THE SARAYASHIKI
Again the site of the Yoshida Goten lapsed to waste land. Through the
years stood the _yashiki_ of Aoyama Shu[u]zen, in wall and roof and beam
gradually going to rot and ruin. Passing by on nights of storm wayfarers
saw most frightful visions--the sports and processions of spectres
issuing forth from the old well of the one time inner garden. Their
wailing cries and yells were heard. Conspicuous among them was the sight
of the unfortunate Kiku, her wan face framed in the long rank disordered
hair; the weird beauty frightful in its expression of horror, as with
the stumps of fingers she counted--"One, two, three ... four, five, six
... seven, eight, nine." Then came the haunting fearful cry--"Alas!
What's to be done? One lacks. Oh! Oh!" Sight, sound, glare went to the
hearts of the stoutest witnesses. Soon the ill fortune of those thus
favoured with the vision of the Lady of the Plates was rumoured abroad.
Wounds, money losses, even death fell on them or on their households.
Men no longer were curious. They fled the neighbourhood of this ill
omened gap in Earth's surface, unseemly exit for these foul spirits. On
nights of rain and storm none passed that way. Even by day the children
were rebuked and forbidden to approach the well.
Many are the stories as to the place. To instance one of these: It was
Ho[u]ei third year (1706)--the approach of winter in this tenth month
(November). Then came to Edo town a wandering pilgrim (_shugenja_) and
his wife. Tramping the land all summer to Nippon's varied shrines and
sights, now they were on the return to their home in Michinoku
(O[u]shu[u]). Much had they heard of Edo, capital seat of Nippon's great
lord. Every day busied with its sights they returned wearied to their
inn in the Shitaya district. This day they had wandered far. Returning
from Renkeiji of Kawagoé they passed the Naito[u] Shinjuku quarter.
Almost as great, if of different kind, was the woman's curiosity at
sight of the caged beauties, waiting the summons of those far better
supplied with cash than her own spouse. Finally in indignation she
dragged away the loiterer; and muttering rebuke followed after the
jingle of the rings on his pilgrim's staff. They were passing through
the Go Bancho[u], along the long stretch of _yashiki_ wall. From a
postern gate came forth a woman. The light of her lantern fell on the
man and his equipment--"Oya! Oya! Good fortune indeed: honoured
_shugenja_, a moment's stay. To-night a memorial service is to be said
for the mansion's lord. Condescend to enter and grant service."
Willingly husband and wife heard the invitation to rest their wearied
bodies. Passing through the garden water was supplied to wash the feet.
Then they were seated before an ample feast fit for their kind; of
glutinous rice balls coated with the sweet bean paste (_botamochi_), of
macaroni the savour of which tickled the nostrils, _saké_ followed, in
generous quantity and of quality to match.
Said the girl--"It is an all night service that is requested. Deign to
undertake the watch and prayer. Ample shall be the reward." Prostrate the
_shugenja_ spoke his thanks. The Butsuma, or room containing the little
shrine, was close at hand. Seating himself, his woman just behind, he
bowed and made reverence. "Thanks for the honoured entertainment so
generous and excellent. May the honoured spirit find rest, at once
entering Nirvana ... and now, the Hannya Shinkyo[u]--_Sutra_ of the
divine intelligence."[34] He began the recitation, accompanied by his
wife. Both intoned the _nembutsu_--"Namu Amida Butsu! Namu Amida Butsu!
Praise to Amida the Lord Buddha!" Again the recitation of the _Sutra_ was
begun. The hours of the night advanced. Man and wife became more and more
drowsy; slower and slower came the words of the sacred writing. Then the
man nodded off to sleep; as long before had the wife. The hour of the ox
struck at Gekkeiji, filling this whole district with its heavy boom. The
man woke with a start. What fearful shriek was that? Close by in the
next room a woman's voice began counting. But such a voice! "One, two,
three...." on it went to "nine.... Ah! Woe is me! One lacks. What's to be
done!" Shrill, blood chilling the cry of anguish which followed.
Curiosity overcame terror. The man stole to the screens and gently opened
the merest slit. Over his shoulder looked the startled wife.
A shudder went through both at the sight. Wan, frail, the beautiful
anguished evil face of a girl could be seen through the long tangled
hair framing it. Slender to the emaciation of great suffering she knelt
before the pile of plates she was counting--"One, two, three, four,
five, six, seven, eight, nine...." The wild chilling scream froze man
and woman. For at the moment in sprang another female, in whose worn
emaciated face and figure was displayed such concentrated evil passion
of hatred and jealousy as rarely to be seen on human being. Like the
flying hateful god Idaten she sprang upon the girl, grasped her long
black hair, and hurled her to this side and that. Helpless the victim
held up the bloody stumps of fingers. Now the face was seen to be dyed
in blood, the garments dyed red with blood, the girl again agonizing in
a pool of blood. With horror the pilgrim and the woman hid their faces.
