I am glad to return to the light. Here our guide strips naked, and suddenly leaps head foremost into a black deep swirling current between rocks. Five minutes later he reappears, and clambering out lays at my feet a living, squirming sea-snail and an enormous shrimp. Then he resumes his robe, and we re-ascend the mountain.
Sec. 19
'And this,' the reader may say,—'this is all that you went forth to see: a torii, some shells, a small damask snake, some stones?'
It is true. And nevertheless I know that I am bewitched. There is a charm indefinable about the place—that sort of charm which comes with a little ghostly 'thrill never to be forgotten.
Not of strange sights alone is this charm made, but of numberless subtle sensations and ideas interwoven and inter-blended: the sweet sharp scents of grove and sea; the blood-brightening, vivifying touch of the free wind; the dumb appeal of ancient mystic mossy things; vague reverence evoked by knowledge of treading soil called holy for a thousand years; and a sense of sympathy, as a human duty, compelled by the vision of steps of rock worn down into shapelessness by the pilgrim feet of vanished generations.
And other memories ineffaceable: the first sight of the sea-girt City of Pearl through a fairy veil of haze; the windy approach to the lovely island over the velvety soundless brown stretch of sand; the weird majesty of the giant gate of bronze; the queer, high-sloping, fantastic, quaintly gabled street, flinging down sharp shadows of aerial balconies; the flutter of coloured draperies in the sea wind, and of flags with their riddles of lettering; the pearly glimmering of the astonishing shops.
And impressions of the enormous day—the day of the Land of the Gods— a loftier day than ever our summers know; and the glory of the view from those green sacred silent heights between sea and sun; and the remembrance of the sky, a sky spiritual as holiness, a sky with clouds ghost-pure and white as the light itself—seeming, indeed, not clouds but dreams, or souls of Bodhisattvas about to melt for ever into some blue Nirvana.
And the romance of Benten, too,—the Deity of Beauty, the Divinity of Love, the Goddess of Eloquence. Rightly is she likewise named Goddess of the Sea. For is not the Sea most ancient and most excellent of Speakers -the eternal Poet, chanter of that mystic hymn whose rhythm shakes the world, whose mighty syllables no man may learn?
Sec. 20
We return by another route.
For a while the way winds through a long narrow winding valley between wooded hills: the whole extent of bottom-land is occupied by rice-farms; the air has a humid coolness, and one hears only the chanting of frogs, like a clattering of countless castanets, as the jinricksha jolts over the rugged elevated paths separating the flooded rice-fields.
As we skirt the foot of a wooded hill upon the right, my Japanese comrade signals to our runners to halt, and himself dismounting, points to the blue peaked roof of a little temple high-perched on the green slope. 'Is it really worth while to climb up there in the sun?' I ask. 'Oh, yes!' he answers: 'it is the temple of Kishibojin—Kishibojin, the Mother of Demons!'
We ascend a flight of broad stone steps, meet the Buddhist guardian lions at the summit, and enter the little court in which the temple stands. An elderly woman, with a child clinging to her robe, comes from the adjoining building to open the screens for us; and taking off our footgear we enter the temple. Without, the edifice looked old and dingy; but within all is neat and pretty. The June sun, pouring through the open shoji, illuminates an artistic confusion of brasses gracefully shaped and multi-coloured things—images, lanterns, paintings, gilded inscriptions, pendent scrolls. There are three altars.
Above the central altar Amida Buddha sits enthroned on his mystic golden lotus in the attitude of the Teacher. On the altar to the right gleams a shrine of five miniature golden steps, where little images stand in rows, tier above tier, some seated, some erect, male and female, attired like goddesses or like daimyo: the Sanjiubanjin, or Thirty Guardians. Below, on the façade of the altar, is the figure of a hero slaying a monster. On the altar to the left is the shrine of the Mother-of-Demons.
Her story is a legend of horror. For some sin committed in a previous birth, she was born a demon, devouring her own children. But being saved by the teaching of Buddha, she became a divine being, especially loving and protecting infants; and Japanese mothers pray to her for their little ones, and wives pray to her for beautiful boys.
