Part 3 (1/2)

'Since the night that O Tani was drowned, every 25th of February has been wild and stormy, and fishermen fear to be out on that day. People say that the cause is the dissatisfied spirit of poor O Tani, who, though she did not fear death, died disconsolate at being deceived by the monk she loved.

'The was.h.i.+ng-tub that O Tani used drifted ash.o.r.e at Kinohama village, in Eastern Omi. It was picked up by Gensuke, a match-maker, who split it up and made matches of it. When this became known to the villagers of Kinohama, including Gensuke himself, they resolved that every 25th of February should be a holiday, and that a prayer should be said at their shrine for the spirit of [paragraph continues] O Tani. They call the day ”Joya” (Dealer in Matches Festival), and on it no men work.'

'That is a capital story,' said I to the old fisherman; 'but I should greatly have liked to put the monk in another tub on the following 25th of February, and anch.o.r.ed him out, so that he should be sure of being drowned in the same way.'

'Does the Danna San know why all the little papers are tied in the black rocks at Is.h.i.+yama-dera?'

'No: I do not,' I answered; 'and, moreover, when I went there no one would or could tell me.'

'Well, it is not an uninteresting story, and I will tell it to you, for it is short.'

10. The Black Rocks at Is.h.i.+yama-dera Where Prayers Are Tied.

LEGEND.

'As the Danna San has been to Is.h.i.+yama-dera, he will know about the temple and monastery, which has a history eleven hundred years long;A 1 but few people know the real reason why the bits of paper with prayers on them are tied to the black rocks.

'The origin or the reason of tying these paper prayers--musubi no kami, as they are called--is pretty, if suicide for the romance of love can make it so.

'Many years ago in Baba Street of Otsu, then known as s.h.i.+baya Street, there was a teahouse called Kagiya, which kept very beautiful geisha. Among them was one, named O Taga hana, whose loveliness surpa.s.sed all imagination. Though scarcely seventeen, her heart was no longer her own. It had gone as completely to her lover Denbei as had his to her. It is difficult to imagine how this desperate affair came about at first, for Denbei was only the clerk of a rice-merchant in Otsu, and had but little money to spend on geisha, especially in such an expensive teahouse as Kagiya.

'Jealousy and unhappiness crept . into the heart of Denbei, not on account of any unfaithfulness on the part of O Taga hana San, but because he felt jealous of others being well enough off to go to the Kagiya teahouse and hear her sing and see her dance while they ate costly dinners.

'So much did these sorrows tell upon Denbei's heart at last, he used to falsify his master's account-books, frequently taking money, which he spent, of course, at the Kagiya teahouse in seeing the beloved O Taga hana.

'This state of affairs could not last long, and when Denbei told O Taga hana how he had procured the money to come and see her she was shocked beyond measure.

'”My dearest,” she said, ”the wrong which you have done out of love for me is sure to be discovered, and even were it not it would be wrong. Our love is so great that there remains but one chance for our future happiness--s.h.i.+nju (suicide together). Nothing else will enable us to become united, for if I ran away with you they would soon recapture me, most probably before a day and night had pa.s.sed.”

'”Will you leave with me to-night?” said Denbei.

'”I will meet you at two o'clock in the morning, when all are asleep, down at the flat-growing pine tree near the east end of the town. From there we will go to Is.h.i.+yama-dera, and after praying at that holy temple to our good Kwannon we will do s.h.i.+nju in the Hotaru Dani (Firefly Valley), and our souls will depart together.”

'Denbei bowed to his sweetheart, and spoke words of grat.i.tude for her faithfulness in recognising his love for her as the cause of his sin, and he promised that at the appointed hour he would meet her by the pine tree near the lake and take her off to Is.h.i.+yama, there to carry out their final act and die together.

'To save time, Danna San, in telling this story it is only necessary to say that Denbei and O Taga hana met, and that, after pa.s.sing over the flat and uninteresting plain known as Awatsu, they reached and pa.s.sed the Seta Bridge, and that shortly after, about daybreak, they found themselves at Is.h.i.+yama. There, in one of the teahouses, they remained some hours in bliss, and then went to the temple to pray to Kwannon. Then they went to the Hotaru Dani, and, after embracing each other for the last time on this earth, they each wrote a prayer on a piece of paper, twisted it into a piece of string, and fastened it in a double knot with their thumbs and little fingers through a small hole bored in the soft black rocks. Their being able to do this successfully was taken as an omen that all would be well with them after death, and was an answer to their prayer.

'Their spirits pa.s.sed away together, just as the leaves of fragrant flowers blown off by autumn winds pa.s.s together under Seta Bridge.

