Sec. 4
It is more than doubtful whether the popular notions about different cla.s.ses of foxes, and about the distinction between the fox of Inari and the fox of possession, were ever much more clearly established than they are now, except in the books of old literati. Indeed, there exists a letter from Hideyoshi to the Fox-G.o.d which would seem to show that in the time of the great Taiko the Inari-fox and the demon fox were considered identical. This letter is still preserved at Nara, in the Buddhist temple called Todaiji:
KYOTO, the seventeenth day of the Third Month.
TO INARI DAIMYOJIN:-
My Lord--I have the honour to inform you that one of the foxes under your jurisdiction has bewitched one of my servants, causing her and others a great deal of trouble. I have to request that you will make minute inquiries into the matter, and endeavour to find out the reason of your subject misbehaving in this way, and let me know the result.
If it turns out that the fox has no adequate reason to give for his behaviour, you are to arrest and punish him at once. If you hesitate to take action in this matter, I shall issue orders for the destruction of every fox in the land.
Any other particulars that you may wish to be informed of in reference to what has occurred, you can learn from the high-priest YOSHIDA.
Apologising for the imperfections of this letter, I have the honour to be Your obedient servant, Your obedient servant, HIDEYOSHI TAIKO [5]
But there certainly were some distinctions established in localities, owing to the worship of Inari by the military caste. With the samurai of Izumo, the Rice-G.o.d, for obvious reasons, was a highly popular deity; and you can still find in the garden of almost every old shizoku residence in Matsue, a small shrine of Inari Daimyojin, with little stone foxes seated before it. And in the imagination of the lower cla.s.ses, all samurai families possessed foxes. But the samurai foxes inspired no fear. They were believed to be "good foxes"; and the superst.i.tion of the Ninko or Hito-kitsune does not seem to have unpleasantly affected any samurai families of Matsue during the feudal era. It is only since the military caste has been abolished, and its name, simply as a body of gentry, changed to shizoku, [6] that some families have become victims of the superst.i.tion through intermarriage with the chonin or mercantile cla.s.ses, among whom the belief has always been strong.
By the peasantry the Matsudaira daimyo of Izumo were supposed to be the greatest fox-possessors. One of them was believed to use foxes as messengers to Tokyo (be it observed that a fox can travel, according to popular credence, from Yokohama to London in a few hours); and there is some Matsue story about a fox having been caught in a trap [7] near Tokyo, attached to whose neck was a letter written by the prince of Izumo only the same morning. The great Inari temple of Inari in the castle grounds--O-Shiroyama-no-InariSama--with its thousands upon thousands of foxes of stone, is considered by the country people a striking proof of the devotion of the Matsudaira, not to Inari, but to foxes.
At present, however, it is no longer possible to establish distinctions of genera in this ghostly zoology, where each species grows into every other. It is not even possible to disengage the ki or Soul of the Fox and the August-Spirit-of-Food from the confusion in which both have become hopelessly blended, under the name Inari by the vague conception of their peasant-worshippers. The old Shinto mythology is indeed quite explicit about the August-Spirit-of-Food, and quite silent upon the subject of foxes. But the peasantry in Izumo, like the peasantry of Catholic Europe, make mythology for themselves. If asked whether they pray to Inari as to an evil or a good deity, they will tell you that Inari is good, and that Inari-foxes are good. They will tell you of white foxes and dark foxes--of foxes to be reverenced and foxes to be killed--of the good fox which cries "kon-kon," and the evil fox which cries "kwai-kwai." But the peasant possessed by the fox cries out: "I am Inari--Tamabushi-no-Inari!"--or some other Inari.
Sec. 5
Goblin foxes are peculiarly dreaded in Izumo for three evil habits attributed to them. The first is that of deceiving people by enchantment, either for revenge or pure mischief. The second is that of quartering themselves as retainers upon some family, and thereby making that family a terror to its neighbours. The third and worst is that of entering into people and taking diabolical possession of them and tormenting them into madness. This affliction is called "kitsune-tsuki."
