Sec. 6
A particular feature of Matsue are the miya-shops--establishments not, indeed, peculiar to the old Izumo town, but much more interesting than those to be found in larger cities of other provinces. There are miya of a hundred varieties and sizes, from the child"s toy miya which sells for less than one sen, to the large shrine destined for some rich home, and costing perhaps ten yen or more. Besides these, the household shrines of Shinto, may occasionally be seen ma.s.sive shrines of precious wood, lacquered and gilded, worth from three hundred even to fifteen hundred yen. These are not household shrines; but festival shrines, and are made only for rich merchants. They are displayed on Shinto holidays, and twice a year are borne through the streets in procession, to shouts of "Chosaya! chosaya!" [10] Each temple parish also possesses a large portable miya which is paraded on these occasions with much chanting and beating of drums. The majority of household miya are cheap constructions. A very fine one can be purchased for about two yen; but those little shrines one sees in the houses of the common people cost, as a rule, considerably less than half a yen. And elaborate or costly household shrines are contrary to the spirit of pure Shinto The true miya should be made of spotless white hinoki [11] wood, and be put together without nails. Most of those I have seen in the shops had their several parts joined only with rice-paste; but the skill of the maker rendered this sufficient. Pure Shinto requires that a miya should be without gilding or ornamentation. The beautiful miniature temples in some rich homes may justly excite admiration by their artistic structure and decoration; but the ten or thirteen cent miya, in the house of a labourer or a kurumaya, of plain white wood, truly represents that spirit of simplicity characterising the primitive religion.
Sec. 7
The kamidana or "G.o.d-shelf," upon which are placed the miya and other sacred objects of Shinto worship, is usually fastened at a height of about six or seven feet above the floor. As a rule it should not be placed higher than the hand can reach with ease; but in houses having lofty rooms the miya is sometimes put up at such a height that the sacred offerings cannot be made without the aid of a box or other object to stand upon. It is not commonly a part of the house structure, but a plain shelf attached with brackets either to the wall itself, at some angle of the apartment, or, as is much more usual, to the kamoi, or horizontal grooved beam, in which the screens of opaque paper (fusuma), which divide room from room, slide to and fro. Occasionally it is painted or lacquered. But the ordinary kamidana is of white wood, and is made larger or smaller in proportion to the size of the miya, or the number of the ofuda and other sacred objects to be placed upon it. In some houses, notably those of innkeepers and small merchants, the kamidana is made long enough to support a number of small shrines dedicated to different Shinto deities, particularly those believed to preside over wealth and commercial prosperity. In the houses of the poor it is nearly always placed in the room facing the street; and Matsue shopkeepers usually erect it in their shops--so that the pa.s.ser-by or the customer can tell at a glance in what deities the occupant puts his trust. There are many regulations concerning it. It may be placed to face south or east, but should not face west, and under no possible circ.u.mstances should it be suffered to face north or north-west. One explanation of this is the influence upon Shinto of Chinese philosophy, according to which there is some fancied relation between South or East and the Male Principle, and between West or North and the Female Principle. But the popular notion on the subject is that because a dead person is buried with the head turned north, it would be very wrong to place a miya so as to face north--since everything relating to death is impure; and the regulation about the west is not strictly observed. Most kamidana in Izumo, however, face south or east. In the houses of the poorest--often consisting of but one apartment--there can be little choice as to rooms; but it is a rule, observed in the dwellings of the middle cla.s.ses, that the kamidana must not be placed either in the guest room (zashiki) nor in the kitchen; and in shizoku houses its place is usually in one of the smaller family apartments. Respect must be shown it. One must not sleep, for example, or even lie down to rest, with his feet turned towards it. One must not pray before it, or even stand before it, while in a state of religious impurity--such as that entailed by having touched a corpse, or attended a Buddhist funeral, or even during the period of mourning for kindred buried according to the Buddhist rite. Should any member of the family be thus buried, then during fifty days [12] the kamidana must be entirely screened from view with pure white paper, and even the Shinto ofuda, or pious invocations fastened upon the house-door, must have white paper pasted over them.
During the same mourning period the fire in the house is considered unclean; and at the close of the term all the ashes of the braziers and of the kitchen must be cast away, and new fire kindled with a flint and steel. Nor are funerals the only source of legal uncleanliness. Shinto, as the religion of purity and purification, has a Deuteronomy of quite an extensive kind. During certain periods women must not even pray before the miya, much less make offerings or touch the sacred vessels, or kindle the lights of the Kami.
