It is so narrow, the Street of the Aged Men, that by stretching out one"s arms one can touch the figured sign-draperies before its tiny shops on both sides at once. And these little ark-shaped houses really seem toy-houses; that in which Akira lives is even smaller than the rest, having no shop in it, and no miniature second story. It is all closed up. Akira slides back the wooden amado which forms the door, and then the paper-paned screens behind it; and the tiny structure, thus opened, with its light unpainted woodwork and painted paper part.i.tions, looks something like a great bird-cage. But the rush matting of the elevated floor is fresh, sweet-smelling, spotless; and as we take off our footgear to mount upon it I see that all within is neat, curious, and pretty.
"The woman has gone out," says Akira, setting the smoking-box (hibachi) in the middle of the floor, and spreading beside it a little mat for me to squat upon.
"But what is this, Akira?" I ask, pointing to a thin board suspended by a ribbon on the wall--a board so cut from the middle of a branch as to leave the bark along its edges. There are two columns of mysterious signs exquisitely painted upon it.
"Oh, that is a calendar," answers Akira. "On the right side are the names of the months having thirty-one days; on the left, the names of those having less. Now here is a household shrine."
Occupying the alcove, which is an indispensable part of the structure of j.a.panese guest-rooms, is a native cabinet painted with figures of flying birds; and on this cabinet stands the butsuma. It is a small lacquered and gilded shrine, with little doors modelled after those of a temple gate--a shrine very quaint, very much dilapidated (one door has lost its hinges), but still a dainty thing despite its crackled lacquer and faded gilding. Akira opens it with a sort of compa.s.sionate smile; and I look inside for the image. There is none; only a wooden tablet with a band of white paper attached to it, bearing j.a.panese characters--the name of a dead baby girl--and a vase of expiring flowers, a tiny print of Kwannon, the G.o.ddess of Mercy, and a cup filled with ashes of incense.
"Tomorrow," Akira says, "she will decorate this, and make the offerings of food to the little one."
Hanging from the ceiling, on the opposite side of the room, and in front of the shrine, is a wonderful, charming, funny, white-and-rosy mask-- the face of a laughing, chubby girl with two mysterious spots upon her forehead, the face of Otaf.u.ku. [2] It twirls round and round in the soft air-current coming through the open shoji; and every time those funny black eyes, half shut with laughter, look at me, I cannot help smiling. And hanging still higher, I see little Shinto emblems of paper (gohei), a miniature mitre-shaped cap in likeness of those worn in the sacred dances, a pasteboard emblem of the magic gem (Nio-i hojiu) which the G.o.ds bear in their hands, a small j.a.panese doll, and a little wind- wheel which will spin around with the least puff of air, and other indescribable toys, mostly symbolic, such as are sold on festal days in the courts of the temples--the playthings of the dead child.
"Komban!" exclaims a very gentle voice behind us. The mother is standing there, smiling as if pleased at the stranger"s interest in her butsuma-- a middle-aged woman of the poorest cla.s.s, not comely, but with a most kindly face. We return her evening greeting; and while I sit down upon the little mat laid before the hibachi, Akira whispers something to her, with the result that a small kettle is at once set to boil over a very small charcoal furnace. We are probably going to have some tea.
As Akira takes his seat before me, on the other side of the hibachi, I ask him:
"What was the name I saw on the tablet?"
"The name which you saw," he answers, "was not the real name. The real name is written upon the other side. After death another name is given by the priest. A dead boy is called Ryochi Doji; a dead girl, Mioyo Donyo."
While we are speaking, the woman approaches the little shrine, opens it, arranges the objects in it, lights the tiny lamp, and with joined hands and bowed head begins to pray. Totally unembarra.s.sed by our presence and our chatter she seems, as one accustomed to do what is right and beautiful heedless of human opinion; praying with that brave, true frankness which belongs to the poor only of this world--those simple souls who never have any secret to hide, either from each other or from heaven, and of whom Ruskin n.o.bly said, "These are our holiest." I do not know what words her heart is murmuring: I hear only at moments that soft sibilant sound, made by gently drawing the breath through the lips, which among this kind people is a token of humblest desire to please.