The favourite shape a.s.sumed by the goblin fox for the purpose of deluding mankind is that of a beautiful woman; much less frequently the form of a young man is taken in order to deceive some one of the other s.e.x. Innumerable are the stories told or written about the wiles of fox- women. And a dangerous woman of that cla.s.s whose art is to enslave men, and strip them of all they possess, is popularly named by a word of deadly insult--kitsune.
Many declare that the fox never really a.s.sumes human shape; but that he only deceives people into the belief that he does so by a sort of magnetic power, or by spreading about them a certain magical effluvium.
The fox does not always appear in the guise of a woman for evil purposes. There are several stories, and one really pretty play, about a fox who took the shape of a beautiful woman, and married a man, and bore him children--all out of grat.i.tude for some favour received--the happiness of the family being only disturbed by some odd carnivorous propensities on the part of the offspring. Merely to achieve a diabolical purpose, the form of a woman is not always the best disguise.
There are men quite insusceptible to feminine witchcraft. But the fox is never at a loss for a disguise; he can a.s.sume more forms than Proteus.
Furthermore, he can make you see or hear or imagine whatever he wishes you to see, hear, or imagine. He can make you see out of Time and s.p.a.ce; he can recall the past and reveal the future. His power has not been destroyed by the introduction of Western ideas; for did he not, only a few years ago, cause phantom trains to run upon the Tokkaido railway, thereby greatly confounding, and terrifying the engineers of the company? But, like all goblins, he prefers to haunt solitary places. At night he is fond of making queer ghostly lights, [8] in semblance of lantern-fires, flit about dangerous places; and to protect yourself from this trick of his, it is necessary to learn that by joining your hands in a particular way, so as to leave a diamond-shaped aperture between the crossed fingers, you can extinguish the witch-fire at any distance simply by blowing through the aperture in the direction of the light and uttering a certain Buddhist formula.
But it is not only at night that the fox manifests his power for mischief: at high noon he may tempt you to go where you are sure to get killed, or frighten you into going by creating some apparition or making you imagine that you feel an earthquake. Consequently the old-fashioned peasant, on seeing anything extremely queer, is slew to credit the testimony of his own eyes. The most interesting and valuable witness of the stupendous eruption of Bandai-San in 1888--which blew the huge volcano to pieces and devastated an area of twenty-seven square miles, levelling forests, turning rivers from their courses, and burying numbers of villages with all their inhabitants--was an old peasant who had watched the whole cataclysm from a neighbouring peak as unconcernedly as if he had been looking at a drama. He saw a black column of ashes and steam rise to the height of twenty thousand feet and spread out at its summit in the shape of an umbrella, blotting out the sun. Then he felt a strange rain pouring upon him, hotter than the water of a bath. Then all became black; and he felt the mountain beneath him shaking to its roots, and heard a crash of thunders that seemed like the sound of the breaking of a world. But he remained quite still until everything was over. He had made up his mind not to be afraid--deeming that all he saw and heard was delusion wrought by the witchcraft of a fox.
Sec. 6
Strange is the madness of those into whom demon foxes enter. Sometimes they run naked shouting through the streets. Sometimes they lie down and froth at the mouth, and yelp as a fox yelps. And on some part of the body of the possessed a moving lump appears under the skin, which seems to have a life of its own. p.r.i.c.k it with a needle, and it glides instantly to another place. By no grasp can it be so tightly compressed by a strong hand that it will not slip from under the fingers. Possessed folk are also said to speak and write languages of which they were totally ignorant prior to possession. They eat only what foxes are believed to like--tofu, aburage, [9] azukimeshi, [10] etc.--and they eat a great deal, alleging that not they, but the possessing foxes, are hungry.