Sec. 8
Before the miya, or whatever holy object of Shinto worship be placed upon the kamidana, are set two quaintly shaped jars for the offerings of sake; two small vases, to contain sprays of the sacred plant sakaki, or offerings of flowers; and a small lamp, shaped like a tiny saucer, where a wick of rush-pith floats in rape-seed oil. Strictly speaking, all these utensils, except the flower-vases, should be made of unglazed red earthenware, such as we find described in the early chapters of the Kojiki: and still at Shinto festivals in Izumo, when sake is drunk in honour of the G.o.ds, it is drunk out of cups of red baked unglazed clay shaped like shallow round dishes. But of late years it has become the fashion to make all the utensils of a fine kamidana of bra.s.s or bronze-- even the hanaike, or flower-vases. Among the poor, the most archaic utensils are still used to a great extent, especially in the remoter country districts; the lamp being a simple saucer or kawarake of red clay; and the flower-vases most often bamboo cups, made by simply cutting a section of bamboo immediately below a joint and about five inches above it.
The brazen lamp is a much more complicated object than the kawarake, which costs but one rin. The bra.s.s lamp costs about twenty-five sen, at least. It consists of two parts. The lower part, shaped like a very shallow, broad winegla.s.s, with a very thick stem, has an interior as well as an exterior rim; and the bottom of a correspondingly broad and shallow bra.s.s cup, which is the upper part and contains the oil, fits exactly into this inner rim. This kind of lamp is always furnished with a small bra.s.s object in the shape of a flat ring, with a stem set at right angles to the surface of the ring. It is used for moving the floating wick and keeping it at any position required; and the little perpendicular stem is long enough to prevent the fingers from touching the oil.
The most curious objects to be seen on any ordinary kamidana are the stoppers of the sake-vessels or o-mikidokkuri ("honourable sake-jars").
These stoppers--o-mikidokkuri-nokuchisashi--may be made of bra.s.s, or of fine thin slips of wood jointed and bent into the singular form required. Properly speaking, the thing is not a real stopper, in spite of its name; its lower part does not fill the mouth of the jar at all: it simply hangs in the orifice like a leaf put there stem downwards. I find it difficult to learn its history; but, though there are many designs of it--the finer ones being of bra.s.s--the shape of all seems to hint at a Buddhist origin. Possibly the shape was borrowed from a Buddhist symbol--the Hoshi-notama, that mystic gem whose lambent glow (iconographically suggested as a playing of flame) is the emblem of Pure Essence; and thus the object would be typical at once of the purity of the wine-offering and the purity of the heart of the giver.
The little lamp may not be lighted every evening in all homes, since there are families too poor to afford even this infinitesimal nightly expenditure of oil. But upon the first, fifteenth, and twenty-eighth of each month the light is always kindled; for these are Shinto holidays of obligation, when offerings must be made to the G.o.ds, and when all uji- ko, or parishioners of a Shinto temple, are supposed to visit their ujigami. In every home on these days sake is poured as an offering into the o-mikidokkuri, and in the vases of the kamidana are placed sprays of the holy sakaki, or sprigs of pine, or fresh flowers. On the first day of the new year the kamidana is always decked with sakaki, moromoki (ferns), and pine-sprigs, and also with a shimenawa; and large double rice cakes are placed upon it as offerings to the G.o.ds.
Sec. 9
But only the ancient G.o.ds of Shinto are worshipped before the kamidana.
The family ancestors or family dead are worshipped either in a separate room (called the mitamaya or "Spirit Chamber"), or, if worshipped according to the Buddhist rites, before the butsuma or butsudan.
