"O miserable man!" cried out the priest, with tears of shame and despair, "O most wretched and wicked man! what have you done?—what have you done?"
But the hunter received the reproaches of the priest without any sign of compunction or of anger. Then he said, very gently:—
"Reverend sir, please try to calm yourself, and listen to me. You thought that you were able to see Fugen Bosatsu because of some merit obtained through your constant meditations and your recitation of the sutras. But if that had been the case, the Buddha would have appeared to you only—not to me, nor even to the boy. I am an ignorant hunter, and my occupation is to kill;—and the taking of life is hateful to the Buddhas. How then should I be able to see Fugen Bosatsu? I have been taught that the Buddhas are everywhere about us, and that we remain unable to see them because of our ignorance and our imperfections. You—being a learned priest of pure life—might indeed acquire such enlightenment as would enable you to see the Buddhas; but how should a man who kills animals for his livelihood find the power to see the divine? Both I and this little boy could see all that you saw. And let me now assure you, reverend sir, that what you saw was not Fugen Bosatsu, but a goblinry intended to deceive you—perhaps even to destroy you. I beg that you will try to control your feelings until daybreak. Then I will prove to you the truth of what I have said."
At sunrise the hunter and the priest examined the spot where the vision had been standing, and they discovered a thin trail of blood. And after having followed this trail to a hollow some hundred paces away, they came upon the body of a great badger, transfixed by the hunter's arrow.
The priest, although a learned and pious person, had easily been deceived by a badger. But the hunter, an ignorant and irreligious man, was gifted with strong common sense; and by mother-wit alone he was able at once to detect and to destroy a dangerous illusion.
Footnote
1 Samantabhadra Bodhisattva.
Ikiryō
Ikiryō1
FORMERLY, in the quarter of Reiganjima, in Yedo, there was a great porcelain shop called the Setomonodana, kept by a rich man named Kihei. Kihei had in his employ, for many years, a head clerk named Rokubei. Under Rokubei's care the business prospered;—and at last it grew so large that Rokubei found himself unable to manage it without help. He therefore asked and obtained permission to hire an experienced assistant; and he then engaged one of his own nephews,—a young man about twenty-two years old, who had learned the porcelain trade in Osaka.
The nephew proved a very capable assistant,—shrewder in business than his experienced uncle. His enterprise extended the trade of the house, and Kihei was greatly pleased. But about seven months after his engagement, the young man became very ill, and seemed likely to die. The best physicians in Yedo were summoned to attend him; but none of them could understand the nature of his sickness. They prescribed no medicine, and expressed the opinion that such a sickness could only have been caused by some secret grief.
Rokubei imagined that it might be a case of lovesickness. He therefore said to his nephew:—
"I have been thinking that, as you are still very young, you might have formed some secret attachment which is making you unhappy,—perhaps even making you ill. If this be the truth, you certainly ought to tell me all about your troubles. Here I stand to you in the place of a father, as you are far away from your parents; and if you have any anxiety or sorrow, I am ready to do for you whatever a father should do. If money can help you, do not be ashamed to tell me, even though the amount be large. I think that I could assist you; and I am sure that Kihei would be glad to do anything to make you happy and well."
The sick youth appeared to be embarrassed by these kindly assurances; and for some little time he remained silent. At last he answered:—
"Never in this world can I forget those generous words. But I have no secret attachment—no longing for any woman. This sickness of mine is not a sickness that doctors can cure; and money could not help me in the least. The truth is, that I have been so persecuted in this house that I scarcely care to live. Everywhere—by day and by night, whether in the shop or in my room, whether alone or in company—I have been unceasingly followed and tormented by the Shadow of a woman. And it is long, long since I have been able to get even one night's rest. For so soon as I close my eyes, the Shadow of the woman takes me by the throat and strives to strangle me. So I cannot sleep...."
"And why did you not tell me this before?" asked Rokubei.
"Because I thought," the nephew answered, "that it would be of no use to tell you. The Shadow is not the ghost of a dead person. It is made by the hatred of a living person—a person whom you very well know."
"What person?" questioned Rokubei, in great astonishment.1
"The mistress of this house," whispered the youth,—" the wife of Kihei Sama.... She wishes to kill me."
Rokubei was bewildered by this confession. He doubted nothing of what his nephew had said; but he could not imagine a reasoin for the haunting. An ikiryō might be caused by disappointed love, or by violent hate,—without the knowledge of the person from whom it had emanated. To suppose any love in this case was impossible;—the wife of Kihei was considerably more than fifty years of age. But, on the other hand, what could the young clerk have done to provoke hatred,—a hatred capable of producing an ikiryō? He had been irreproachably well conducted, unfailingly courteous, and earnestly devoted to his duties. The mystery troubled Rokubei; but, after careful reflection, he decided to tell everything to Kihei, and to request an investigation.