The man's hands trembled as he struck the bell and intoned the holy
recital. Thus in a daze, amid the counting, the cries and shouts, the
weeping and the wailing, he went on. The cry of the cock was heard. As
if by magic all the wild sounds ceased. The wanderers looked around in
amazement. The altar was the stone curb of a well. The _yashiki_ and its
magnificence stood close by; but the building was roofless and in ruins.
Chilled to the bone, half dead and half mad with fright, the two
fled--to reach their inn.
At their tale host and those assembled shook their heads. "It is the
Sarayashiki of the Bancho[u], the well that of the old Yoshida Goten,
whence ghosts issue; unless by good fortune the vision be a trick of fox
or badger. Honoured Sir, have prayers said to avoid ill fortune." But a
merry, foul, cynical old fellow--peasant turned townsman--twinkled in
his laughter. "Then O'Kiku San has favoured the _shugenja_ and his
spouse with feast and gifts?"--"'Twas very strange," naively replied the
pilgrim. "Copious and splendid the entertainment. Of the reality there
can be no doubt. This Jubei did not feast in a dream on those dainties."
The host and other auditors broke into coarse laughter--"Feast! The
_botamochi_ was of horse dung, the macaroni was earth-worms, the
wine--was urine." All roared in their great joy. The unfortunate
pilgrims, much put out, made gesture of discomfiture and fright. Said
the peasant-townsman, in sly hit at the host--"Perchance O'Kiku brought
the viands from near-by inn or cook shop. Surely these furnish little
better." Laughing he left the now angry innkeeper to aid his wretched
guests, writhing and retching in all the pains, actual and imagined of
such a feast.
Command went forth to the holy man--and from the Sho[u]gun Ke himself. A
halt must be brought to these unseemly proceedings so close to the
suzerain's dwelling. These priests of the Dendzu-In, in the shadow of
whose temple rested so many of the Tokugawa dead, were famed for
learning and for piety. The founder of the Hall, Ryo[u]yo[u] Sho[u]nin,
had set to his successors this standard as necessary accomplishment,
bequeathing to them perhaps the ability to meet the demand of his title
of Mikatsuki Sho[u]nin. Between his eyes was a mole in shape like to the
crescent moon of the third day. Hence the appellation and its meaning
application; for as the moon waxed to its full, so did the Sho[u]nin
with advancing years wax great in learning, and throw his increasing
light upon mankind. Of this first prior there is a tale. It was the
period of the Ashikaga wars, and the Sho[u]nin, for safety and on
business of his order, was resident for the nonce at Asonuma in Kotsuké
province. As he prayed and wrought in the night, without rose violent
sound of fighting and disturbance. Rising he looked forth. Two bands of
men at direst odds displayed the greatest cruelty to each other. But
what men! Emaciated to flesh and bone, weird and unhappy of face, the
Sho[u]nin saw that these were not of this world. His determination was
at once taken. Rosary in hand and intoning the _nembutsu_ he stepped
forth. The strife parted before him; its actors were prostrate in his
presence. "What means this fierceness of battle?" asked the prelate.
"Surely ye are not of the world, thus without mercy to strive to do such
pitiless cruelty."--"Not of this world," said one raising his head; "but
no more cruel than men in the flesh. In the Gempei wars, fighting we
lost our lives. Our bodies tumbled promiscuously into one common ditch,
without rites or worship, the grudge still continues through the
decades. Deign, honoured priest, the aid of prayers of one so holy, for
the rest of all." Gladly the prior grasped the opportunity--"For such
surely is the charm of the Sacred Name--the paper with the sacred
characters of the Nembutsu, Namu Amida Butsu. Not this ignorant foolish
cleric, but the vow of the Nyo[u]rai, Amida, relieves you from the Hell
of fighting (Shurado[u]). Deign to accept the charm and enter Nirvana."
Gladly the outstretched hands received it. Then all vanished in a mist.
On the following day with discretion and modesty the prior told his
experience to his open mouthed and credulous disciples. An ancient man
of the place was found to point out where tradition placed the burial
and its mound. The bones found on digging were sorted, and with rites
found burial. Never after were prior, disciples, or villagers troubled
with these visions. But the prior's reputation took an upward bound, to
the credit of his sect.