The Buddhist family worship coexists in the vast majority of Izumo homes with the Shinto family worship; and whether the dead be honoured in the mitamaya or before the butsudan altogether depends upon the religious traditions of the household. Moreover, there are families in Izumo-- particularly in Kitzuki--whose members do not profess Buddhism in any form, and a very few, belonging to the Shin-shu or Nichirenshu, [13]
whose members do not practise Shinto. But the domestic cult of the dead is maintained, whether the family be Shinto or Buddhist. The ihai or tablets of the Buddhist family dead (Hotoke) are never placed in a special room or shrine, but in the Buddhist household shrine [14] along with the images or pictures of Buddhist divinities usually there inclosed--or, at least, this is always the case when the honours paid them are given according to the Buddhist instead of the Shinto rite. The form of the butsudan or butsuma, the character of its holy images, its ofuda, or its pictures, and even the prayers said before it, differ according to the fifteen different shu, or sects; and a very large volume would have to be written in order to treat the subject of the butsuma exhaustively. Therefore I must content myself with stating that there are Buddhist household shrines of all dimensions, prices, and degrees of magnificence; and that the butsudan of the Shin-shu, although to me the least interesting of all, is popularly considered to be the most beautiful in design and finish. The butsudan of a very poor household may be worth a few cents, but the rich devotee might purchase in Kyoto a shrine worth as many thousands of yen as he could pay.
Though the forms of the butsuma and the character of its contents may greatly vary, the form of the ancestral or mortuary tablet is generally that represented in Fig. 4 of the ill.u.s.trations of ihai given in this book. [15] There are some much more elaborate shapes, costly and rare, and simpler shapes of the cheapest and plainest descriptions; but the form thus ill.u.s.trated is the common one in Izumo and the whole San-indo country. There are differences, however, of size; and the ihai of a man is larger than that of a woman, and has a headpiece also, which the tablet of a female has not; while a child"s ihai is always very small.
The average height of the ihai made for a male adult is a little more than a foot, and its thickness about an inch. It has a top, or headpiece, surmounted by the symbol I of the Hoshi-no-tama or Mystic Gem, and ordinarily decorated with a cloud-design of some kind, and the pedestal is a lotus-flower rising out of clouds. As a general rule all this is richly lacquered and gilded; the tablet itself being lacquered in black, and bearing the posthumous name, or kaimyo, in letters of gold--ken-mu-ji-sho-shin-ji, or other syllables indicating the supposed virtues of the departed. The poorest people, unable to afford such handsome tablets, have ihai made of plain wood; and the kaimyo is sometimes simply written on these in black characters; but more commonly it is written upon a strip of white paper, which is then pasted upon the ihai with rice-paste. The living name is perhaps inscribed upon the back of the tablet. Such tablets acc.u.mulate, of course, with the pa.s.sing of generations; and in certain homes great numbers are preserved.
A beautiful and touching custom still exists in Izumo, and perhaps throughout j.a.pan, although much less common than it used to be. So far as I can learn, however, it was always confined to the cultivated cla.s.ses. When a husband dies, two ihai are made, in case the wife resolves never to marry again. On one of these the kaimyo of the dead man is painted in characters of gold, and on the other that of the living widow; but, in the latter case, the first character of the kaimyo is painted in red, and the other characters in gold. These two tablets are then placed in the household butsuma. Two larger ones similarly inscribed, are placed in the parish temple; but no cup is set before that of the wife. The solitary crimson ideograph signifies a solemn pledge to remain faithful to the memory of the dead. Furthermore, the wife loses her living name among all her friends and relatives, and is thereafter addressed only by a fragment of her kaimyo--as, for example, "Shin-toku-in-San," an abbreviation of the much longer and more sonorous posthumous name, Shin-toku-in-den-joyo-teiso-daishi. [16] Thus to be called by one"s kaimyo is at once an honour to the memory of the husband and the constancy of the bereaved wife. A precisely similar pledge is taken by a man after the loss of a wife to whom he was pa.s.sionately attached; and one crimson letter upon his ihai registers the vow not only in the home but also in the place of public worship. But the widower is never called by his kaimyo, as is the widow.
The first religious duty of the morning in a Buddhist household is to set before the tablets of the dead a little cup of tea, made with the first hot water prepared--O-Hotoke-San-nio-cha-to-ageru. [17] Daily offerings of boiled rice are also made; and fresh flowers are put in the shrine vases; and incense--although not allowed by Shinto--is burned before the tablets. At night, and also during the day upon certain festivals, both candles and a small oil-lamp are lighted in the butsuma--a lamp somewhat differently shaped from the lamp of the miya and called rinto On the day of each month corresponding to the date of death a little repast is served before the tablets, consisting of shojin-ryori only, the vegetarian food of the. Buddhists. But as Shinto family worship has its special annual festival, which endures from the first to the third day of the new year, so Buddhist ancestor-worship has its yearly Bonku, or Bommatsuri, lasting from the thirteenth to the sixteenth day of the seventh month. This is the Buddhist Feast of Souls.