Kihei was astounded; but in the time of forty years he had never had the least reason to doubt the word of Rokubei. He therefore summoned his wife at once, and carefully questioned her, telling her, at the same time, what the sick clerk had said. At first she turned pale, and wept; but, after some hesitation, she answered frankly:—
"I suppose that what the new clerk has said about the ikiryō is true,—though I really tried never to betray, by word or look, the dislike which I could not help feeling for him. You know that he is very skilful in commerce,—very shrewd in everything that he does. And you have given him much authority in this house—power over the apprentices and the servants. But our only son, who should inherit this business, is very simple-hearted and easily deceived; and I have long been thinking that your clever new clerk might so delude our boy as to get possession of all this property. Indeed, I am certain that your clerk could at any time, without the least difficulty, and without the least risk to himself, ruin our business and ruin our son. And with this certainty in my mind, I cannot help fearing and hating the man. I have often and often wished that he were dead; I have even wished that it were in my own power to kill him.... Yes, I know that it is wrong to hate any one in such a way; but I could not check the feeling. Night and day I have been wishing evil to that clerk. So I cannot doubt that he has really seen the thing of which he spoke to Rokubei."
"How absurd of you," exclaimed Kihei, "to torment yourself thus! Up to the present time that clerk has done no single thing for which he could be blamed; and you have caused him to suffer cruelly.... Now if I should send him away, with his uncle, to another town, to establish a branch business, could you not endeavour to think more kindly of him?"
"If I do not see his face or hear his voice," the wife answered,—" if you will only send him away from this house,—then I think that I shall be able to conquer my hatred of him."
"Try to do so," said Kihei;—" for, if you continue to hate him as you have been hating him, he will certainly die, and you will then be guilty of having caused the death of a man who has done us nothing but good. He has been, in every way, a most excellent servant."
Then Kihei quickly made arrangements for the establishment of a branch house in another city; and he sent Rokubei there with the clerk, to take charge. And thereafter the ikiryō ceased to torment the young man, who soon recovered his health.
Footnotes
1 Literally, "living spirit,"—that is to say, the
ghost of a person still alive. An ikiryō may detach itself from the body under the influence of anger, and proceed to haunt and torment the individual by whom the anger was caused.
1 An ikiryō is seen only by the person haunted.—For another illustration of this curious belief, see the paper entitled "The Stone Buddha" in my Out of the East, p. 171.
Shiryō
Shiryō1
ON the death of Nomoto Yajiyemon, a daikwan2 in the province of Echizen, his clerks entered into a conspiracy to defraud the family of their late master. Under pretext of paying some of the daikwan's debts, they took possession of all the money, valuables, and furniture in his house; and they furthermore prepared a false report to make it appear that he had unlawfully contracted obligations exceeding the worth of his estate. This false report they sent to the Saishō,3 and the Saishō thereupon issued a decree banishing the widow and the children of Nomoto from the province of Echizen. For in those times the family of a daikwan were held in part responsible, even after his death, for any malfeasance proved against him.
But at the moment when the order of banishment was officially announced to the widow of Nomoto, a strange thing happened to a maidservant in the house. She was seized with convulsions and shudderings, like a person possessed; and when the convulsions passed, she rose up, and cried out to the officers of the Saishō, and to the clerks of her late master:—
"Now listen to me! It is not a girl who is speaking to you; it is I,—Yajiyemon, Nomoto Yajiyemon,—returned to you from the dead. In grief and great anger do I return—grief and anger caused me by those in whom I vainly put my trust!... O you infamous and ungrateful clerks! how could you so forget the favours bestowed upon you, as thus to ruin my property, and to disgrace my name?... Here, now, in my presence, let the accounts of my office and of my house be made; and let a servant be sent for the books of the Metsuké,1 so that the estimates may be compared!"
As the maid uttered these words, all present were filled with astonishment; for her voice and her manner were the voice and the manner of Nomoto Yajiyemon. The guilty clerks turned pale. But the representatives of the Saishō at once commanded that the desire expressed by the girl should be fully granted. All the account-books of the office were promptly placed before her,—and the books of the Metsuké were brought in; and she began the reckoning. Without making a single error, she went through all the accounts, writing down the totals and correcting every false entry. And her writing, as she wrote, was seen to be the very writing of Nomoto Yajiyemon.
Now this reexamination of the accounts not only proved that there had been no indebtedness, but also showed that there had been a surplus in the office treasury at the time of the daikwan's death. Thus the villany of the clerks became manifest.
And when all the accounts had been made up, the girl said, speaking in the very voice of Nomoto Yajiyemon:—
"Now everything is finished; and I can do nothing further in the matter. So I shall go back to the place from which I came."
Then she lay down, and instantly fell asleep; and she slept like a dead person during two days and two nights. [For great weariness and deep sleep fall upon the possessed, when the possessing spirit passes from them.] When she again awoke, her voice and her manner were the voice and the manner of a young girl; and neither at that time, nor at any time after, could she remember what had happened while she was possessed by while she was possessed by the ghost or Nomoto Ya-jiyémon.
A report of this event was promptly sent to the Saishō; and the Saishō, in consequence, not only revoked the order of banishment, but made large gifts to the family of the daikwan. Later on, various posthumous honours were conferred upon Nomoto Yajiyemon; and for many subsequent years his house was favoured by the Government, so that it prospered greatly. But the clerks received the punishment which they deserved.
