Glimpses of Unfamiliar Japan Volume I Part 4

Here is a solemn seated figure, holding in one hand a vase, and lifting the other with the gesture of a teacher: Yakus.h.i.+-Sama, Buddha the All- Healer, Physician of Souls.

Also, I see figures of animals. The Deer of Buddhist birth-stories stands, all grace, in snowy stone, upon the summit of toro, or votive lamps. On one tomb I see, superbly chiselled, the image of a fish, or rather the Idea of a fish, made beautifully grotesque for sculptural purposes, like the dolphin of Greek art. It crowns the top of a memorial column; the broad open jaws, showing serrated teeth, rest on the summit of the block bearing the dead man's name; the dorsal fin and elevated tail are elaborated into decorative impossibilities. 'Mokugyo,' says Akira. It is the same Buddhist emblem as that hollow wooden object, lacquered scarlet-and-gold, on which the priests beat with a padded mallet while chanting the Sutra. And, finally, in one place I perceive a pair of sitting animals, of some mythological species, supple of figure as greyhounds. 'Kitsune,' says Akira--'foxes.' So they are, now that I look upon them with knowledge of their purpose; idealised foxes, foxes spiritualised, impossibly graceful foxes. They are chiselled in some grey stone. They have long, narrow, sinister, glittering eyes; they seem to snarl; they are weird, very weird creatures, the servants of the Rice-G.o.d, retainers of Inari-Sama, and properly belong, not to Buddhist iconography, but the imagery of s.h.i.+nto.

No inscriptions upon these tombs corresponding to our epitaphs. Only family names--the names of the dead and their relatives and a sculptured crest, usually a flower. On the sotoba, only Sanscrit words.

Farther on, I find other figures of Jizo, single reliefs, sculptured upon tombs. But one of these is a work of art so charming that I feel a pain at being obliged to pa.s.s it by. More sweet, a.s.suredly, than any imaged Christ, this dream in white stone of the playfellow of dead children, like a beautiful young boy, with gracious eyelids half closed, and face made heavenly by such a smile as only Buddhist art could have imagined, the smile of infinite lovingness and supremest gentleness.

Indeed, so charming the ideal of Jizo is that in the speech of the people a beautiful face is always likened to his--'Jizo-kao,' as the face of Jizo.

Sec. 6

And we come to the end of the cemetery, to the verge of the great grove.

Beyond the trees, what caressing sun, what spiritual loveliness in the tender day! A tropic sky always seemed to me to hang so low that one could almost bathe one's fingers in its lukewarm liquid blue by reaching upward from any dwelling-roof. But this sky, softer, fainter, arches so vastly as to suggest the heaven of a larger planet. And the very clouds are not clouds, but only dreams of clouds, so filmy they are; ghosts of clouds, diaphanous spectres, illusions!

All at once I become aware of a child standing before me, a very young girl who looks up wonderingly at my face; so light her approach that the joy of the birds and whispering of the leaves quite drowned the soft sound of her feet. Her ragged garb is j.a.panese; but her gaze, her loose fair hair, are not of Nippon only; the ghost of another race--perhaps my own-watches me through her flower-blue eyes. A strange playground surely is this for thee, my child; I wonder if all these shapes about thee do not seem very weird, very strange, to that little soul of thine.

But no; 'tis only I who seem strange to thee; thou hast forgotten the Other Birth, and thy father's world.

Half-caste and poor and pretty, in this foreign port! Better thou wert with the dead about thee, child! better than the splendour of this soft blue light the unknown darkness for thee. There the gentle Jizo would care for thee, and hide thee in his great sleeves, and keep all evil from thee, and play shadowy play with thee; and this thy forsaken mother, who now comes to ask an alms for thy sake, dumbly pointing to thy strange beauty with her patient j.a.panese smile, would put little stones upon the knees of the dear G.o.d that thou mightest find rest.