Then the butsuma is decorated to the utmost, special offerings of food and of flowers are made, and all the house is made beautiful to welcome the coming of the ghostly visitors.
Now Shinto, like Buddhism, has its ihai; but these are of the simplest possible shape and material--mere slips of plain white wood. The average height is only about eight inches. These tablets are either placed in a special miya kept in a different room from that in which the shrine of the Kami is erected, or else simply arranged on a small shelf called by the people Mitama-San-no-tana,--"the Shelf of the August Spirits." The shelf or the shrine of the ancestors and household dead is placed always at a considerable height in the mitamaya or soreisha (as the Spirit Chamber is sometimes called), just as is the miya of the Kami in the other apartment. Sometimes no tablets are used, the name being simply painted upon the woodwork of the Spirit Shrine. But Shinto has no kaimyo: the living name of the dead is written upon the ihai, with the sole addition of the word "Mitama" (Spirit). And monthly upon the day corresponding to the menstrual date of death, offerings of fish, wine, and other food are made to the spirits, accompanied by special prayer.
[18] The Mitama-San have also their particular lamps and flower-vases, and, though in lesser degree, are honoured with rites like those of the Kami.
The prayers uttered before the ihai of either faith begin with the respective religious formulas of Shinto or of Buddhism. The Shintoist, clapping his hands thrice or four times, [19] first utters the sacramental Harai-tamai. The Buddhist, according to his sect, murmurs Namu-myo-ho-ren-ge-kyo, or Namu Amida Butsu, or some other holy words of prayer or of praise to the Buddha, ere commencing his prayer to the ancestors. The words said to them are seldom spoken aloud, either by Shintoist or Buddhist: they are either whispered very low under the breath, or shaped only within the heart.
Sec. 10
At nightfall in Izumo homes the lamps of the G.o.ds and of the ancestors are kindled, either by a trusted servant or by some member of the family. Shinto orthodox regulations require that the lamps should be filled with pure vegetable oil only--tomoshiabura--and oil of rape-seed is customarily used. However, there is an evident inclination among the poorer cla.s.ses to subst.i.tute a microscopic kerosene lamp for the ancient form of utensil. But by the strictly orthodox this is held to be very wrong, and even to light the lamps with a match is somewhat heretical.
For it is not supposed that matches are always made with pure substances, and the lights of the Kami should be kindled only with purest fire--that holy natural fire which lies hidden within all things.
Therefore in some little closet in the home of any strictly orthodox Shinto family there is always a small box containing the ancient instruments used for the lighting of" holy fire. These consist of the hi-uchi-ishi, or "fire-strike-stone"; the hi-uchi-gane, or steel; the hokuchi, or tinder, made of dried moss; and the tsukegi, fine slivers of resinous pine. A little tinder is laid upon the flint and set smouldering with a few strokes of the steel, and blown upon until it flames. A slip of pine is then ignited at this flame, and with it the lamps of the ancestors and the G.o.ds are lighted. If several great deities are represented in the miya or upon the kamidana by several ofuda, then a separate lamp is sometimes lighted for each; and if there be a butsuma in the dwelling, its tapers or lamp are lighted at the same time.
Although the use of the flint and steel for lighting the lamps of the G.o.ds will probably have become obsolete within another generation, it still prevails largely in Izumo, especially in the country districts.
Even where the safety-match has entirely supplanted the orthodox utensils, the orthodox sentiment shows itself in the matter of the choice of matches to be used. Foreign matches are inadmissible: the native matchmaker quite successfully represented that foreign matches contained phosphorus "made from the bones of dead animals," and that to kindle the lights of the Kami with such unholy fire would be sacrilege.
In other parts of j.a.pan the matchmakers stamped upon their boxes the words: "Saikyo go honzon yo" (Fit for the use of the August High Temple of Saikyo). [20] But Shinto sentiment in Izumo was too strong to be affected much by any such declaration: indeed, the recommendation of the matches as suitable for use in a Shin-shu temple was of itself sufficient to prejudice Shintoists against them. Accordingly special precautions had to be taken before safety-matches could be satisfactorily introduced into the Province of the G.o.ds. Izumo match- boxes now bear the inscription: "Pure, and fit to use for kindling the lamps of the Kami, or of the Hotoke!"