It not infrequently happens that the victims of fox-possession are cruelly treated by their relatives--being severely burned and beaten in the hope that the fox may be thus driven away. Then the Hoin [11] or Yamabushi is sent for--the exorciser. The exorciser argues with the fox, who speaks through the mouth of the possessed. When the fox is reduced to silence by religious argument upon the wickedness of possessing people, he usually agrees to go away on condition of being supplied with plenty of tofu or other food; and the food promised must be brought immediately to that particular Inari temple of which the fox declares himself a retainer. For the possessing fox, by whomsoever sent, usually confesses himself the servant of a certain Inari though sometimes even calling himself the G.o.d.
As soon as the possessed has been freed from the possessor, he falls down senseless, and remains for a long time prostrate. And it is said, also, that he who has once been possessed by a fox will never again be able to eat tofu, aburage, azukimeshi, or any of those things which foxes like.
Sec. 7
It is believed that the Man-fox (Hito-kitsune) cannot be seen. But if he goes close to still water, his SHADOW can be seen in the water. Those "having foxes" are therefore supposed to avoid the vicinity of rivers and ponds.
The invisible fox, as already stated, attaches himself to persons. Like a j.a.panese servant, he belongs to the household. But if a daughter of that household marry, the fox not only goes to that new family, following the bride, but also colonises his kind in all those families related by marriage or kinship with the husband"s family. Now every fox is supposed to have a family of seventy-five--neither more, nor less than seventy-five--and all these must be fed. So that although such foxes, like ghosts, eat very little individually, it is expensive to have foxes. The fox-possessors (kitsune-mochi) must feed their foxes at regular hours; and the foxes always eat first--all the seventy-live. As soon as the family rice is cooked in the kama (a great iron cooking- pot), the kitsune-mochi taps loudly on the side of the vessel, and uncovers it. Then the foxes rise up through the floor. And although their eating is soundless to human ear and invisible to human eye, the rice slowly diminishes. Wherefore it is fearful for a poor man to have foxes.
But the cost of nourishing foxes is the least evil connected with the keeping of them. Foxes have no fixed code of ethics, and have proved themselves untrustworthy servants. They may initiate and long maintain the prosperity of some family; but should some grave misfortune fall upon that family in spite of the efforts of its seventy-five invisible retainers, then these will suddenly flee away, taking all the valuables of the household along with them. And all the fine gifts that foxes bring to their masters are things which have been stolen from somebody else. It is therefore extremely immoral to keep foxes. It is also dangerous for the public peace, inasmuch as a fox, being a goblin, and devoid of human susceptibilities, will not take certain precautions. He may steal the next-door neighbour"s purse by night and lay it at his own master"s threshold, so that if the next-door neighbour happens to get up first and see it there is sure to be a row.
Another evil habit of foxes is that of making public what they hear said in private, and taking it upon themselves to create undesirable scandal.
For example, a fox attached to the family of Kobayashi-San hears his master complain about his neighbour Nakayama-San, whom he secretly dislikes. Therewith the zealous retainer runs to the house of Nakayama- San, and enters into his body, and torments him grievously, saying: "I am the retainer of Kobayashi-San to whom you did such-and-such a wrong; and until such time as he command me to depart, I shall continue to torment you."
And last, but worst of all the risks of possessing foxes, is the danger that they may become wroth with some member of the family. Certainly a fox may be a good friend, and make rich the home in which he is domiciled. But as he is not human, and as his motives and feelings are not those of men, but of goblins, it is difficult to avoid incurring his displeasure. At the most unexpected moment he may take offence without any cause knowingly having been given, and there is no saying what the consequences may be. For the fox possesses Instinctive Infinite Vision-- and the Ten-Ni-Tsun, or All-Hearing Ear--and the Ta-Shin-Tsun, which is the Knowledge of the Most Secret Thoughts of Others--and Shiyuku-Mei- Tsun, which is the Knowledge of the Past--and Zhin-Kiyan-Tsun, which means the Knowledge of the Universal Present--and also the Powers of Transformation and of Trans.m.u.tation. [12] So that even without including his special powers of bewitchment, he is by nature a being almost omnipotent for evil.