Footnotes
1 The term sbiryō, "dead ghost,"—that is to say, the ghost of a dead person,—is used in contradistinction to the term ikiryō, signifying the apparition of a living person. Yūrei is a more generic name for ghosts of any sort.
2 A daikwan was a district governor under the direct control of the Shōgunate. His functions were both civil and judicial.
3 The Saishō was a high official of the Shōgunate, with dudes corresponding to those of a prime minister.
1 The Metsuké was a government official, charged with the duty of keeping watch over the conduct of local governors or district judges, and of inspecting their accounts.
The Story of O-Kamé
The Story of O-Kamé
O-KAMÉ, daughter of the rich Gonyemon of Nagoshi, in the province of Tosa, was very fond of her husband, Hachiyémon. She was twenty-two, and Hachiyémon twenty-five. She was so fond of him that people imagined her to be jealous. But he never gave her the least cause for jealousy; and it is certain that no single unkind word was ever spoken between them.
Unfortunately the health of O-Kamé was feeble. Within less than two years after her marriage she was attacked by a disease, then prevalent in Tosa, and the best doctors were not able to cure her. Persons seized by this malady could not eat or drink; they remained constantly drowsy and languid, and troubled by strange fancies. And, in spite of constant care, O-Kamé grew weaker and weaker, day by day, until it became evident, even to herself, that she was going to die.
Then she called her husband, and said to him:—
"I cannot tell you how good you have been to me during this miserable sickness of mine. Surely no one could have been more kind. But that only makes it all the harder for me to leave you now.... Think! I am not yet even twenty-five,—and I have the best husband in all this world,—and yet I must die!... Oh, no, no! it is useless to talk to me about hope; the best Chinese doctors could do nothing for me. I did think to live a few months longer; but when I saw my face this morning in the mirror, I knew that I must die to-day,—yes, this very day. And there is something that I want to beg you to do for me—if you wish me to die quite happy."
"Only tell me what it is," Hachiyémon answered; "and if it be in my power to do, I shall be more than glad to do it."
"No, no—you will not be glad to do it," she returned: "yo u are still so young! It is difficult—very, very difficult—even to ask you to do such a thing; yet the wish for it is like a fire burning in my breast. I must speak it before I die.... My dear, you know that sooner or later, after I am dead, they will want you to take another wife. Will you promise me—can you promise me—not to marry again?..."
"Only that!" Hachiyémon exclaimed. "Why, if that be all that you wanted to ask for, your wish is very easily granted. With all my heart I promise you that no one shall ever take your place."
"Aa! uréshiya!" cried O-Kamé, half-rising from her couch;—"oh, how happy you have made me!"
And she fell back dead.
Now the health of Hachiyémon appeared to fail after the death of O-Kamé. At first the change in his aspect was attributed to natural grief, and the villagers only said, "How fond of her he must have been!" But, as the months went by, he grew paler and weaker, until at last he became so thin and wan that he looked more like a ghost than a man. Then people began to suspect that sorrow alone could not explain this sudden decline of a man so young. The doctors said that Hachiyémon was not suffering from any known form of disease: they could not account for his condition; but they suggested that it might have been caused by some very unusual trouble of mind. Hachiyémon's parents questioned him in vain;—he had no cause for sorrow, he said, other than what they already knew. They counselled him to remarry; but he protested that nothing could ever induce him to break his promise to the dead.
Thereafter Hachiyémon continued to grow visibly weaker, day by day; and his family despaired of his life. But one day his mother, who felt sure that he had been concealing something from her, adjured him so earnestly to tell her the real cause of his decline, and wept so bitterly before him, that he was not able to resist her entreaties.
"Mother," he said, "it
is very difficult to speak about this matter, either to you or to any one; and, perhaps, when I have told you everything, you will not be able to believe me. But the truth is that O-Kamé can find no rest in the other world, and that the Buddhist services repeated for her have been said in vain. Perhaps she will never be able to rest unless I go with her on the long black journey. For every night she returns, and lies down by my side. Every night, since the day of her funeral, she has come back. And sometimes I doubt if she be really dead; for she looks and acts just as when she lived,—except that she talks to me only in whispers. And she always bids me tell no one that she comes. It may be that she wants me to die; and I should not care to live for my own sake only. But it is true, as you have said, that my body really belongs to my parents, and that I owe to them the first duty. So now, mother, I tell you the whole truth.... Yes: every night she comes, just as I am about to sleep; and she remains until dawn. As soon as she hears the temple-bell, she goes away."
When the mother of Hachiyémon had heard these things, she was greatly alarmed; and, hastening at once to the parish-temple, she told the priest all that her son had confessed, and begged for ghostly help. The priest, who was a man of great age and experience, listened without surprise to the recital, and then said to her:—
"It is not the first time that I have known such a thing to happen; and I think that I shall be able to save your son. But he is really in great danger. I have seen the shadow of death upon his face; and, if O-Kamé return but once again, he will never behold another sunrise. Whatever can be done for him must be done quickly. Say nothing of the matter to your son; but assemble the members of both families as soon as possible, and tell them to come to the temple without delay. For your son's sake it will be necessary to open the grave of O-Kamé."
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