The face of Kishibojin [22] is the face of a comely woman. But her eyes are weird. In her right hand she bears a lotus-blossom; with her left she supports in a fold of her robe, against her half-veiled breast, a naked baby. At the foot of her shrine stands Jizo-Sama, leaning upon his shakujo. But the altar and its images do not form the startling feature of the temple-interior. What impresses the visitor in a totally novel way are the votive offerings. High before the shrine, suspended from strings stretched taut between tall poles of bamboo, are scores, no, hundreds, of pretty, tiny dresses—Japanese baby-dresses of many colours. Most are made of poor material, for these are the thank- offerings of very poor simple women, poor country mothers, whose prayers to Kishibojin for the blessing of children have been heard.
And the sight of all those little dresses, each telling so naively its story of joy and pain—those tiny kimono shaped and sewn by docile patient fingers of humble mothers-touches irresistibly, like some unexpected revelation of the universal mother-love. And the tenderness of all the simple hearts that have testified thus to faith and thankfulness seems to thrill all about me softly, like a caress of summer wind.
Outside the world appears to have suddenly grown beautiful; the light is sweeter; it seems to me there is a new charm even in the azure of the eternal day.
Sec. 21
Then, having traversed the valley, we reach a main road so level and so magnificently shaded by huge old trees that I could believe myself in an English lane—a lane in Kent or Surrey, perhaps—but for some exotic detail breaking the illusion at intervals; a torii, towering before temple-steps descending to the highway, or a signboard lettered with Chinese characters, or the wayside shrine of some unknown god.
All at once I observe by the roadside some unfamiliar sculptures in relief—a row of chiselled slabs protected by a little bamboo shed; and I dismount to look at them, supposing them to be funereal monuments. They are so old that the lines of their sculpturing are half obliterated; their feet are covered with moss, and their visages are half effaced. But I can discern that these are not haka, but six images of one divinity; and my guide knows him—Koshin, the God of Roads. So chipped and covered with scurf he is, that the upper portion of his form has become indefinably vague; his attributes have been worn away. But below his feet, on several slabs, chiselled cunningly, I can still distinguish the figures of the Three Apes, his messengers. And some pious soul has left before one image a humble votive offering—the picture of a black cock and a white hen, painted upon a wooden shingle. It must have been left here very long ago; the wood has become almost black, and the painting has been damaged by weather and by the droppings of birds. There are no stones piled at the feet of these images, as before the images of Jizo; they seem like things forgotten, crusted over by the neglect of generations—archaic gods who have lost their worshippers.
But my guide tells me, 'The Temple of Koshin is near, in the village of Fujisawa.' Assuredly I must visit it.
Sec. 22
The temple of Koshin is situated in the middle of the village, in a court opening upon the main street. A very old wooden temple it is, unpainted, dilapidated, grey with the greyness of all forgotten and weather-beaten things. It is some time before the guardian of the temple can be found, to open the doors. For this temple has doors in lieu of shoji—old doors that moan sleepily at being turned upon their hinges. And it is not necessary to remove one's shoes; the floor is matless, covered with dust, and squeaks under the unaccustomed weight of entering feet. All within is crumbling, mouldering, worn; the shrine has no image, only Shinto emblems, some poor paper lanterns whose on
ce bright colours have vanished under a coating of dust, some vague inscriptions. I see the circular frame of a metal mirror; but the mirror itself is gone. Whither? The guardian says: 'No priest lives now in this temple; and thieves might come in the night to steal the mirror; so we have hidden it away.' I ask about the image of Koshin. He answers it is exposed but once in every sixty-one years: so I cannot see it; but there are other statues of the god in the temple court.
I go to look at them: a row of images, much like those upon the public highway, but better preserved. One figure of Koshin, however, is different from the others I have seen—apparently made after some Hindoo model, judging by the Indian coiffure, mitre-shaped and lofty. The god has three eyes; one in the centre of his forehead, opening perpendicularly instead of horizontally. He has six arms. With one hand he supports a monkey; with another he grasps a serpent; and the other hands hold out symbolic things—a wheel, a sword, a rosary, a sceptre. And serpents are coiled about his wrists and about his ankles; and under his feet is a monstrous head, the head of a demon, Amanjako, sometimes called Utatesa ('Sadness'). Upon the pedestal below the Three Apes are carven; and the face of an ape appears also upon the front of the god's tiara.