As I watch the tender little rite, I become aware of something dimly astir in the mystery of my own life--vaguely, indefinably familiar, like a memory ancestral, like the revival of a sensation forgotten two thousand years. Blended in some strange way it seems to be with my faint knowledge of an elder world, whose household G.o.ds were also the beloved dead; and there is a weird sweetness in this place, like a shadowing of Lares.
Then, her brief prayer over, she turns to her miniature furnace again.
She talks and laughs with Akira; she prepares the tea, pours it out in tiny cups and serves it to us, kneeling in that graceful att.i.tude-- picturesque, traditional--which for six hundred years has been the att.i.tude of the j.a.panese woman serving tea. Verily, no small part of the life of the woman of j.a.pan is spent thus in serving little cups of tea.
Even as a ghost, she appears in popular prints offering to somebody spectral tea-cups of spectral tea. Of all j.a.panese ghost-pictures, I know of none more pathetic than that in which the phantom of a woman kneeling humbly offers to her haunted and remorseful murderer a little cup of tea!
"Now let us go to the Bon-ichi," says Akira, rising; "she must go there herself soon, and it is already getting dark. Sayonara!"
It is indeed almost dark as we leave the little house: stars are pointing in the strip of sky above the street; but it is a beautiful night for a walk, with a tepid breeze blowing at intervals, and sending long flutterings through the miles of shop draperies. The market is in the narrow street at the verge of the city, just below the hill where the great Buddhist temple of Zoto-Kuin stands--in the Motomachi, only ten squares away.
Sec. 5
The curious narrow street is one long blaze of lights--lights of lantern signs, lights of torches and lamps illuminating unfamiliar rows of little stands and booths set out in the thoroughfare before all the shop-fronts on each side; making two far-converging lines of multi- coloured fire. Between these moves a dense throng, filling the night with a clatter of geta that drowns even the tide-like murmuring of voices and the cries of the merchant. But how gentle the movement!- there is no jostling, no rudeness; everybody, even the weakest and smallest, has a chance to see everything; and there are many things to see.
"Hasu-no-hana!--hasu-no-hana!" Here are the venders of lotus-flowers for the tombs and the altars, of lotus leaves in which to wrap the food of the beloved ghosts. The leaves, folded into bundles, are heaped upon tiny tables; the lotus-flowers, buds and blossoms intermingled, are fixed upright in immense bunches, supported by light frames of bamboo.
"Ogara!--ogara-ya! White sheaves of long peeled rods. These are hemp- sticks. The thinner ends can be broken up into hashi for the use of the ghosts; the rest must be consumed in the mukaebi. Rightly all these sticks should be made of pine; but pine is too scarce and dear for the poor folk of this district, so the ogara are subst.i.tuted.
"Kawarake!--kawarake-ya!" The dishes of the ghosts: small red shallow platters of unglazed earthenware; primeval pottery suku-makemasu!" Eh!
what is all this? A little booth shaped like a sentry-box, all made of laths, covered with a red-and-white chess pattern of paper; and out of this frail structure issues a shrilling keen as the sound of leaking steam. "Oh, that is only insects," says Akira, laughing; "nothing to do with the Bonku." Insects, yes!--in cages! The shrilling is made by scores of huge green crickets, each prisoned in a tiny bamboo cage by itself. "They are fed with eggplant and melon rind," continues Akira, "and sold to children to play with." And there are also beautiful little cages full of fireflies--cages covered with brown mosquito-netting, upon each of which some simple but very pretty design in bright colours has been dashed by a j.a.panese brush. One cricket and cage, two cents.
Fifteen fireflies and cage, five cents.
Here on a street corner squats a blue-robed boy behind a low wooden table, selling wooden boxes about as big as match-boxes, with red paper hinges. Beside the piles of these little boxes on the table are shallow dishes filled with clear water, in which extraordinary thin flat shapes are floating--shapes of flowers, trees, birds, boats, men, and women.