Sec. 8
For all these reasons, and, doubtless many more, people believed to have foxes are shunned. Intermarriage with a fox-possessing family is out of the question; and many a beautiful and accomplished girl in Izumo cannot secure a husband because of the popular belief that her family harbours foxes. As a rule, Izumo girls do not like to marry out of their own province; but the daughters of a kitsune-mochi must either marry into the family of another kitsune-mochi, or find a husband far away from the Province of the G.o.ds. Rich fox-possessing families have not overmuch difficulty in disposing of their daughters by one of the means above indicated; but many a fine sweet girl of the poorer kitsune-mochi is condemned by superst.i.tion to remain unwedded. It is not because there are none to love her and desirous of marrying her--young men who have pa.s.sed through public schools and who do not believe in foxes. It is because popular superst.i.tion cannot be yet safely defied in country districts except by the wealthy. The consequences of such defiance would have to be borne, not merely by the husband, but by his whole family, and by all other families related thereunto. Which are consequences to be thought about!
Among men believed to have foxes there are some who know how to turn the superst.i.tion to good account. The country-folk, as a general rule, are afraid of giving offence to a kitsune-mochi, lest he should send some of his invisible servants to take possession of them. Accordingly, certain kitsune-mochi have obtained great ascendancy over the communities in which they live. In the town of Yonago, for example, there is a certain prosperous chonin whose will is almost law, and whose opinions are never opposed. He is practically the ruler of the place, and in a fair way of becoming a very wealthy man. All because he is thought to have foxes.
Wrestlers, as a cla.s.s, boast of their immunity from fox-possession, and care neither for kitsune-mochi nor for their spectral friends. Very strong men are believed to be proof against all such goblinry. Foxes are said to be afraid of them, and instances are cited of a possessing fox declaring: "I wished to enter into your brother, but he was too strong for me; so I have entered into you, as I am resolved to be revenged upon some one of your family."
Sec. 9
Now the belief in foxes does not affect persons only: it affects property. It affects the value of real estate in Izumo to the amount of hundreds of thousands.
The land of a family supposed to have foxes cannot be sold at a fair price. People are afraid to buy it; for it is believed the foxes may ruin the new proprietor. The difficulty of obtaining a purchaser is most great in the case of land terraced for rice-fields, in the mountain districts. The prime necessity of such agriculture is irrigation-- irrigation by a hundred ingenious devices, always in the face of difficulties. There are seasons when water becomes terribly scarce, and when the peasants will even fight for water. It is feared that on lands haunted by foxes, the foxes may turn the water away from one field into another, or, for spite, make holes in the dikes and so destroy the crop.
There are not wanting shrewd men to take advantage of this queer belief.
One gentleman of Matsue, a good agriculturist of the modern school, speculated in the fox-terror fifteen years ago, and purchased a vast tract of land in eastern Izumo which no one else would bid for. That land has s.e.xtupled in value, besides yielding generously under his system of cultivation; and by selling it now he could realise an immense fortune. His success, and the fact of his having been an official of the government, broke the spell: it is no longer believed that his farms are fox-haunted. But success alone could not have freed the soil from the curse of the superst.i.tion. The power of the farmer to banish the foxes was due to his official character. With the peasantry, the word "Government" is talismanic.
Indeed, the richest and the most successful farmer of Izumo, worth more than a hundred thousand yen--Wakuri-San of Chinomiya in Kandegori--is almost universally believed by the peasantry to be a kitsune-mochi. They tell curious stories about him. Some say that when a very poor man he found in the woods one day a little white fox-cub, and took it home, and petted it, and gave it plenty of tofu, azukimeshi, and aburage--three sorts of food which foxes love--and that from that day prosperity came to him. Others say that in his house there is a special zashiki, or guest-room for foxes; and that there, once in each month, a great banquet is given to hundreds of Hito-kitsune. But Chinomiya-no-Wakuri, as they call him, canaffordto laugh at all these tales. He is a refined man, highly respected in cultivated circles where superst.i.tion never enters.
