the drowned., Awfulness supreme of tumult,—combining all imaginable echoings of fury and destruction and despair!

And to myself I said:—Is it wonderful that the voice of the sea should make us serious? Consonantly to its multiple utterance must respond all waves of immemorial fear that move in the vaster sea of soul-experience. Deep calleth unto deep. The visible abyss calls to that abyss invisible of elder being whose flood-flow made the ghosts of us.

Wherefore there is surely more than a little truth in the ancient belief that the speech of the dead is the roar of the sea. Truly the fear and the pain of the dead past speak to us in that dim deep awe which the roar of the sea awakens.

But there are sounds that move us much more profoundly than the voice of the sea can do, and in stranger ways,—sounds that also make us serious at times, and very serious,—sounds of music.

Great music is a psychical storm, agitating to unimaginable depth the mystery of the past within us. Or we might say that it is a prodigious incantation, every different instrument and voice making separate appeal to different billions of prenatal memories. There are tones that call up all ghosts of youth and joy and tenderness;—there are tones that evoke all phantom pain of perished passion;—there are tones that resurrect all dead sensations of majesty and might and glory,—all expired exultations,—all forgotten magnanimities. Well may the influence of music seem inexplicable to the man who idly dreams that his life began less than a hundred years ago! But the mystery lightens for whomsoever learns that the substance of Self is older than the sun. He finds that music is a Necromancy;—he feels that to every ripple of melody, to every billow of harmony, there answers within him, out of the Sea of Death and Birth, some eddying immeasurable of ancient pleasure and pain.

Pleasure and pain: they commingle always in great music; and therefore it is that music can move us more profoundly than the voice of ocean or than any other voice can do. But in music’s larger utterance it is ever the sorrow that makes the undertone,—the surf-mutter of the Sea of Soul…. Strange to think how vast the sum of joy and woe that must have been experienced before the sense of music could evolve in the brain of man!

Somewhere it is said that human life is the music of the Gods,—that its sobs and laughter, its songs and shrieks and orisons, its outcries of delight and of despair, rise never to the hearing of the Immortals but as a perfect harmony…. Wherefore they could not desire to hush the tones of pain: it would spoil their music! The combination, without the agony-tones, would prove a discord unendurable to ears divine.

And in one way we ourselves are as Gods,—since it is only the sum of the pains and the joys of past lives innumerable that makes for us, through memory organic, the ecstasy of music. All the gladness and the grief of dead generations come back to haunt us in countless forms of harmony and of melody. Even so,—a million years after we shall have ceased to view the sun,—will the gladness and the grief of our own lives pass with richer music into other hearts—there to bestir, for one mysterious moment, some deep and exquisite thrilling of voluptuous pain.

Tuesday, 20 April 2021

Tuesday's Serial: “In Ghostly Japan” by Lafcadio Hearn (in English) - VI

49.—Korokoro to

Naku wa yamada no

Hototogisu,

Chichi nitéya aran,

Haha nitéya aran.

The bird that cries korokoro in the mountain rice-field I know to be a hototogisu;—yet it may have been my father; it may have been my mother.[41]

 

50.—Ko wa Sangai no kubikase.

A child is a neck-shackle for the Three States of Existence.[42]

 

51.—Kuchi wa wazawai no kado.

The mouth is the front-gate of all misfortune.[43]

 

52.—Kwahō wa, nété maté.

If you wish for good luck, sleep and wait.[44]

 

53.—Makanu tané wa haënu.

Nothing will grow, if the seed be not sown.[45]

 

54.—Matéba, kanrō no hiyori.

If you wait, ambrosial weather will come.[46]

 

55.—Meidō no michi ni Ō wa nashi.

There is no King on the Road of Death. [47]

 

56.—Mekura hebi ni ojizu.

The blind man does not fear the snake.[48]

 

57.—Mitsuréba, hakuru.

Having waxed, wanes.[49]

 

58.—Mon zen no kozō narawanu kyō wo yomu.

The shop-boy in front of the temple-gate repeats the sutra which he never learned.[50]

 

59.—Mujō no kazé wa, toki erabazu.