Thus it was with his successor--himself a true Mikatsuki Sho[u]nin in
the illumination of his learning--"From his youth he had abandoned the
world, and all the scripture had passed under his eyes. At eighteen
years he knew all the _sutra_ and the doctrines of Shaka (Sakyamuni),
and books whether exoteric or esoteric. Moreover he understood
thoroughly astrology and almanacs, the poetry of Morokoshi (China) and
Nippon, and instrumental music. Truly once heard he knew ten times, so
clever he was." It was to this Saint, in his eighty-second year, that
the order came to lay the ghost of O'Kiku, to dispel the disorderly
spectres of the well of the Yoshida Goten. "A difficult, nay a severe
task; but one well within the power and mercy of the Buddha. To-night we
go forth to the attempt. Let all exert themselves." His subject clerics
bowed low--"Respectfully heard and obeyed." They liked it not. The
nights were cold; the place noted for bad company, and bad weather. But
the order of their head was not to be disobeyed.
With the first watches of the stormy night the Sho[u]nin and some thirty
priests were assembled about the well curb. Earnestly the Sho[u]nin read
the sacred writing. Vigorously his followers made the responses. Louder
the voices and greater their confidence as the night progressed without
sign of visions. Then said the Sho[u]nin--"Surely great is the efficacy
of the _sutra_. Namu Amida Butsu! Namu Amida Butsu! All evil visions and
spectres vanish; to seek the peace and oblivion of Nirvana. Let the
event prove the efficacy of the charm."--"Namu Amida Butsu! Namu Amida
Butsu!" Loud the voices of the priests, but now in terror. The bell of
Gekkeiji was striking the hour of the ox (1 A.M.). Crouching and
shivering they saw the spectral lighting up of the well. The blue
glittering points began to dot its mouth. Then swarms of spectres began
to pour forth, obscene and horrible. Among them appeared the ghost of
O'Kiku. Stricken with fear the priests stopped all reading of the holy
writ. Flat on their faces, their buttocks elevated high for great
concealment, they crouched in a huddled mass. "Namu Amida Butsu! Namu
Amida Butsu! Spare us, good ghosts--thus disturbed most rudely in your
nightly haunt and revels. Ha! Ah! One's very marrow turns to ice. No
more! No more! Away!" But the Sho[u]nin held firm. Surrounded by the
jibing menacing mass of spirits, steadily and without fear he hung on to
his scroll, read the _sutra_, intoned the _nembutsu_. One by one his
company stole away; as did the spectres with approaching dawn.
He did not reproach his flock. Said the prior to the shamed assembly--by
daylight: "Surely this is a very difficult undertaking. This curse of
the dead is no ordinary one. It is a soul without light, of some highly
debauched sinner, of some woman vowed to eternal hate. Deep the
malignancy; but deeper yet the efficacy of Mida's vow. Seven nights will
do it. Let all make every effort." He looked around, with trace of
gentle rebuke--"We are men who have left the world (_shukké_). Why then
fear the dead; when ye are part and parcel of them? Perhaps greater
company is needed." He sought it from his fellow priors. From Shiba to
Asakusa they swarmed. With fifty, with seventy, with a hundred and
seventy priests, all reciting the _Sutra_, intoning the _nembutsu_, the
noise and confusion rose high above the sound of storm and spectre.
Sleep was banished far and wide thereabouts. But this could not last.
"One, two, three, four...." with the counting of the plates the chilling
heart rending shriek, the wail of the unhappy girl, the stoutest
volunteers quailed and with their hands shut out the spectral vision.
These volunteers disappeared with the second week of recitation entered
on by the Sho[u]nin. Even his own band began to fail him. They sent
substitutes, in the shape of the temple servants, the lowest grade, the
Shoké Sama. When a third week was announced, as sure to accomplish the
exorcism, there was open rebellion. It was with sadness and admiration
that the Sho[u]nin saw his band thus reduced to a few faithful men, the
oldest of his flock, almost as old as himself--and these deaf, blind,
and almost dumb. "Ah! It is a tremendous affair. Deep the malignancy of
this curse. This foolish priest has overrated his reputation with the
Buddha. Great the discredit to the sect and temple at the wide heralded
failure." He felt as ill and out of sorts away from the presence of the
vision, as did his disciples in its presence. He was old and foolish and
over-confident.
The prior slept on his cushion, his robes still wet with the storm and
rain of the previous night. Then came a woman, dressed in sombre garb.
Approaching the sleeping priest she wrote upon his sleeve the character
_ki_ [ki], bowed reverently, and disappeared. He awoke seeming to hear
her footsteps. How clear was this dream! The character _ki_, what did it
portend? The Buddha would not fail his priest. Taking himself to the
altar he prostrated himself before the seated figure. Then he prayed.