I see also tablets of stone, graven only with the god's name,—votive offerings. And near by, in a tiny wooden shrine, is the figure of the Earth-god, Ken-ro-ji-jin, grey, primeval, vaguely wrought, holding in one hand a spear, in the other a vessel containing something indistinguishable.
Sec. 23
Perhaps to uninitiated eyes these many-headed, many-handed gods at first may seem—as they seem always in the sight of Christian bigotry—only monstrous. But when the knowledge of their meaning comes to one who feels the divine in all religions, then they will be found to make appeal to the higher aestheticism, to the sense of moral beauty, with a force never to be divined by minds knowing nothing of the Orient and its thought. To me the image of Kwannon of the Thousand Hands is not less admirable than any other representation of human loveliness idealised bearing her name—the Peerless, the Majestic, the Peace-Giving, or even White Sui-Getsu, who sails the moonlit waters in her rosy boat made of a single lotus-petal; and in the triple-headed Shaka I discern and revere the mighty power of that Truth, whereby, as by a conjunction of suns, the Three Worlds have been illuminated.
But vain to seek to memorise the names and attributes of all the gods; they seem, self-multiplying, to mock the seeker; Kwannon the Merciful is revealed as the Hundred Kwannon; the Six Jizo become the Thousand. And as they multiply before research, they vary and change: less multiform, less complex, less elusive the moving of waters than the visions of this Oriental faith. Into it, as into a fathomless sea, mythology after mythology from India and China and the farther East has sunk and been absorbed; and the stranger, peering into its deeps, finds himself, as in the tale of Undine, contemplating a flood in whose every surge rises and vanishes a Face—weird or beautiful or terrible—a most ancient shoreless sea of forms incomprehensibly interchanging and intermingling, but symbolising the protean magic of that infinite Unknown that shapes and re-shapes for ever all cosmic being.
Sec. 24
I wonder if I can buy a picture of Koshin. In most Japanese temples little pictures of the tutelar deity are sold to pilgrims, cheap prints on thin paper. But the temple guardian here tells me, with a gesture of despair, that there are no pictures of Koshin for sale; there is only an old kakemono on which the god is represented. If I would like to see it he will go home and get it for me. I beg him to do me the favour; and he hurries into the street.
While awaiting his return, I continue to examine the queer old statues, with a feeling of mingled melancholy and pleasure. To have studied and loved an ancient faith only through the labours of palaeographers and archaeologists, and as a something astronomically remote from one's own existence, and then suddenly in after years to find the same faith a part of one's human environment,—to feel that its mythology, though senescent, is alive all around you—is almost to realise the dream of the Romantics, to have the sensation of returning through twenty centuries into the life of a happier world. For these quaint Gods of Roads and Gods of Earth are really living still, though so worn and mossed and feebly worshipped. In this brief moment, at least, I am really in the Elder World—perhaps just at that epoch of it when the primal faith is growing a little old-fashioned, crumbling slowly before the corrosive influence of a new philosophy; and I know myself a pagan still, loving these simple old gods, these gods of a people's childhood.
And they need some human love, these naive, innocent, ugly gods. The beautiful divinities will live for ever by that sweetness of womanhood idealised in the Buddhist art of them: eternal are Kwannon and Benten; they need no help of man; they will compel reverence when the great temples shall all have become voiceless and priestless as this shrine of Koshin is. But these kind, queer, artless, mouldering gods, who have given ease to so many troubled minds, who have gladdened so many simple hearts, who have heard so many innocent prayers—how gladly would I prolong their beneficent lives in spite of the so-called 'laws of progress' and the irrefutable philosophy of evolution!
The guardian returns, bringing with him a kakemono, very small, very dusty, and so yellow-stained by time that it might be a thousand years old. But I am disappointed as I unroll it; there is only a very common print of the god within—all outline. And while I am looking at it, I become for the first time conscious that a crowd has gathered about me, -tanned kindly-faced labourers from the fields, and mothers with their babies on their backs, and school children, and jinricksha men, all wondering that a stranger should be thus interested in their gods. And although the pressure about me is very, very gentle, like a pressure of tepid water for gentleness, I feel a little embarrassed. I give back the old kakemono to the guardian, make my offering to the god, and take my leave of Koshin and his good servant.