Sec. 10
When a Ninko comes to your house at night and knocks, there is a peculiar m.u.f.fled sound about the knocking by which you can tell that the visitor is a fox--if you have experienced ears. For a fox knocks at doors with its tail. If you open, then you will see a man, or perhaps a beautiful girl, who will talk to you only in fragments of words, but nevertheless in such a way that you can perfectly well understand. A fox cannot p.r.o.nounce a whole word, but a part only--as "Nish . . . Sa. . ."
for "Nishida-San"; "degoz . . ." for "degozarimasu, or "uch . . . de . .?"
for "uchi desuka?" Then, if you are a friend of foxes, the visitor will present you with a little gift of some sort, and at once vanish away into the darkness. Whatever the gift may be, it will seem much larger that night than in the morning. Only a part of a fox-gift is real.
A Matsue shizoku, going home one night by way of the street called Horomachi, saw a fox running for its life pursued by dogs. He beat the dogs off with his umbrella, thus giving the fox a chance to escape. On the following evening he heard some one knock at his door, and on opening the to saw a very pretty girl standing there, who said to him: "Last night I should have died but for your august kindness. I know not how to thank you enough: this is only a pitiable little present. And she laid a small bundle at his feet and went away. He opened the bundle and found two beautiful ducks and two pieces of silver money--those long, heavy, leaf-shaped pieces of money--each worth ten or twelve dollars-- such as are now eagerly sought for by collectors of antique things.
After a little while, one of the coins changed before his eyes into a piece of gra.s.s; the other was always good.
Sugitean-San, a physician of Matsue, was called one evening to attend a case of confinement at a house some distance from the city, on the hill called Shiragayama. He was guided by a servant carrying a paper lantern painted with an aristocratic crest. [13] He entered into a magnificent house, where he was received with superb samurai courtesy. The mother was safely delivered of a fine boy. The family treated the physician to an excellent dinner, entertained him elegantly, and sent him home, loaded with presents and money. Next day he went, according to j.a.panese etiquette, to return thanks to his hosts. He could not find the house: there was, in fact, nothing on Shiragayama except forest. Returning home, he examined again the gold which had been paid to him. All was good except one piece, which had changed into gra.s.s.
Sec. 11
Curious advantages have been taken of the superst.i.tions relating to the Fox-G.o.d.
In Matsue, several years ago, there was a tofuya which enjoyed an unusually large patronage. A tofuya is a shop where tofu is sold--a curd prepared from beans, and much resembling good custard in appearance. Of all eatable things, foxes are most fond of tofu and of soba, which is a preparation of buckwheat. There is even a legend that a fox, in the semblance of an elegantly attired man, once visited Nogi-no- Kuriharaya, a popular sobaya on the lake sh.o.r.e, and ate much soba. But after the guest was gone, the money he had paid changed into wooden shavings.
The proprietor of the tofuya had a different experience. A man in wretched attire used to come to his shop every evening to buy a cho of tofu, which he devoured on the spot with the haste of one long famished.
Every evening for weeks he came, and never spoke; but the landlord saw one evening the tip of a bushy white tail protruding from beneath the stranger"s rags. The sight aroused strange surmises and weird hopes.
From that night he began to treat the mysterious visitor with obsequious kindness. But another month pa.s.sed before the latter spoke. Then what he said was about as follows:
"Though I seem to you a man, I am not a man; and I took upon myself human form only for the purpose of visiting you. I come from Taka- machi, where my temple is, at which you often visit. And being desirous to reward your piety and goodness of heart, I have come to-night to save you from a great danger. For by the power which I possess I know that tomorrow this street will burn, and all the houses in it shall be utterly destroyed except yours. To save it I am going to make a charm.
But in order that I may do this, you must open your go-down (kura) that I may enter, and allow no one to watch me; for should living eye look upon me there, the charm will not avail."