And as he prayed--perhaps resumed his nap--wonderful to say again the
character [ki] appeared, this time on the Buddha's sleeve. The Sho[u]nin
rubbed his eyes. Was he awake or dreaming? He did not know. "_Ki_," the
chance, the opportunity that the successful man in every undertaking
grasps, where others fail. He must apply it to his own calling and the
crisis. They exercised their brains; he was reputed to be well
furnished. This next night was the last of the third seven days.
Failing favourable issue he would take up his staff and depart to other
place, never to reappear in the beloved precincts of his hall. Thus
inspired he thought and thought. The grave, kindly, piercing eyes became
brighter and brighter. Then his monks came running in surprise and
alarm. The reverend prior was laughing--not in merriment, but with the
joy of him who has found the successful issue to be so plain and easy.
This last and critical night in storm and riot proved to be the worst of
all. Said the Sho[u]nin with grave kindness--"This night the Sho[u]nin
goes; others need not accompany." All rejoiced--until they saw his
preparation to face the rain and cold. Then they weakened, and all plead
to accompany him. Splendid the train assembled around the well curb.
Again the reading of the _sutra_ began, the intonation of the
_nembutsu_. Again the clerics cursed their ill timed enthusiasm, which
brought them out in the storm and to such unseemly company. Again the
ghosts issued forth from the old well in their obscene riot. Jeering,
menacing they swarmed around the frightened priestly band. Immoveable
the prior. Natural and supernatural seemed to hang on the issue between
priest and spectres. The figure of O'Kiku, wan, sad, malignant appeared.
She counted--"One, two, three, four, five, six, seven, eight,
nine...."--"Ten!" shouted the Sho[u]nin, extending the Junen. "Ara! What
joy! None lack. Ah! By the Sho[u]nin's virtue this Kiku secures Nirvana.
Gratitude and obeisance are due." With the words the figure faded, the
spectres disappeared, the storm rumbled and passed off rapidly to the
distance, and the stars shone out on the cold clear sky of a perfect
fall night with its studded firmament.
Thus did the Sho[u]nin find the secret in the _ten_ repetition of the
sacred formula--the _ju_ nen. On her finger stumps O'Kiku
counted--counted as does the successful man in the business of life. But
O'Kiku was maimed. The thumb was lacking. Hence the tale went but to
nine. The missing factor once supplied her count found completion. Long
had been accomplished her vow of indignant vengeance, but still the
plates remained to count for her own release, and this she could not
effect. Great was the reputation thus acquired to priest and temple.
Probably it was this feat which has confused him with his greater
predecessor, the founder of the temple; transferred most
anachronistically to this latter the tradition of the actual laying of
the ghost.
There is an old book[35] in which the matter is discussed--"It was in
the old well that Kikujo[u] was drowned, says tradition in Sho[u]ho[u]
3rd year (1646). By the ability, merit, and power of Mikatsuki Sho[u]nin
her soul was saved, and at once she became a Buddha. Though such be the
story, by the temple register the founder of the Dendzu-In, Ryo[u]yo[u]
Sho[u]nin, entered the Hall in O[u]ei 22nd year 9th month 27th day (29th
October 1415). One smiles. Ho! The Sho[u]nin lived two hundred and
fifty-six years before, and dates do not amalgamate. How many
generations had the Sho[u]nin seen when Kikujo[u] became a Buddha! The
Mikatsuki Sho[u]nin becomes a bubble Sho[u]nin. The learning of this
Mikatsuki Sho[u]nin was notorious, and it has been banded down to people
of later generations in matters concerning Ryo[u]yo[u] Sho[u]nin. Deign
to take a glance at facts here indicated. The 'Edo Bukkaku Ryakuden'
(Epitomised Record of Buddhist teaching in Edo) says under the heading
'Muryo[u]zan Jukyo[u]ji Dendzu-in'--
'Koishikawa Ji-in: 600 _koku_ (income). The founder was
Yurensha Ryo[u]yo[u] Sho[u]nin, early in the Meitoku period
(1390-1393). This Sho[u]nin had between his eyebrows the
figure of the moon on the third day. Later people called him
Mikatsuki Sho[u]nin. Native of Jo[u]shu[u] he was the son of
the castle lord of Iwasé in Kujigo[u]ri, Shirayoshi Shima no
Kami Yoshimitsu. Through prayer at the Iwasé Myo[u]jin his
mother became pregnant. He was born Riaku-O[u] 4th year 1st
month 24th day (11th February 1311). Later his father was
killed in battle, and the mother took him to the
Jo[u]fukuji, at So[u]jiyama. Putting him in charge of
Sho[u]jitsu Sho[u]nin his head was shaved. At eight years
old he was received at the Mikkyo[u] (Shingon) Ho[u]don-In
Yuzon. Taishu[u] (secret cult) was learned through the
teaching of Shingen Ho[u]shi. The Zenshu[u] was taught by
the aged Tajima no Temmei and Gwatsuryu[u]. Shinto[u] by
Jibu no Tayu Morosuké. In the poetry of Nippon he followed
Tona, for ancient and modern example. He wrote ten books of
importance. Noted for learning, in Eiwa 4th year (1378) he
was transferred to Taitei-san O[u]sho[u]-in Nan-ryu[u]bo[u]
in Shimotsuké no Kuni. Here he taught the seed of the Law.
