Glimpses of Unfamiliar Japan (38 page)

[12]
In Sanscrit, 'Yama-Raja.' But the Indian conception has been totally
transformed by Japanese Buddhism.

[13]
Funeral customs, as well as the beliefs connected with them, vary
considerably in different parts of Japan. Those of the eastern provinces
differ from those of the western and southern. The old practice of
placing articles of value in the coffin—such as the metal mirror
formerly buried with a woman, or the sword buried with a man of the
Samurai caste—has become almost obsolete. But the custom of putting
money in the coffin still prevails: in Izumo the amount is always six
rin, and these are called Rokudo-kane, or 'The Money for the Six Roads.'

[14]
Literally 'Western Capital,'—modern name of Kyoto, ancient
residence of the emperors. The name 'Tokyo,' on the other hand,
signifies 'Eastern Capital.'

[15]
These first ten lines of the original will illustrate the measure
of the wasan:
Kore wa konoyo no koto narazu,
Shide no yamaji no suso no naru,
Sai-no-Kawara no monogatari
Kiku ni tsuketemo aware nari
Futatsu-ya, mitsu-ya, yotsu, itsutsu,
To nimo taranu midorigo ga
Sai-no-Kawara ni atsumari te,
Chichi koishi! haha koishi!
Koishi! koishi! to naku koe wa
Konoyo no koe towa ko to kawari..

[16]
Yane, 'roof'; shobu, 'sweet-flag' (Acorus calamus).

[17]
At the time this paper was written, nearly three years ago, I had
not seen the mighty bells at Kyoto and at Nara.
The largest bell in Japan is suspended in the grounds of the grand Jodo
temple of Chion-in, at Kyoto. Visitors are not allowed to sound it. It
was east in 1633. It weighs seventy-four tons, and requires, they say,
twenty-five men to ring it properly. Next in size ranks the hell of the
Daibutsu temple in Kyoto, which visitors are allowed to ring on payment
of a small sum. It was cast in 1615, and weighs sixty-three tons. The
wonderful bell of Todaiji at Nara, although ranking only third, is
perhaps the most interesting of all. It is thirteen feet six inches
high, and nine feet in diameter; and its inferiority to the Kyoto bells
is not in visible dimensions so much as in weight and thickness. It
weighs thirty-seven tons. It was cast in 733, and is therefore one
thousand one hundred and sixty years old. Visitors pay one cent to sound
it once.

[18]
'In Sanscrit, Avalokitesvara. The Japanese Kwannon, or Kwanze-on, is
identical in origin with the Chinese virgin-goddess Kwanyin adopted by
Buddhism as an incarnation of the Indian Avalokitesvara. (See Eitel's
Handbook of Chinese Buddhism.) But the Japanese Kwan-non has lost all
Chinese characteristics,—has become artistically an idealisation of
all that is sweet and beautiful in the woman of Japan.

[19]
Let the reader consult Mitford's admirable Tales of Old Japan for
the full meaning of the term 'Ronin.

[20]
There is a delicious Japanese proverb, the full humour of which is
only to be appreciated by one familiar with the artistic representations
of the divinities referred to: Karutoki no Jizo-gao, Nasutoki no Emma-
gao.
'Borrowing-time, the face of Jizo;
Repaying-time, the face of Emma.'

[21]
This old legend has peculiar interest as an example of the efforts
made by Buddhism to absorb the Shinto divinities, as it had already
absorbed those of India and of China. These efforts were, to a great
extent, successful prior to the disestablishment of Buddhism and the
revival of Shinto as the State religion. But in Izumo, and other parts
of western Japan, Shinto has always remained dominant, and has even
appropriated and amalgamated much belonging to Buddhism.

[22]
In Sanscrit 'Hariti'—Karitei-Bo is the Japanese name for one form
of Kishibojin.

[23]
It is related in the same book that Ananda having asked the Buddha how
came Mokenren's mother to suffer in the Gakido, the Teacher replied that
in a previous incarnation she had refused, through cupidity, to feed
certain visiting priests.

[24]
A deity of good fortune

[25]
The period in which only deities existed.