Sec. 7

'Oh, Akira! you must tell me something more about Jizo, and the ghosts of the children in the Sai-no-Kawara.' 'I cannot tell you much more,'

answers Akira, smiling at my interest in this charming divinity; 'but if you will come with me now to Kuboyama, I will show you, in one of the temples there, pictures of the Sai-no-Kawara and of Jizo, and the Judgment of Souls.'

So we take our way in two jinricksha to the Temple Rinko-ji, on Kuboyama. We roll swiftly through a mile of many-coloured narrow j.a.panese streets; then through a half-mile of pretty suburban ways, lined with gardens, behind whose clipped hedges are homes light and dainty as cages of wicker-work; and then, leaving our vehicles, we ascend green hills on foot by winding paths, and traverse a region of fields and farms. After a long walk in the hot sun we reach a village almost wholly composed of shrines and temples.

The outlying sacred place--three buildings in one enclosure of bamboo fences--belongs to the s.h.i.+ngon sect. A small open shrine, to the left of the entrance, first attracts us. It is a dead-house: a j.a.panese bier is there. But almost opposite the doorway is an altar covered with startling images.

What immediately rivets the attention is a terrible figure, all vermilion red, towering above many smaller images--a goblin shape with immense cavernous eyes. His mouth is widely opened as if speaking in wrath, and his brows frown terribly. A long red beard descends upon his red breast. And on his head is a strangely shaped crown, a crown of black and gold, having three singular lobes: the left lobe bearing an image of the moon; the right, an image of the sun; the central lobe is all black. But below it, upon the deep gold-rimmed black band, flames the mystic character signifying KING. Also, from the same crown-band protrude at descending angles, to left and right, two gilded sceptre- shaped objects. In one hand the King holds an object similar of form, but larger his shaku or regal wand. And Akira explains.

This is Emma-O, Lord of Shadows, Judge of Souls, King of the Dead.' [5]

Of any man having a terrible countenance the j.a.panese are wont to say, 'His face is the face of Emma.'

At his right hand white Jizo-Sama stands upon a many-petalled rosy lotus.

At his left is the image of an aged woman--weird Sodzu-Baba, she who takes the garments of the dead away by the banks of the River of the Three Roads, which flows through the phantom-world. Pale blue her robe is; her hair and skin are white; her face is strangely wrinkled; her small, keen eyes are hard. The statue is very old, and the paint is scaling from it in places, so as to lend it a ghastly leprous aspect.

There are also images of the Sea-G.o.ddess Benten and of Kwannon-Sama, seated on summits of mountains forming the upper part of miniature landscapes made of some unfamiliar composition, and beautifully coloured; the whole being protected from careless fingering by strong wire nettings stretched across the front of the little shrines containing the panorama. Benten has eight arms: two of her hands are joined in prayer; the others, extended above her, hold different objects -a sword, a wheel, a bow, an arrow, a key, and a magical gem. Below her, standing on the slopes of her mountain throne, are her ten robed attendants, all in the att.i.tude of prayer; still farther down appears the body of a great white serpent, with its tail hanging from one orifice in the rocks, and its head emerging from another. At the very bottom of the hill lies a patient cow. Kwannon appears as Senjiu- Kwannon, offering gifts to men with all the mult.i.tude of her arms of mercy.

But this is not what we came to see. The pictures of heaven and h.e.l.l await us in the Zen-Shu temple close by, whither we turn our steps.

On the way my guide tells me this:

'When one dies the body is washed and shaven, and attired in white, in the garments of a pilgrim. And a wallet (sanyabukkero), like the wallet of a Buddhist pilgrim, is hung about the neck of the dead; and in this wallet are placed three rin. [6] And these coin are buried with the dead.

'For all who die must, except children, pay three rin at the Sanzu-no- Kawa, "The River of the Three Roads." When souls have reached that river, they find there the Old Woman of the Three Roads, Sodzu-Baba, waiting for them: she lives on the banks of that river, with her husband, Ten Datsu-Ba. And if the Old Woman is not paid the sum of three rin, she takes away the clothes of the dead, and hangs them upon the trees.'