The Wind of Impermanency does not choose a time.[51]

 

60.—Neko mo Busshō ari.

In even a cat the Buddha-nature exists.[52]

 

61.—Néta ma ga Gokuraku.

The interval of sleep is Paradise.[53]

 

62.—Nijiu-go Bosatsu mo soré-soré no yaku.

Even each of the Twenty-five Bodhisattvas has his own particular duty to perform.

 

63.—Nin mité, hō toké.

[First] see the person, [then] preach the doctrine.[54]

 

64.—Ninshin ukégataku Buppoō aigatashi.

It is not easy to be born among men, and to meet with [the good fortune of hearing the doctrine of] Buddhism.[55]

 

65.—Oni mo jiu-hachi.

Even a devil [is pretty] at eighteen.[56]

 

66.—Oni mo mi, narétaru ga yoshi.

Even a devil, when you become accustomed to the sight of him, may prove a pleasant acquaintance.

 

67.—Oni ni kanabō.

An iron club for a demon.[57]

 

68.—Oni no nyōbo ni kijin.

A devil takes a goblin to wife.[58]

 

69.—Onna no ké ni wa dai-zō mo tsunagaru.

With one hair of a woman you can tether even a great elephant.

 

70.—Onna wa Sangai ni iyé nashi.

Women have no homes of their own in the Three States of Existence.

 

71.—Oya no ingwa ga ko ni mukuü.

The karma of the parents is visited upon the child.[59]

 

72.—Rakkwa éda ni kaerazu.

The fallen blossom never returns to the branch.[60]

 

73.—Raku wa ku no tané; ku wa raku no tané.

Pleasure is the seed of pain; pain is the seed of pleasure.

 

74.—Rokudō wa, mé no maë.

The Six Roads are right before your eyes.[61]

 

75.—Sangai mu-an.

There is no rest within the Three States of Existence.

 

76.—Sangai ni kaki nashi;—Rokudō ni hotori nashi.

There is no fence to the Three States of Existence;—there is no neighborhood to the Six Roads.[62]

 

77.—Sangé ni wa sannen no tsumi mo hōrobu.

One confession effaces the sins of even three years.

 

78.—San nin yoréba, kugai.

Where even three persons come together, there is a world of pain.[63]

 

79.—San nin yoréba, Monjū no chié.

Where three persons come together, there is the wisdom of Monjū.[64]

 

80.—Shaka ni sekkyō.

Preaching to Sâkyamuni.

 

81.—Shami kara chōrō.

To become an abbot one must begin as a novice.

 

82.—Shindaréba, koso ikitaré.

Only by reason of having died does one enter into life.[65]

 

83.—Shiranu ga, hotoké; minu ga, Gokuraku.

Not to know is to be a Buddha; not to see is Paradise.

 

84.—Shōbo ni kidoku nashi.

There is no miracle in true doctrine.[66]

 

85.—Shō-chié wa Bodai no samatagé.

A little wisdom is a stumbling-block on the way to Buddhahood.[67]

 

86.—Shōshi no kukai hetori nashi.

There is no shore to the bitter Sea of Birth and Death.[68]

 

87.—Sodé no furi-awasé mo tashō no en.

Even the touching of sleeves in passing is caused by some relation in a former life.

 

88.—Sun zen; shaku ma.

An inch of virtue; a foot of demon.[69]

 

89.—Tanoshimi wa hanasimi no motoi.

All joy is the source of sorrow.

 

90.—Tondé hi ni iru natsu no mushi.

So the insects of summer fly to the flame.[70]

 

91.—Tsuchi-botoké no midzu-asobi.

Clay-Buddha’s water-playing.[71]

 

92.—Tsuki ni murakumo, hana ni kazé.

Cloud-wrack to the moon; wind to flowers.[72]

 

93.—Tsuyu no inochi.

Human life is like the dew of morning.

 

94.—U-ki wa, kokoro ni ari.

Joy and sorrow exist only in the mind.

 

95.—Uri no tsuru ni nasubi wa naranu.

