Only a generation ago the religious power of the Kokuzo extended over
the whole of the province of the gods; he was in fact as well as in name
the Spiritual Governor of Izumo. His jurisdiction does not now extend
beyond the limits of Kitzuki, and his correct title is no longer Kokuzo,
but Guji. [20] Yet to the simple-hearted people of remoter districts he
is still a divine or semi-divine being, and is mentioned by his ancient
title, the inheritance of his race from the epoch of the gods. How
profound a reverence was paid to him in former ages can scarcely be
imagined by any who have not long lived among the country folk of
Izumo. Outside of Japan perhaps no human being, except the Dalai Lama of
Thibet, was so humbly venerated and so religiously beloved. Within Japan
itself only the Son of Heaven, the 'Tenshi-Sama,' standing as mediator
'between his people and the Sun,' received like homage; but the
worshipful reverence paid to the Mikado was paid to a dream rather than
to a person, to a name rather than to a reality, for the Tenshi-Sama was
ever invisible as a deity 'divinely retired,' and in popular belief no
man could look upon his face and live. [21] Invisibility and mystery
vastly enhanced the divine legend of the Mikado. But the Kokuzo, within
his own province, though visible to the multitude and often journeying
among the people, received almost equal devotion; so that his material
power, though rarely, if ever, exercised, was scarcely less than that of
the Daimyo of Izumo himself. It was indeed large enough to render him
a person with whom the shogunate would have deemed it wise policy to
remain upon good terms. An ancestor of the present Guji even defied the
great Taiko Hideyoshi, refusing to obey his command to furnish troops
with the haughty answer that he would receive no order from a man of
common birth. [22] This defiance cost the family the loss of a large
part of its estates by confiscation, but the real power of the Kokuzo
remained unchanged until the period of the new civilisation.
Out of many hundreds of stories of a similar nature, two little
traditions may be cited as illustrations of the reverence in which the
Kokuzo was formerly held.
It is related that there was a man who, believing himself to have
become rich by favour of the Daikoku of Kitzuki, desired to express his
gratitude by a gift of robes to the Kokuzo.
The Kokuzo courteously declined the proffer; but the pious worshipper
persisted in his purpose, and ordered a tailor to make the robes. The
tailor, having made them, demanded a price that almost took his patron's
breath away. Being asked to give his reason for demanding such a price,
he made answer: Having made robes for the Kokuzo, I cannot hereafter
make garments for any other person. Therefore I must have money enough
to support me for the rest of my life.'
The second story dates back to about one hundred and seventy years ago.
Among the samurai of the Matsue clan in the time of Nobukori, fifth
daimyo of the Matsudaira family, there was one Sugihara Kitoji, who was
stationed in some military capacity at Kitzuki. He was a great favourite
with the Kokuzo, and used often to play at chess with him. During a
game, one evening, this officer suddenly became as one paralysed, unable
to move or speak. For a moment all was anxiety and confusion; but the
Kokuzo said: 'I know the cause. My friend was smoking, and although
smoking disagrees with me, I did not wish to spoil his pleasure by
telling him so. But the Kami, seeing that I felt ill, became angry
with him. Now I shall make him well.' Whereupon the Kokuzo uttered some
magical word, and the officer was immediately as well as before.