Sec. 8

The temple is small, neat, luminous with the sun pouring into its widely opened shoji; and Akira must know the priests well, so affable their greeting is. I make a little offering, and Akira explains the purpose of our visit. Thereupon we are invited into a large bright apartment in a wing of the building, overlooking a lovely garden. Little cus.h.i.+ons are placed on the floor for us to sit upon; and a smoking-box is brought in, and a tiny lacquered table about eight inches high. And while one of the priests opens a cupboard, or alcove with doors, to find the kakemono, another brings us tea, and a plate of curious confectionery consisting of various pretty objects made of a paste of sugar and rice flour. One is a perfect model of a chrysanthemum blossom; another is a lotus; others are simply large, thin, crimson lozenges bearing admirable designs--flying birds, wading storks, fish, even miniature landscapes.

Akira picks out the chrysanthemum, and insists that I shall eat it; and I begin to demolish the sugary blossom, petal by petal, feeling all the while an acute remorse for spoiling so beautiful a thing.

Meanwhile four kakemono have been brought forth, unrolled, and suspended from pegs upon the wall; and we rise to examine them.

They are very, very beautiful kakemono, miracles of drawing and of colour-subdued colour, the colour of the best period of j.a.panese art; and they are very large, fully five feet long and more than three broad, mounted upon silk.

And these are the legends of them:

First kakemono:

In the upper part of the painting is a scene from the Shaba, the world of men which we are wont to call the Real--a cemetery with trees in blossom, and mourners kneeling before tombs. All under the soft blue light of j.a.panese day.

Underneath is the world of ghosts. Down through the earth-crust souls are descending. Here they are flitting all white through inky darknesses; here farther on, through weird twilight, they are wading the flood of the phantom River of the Three Roads, Sanzu-no-Kawa. And here on the right is waiting for them Sodzu-Baba, the Old Woman of the Three Roads, ghastly and grey, and tall as a nightmare. From some she is taking their garments;--the trees about her are heavily hung with the garments of others gone before.

Farther down I see fleeing souls overtaken by demons--hideous blood-red demons, with feet like lions, with faces half human, half bovine, the physiognomy of minotaurs in fury. One is rending a soul asunder. Another demon is forcing souls to reincarnate themselves in bodies of horses, of dogs, of swine. And as they are thus reincarnated they flee away into shadow.

Second kakemono:

Such a gloom as the diver sees in deep-sea water, a lurid twilight. In the midst a throne, ebon-coloured, and upon it an awful figure seated-- Emma Dai-O, Lord of Death and Judge of Souls, unpitying, tremendous.

Frightful guardian spirits hover about him--armed goblins. On the left, in the foreground below the throne, stands the wondrous Mirror, Tabarino-Kagami, reflecting the state of souls and all the happenings of the world. A landscape now shadows its surface,--a landscape of cliffs and sand and sea, with s.h.i.+ps in the offing. Upon the sand a dead man is lying, slain by a sword slash; the murderer is running away. Before this mirror a terrified soul stands, in the grasp of a demon, who compels him to look, and to recognise in the murderer's features his own face. To the right of the throne, upon a tall-stemmed flat stand, such as offerings to the G.o.ds are placed upon in the temples, a monstrous shape appears, like a double-faced head freshly cut off, and set upright upon the stump of the neck. The two faces are the Witnesses: the face of the Woman (Mirume) sees all that goes on in the Shaba; the other face is the face of a bearded man, the face of Kaguhana, who smells all odours, and by them is aware of all that human beings do. Close to them, upon a reading-stand, a great book is open, the record-book of deeds. And between the Mirror and the Witnesses white shuddering souls await judgment.

Farther down I see the sufferings of souls already sentenced. One, in lifetime a liar, is having his tongue torn out by a demon armed with heated pincers. Other souls, flung by scores into fiery carts, are being dragged away to torment. The carts are of iron, but resemble in form certain hand-wagons which one sees every day being pulled and pushed through the streets by bare-limbed j.a.panese labourers, chanting always the same melancholy alternating chorus, Haidak! hei! haidah hei! But these demon-wagoners--naked, blood-coloured, having the feet of lions and the heads of bulls--move with their flaming wagons at a run, like jinricksha-men.