[26]
Hyakusho, a peasant, husbandman. The two Chinese characters forming
the word signify respectively, 'a hundred' (hyaku), and 'family name'
(sei). One might be tempted to infer that the appellation is almost
equivalent to our phrase, 'their name is legion.' And a Japanese friend
assures me that the inference would not be far wrong. Anciently the
peasants had no family name; each was known by his personal appellation,
coupled with the name of his lord as possessor or ruler. Thus a hundred
peasants on one estate would all be known by the name of their master.

[27]
This custom of praying for the souls of animals is by no means
general. But I have seen in the western provinces several burials of
domestic animals at which such prayers were said. After the earth was
filled in, some incense-rods were lighted above the grave in each
instance, and the prayers were repeated in a whisper. A friend in the
capital sends me the following curious information: 'At the Eko-in
temple in Tokyo prayers are offered up every morning for the souls of
certain animals whose ihai
(mortuary tablets)
are preserved in the
building. A fee of thirty sen will procure burial in the temple-ground
and a short service for any small domestic pet.' Doubtless similar
temples exist elsewhere. Certainly no one capable of affection for our
dumb friends and servants can mock these gentle customs.

[28]
Why six Jizo instead of five or three or any other number, the reader
may ask. I myself asked the question many times before receiving any
satisfactory reply. Perhaps the following legend affords the most
satisfactory explanation:
According to the Book Taijo-Hoshi-mingyo-nenbutsu-den, Jizo-Bosatsu was
a woman ten thousand ko (kalpas) before this era, and became filled with
desire to convert all living beings of the Six Worlds and the Four
Births. And by virtue of the Supernatural Powers she multiplied herself
and simultaneously appeared in all the Rokussho or Six States of
Sentient Existence at once, namely in the Jigoku, Gaki, Chikusho, Shura,
Ningen, Tenjo, and converted the dwellers thereof. (A friend insists
that in order to have done this Jizo must first have become a man.)
Among the many names of Jizo, such as 'The Never Slumbering,' 'The
Dragon-Praiser,' 'The Shining King,' 'Diamond-of-Pity,' I find the
significant appellation of 'The Countless Bodied.'

[29]
Since this sketch was written, I have seen the Bon-odori in many
different parts of Japan; but I have never witnessed exactly the same
kind of dance. Indeed, I would judge from my experiences in Izumo, in
Oki, in Tottori, in Hoki, in Bingo, and elsewhere, that the Bonodori is
not danced in the same way in any two provinces. Not only do the motions
and gestures vary according to locality, but also the airs of the songs
sung—and this even when the words are the same. In some places the
measure is slow and solemn; in others it is rapid and merry, and
characterised by a queer jerky swing, impossible to describe. But
everywhere both the motion and the melody are curious and pleasing
enough to fascinate the spectator for hours. Certainly these primitive
dances are of far greater interest than the performances of geisha.
Although Buddhism may have utilised them and influenced them, they are
beyond doubt incomparably older than Buddhism.

[30]
Thick solid sliding shutters of unpainted wood, which in Japanese
houses serve both as shutters and doors.

[31]
Tanabiku.

[32]
Ama-terasu-oho-mi-Kami literally signifies 'the Heaven-Shining Great-
August-Divinity.' (See Professor Chamberlain's translation of the
Kojiki.)

[33]
'The gods who do harm are to be appeased, so that they may not punish
those who have offended them.' Such are the words of the great Shinto
teacher, Hirata, as translated by Mr. Satow in his article, ~ The
Revival of Pure Shintau.

[34]
Machi, a stiff piece of pasteboard or other material sewn into the
waist of the hakama at the back, so as to keep the folds of the garment
perpendicular and neat-looking.

[35]
Kush-no-ki-Matsuhira-Inari-Daimyojin.

[36]
From an English composition by one of my Japanese pupils.

[37]
Rin, one tenth of one cent. A small round copper coin with a square
hole in the middle.

[38]
An inn where soba is sold.

[39]
According to the mythology of the Kojiki the Moon-Deity is a male
divinity. But the common people know nothing of the Kojiki, written in
an archaic Japanese which only the learned can read; and they address
the moon as O-Tsuki-San, or 'Lady Moon,' just as the old Greek idyllists
did.

[40]
The most ancient book extant in the archaic tongue of Japan. It is the
most sacred scripture of Shinto. It has been admirably translated, with
copious notes and commentaries, by Professor Basil Hall Chamberlain, of
Tokyo.