All the kind oblique eyes follow me as I go. And something like a feeling of remorse seizes me at thus abruptly abandoning the void, dusty, crumbling temple, with its mirrorless altar and its colourless lanterns, and the decaying sculptures of its neglected court, and its kindly guardian whom I see still watching my retreating steps, with the yellow kakemono in his hand. The whistle of a locomotive warns me that I shall just have time to catch the train. For Western civilisation has invaded all this primitive peace, with its webs of steel, with its ways of iron. This is not of thy roads, O Koshin!—the old gods are dying along its ash-strewn verge!
Chapter Five - At the Market of the Dead
*
Sec. 1
IT is just past five o'clock in the afternoon. Through the open door of my little study the rising breeze of evening is beginning to disturb the papers on my desk, and the white fire of the Japanese sun is taking that pale amber tone which tells that the heat of the day is over. There is not a cloud in the blue—not even one of those beautiful white filamentary things, like ghosts of silken floss, which usually swim in this most ethereal of earthly skies even in the driest weather.
A sudden shadow at the door. Akira, the young Buddhist student, stands at the threshold slipping his white feet out of his sandal-thongs preparatory to entering, and smiling like the god Jizo.
'Ah! komban, Akira.'
'To-night,' says Akira, seating himself upon the floor in the posture of Buddha upon the Lotus, 'the Bon-ichi will be held. Perhaps you would like to see it?'
'Oh, Akira, all things in this country I should like to see. But tell me, I pray you; unto what may the Bon-ichi be likened?'
'The Bon-ichi,' answers Akira, 'is a market at which will be sold all things required for the Festival of the Dead; and the Festival of the Dead will begin to-morrow, when all the altars of the temples and all the shrines in the homes of good Buddhists will be made beautiful.'
'Then I want to see the Bon-ichi, Akira, and I should also like to see a Buddhist shrine—a household shrine.'
'Yes, will you come to my room?' asks Akira. 'It is not far—in the
Street of the Aged Men, beyond the Street of the Stony River, and near to the Street Everlasting. There is a butsuma there—a household shrine -and on the way I will tell you about the Bonku.'
So, for the first time, I learn those things—which I am now about to write.
Sec. 2
From the 13th to the 15th day of July is held the Festival of the Dead— the Bommatsuri or Bonku—by some Europeans called the Feast of Lanterns. But in many places there are two such festivals annually; for those who still follow the ancient reckoning of time by moons hold that the Bommatsuri should fall on the 13th, 14th, and 15th days of the seventh month of the antique calendar, which corresponds to a later period of the year.
Early on the morning of the 13th, new mats of purest rice straw, woven expressly for the festival, are spread upon all Buddhist altars and within each butsuma or butsudan—the little shrine before which the morning and evening prayers are offered up in every believing home. Shrines and altars are likewise decorated with beautiful embellishments of coloured paper, and with flowers and sprigs of certain hallowed plants—always real lotus-flowers when obtainable, otherwise lotus- flowers of paper, and fresh branches of shikimi (anise) and of misohagi (lespedeza). Then a tiny lacquered table—a zen-such as Japanese meals are usually served upon, is placed upon the altar, and the food offerings are laid on it. But in the smaller shrines of Japanese homes the offerings are more often simply laid upon the rice matting, wrapped in fresh lotus-leaves.
These offerings consist of the foods called somen, resembling our vermicelli, gozen, which is boiled rice, dango, a sort of tiny dumpling, eggplant, and fruits according to season—frequently uri and saikwa, slices of melon and watermelon, and plums and peaches. Often sweet cakes and dainties are added. Sometimes the offering is only O-sho-jin-gu (honourable uncooked food); more usually it is O-rio-gu (honourable boiled food); but it never includes, of course, fish, meats, or wine. Clear water is given to the shadowy guest, and is sprinkled from time to time upon the altar or within the shrine with a branch of misohagi; tea is poured out every hour for the viewless visitors, and everything is daintily served up in little plates and cups and bowls, as for living guests, with hashi (chopsticks) laid beside the offering. So for three days the dead are feasted.
Glimpses of Unfamiliar Japan Page 9