Egg-plants do not grow upon melon-vines.

 

96.—Uso mo hōben.

Even an untruth may serve as a device.[73]

 

97.—Waga ya no hotoké tattoshi.

My family ancestors were all excellent Buddhas.[74]

 

98.—Yuki no haté wa, Nehan.

The end of snow is Nirvâna.[75]

 

99.—Zen ni wa zen no mukui; aku ni wa aku no mukui.

Goodness [or, virtue] is the return for goodness; evil is the return for evil.[76]

 

100.—Zensé no yakusoku-goto.

Promised [or, destined] from a former birth.[77]

 

[41] This verse-proverb is cited in the Buddhist work Wōjō Yōshū, with the following comment:—“Who knows whether the animal in the field, or the bird in the mountain-wood, has not been either his father or his mother in some former state of existence?”—The hototogisu is a kind of cuckoo.

[42] That is to say, The love of parents for their child may impede their spiritual progress—not only in this world, but through all their future states of being,—just as a kubikasé, or Japanese cangue, impedes the movements of the person upon whom it is placed. Parental affection, being the strongest of earthly attachments, is particularly apt to cause those whom it enslaves to commit wrongful acts in the hope of benefiting their offspring.—The term Sangai here signifies the three worlds of Desire, Form, and Formlessness,—all the states of existence below Nirvâna. But the word is sometimes used to signify the Past, the Present, and the Future.

[43] That is to say, The chief cause of trouble is unguarded speech. The word Kado means always the main entrance to a residence.

[44] Kwahō, a purely Buddhist term, signifying good fortune as the result of good actions in a previous life, has come to mean in common parlance good fortune of any kind. The proverb is often used in a sense similar to that of the English saying: “Watched pot never boils.” In a strictly Buddhist sense it would mean, “Do not be too eager for the reward of good deeds.”

[45] Do not expect harvest, unless you sow the seed. Without earnest effort no merit can be gained.

[46] Kanrō, the sweet dew of Heaven, or amrita. All good things come to him who waits.

[47] Literally, “on the Road of Meidō.” The Meidō is the Japanese Hades,—the dark under-world to which all the dead must journey.

[48] The ignorant and the vicious, not understanding the law of cause-and-effect, do not fear the certain results of their folly.

[49] No sooner has the moon waxed full than it begins to wane. So the height of prosperity is also the beginning of fortunes decline.

[50] Kozō means “acolyte” as well as “shop-boy,”“errand-boy,” or “apprentice;” but in this case it refers to a boy employed in a shop situated near or before the gate of a Buddhist temple. By constantly hearing the sutra chanted in the temple, the boy learns to repeat the words. A proverb of kindred meaning is, Kangaku-In no suzumé wa, Mōgyū wo sayézuru: “The sparrows of Kangaku-In [an ancient seat of learning] chirp the Mōgyū,”—a Chinese text formerly taught to young students. The teaching of either proverb is excellently expressed by a third:—Narau yori wa naréro: “Rather than study [an art], get accustomed to it,”—that is to say, “keep constantly in contact with it.” Observation and practice are even better than study.

[51] Death and Change do not conform their ways to human expectation.

[52] Notwithstanding the legend that only the cat and the mamushi (a poisonous viper) failed to weep for the death of the Buddha.

[53] Only during sleep can we sometimes cease to know the sorrow and pain of this world. (Compare with No. 83.)

[54] The teaching of Buddhist doctrine should always be adapted to the intelligence of the person to be instructed. There is another proverb of the same kind,—Ki ni yorité, hō wo toké: “According to the understanding [of the person to be taught], preach the Law.”

[55] Popular Buddhism teaches that to be born in the world of mankind, and especially among a people professing Buddhism, is a very great privilege. However miserable human existence, it is at least a state in which some knowledge of divine truth may be obtained; whereas the beings in other and lower conditions of life are relatively incapable of spiritual progress.