The son of Chiba Sadatané, Toku Sendai Maru, had a younger
brother. It was he who founded the Zo[u]jo[u]ji and became
Yu[u]yo[u] Sho[u]nin. Ryo[u]yo[u] Mikatsuki Sho[u]nin died
in O[u]ei 27th year 9th month 27th day (3rd November 1420).
The San-en-zan Kwo[u]-do[u]-in Zo[u]jo[u]ji had to fief
10540 _koku_. It is the chief seat of the Jo[u]do[u] sect in
the Kwanto[u], and its schools swarm with students.'
The large hanging bell of this Zo[u]jo[u]ji (_tsurigané_) has the
thickness of a foot. At the time it was the largest of all bells. In the
temple record it says that the Sho[u]nin of Shiba San-en-zan, generation
following generation, were highly noted for learning. From Ryo[u]yo[u]
Sho[u]nin the predecessor the principles must have been inherited. Hence
in the foolish talk of people the honoured name of the Sho[u]nin was
borrowed and adopted into the affair of Kikujo[u], as of the noted and
erudite priest Mikatsuki Sho[u]nin; no matter of offence."
But no such laboured explanation is required. The sanctity of learning,
the inheritance in these bishops and priors of the merits of those who
went before, has kept and keeps the appellation in the minds of the
generations of the Nipponese. Ryo[u]yo[u] Sho[u]nin, his merits and his
nickname, passed in the public mind to his successors. It is the
laboured and learned effort of these days which fastens on the prior of
Dendzu-in the tales of the long past founder of the temple. It was the
learned Osho[u] of the time of Tsunayoshi Ko[u], that fifth
Sho[u]gun--the Inu Kubo--basely devout and devoted to the Buddha's Law,
when to save the life of a dog (_inu_) the lives of men were sacrificed
on the execution ground.[36] The piety and learning of the great priest
surely is needed to counterbalance the cruel folly of his master. Both
qualities of this later cleric were the needed light in this period so
dark for men. In which the wife, more faithful to tradition and the
land, drove her dagger into the Sho[u]gun's heart, and kept from his
seat and succession the favoured person of his catamite.[37] To be sure
the little lady, of _kugé_ not _samurai_ stock, daughter of the Kwampaku
(Premier) Takatsukasa Fusasuké, of courage and truly noble stock, then
used the dagger on herself; and has kept busy ever since the historians
of Nippon, official and other kinds, in explanation of how "it didn't
happen." This is but a tale of outside scribes, to explain the taking
off between night and morning of a perfectly well man (or divinity)--not
sanctified with official and Tokugawal benediction; and no wonder. The
tale and the event was not one to brag of. And the lady died too--very
shortly.
The eagerness to ascribe a local habitat to the story of the Sarayashiki
has led to-day to some curious confusions, dovetailing into each other.
To follow Ho[u]gyu[u]sha--in the far off quarter of Yanaka Sansaki, near
the Negishi cut of the Northern Railway, is the Nonaka well. Despite its
far removal this _pool_ is ascribed to O'Kiku, as the one time well of
the Yoshida Goten. As fact--in Sho[u]ho[u] a harlot, by name Kashiwaki,
ransomed by a guest here established herself. Death or desertion cut her
off from the lover, and she turned nun. The place at that time was mere
moorland, and the well near by the hut had the name of the Nonaka no
Ido--the well amid the moor. In time the lady and her frailty
disappeared, and the kindly villagers buried her close to the hut, scene
of her penance.
"Vain the tranquil water mid the moor--mere surface;
Gone, nought remains--of the reflection."
Her well? People call it now the _yobi-ido_, the calling well, a pool
furnished by springs and some thirty feet in diameter. Now only a few
_cho[u]_ (hundred yards) to the north of Sansaki, at the Komizo no Hashi
of Sakanoshita, is an old mound called the grave of O'Kiku. "Here a
small seven faced monument has been erected. But this is not the O'Kiku
of the Sarayashiki. This woman named Kiku died of an incurable disease.