'That, Danna San, is the origin and reason of tying these pieces of paper to the black rocks and other places at Is.h.i.+yama-dera. The custom is still followed by many country folks, who go to wors.h.i.+p and pray for the spirits of Denbei and O Taga hana in the Firefly Valley itself.'

Footnotes.

52:1 The temple was founded A.D. 749 by the monk Ryoben Sojo at the command of the Emperor Shomei. It is the thirteenth of the Thirty-Three Holy Places.

11. Yamato-dake no Mikoto Destroys his Enemies and Saves Himself from Being Burned by the Aid of the Miraculous Sword.

VIII A MIRACULOUS SWORD.

ABOUT the year 110 B.C. there lived a brave prince known in j.a.panese history as Yamato-dake no Mikoto.A 1 He was a great warrior, as was his son, who is said to have been a husband to the Empress Jingo--I presume a second one, for it could not have been the Emperor who was a.s.sa.s.sinated before the Empress's conquest of Korea. However, that does not very much matter to my story, which is merely the legend attached to the miraculous sword known as the Kusanagi no Tsurugi (the gra.s.s-cutting sword), which is held as one of the three sacred treasures, and is handed down from father to son in the Imperial Family. The sword is kept at the Atsuta Shrine, in Owari Province.

At the date given by my interpreter, 110 B.C. (I should add 'or thereabouts,' allowing large margins), Yamato-dake no Mikoto had been successful at all events in suppressing the revolutionists known as the k.u.maso in Kyushu. Being a man of energy, and possessing a strong force of trained men, he resolved that he would suppress the revolutionists up on the north-eastern coasts.

Before starting, Yamato-dake no Mikoto thought he should go to Ise to wors.h.i.+p in the temples, to pray for divine aid, and to call on an aunt who lived near. Yamato-dake spent five or six days with his aunt, Princess Yamato Hime, to whom he announced his intention of subduing the rebels. She presented him with her greatest treasure--the miraculous sword--and also with a tinder-and-flint-box.

Before parting with her nephew Yamato Hime no Mikoto said: 'This sword is the most precious thing which I could give you, and will guard you safely through all dangers. Value it accordingly, for it will be one of the sacred treasures.'

(Legend says that in the age of the G.o.ds Susanoo-no Mikoto once found an old man and a woman weeping bitterly because a mammoth eight-headed snake had devoured seven of their daughters, and there remained only one more, whom, they felt sure, the eighth serpent's head would take. Susanoo-no Mikoto asked if they would give him the daughter if he killed the snake to which they gladly a.s.sented. Susanoo filled eight buckets with sake-wine, and put them where the serpent was likely to come, and, hiding himself in the vicinity, awaited events. The monster came, and the eight heads drank the eight buckets full of sake, and became, naturally, dead-drunk. Susanoo then dashed in and cut the beast to bits. In the tail he found a sword--the celebrated and miraculous sword 'Kusanagi no Tsurugi,' the gra.s.s-cutting sword of our story.) After bidding farewell to Yamato Hime no Mikoto, the Prince took his departure, setting out for the province of Suruga, on the eastern coast, to find what he could hear, it being in a turbulent state; and it was there that he ran into his first danger, and that his enemies laid a trap for him, through their knowledge that he was fond of hunting.

There were some immense rush plains in Suruga Province where now stands the village of Yaitsu Mura ('Yaita' means 'burning fields'). It was resolved by the rebels that one of them should go and invite Yamato-dake to come out and hunt, while they were to scatter and hide themselves in the long gra.s.s, until the guide should lead him into their midst, when they would jump up and kill him. Accordingly, they sent to Yamato-dake a plausible and clever man, who told him that there were many deer on the gra.s.s plains. Would he come and hunt them? The man volunteered to act as guide.

The invitation was tempting; and, as he had found the country less rebellious than he had expected, the Prince accepted.

When the morning arrived the Prince, in addition to carrying his hunting-bow, carried the sword given him by his aunt, the Princess Yamato. The day was windy, and it was thought by the rebels that as the rushes were so dry it would be more sure, and less dangerous to themselves, to fire the gra.s.s, for it was certain that the guide would make the Prince hunt up-wind, and if they fired the gra.s.s properly the flames would rush with lightning speed towards him and be absolutely safe for themselves.

Yamato-dake did just as they had expected. He came quietly on, suspecting nothing. Suddenly the rushes took fire in front and at the sides of him. The Prince realised that he had been betrayed. The treacherous guide 'had disappeared. The Prince stood in danger of suffocation and death. The smoke, dense and choking, rushed along with rapidity and great roaring.