[41]
The genealogy of the family is published in a curious little book
with which I was presented at Kitzuki. Senke Takanori is the eighty-
first Pontiff Governor (formerly called Kokuzo) of Kitzuki. His lineage
is traced back through sixty-five generations of Kokuzo and sixteen
generations of earthly deities to Ama-terasu and her brother Susanoo-no-
mikoto.

[42]
In Sanscrit pretas. The gaki are the famished ghosts of that Circle
of Torment in hell whereof the penance is hunger; and the mouths of some
are 'smaller than the points of needles.'

[43]
Mionoseki.

[44]
Now solidly united with the mainland. Many extraordinary changes, of
rare interest to the physiographer and geologist, have actually taken
place along the coast of Izumo and in the neighbourhood of the great
lake. Even now, each year some change occurs. I have seen several very
strange ones.

[45]
The Hakuja, or White Serpent, is also the servant of Benten, 01 Ben-
zai-ten, Goddess of Love, of Beauty, of Eloquence, and of the Sea. 'The
Hakuja has the face of an ancient man, with white eyebrows and wears
upon its head a crown.' Both goddess and serpent can be identified with
ancient Indian mythological beings, and Buddhism first introduced both
into Japan. Among the people, especially perhaps in Izumo, certain
divinities of Buddhism are often identified, or rather confused, with
certain Kami, in popular worship and parlance.
Since this sketch was written, I have had opportunity of seeing a Ryu-ja
within a few hours after its capture. It was between two and three feet
long, and about one inch in diameter at its thickest girth The upper
part of the body was a very dark brown, and the belly yellowish white;
toward the tail there were some beautiful yellowish mottlings. The body
was not cylindrical, but curiously four-sided—like those elaborately
woven whip-lashes which have four edges. The tail was flat and
triangular, like that of certain fish. A Japanese teacher, Mr. Watanabe,
of the Normal School of Matsue, identified the little creature as a
hydrophid of the species called Pela-mis bicalor. It is so seldom seen,
however, that I think the foregoing superficial description of it may
not be without interest to some readers.

[46]
Ippyo, one hyo 2 1/2 hyo make one koku = 5.13 bushels. The word hyo
means also the bag made to contain one hyo.

[47]
Either at Kitzuki or at Sada it is possible sometimes to buy a
serpent. On many a 'household-god-shelf' in Matsue the little serpent
may be seen. I saw one that had become brittle and black with age, but
was excellently preserved by some process of which I did not learn the
nature. It had been admirably posed in a tiny wire cage, made to fit
exactly into a small shrine of white wood, and must have been, when
alive, about two feet four inches in length. A little lamp was lighted
daily before it, and some Shinto formula recited by the poor family to
whom it belonged.

[48]
Translated by Professor Chamberlain the 'Deity Master-of-the-Great-
Land'-one of the most ancient divinities of Japan, but in popular
worship confounded with Daikoku, God of Wealth. His son, Koto-shiro-
nushi-no-Kami, is similarly confounded with Ebisu, or Yebisu, the patron
of honest labour. The origin of the Shinto custom of clapping the hands
in prayer is said by some Japanese writers to have been a sign given by
Koto-shiro-nushi-no-Kami.
Both deities are represented by Japanese art in a variety of ways, Some
of the twin images of them sold at Kitzuki are extremely pretty as well
as curious.

[49]
Very large donations are made to this temple by wealthy men. The
wooden tablets without the Haiden, on which are recorded the number of
gifts and the names of the donors, mention several recent presents of
1000 yen, or dollars; and donations of 500 yen are not uncommon. The
gift of a high civil official is rarely less than 50 yen.

[50]
Taku is the Japanese name for the paper mulberry.

[51]
See the curious legend in Professor Chamberlain's translation of the
Kojiki.

[52]
From a remote period there have been two Kokuzo in theory, although
but one incumbent. Two branches of the same family claim ancestral right
to the office,—the rival houses of Senke and Kitajima. The government
has decided always in favour of the former; but the head of the Kitajima
family has usually been appointed Vice-Kokuzo. A Kitajima to-day holds
the lesser office. The term Kokuzo is not, correctly speaking, a
spiritual, but rather a temporal title. The Kokuzo has always been the
emperor's deputy to Kitzuki,—the person appointed to worship the deity
in the emperor's stead; but the real spiritual title of such a deputy is
that still borne by the present Guji,—'Mitsuye-Shiro.'