As her dying wish she asserted that any who suffered pain from incurable
disease had but to pray to her to receive relief. With this vow she
died." It is the connection between this Kiku and the _yobi-ido_ which
has so transferred the well established site of this old story.
* * * * *
Thus comes to a finish these tales of the Edo Bancho[u], the story of
the Sarayashiki with its cruel fate of the unhappy Kikujo[u], the Lady
of the Plates. Long had the distressed figure of the wretched girl
ceased its wailing over the never completed tale of the porcelain
plates. But the memory of her misfortunes, of the ill-omened well of the
Yoshida Goten has remained for centuries in the mind, and thought, and
speech of Nippon. Up to the early years of Meiji the Ko[u]jimachi-ido
still existed, to be pointed out to the superstitious ever present in
this land. The Bancho[u], for many decades of years, had become the
crowded Bancho[u] of the proverb which asserts that one born and living
out life therein, yet could not be expected to know the windings and
intricacies of its many ways and byways. In time the _yashiki_ of
_hatamoto_ disappeared; in recent years to make way for a residential
quarter of prosperous tradesmen, minor officials; nay, for bigger fish
who swim in the troubled waters of court and politics. The old
Ko[u]jimachi village, with its bustling street and many shops, remains.
True the old well has gone the way of the ruined _yashiki_ of Aoyama
Shu[u]zen, of the waste land ([sarado]) on which at one time both stood.
But to this very day the tradition remains firm and clear. So much so
that those who leave their homes, to fail of reappearance ever after,
are spoken of as having met the fate of the unhappy victims of the
Ko[u]jimachi-ido. To quote again the very ancient poem in assertion of
the verity of its evil influence:
"Yoshida: to passers by the token;
Long sleeves wave invitation."
Yokohama--21st September to 14th November, 1916.
--FINIS.--
To follow--The Hizakurige (To[u]kaido[u]) of Jippensha Ikku--in English.
FOOTNOTES:
[Footnote 1: Benincasa hispida (Brinkley).]
[Footnote 2: Of about fifteen dollars in terms of present money.]
[Footnote 3: Comments the scribe of Nippon (Matsubayashi Hakuen)--"This
kind is not the animal known as fox. There are foxes in human shape
which extort money. They dwell round about Yoshiwara and Shinagawa.
These are found in the Shin-Yoshiwara. In Meiji 33rd year 8th month
liberty was granted to give up their occupation. Blowing wide cast a fox
fever, the brothels of the Yoshiwara displayed a magnificent confusion.
In round terms Tokyo town was in an uncontrolled disorder. Among these
human foxes there was a guild, and this was the source of the tumult."]
[Footnote 4: Mizuno Juro[u]zaémon Shigemoto, son of Hiuga no Kami
Katsunari. He was ordered to commit _seppuku_ (cut belly) for the
assassination of Bandzuin Cho[u]bei: Kwanbun 4 year 3 month 27 day (22
April 1664).]
[Footnote 5: _Kokorozashi wa matsu no ha to moshimasu_.]
[Footnote 6: Second daughter of Hidétada; wife of the Prince of
Echizen.]
[Footnote 7: At the severest cold, clad in breech clout, or thinnest of
white linen, the pilgrim after sunset makes his round of the temples for
worship.]
[Footnote 8: The Pluto of Indian (Yama), Chinese and Japanese (Emma)
mythology. Dai-O[u] (Great King). Cf. Eitel's "Chinese Buddhism," p.
207.]
[Footnote 9: Other accounts say that these heroes used--pith bullets.]
[Footnote 10: He was of great strength, and is said to have carried the
Sho[u]gun in his palanquin on his shoulders himself back to Edo in the
flight from Suzume no Miya. With the approval of Iyemitsu he forced his
way into the castle gate, thereby incurring official censure and
banishment to an island--to Hitotsu no Jima, or the present Ishikawa
Jima at the mouth of the Sumidagawa! The sentence was purely formal. His
favour with Iyemitsu was very high owing to this Tsuritenjo[u] (hanging
ceiling) affair.]
[Footnote 11: These stories were not likely to be published under a
paternal Government; except in the mouths and tales of the people. Too
many scandals have been "excerpted" from the official histories and
records of Nippon to have a robust confidence in what is left. The
_ko[u]dan_ lecturers and writers make the Senhimégimi, eldest daughter
of Hidétada, the heroine of the scandals emanating from the Yoshida
Goten. History refers them to the Takata no Kata. But this lady left
powerful issue. Not so the Senhimégimi (Princess Sen), in ways a
splendid woman. Better known as the Tenju-in-Den she lies buried under a
most imposing monument at the Dendzu-in in Tokyo. Tenju-in-Den lived to
over eighty years; the Takata no Kata died, aged seventy-two years.]