[56] There are many curious sayings and proverbs about the oni, or Buddhist devil,—such as Oni no mé ni mo namida, “tears in even a devil’s eyes;”—Oni no kakuran, “devil’s cholera” (said of the unexpected sickness of some very strong and healthy person), etc., etc.—The class of demons called Oni, properly belong to the Buddhist hells, where they act as torturers and jailers. They are not to be confounded with the Ma, Yasha, Kijin, and other classes of evil spirits. In Buddhist art they are represented as beings of enormous strength, with the heads of bulls and of horses. The bull-headed demons are called Go-zu; the horse-headed Mé-zu.

[57] Meaning that great power should be given only to the strong.

[58] Meaning that a wicked man usually marries a wicked woman.

[59] Said of the parents of crippled or deformed children. But the popular idea here expressed is not altogether in accord with the teachings of the higher Buddhism.

[60] That which has been done never can be undone: the past cannot be recalled.—This proverb is an abbreviation of the longer Buddhist text: Rakkwa éda ni kaerazu; ha-kyō futatabi terasazu: “The fallen blossom never returns to the branch; the shattered mirror never again reflects.”

[61] That is to say, Your future life depends upon your conduct in this life; and you are thus free to choose for yourself the place of your next birth.

[62] Within the Three States (Sangai), or universes, of Desire, Form, and Formlessness; and within the Six Worlds, or conditions of being,—Jigokudō (Hell), Gakidō (Pretas), Chikushōdō (Animal Life), Shuradō (World of Fighting and Slaughter), Ningendō (Mankind), Tenjōdō (Heavenly Spirits)—all existence is included. Beyond there is only Nirvâna. “There is no fence,” “no neighborhood,”—that is to say, no limit beyond which to escape,—no middle-path between any two of these states. We shall be reborn into some one of them according to our karma.—Compare with No. 74.

[63] Kugai (lit.: “bitter world”) is a term often used to describe the life of a prostitute.

[64] Monjū Bosatsu [Mañdjus’ri Bodhisattva] figures in Japanese Buddhism as a special divinity of wisdom.—The proverb signifies that three heads are better than one. A saying of like meaning is, Hiza to mo dankō: “Consult even with your own knee;” that is to say, Despise no advice, no matter how humble the source of it.

[65] I never hear this singular proverb without being re-minded of a sentence in Huxley’s famous essay, On the Physical Basis of Life:—“The living protoplasm not only ultimately dies and is resolved into its mineral and lifeless constituents, but is always dying, and, strange as the paradox may sound, could not live unless it died.”

[66] Nothing can happen except as a result of eternal and irrevocable law.

[67] Bodai is the same word as the Sanscrit Bodhi, signifying the supreme enlightenment,—the knowledge that leads to Buddhahood; but it is often used by Japanese Buddhists in the sense of divine bliss, or the Buddha-state itself.

[68] Or, “the Pain-Sea of Life and Death.”

[69] Ma (Sanscrit, Mârakâyikas) is the name given to a particular class of spirits who tempt men to evil. But in Japanese folklore the Ma have a part much resembling that occupied in Western popular superstition by goblins and fairies.

[70] Said especially in reference to the result of sensual indulgence.

[71] That is to say, “As dangerous as for a clay Buddha to play with water.” Children often amuse themselves by making little Buddhist images of mud, which melt into shapelessness, of course, if placed in water.

[72] The beauty of the moon is obscured by masses of clouds; the trees no sooner blossom than their flowers are scattered by the wind. All beauty is evanescent.

[73] That is, a pious device for effecting conversion. Such a device is justified especially by the famous parable of the third chapter of the Saddharma Pundarîka.

[74] Meaning that one most reveres the hotoké—the spirits of the dead regarded as Buddhas—in one’s own household-shrine. There is an ironical play upon the word hotoké, which may mean either a dead person simply, or a Buddha. Perhaps the spirit of this proverb may be better explained by the help of another: Nigéta sakana ni chisai wa nai; shinda kodomo ni warui ko wa nai—“Fish that escaped was never small; child that died was never bad.”