All the souls so far represented are souls of adults.

Third kakemono:

A furnace, with souls for fuel, blazing up into darkness. Demons stir the fire with poles of iron. Down through the upper blackness other souls are falling head downward into the flames.

Below this scene opens a shadowy landscape--a faint-blue and faint-grey world of hills and vales, through which a river serpentines--the Sai- no-Kawara. Thronging the banks of the pale river are ghosts of little children, trying to pile up stones. They are very, very pretty, the child-souls, pretty as real j.a.panese children are (it is astonis.h.i.+ng how well is child-beauty felt and expressed by the artists of j.a.pan). Each child has one little short white dress.

In the foreground a horrible devil with an iron club has just dashed down and scattered a pile of stones built by one of the children. The little ghost, seated by the ruin of its work, is crying, with both pretty hands to its eyes. The devil appears to sneer. Other children also are weeping near by. But, lo! Jizo comes, all light and sweetness, with a glory moving behind him like a great full moon; and he holds out his shakujo, his strong and holy staff, and the little ghosts catch it and cling to it, and are drawn into the circle of his protection. And other infants have caught his great sleeves, and one has been lifted to the bosom of the G.o.d.

Below this Sai-no-Kawara scene appears yet another shadow-world, a wilderness of bamboos! Only white-robed shapes of women appear in it.

They are weeping; the fingers of all are bleeding. With finger-nails plucked out must they continue through centuries to pick the sharp-edged bamboo-gra.s.s.

Fourth kakemono:

Floating in glory, Dai-Nichi-Nyorai, Kwannon-Sama, Amida Buddha. Far below them as h.e.l.l from heaven surges a lake of blood, in which souls float. The sh.o.r.es of this lake are precipices studded with sword-blades thickly set as teeth in the jaws of a shark; and demons are driving naked ghosts up the frightful slopes. But out of the crimson lake something crystalline rises, like a beautiful, clear water-spout; the stem of a flower,--a miraculous lotus, hearing up a soul to the feet of a priest standing above the verge of the abyss. By virtue of his prayer was shaped the lotus which thus lifted up and saved a sufferer.

Alas! there are no other kakemonos. There were several others: they have been lost!

No: I am happily mistaken; the priest has found, in some mysterious recess, one more kakemono, a very large one, which he unrolls and suspends beside the others. A vision of beauty, indeed! but what has this to do with faith or ghosts? In the foreground a garden by the waters of the sea, of some vast blue lake,--a garden like that at Kanagawa, full of exquisite miniature landscape-work: cascades, grottoes, lily-ponds, carved bridges, and trees snowy with blossom, and dainty pavilions out-jutting over the placid azure water. Long, bright, soft bands of clouds swim athwart the background. Beyond and above them rises a fairy magnificence of palatial structures, roof above roof, through an aureate haze like summer vapour: creations aerial, blue, light as dreams. And there are guests in these gardens, lovely beings, j.a.panese maidens. But they wear aureoles, star-s.h.i.+ning: they are spirits!

For this is Paradise, the Gokuraku; and all those divine shapes are Bosatsu. And now, looking closer, I perceive beautiful weird things which at first escaped my notice.

They are gardening, these charming beings!--they are caressing the lotus-buds, sprinkling their petals with something celestial, helping them to blossom. And what lotus-buds with colours not of this world.

Some have burst open; and in their luminous hearts, in a radiance like that of dawn, tiny naked infants are seated, each with a tiny halo.

These are Souls, new Buddhas, hotoke born into bliss. Some are very, very small; others larger; all seem to be growing visibly, for their lovely nurses are feeding them with something ambrosial. I see one which has left its lotus-cradle, being conducted by a celestial Jizo toward the higher splendours far away.