[Footnote 12: _Itsuwari to omoi sutenaba ikani sen; Sue kakete chigiri
mo aru wo afu yo sae; Iku sue to fuku chigiru makoto wo._ (1) _Hedatsu
koro mono urami to zo omou._ (2)]
[Footnote 13: Burned down a few years ago: a fire disastrous to the
temple records.]
[Footnote 14: Dosanbashi is the site facing the castle and lying just
north of the wide avenue facing the main entrance to To[u]kyo[u]
station. It ran north to Kanda bridge. It formed part of the
Daimyo[u]-koji, which extended from Kandabashi to the Hibiyabashi and
the Sukiyabashi at the south. Roughly speaking this Daimyo[u]-koji was
the district between the inner and outer moat and the bridges mentioned,
now traversed by the elevated railway from Shimbashi to the To[u]kyo[u]
station. The Dosan bridge crossed a wide canal which connected the inner
and outer moats with the Sumida river. The street running from
Gofukubashi to the castle moat covers the site of this canal, and the
bridge itself was about where the spur of the elevated railway crosses
the present highway (1916). The Embukasané inspired the famous tale of
Encho[u]--the "Shinkasané-ga-fuchi"--and, like many Nipponese stories,
is founded on actual occurrence.]
[Footnote 15: Also called, Naomori, or Narimasa, or Nariyuki.]
[Footnote 16: There was great opposition to the introduction of _Kugé_
(court noble) influence into the Sho[u]gun's household at this time. The
same reasons of course did not apply to marriage of Tokugawa women into
the Kyo[u]to circle. The Sho[u]gunal Court was to be ruled by _samurai_
code and influence.]
[Footnote 17: Marriages at that date were performed in daytime. Note in
the original.]
[Footnote 18:
_Ume ka ka wo sakura no hana ni motase tsutsu;
Yanagi no eda ni sakashite zo min._]
[Footnote 19: Momogawa Jo[u]en: _ko[u]danshi_ differ in their treatment
of such detail. Some emphasize it, after the manner of the chronicle;
others do not.]
[Footnote 20: The _Daikwan_ was the chief representative of the feudal
lord in the particular circumscribed district. His authority rarely
passed beyond a few miles. Note the Daikwanzaka and the site of his
_yashiki_ in Yokohama (_Motomachi_).]
[Footnote 21: Momokawa Jo[u]en.]
[Footnote 22: Shukké, one who has left the world--turned
priest--"Honoured Mr. Recluse."]
[Footnote 23: The Nipponese "watches" covered two hours. Hence he had
been aroused between 3-5 A.M., not 5-7 A.M. as expected.]
[Footnote 24: _Dentatsu_--"Jimbei, mata 'fukeru' to itta na. Nan no
kotta (kotoba) sono 'fukeru' to iu no wa." _Jimbei_--"Yai! Yai! Bo[u]zu"
etc. To the erudite is left closer approximation to _fukeru_ (in
_kana_). This story is told, following the details of Koganei Koshu[u]
("Yui Sho[u]setsu"). Gion, equally known for its _hetairai_.]
[Footnote 25: In the vernacular.]
[Footnote 26: The first--Yamaguchi etc.--are place names, from
Kyu[u]shu[u] to O[u]shu[u]; widely scattered. Otherwise--"Bloody Spear"
(Chiyari), "Iron Chin," "Wolf," "Fox-heart," "Iron head," "Monkey
hand."]
[Footnote 27: He has played on the ideographs--[kyoku-sui no en] and
[kyoku-sui no en], _kyoku-sui no en_; the last meaning--"Winding water
entertainment," cf. "Benkei" Vol. II. p. 195.]
[Footnote 28: The _yoriki_ is hard to place--"commanding officer." He
was not of the office, yet as of rank was chosen to lead these more
dangerous and trying expeditions, or to act in more important arrests.]
[Footnote 29: In the conspiracy of Sho[u]setsu such did exist, directed
to the house of one of his followers, placed not far off in another
street. [But recently such a tunnel was discovered under the garden of
Baron Sakatani at Haramachi, Koishikawa, To[u]kyo[u]; believed to belong
to the Hakusan Goten, and dating 250 years back. 20th May, 1917].]
[Footnote 30: Brinkley's Dictionary gives it--_Ichiju no kagé ni yadori,
ichiga no nagare wo kumu mo, mina kore tasho[u] no en narubeshi_.]