Yamato-dake tried to run for the only gap, but was too late. Then he began cutting the gra.s.s with his sword, to prevent the fire from reaching him. He found that whichever direction he cut in with his sword, the wind changed to that direction. If to the north he cut, the wind changed to the south and prevented the fire from advancing farther; if to the south, the wind changed to the north; and so on. Taking advantage of this, Yamato-dake retaliated upon his enemies. He got fire from his aunt's tinder-box, and where there was no fire in the rushes he lit them, cutting through the gra.s.s at the same time in the direction in which he wished the fire to go. Rus.h.i.+ng thus from point to point, he was successful in the endeavour to turn the tables on his enemies, and destroyed them all.

It is important to note that there is in existence a sword, said to be this sword, in the Atsuta Shrine, Owari Province; a great festival in honour of it is held on June 21 every year.

From that place Yamato-dake no Mikoto went on to Sagami Province. Finding things quiet there, he took a s.h.i.+p to cross to Kazusa Province, accompanied by a lady he deeply loved, who was given the t.i.tle of Hime (Princess) because of Yamato-dake's rank. Her name was Tachibana. They had not got more than ten miles from sh.o.r.e when a terrible storm arose. The s.h.i.+p threatened to go down.

'This,' said Tachibana Hime, 'is the doing of one of the sea-G.o.ddesses who thirst for men's lives. I will give her mine, my lord; perhaps that may appease her until you have safely crossed the wicked sea.'

Without further warning, Tachibana Hime cast herself into the sea; the waves closed over her head, to the consternation and grief of all, and to the breaking of Yamato-dake's heart.

As Tachibana Hime had expected, the sea-G.o.ddess was appeased. The wind went down, the water calmed, and the s.h.i.+p reached Kazusa Province in safety. Yamato-dake went as far as Yezo, putting down small rebellions on the way.

Several years afterwards, accompanied by many of his old officers, he found himself back on the side of a hill in Sagami Province overlooking the place where poor Tachibana Hime had given up her life for him by throwing herself into the sea. The Prince gazed sadly at the sea, and thrice exclaimed, with tears flowing down his cheeks,--brave though he was--'Azuma waya!' (Alas, my dearest wife!); and Eastern j.a.pan, about the middle, has since then been called 'Azuma.'

Footnotes.

56:1 Yamato-dake no Mikoto, one of the eighty children of the Emperor Keiko, was a great hero of the prehistoric age. While yet a stripling he was sent by his father to destroy the rebels of Western j.a.pan. In order to accomplish this end he borrowed the gown of his aunt, who was high priestess of Ise, and, thus disguised, made the rebel chieftains fall in love with him while carousing in the cave where they dwelt. Then, suddenly drawing a sword from his bosom, he smote them to death. He next subdued the province of Izumo, and finally conquered Eastern j.a.pan, which was at that time a barbarous waste. After many adventures, both warlike and amorous, he died on the homeward march to Yamato, where the Emperor, his father, held Court.

12. The Procession of Ghosts.

IX 'THE PROCESSION OF GHOSTS'A 1.

SOME four or five hundred years ago there was an old temple not far from Fus.h.i.+mi, near Kyoto. It was called the Shozenji temple, and had been deserted for many years, priests fearing to live there, on account of the ghosts which were said to haunt it. Still, no one had ever seen the ghosts. No doubt the story came into the people's minds from the fact that the whole of the priests had been killed by a large band of robbers many years beyond the memory of men--for the sake of loot, of course.

So great a horror did this strike into the minds of all, that the temple was allowed to rot and run to ruin.

One year a priest, a pilgrim and a stranger, pa.s.sed by the temple, and, not knowing its history, went in and sought refuge from the weather, instead of continuing his journey to Fus.h.i.+mi. Having cold rice in his wallet, he felt that he could not do better than pa.s.s the night there; for, though the weather might be cold, he would at all events save drenching the only clothes which he had, and be well off in the morning.

The good man took up his quarters in one of the smaller rooms, which was in less bad repair than the rest of the place; and, after eating his meal, said his prayers and lay down to sleep, while the rain fell in torrents on the roof and the wind howled through the creaky buildings. Try as he might, the priest could not sleep, for the cold draughts chilled him to the marrow. Somewhere about midnight the old man heard weird and unnatural noises. They seemed to proceed from the main building.

Prompted by curiosity, he arose; and when he got to the main building he found Hiyakki YakA (meaning a procession of one hundred ghosts)--a term, I believe, which had been generally applied to a company of ghosts. The ghosts fought, wrestled, danced, and made merry. Though greatly alarmed at first, our priest became interested. After a few moments, however, more awful spirit-like ghosts came on the scene. The priest ran back to the small room, into which he barred himself; and he spent the rest of the night saying ma.s.ses for the souls of the dead.

At daybreak, though the weather continued wet, the priest departed. He told the villagers what he had seen, and they spread the news so widely that within three or four days the temple was known as the worst-haunted temple in the neighbourhood.