[75] This curious saying is the only one in my collection containing the word Nehan (Nirvâna), and is here inserted chiefly for that reason. The common people seldom speak of Nehan, and have little knowledge of those profound doctrines to which the term is related. The above phrase, as might be inferred, is not a popular expression: it is rather an artistic and poetical reference to the aspect of a landscape covered with snow to the horizon-line,—so that beyond the snow-circle there is only the great void of the sky.

[76] Not so commonplace a proverb as might appear at first sight; for it refers especially to the Buddhist belief that every kindness shown to us in this life is a return of kindness done to others in a former life, and that every wrong inflicted upon us is the reflex of some injustice which we committed in a previous birth.

[77] A very common saying,—often uttered as a comment upon the unhappiness of separation, upon sudden misfortune, upon sudden death, etc. It is used especially in relation to shinjū, or lovers’ suicide. Such suicide is popularly thought to be a result of cruelty in some previous state of being, or the consequence of having broken, in a former life, the mutual promise to become husband and wife.

 

 

Suggestion

I had the privilege of meeting him in Tōkyō, where he was making a brief stay on his way to India;—and we took a long walk together, and talked of Eastern religions, about which he knew incomparably more than I. Whatever I could tell him concerning local beliefs, he would comment upon in the most startling manner,—citing weird correspondences in some living cult of India, Burmah, or Ceylon. Then, all of a sudden, he turned the conversation into a totally unexpected direction.

“I have been thinking,” he said, “about the constancy of the relative proportion of the sexes, and wondering whether Buddhist doctrine furnishes an explanation. For it seems to me that, under ordinary conditions of karma, human rebirth would necessarily proceed by a regular alternation.”

“Do you mean,” I asked, “that a man would be reborn as a woman, and a woman as a man?”

“Yes,” he replied, “because desire is creative, and the desire of either sex is towards the other.”

“And how many men,” I said, “would want to be reborn as women?”

“Probably very few,” he answered. “But the doctrine that desire is creative does not imply that the individual longing creates its own satisfaction,—quite the contrary. The true teaching is that the result of every selfish wish is in the nature of a penalty, and that what the wish creates must prove—to higher knowledge at least—the folly of wishing.”

“There you are right,” I said; “but I do not yet understand your theory.”

“Well,” he continued, “if the physical conditions of human rebirth are all determined by the karma of the will relating to physical conditions, then sex would be determined by the will in relation to sex. Now the will of either sex is towards the other. Above all things else, excepting life, man desires woman, and woman man. Each individual, moreover, independently of any personal relation, feels perpetually, you say, the influence of some inborn feminine or masculine ideal, which you call ‘a ghostly reflex of countless attachments in countless past lives.’ And the insatiable desire represented by this ideal would of itself suffice to create the masculine or the feminine body of the next existence.”

“But most women,” I observed, “would like to be reborn as men; and the accomplishment of that wish would scarcely be in the nature of a penalty.”

“Why not?” he returned. “The happiness or unhappiness of the new existence would not be decided by sex alone: it would of necessity depend upon many conditions in combination.”

“Your theory is interesting,” I said;—“but I do not know how far it could be made to accord with accepted doctrine…. And what of the person able, through knowledge and practice of the higher law, to remain superior to all weaknesses of sex?”

“Such a one,” he replied, “would be reborn neither as man nor as woman,—providing there were no pre-existent karma powerful enough to check or to weaken the results of the self-conquest.”

“Reborn in some one of the heavens?” I queried,—“by the Apparitional Birth?”

“Not necessarily,” he said. “Such a one might be reborn in a world of desire,—like this,—but neither as man only, nor as woman only.”

“Reborn, then, in what form?” I asked.

“In that of a perfect being,” he responded. “A man or a woman is scarcely more than half-a-being,—because in our present imperfect state either sex can be evolved only at the cost of the other. In the mental and the physical composition of every man, there is undeveloped woman; and in the composition of every woman there is undeveloped man. But a being complete would be both perfect man and perfect woman, possessing the highest faculties of both sexes, with the weaknesses of neither. Some humanity higher than our own,—in other worlds,—might be thus evolved.”