[Footnote 31: Sho[u]ho[u] 3rd year the New Year fell on 16th February
(1646) of the modern calendar.]
[Footnote 32: _Rangiku ya: kitsuné ni no se yo[u] kono sugata. Rangiku_
= Caryopteris mastachantus.]
[Footnote 33: In Buddhist theology the seventh day is one of the
important dates of the _hotokés_ (deceased spirit) sojourn upon Earth.]
[Footnote 34: Pradjna--"highest of the six pâramitâ, principal means of
attaining Nirvana, knowledge of the illusory character of all
existence." Eitel--p. 119.]
[Footnote 35: The quotation and what follows is from Ho[u]gyu[u]sha
To[u]ko[u]--"Bancho[u] Sarayashiki." The exactness of these old temple
registers in essential dates is worth noting.]
[Footnote 36: Tsunayoshi 1646-1709. A vassal of Akita Danjo[u] killed a
swallow. He was executed; his children were executed; and he and his are
but one case out of many.]
[Footnote 37: Or son, by the more respectful account. Yanagizawa
Yoshiyasu took the name of Matsudaira. His son Yoshishige, said really
to be the son of Tsunayoshi by the wife of Yoshiyasu, was to be adopted
by Echizen no Kami Tadanao, brother and heir to the Sho[u]gun. Tadanao
"removed," left the field open to the success (and succession) of the
powerful premier. Yanagizawa as _tairo[u]_ (premier) was an irregularity
in itself.]
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| Typographical errors corrected in text: |
| |
| Page v: The modern kanji character has been used for |
| yeast (_ko[u]ji_) |
| Page 11: crysanthemum amended to chrysanthemum |
| Page 22: masterhand amended to master hand; rotten |
| amended to rotted |
| Page 26: embarassment amended to embarrassment |
| Page 29: on amended to an |
| Page 41: missing /s/ in gesture added |
| Page 47: made amended to make; pallour amended to pallor |
| Page 51: villanious amended to villainous |
| Page 57: dependant amended to dependent |
| Page 59: state raft amended to statecraft |
| Page 63: circumambiant amended to circumambient |
| Page 69: spoken off amended to spoken of |
| Page 73: milklivered amended to milk livered |
| Page 95: gallopping amended to galloping |
| Page 102: herhaps amended to perhaps |
| Page 105 et seq.: superintendant amended to |
| superintendent |
| Page 132: preceded amended to proceeded |
| Page 140: lead amended to led |
| Page 143: Aoyoma amended to Aoyama; embarassment amended |
| to embarrassment |
| Page 147: exhilirating amended to exhilarating |
| Page 169: astonishly amended to astonishingly |
| Page 171: mits amended to mitts |
| Page 173: he amended to be |
| Page 175: quid amended to squid |
| Page 176: multidinous amended to multitudinous |
| Page 182: peel amended to peal |
| Page 192: exhuberant amended to exuberant |
| Page 212: condescenscion amended to condescension; |
| effiminacy amended to effeminacy |
| Page 213: icely amended to icily |
| Page 214: maccaroni amended to macaroni |
| Page 221: conferrence sic, meaning conferring |
| Page 227: squshing amended to squishing |
| Page 232: yashihi amended to yashiki; impertinance |
| amended to impertinence |
| Page 239: Ototsan replaced with Otosan |
| Page 241: feint amended to faint |
| Page 252: maccaroni amended to macaroni |
| Page 254: maccaroni amended to macaroni; apellation |
| amended to appellation |
| Page 260: apellation amended to appellation |
| |
| Where two different spellings occur an equal number of |
| times in the text, both spellings have been retained |
| (Koshigeyatsu/Koshigayatsu; Surugadai/Suragadai). |
| |
| Where there is an equal number of instances of a word |
| occurring as hyphenated and unhyphenated, the hyphens |
| have been retained: Ban-gashira/Bangashira; |
| fire-ward/fireward; go-kenin/gokenin; |
| Kanda-bashi/Kandabashi; Mita-mura/Mitamura; |
| new-comer/new comer; overlord/over-lord; |
| raincoat/rain-coat; Tayasu-mura/Tayasumura; |
| wheel-wright/wheelwright; |
| yatsu-ho[u]ko[u]nin/yatsuho[u]ko[u]nin. |
| |
| The Senhimégimi: Hyphenation and/or word separation, as |
| well as italicisation, is varied. The variations of Sen |
| himégimi, himégimi and Senhimé have been retained as they |
| appear in the text. |
| |
+------------------------------------------------------------+
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