The inevitable danger to all things in j.a.pan is fire. It is the traditional rule that when a house takes fire, the first objects to be saved, if possible, are the household G.o.ds and the tablets of the ancestors. It is even said that if these are saved, most of the family valuables are certain to be saved, and that if these are lost, all is lost.
Sec. 11
The terms soreisha and mitamaya, as used in Izumo, may, I am told, signify either the small miya in which the Shinto ihai (usually made of cherry-wood) is kept, or that part of the dwelling in which it is placed, and where the offerings are made. These, by all who can afford it, are served upon tables of plain white wood, and of the same high narrow form as the tables upon which offerings are made in the temples and at public funeral ceremonies.
The most ordinary form of prayer addressed to the ancient ancestors in the household cult of Shinto is not uttered aloud. After p.r.o.nouncing the initial formula of all popular Shinto prayer, "Harai-tamai," etc., the worshipper says, with his heart only--"Spirits august of our far-off ancestors, ye forefathers of the generations, and of our families and of our kindred, unto you, the founders of our homes, we this day utter the gladness of our thanks."
In the family cult of the Buddhists a distinction is made between the household Hotoke--the souls of those long dead--and the souls of those but recently deceased. These last are called Shin-botoke, "new Buddhas,"
or more strictly, "the newly dead." No direct request for any supernatural favour is made to a Shin-botoke; for, though respectfully called Hotoke, the freshly departed soul is not really deemed to have reached Buddhahood: it is only on the long road thither, and is in need itself, perhaps, of aid, rather than capable of giving aid. Indeed, among the deeply pious its condition is a matter of affectionate concern. And especially is this the case when a little child dies; for it is thought that the soul of an infant is feeble and exposed to many dangers. Wherefore a mother, speaking to the departed soul of her child, will advise it, admonish it, command it tenderly, as if addressing a living son or daughter. The ordinary words said in Izumo homes to any Shin-botoke take rather the form of adjuration or counsel than of prayer, such as these:--
"Jobutsu seyo," or "Jobutsu shimasare." [Do thou become a Buddha.]
"Mayo na yo." [Go not astray; or, Be never deluded.]
"Miren-wo nokorazu." [Suffer no regret (for this world) to linger with thee.]
These prayers are never uttered aloud. Much more in accordance with the Occidental idea of prayer is the following, uttered by Shin-shu believers on behalf of a Shin-botoke:
"O-mukai kudasare Amida-Sama." [Vouchsafe, O Lord Amida, augustly to welcome (this soul).]
Needless to say that ancestor-worship, although adopted in China and j.a.pan into Buddhism, is not of Buddhist origin. Needless also to say that Buddhism discountenances suicide. Yet in j.a.pan, anxiety about the condition of the soul of the departed often caused suicide--or at least justified it on the part of those who, though accepting Buddhist dogma, might adhere to primitive custom. Retainers killed themselves in the belief that by dying they might give to the soul of their lord or lady, counsel, aid, and service. Thus in the novel Hogen-nomono-gatari, a retainer is made to say after the death of his young master:--"Over the mountain of Shide, over the ghostly River of Sanzu, who will conduct him? If he be afraid, will he not call my name, as he was wont to do?
Surely better that, by slaying myself, I go to serve him as of old, than to linger here, and mourn for him in vain."
In Buddhist household worship, the prayers addressed to the family Hotoke proper, the souls of those long dead, are very different from the addresses made to the Shin-botoke. The following are a few examples: they are always said under the breath:
"Kanai anzen." [(Vouchsafe) that our family may be preserved.]
"Enmei sakusai." [That we may enjoy long life without sorrow.]
"Shobai hanjo." [That our business may prosper.] [Said only by merchants and tradesmen.]
"Shison chokin." [That the perpetuity of our descent may be a.s.sured.]
"Onteki taisan." [That our enemies be scattered.]
"Yakubyo shometsu." [That pestilence may not come nigh us.]
Some of the above are used also by Shinto worshippers. The old samurai still repeat the special prayers of their caste:--
"Tenka taihei." [That long peace may prevail throughout the world.]
"Bu-un chokyu." [That we may have eternal good-fortune in war.]
"Ka-ei-manzoku." [That our house (family) may for ever remain fortunate.]