“But you know,” I observed, “that there are Buddhist texts,—in the Saddharma Pundarîka, for example, and in the Vinayas,—which forbid….”

“Those texts,” he interrupted, “refer to imperfect beings—less than man and less than woman: they could not refer to the condition that I have been supposing…. But, remember, I am not preaching a doctrine;—I am only hazarding a theory.”

“May I put your theory some day into print?” I asked.

“Why, yes,” he made answer,—“if you believe it worth thinking about.”

And long afterwards I wrote it down thus, as fairly as I was able, from memory.

 

Ingwa-banashi[1]

The daimyō’s wife was dying, and knew that she was dying. She had not been able to leave her bed since the early autumn of the tenth Bunsei. It was now the fourth month of the twelfth Bunsei,—the year 1829 by Western counting; and the cherry-trees were blossoming. She thought of the cherry-trees in her garden, and of the gladness of spring. She thought of her children. She thought of her husband’s various concubines,—especially the Lady Yukiko, nineteen years old.

“My dear wife,” said the daimyō, “you have suffered very much for three long years. We have done all that we could to get you well,—watching beside you night and day, praying for you, and often fasting for your sake, But in spite of our loving care, and in spite of the skill of our best physicians, it would now seen that the end of your life is not far off. Probably we shall sorrow more than you will sorrow because of your having to leave what the Buddha so truly termed ‘this burning-house of the world. I shall order to be performed—no matter what the cost—every religious rite that can serve you in regard to your next rebirth; and all of us will pray without ceasing for you, that you may not have to wander in the Black Space, but may quickly enter Paradise, and attain to Buddha-hood.”

He spoke with the utmost tenderness, pressing her the while. Then, with eyelids closed, she answered him in a voice thin as the voice of in insect:—

“I am grateful—most grateful—for your kind words…. Yes, it is true, as you say, that I have been sick for three long years, and that I have been treated with all possible care and affection…. Why, indeed, should I turn away from the one true Path at the very moment of my death?… Perhaps to think of worldly matters at such a time is not right;—but I have one last request to make,—only one…. Call here to me the Lady Yukiko;—you know that I love her like a sister. I want to speak to her about the affairs of this household.”

Yukiko came at the summons of the lord, and, in obedience to a sign from him, knelt down beside the couch. The daimyō’s wife opened her eyes, and looked at Yukiko, and spoke:—“Ah, here is Yukiko!… I am so pleased to see you, Yukiko!… Come a little closer,—so that you can hear me well: I am not able to speak loud…. Yukiko, I am going to die. I hope that you will be faithful in all things to our dear lord;—for I want you to take my place when I am gone…. I hope that you will always be loved by him,—yes, even a hundred times more than I have been,—and that you will very soon be promoted to a higher rank, and become his honored wife…. And I beg of you always to cherish our dear lord: never allow another woman to rob you of his affection…. This is what I wanted to say to you, dear Yukiko…. Have you been able to understand?”

“Oh, my dear Lady,” protested Yukiko, “do not, I entreat you, say such strange things to me! You well know that I am of poor and mean condition:—how could I ever dare to aspire to become the wife of our lord!”

“Nay, nay!” returned the wife, huskily,—“this is not a time for words of ceremony: let us speak only the truth to each other. After my death, you will certainly be promoted to a higher place; and I now assure you again that I wish you to become the wife of our lord—yes, I wish this, Yukiko, even more than I wish to become a Buddha!… Ah, I had almost forgotten!—I want you to do something for me, Yukiko. You know that in the garden there is a yaë-zakura,[2] which was brought here, the year before last, from Mount Yoshino in Yamato. I have been told that it is now in full bloom;—and I wanted so much to see it in flower! In a little while I shall be dead;—I must see that tree before I die. Now I wish you to carry me into the garden—at once, Yukiko,—so that I can see it…. Yes, upon your back, Yukiko;—take me upon your back….”

While thus asking, her voice had gradually become clear and strong,—as if the intensity of the wish had given her new force: then she suddenly burst into tears. Yukiko knelt motionless, not knowing what to do; but the lord nodded assent.

“It is her last wish in this world,” he said. “She always loved cherry-flowers; and I know that she wanted very much to see that Yamato-tree in blossom. Come, my dear Yukiko, let her have her will.”

As a nurse turns her back to a child, that the child may cling to it, Yukiko offered her shoulders to the wife, and said:—

“Lady, I am ready: please tell me how I best can help you.”

“Why, this way!”—responded the dying woman, lifting herself with an almost superhuman effort by clinging to Yukiko’s shoulders. But as she stood erect, she quickly slipped her thin hands down over the shoulders, under the robe, and clutched the breasts of the girl,, and burst into a wicked laugh.

“I have my wish!” she cried—“I have my wish for the cherry-bloom,[3]—but not the cherry-bloom of the garden!… I could not die before I got my wish. Now I have it!—oh, what a delight!”

And with these words she fell forward upon the crouching girl, and died.

The attendants at once attempted to lift the body from Yukiko’s shoulders, and to lay it upon the bed. But—strange to say!—this seemingly easy thing could not be done. The cold hands had attached themselves in some unaccountable way to the breasts of the girl,—appeared to have grown into the quick flesh. Yukiko became senseless with fear and pain.

Physicians were called. They could not understand what had taken place. By no ordinary methods could the hands of the dead woman be unfastened from the body of her victim;—they so clung that any effort to remove them brought blood. This was not because the fingers held: it was because the flesh of the palms had united itself in some inexplicable manner to the flesh of the breasts!

At that time the most skilful physician in Yedo was a foreigner,—a Dutch surgeon. It was decided to summon him. After a careful examination he said that he could not understand the case, and that for the immediate relief of Yukiko there was nothing to be done except to cut the hands from the corpse. He declared that it would be dangerous to attempt to detach them from the breasts. His advice was accepted; and the hands’ were amputated at the wrists. But they remained clinging to the breasts; and there they soon darkened and dried up,—like the hands of a person long dead.

Yet this was only the beginning of the horror.

Withered and bloodless though they seemed, those hands were not dead. At intervals they would stir—stealthily, like great grey spiders. And nightly thereafter,—beginning always at the Hour of the Ox, [4]—they would clutch and compress and torture. Only at the Hour of the Tiger the pain would cease.

Yukiko cut off her hair, and became a mendicant-nun,—taking the religious name of Dassetsu. She had an ihai (mortuary tablet) made, bearing the kaimyō of her dead mistress,—“Myō-Kō-In-Den Chizan-Ryō-Fu Daishi”;—and this she carried about with her in all her wanderings; and every day before it she humbly besought the dead for pardon, and performed a Buddhist service in order that the jealous spirit might find rest. But the evil karma that had rendered such an affliction possible could not soon be exhausted. Every night at the Hour of the Ox, the hands never failed to torture her, during more than seventeen years,—according to the testimony of those persons to whom she last told her story, when she stopped for one evening at the house of Noguchi Dengozayémon, in the village of Tanaka in the district of Kawachi in the province of Shimotsuké. This was in the third year of Kōkwa (1846). Thereafter nothing more was ever heard of her.

 

[1] Lit., “a tale of ingwa.” Ingwa is a Japanese Buddhist term for evil karma, or the evil consequence of faults committed in a former state of existence. Perhaps the curious title of the narrative is best explained by the Buddhist teaching that the dead have power to injure the living only in consequence of evil actions committed by their victims in some former life. Both title and narrative may be found in the collection of weird stories entitled Hyaku-Monogatari.

[2] Yaë-zakura, yaë-no-sakura, a variety of Japanese cherry-tree that bears double-blossoms.

[3] In Japanese poetry and proverbial phraseology, the physical beauty of a woman is compared to the cherry-flower; while feminine moral beauty is compared to the plum-flower.

[4] In ancient Japanese time, the Hour of the Ox was the special hour of ghosts. It began at 2 A.M., and lasted until 4 A.M.—for the old Japanese hour was double the length of the modern hour. The Hour of the Tiger began at 4 A.M.