Open a box; it costs only two cents. Inside, wrapped in tissue paper, are bundles of little pale sticks, like round match-sticks, with pink ends. Drop one into the water, it instantly unrolls and expands into the likeness of a lotus-flower. Another transforms itself into a fish. A third becomes a boat. A fourth changes to an owl. A fifth becomes a tea- plant, covered with leaves and blossoms. . . . So delicate are these things that, once immersed, you cannot handle them without breaking them. They are made of seaweed.
"Tsukuri hana!--tsukuri-hana-wa-irimasenka?" The sellers of artificial flowers, marvellous chrysanthemums and lotus-plants of paper, imitations of bud and leaf and flower so cunningly wrought that the eye alone cannot detect the beautiful trickery. It is only right that these should cost much more than their living counterparts.
Sec. 6
High above the thronging and the clamour and the myriad fires of the merchants, the great Shingon temple at the end of the radiant street towers upon its hill against the starry night, weirdly, like a dream-- strangely illuminated by rows of paper lanterns hung all along its curving eaves; and the flowing of the crowd bears me thither. Out of the broad entrance, over a dark gliding ma.s.s which I know to be heads and shoulders of crowding worshippers, beams a broad band of yellow light; and before reaching the lion-guarded steps I hear the continuous clanging of the temple gong, each clang the signal of an offering and a prayer. Doubtless a cataract of cash is pouring into the great alms- chest; for to-night is the Festival of Yakushi-Nyorai, the Physician of Souls. Borne to the steps at last, I find myself able to halt a moment, despite the pressure of the throng, before the stand of a lantern-seller selling the most beautiful lanterns that I have ever seen. Each is a gigantic lotus-flower of paper, so perfectly made in every detail as to seem a great living blossom freshly plucked; the petals are crimson at their bases, paling to white at their tips; the calyx is a faultless mimicry of nature, and beneath it hangs a beautiful fringe of paper cuttings, coloured with the colours of the flower, green below the calyx, white in the middle, crimson at the ends. In the heart of the blossom is set a microscopic oil-lamp of baked clay; and this being lighted, all the flower becomes luminous, diaphanous--a lotus of white and crimson fire. There is a slender gilded wooden hoop by which to hang it up, and the price is four cents! How can people afford to make such things for four cents, even in this country of astounding cheapness?
Akira is trying to tell me something about the hyaku-hachino-mukaebi, the Hundred and Eight Fires, to be lighted to-morrow evening, which bear some figurative relation unto the Hundred and Eight Foolish Desires; but I cannot hear him for the clatter of the geta and the komageta, the wooden clogs and wooden sandals of the worshippers ascending to the shrine of Yakushi-Nyorai. The light straw sandals of the poorer men, the zori and the waraji, are silent; the great clatter is really made by the delicate feet of women and girls, balancing themselves carefully upon their noisy geta. And most of these little feet are clad with spotless tabi, white as a white lotus. White feet of little blue-robed mothers they mostly are--mothers climbing patiently and smilingly, with pretty placid babies at their backs, up the hill to Buddha.
And while through the tinted lantern light I wander on with the gentle noisy people, up the great steps of stone, between other displays of lotus-blossoms, between other high hedgerows of paper flowers, my thought suddenly goes back to the little broken shrine in the poor woman"s room, with the humble playthings hanging before it, and the laughing, twirling mask of Otaf.u.ku. I see the happy, funny little eyes, oblique and silky-shadowed like Otaf.u.ku"s own, which used to look at those toys,--toys in which the fresh child-senses found a charm that I can but faintly divine, a delight hereditary, ancestral. I see the tender little creature being borne, as it was doubtless borne many times, through just such a peaceful throng as this, in just such a lukewarm, luminous night, peeping over the mother"s shoulder, softly clinging at her neck with tiny hands.
Somewhere among this mult.i.tude she is--the mother. She will feel again to-night the faint touch of little hands, yet will not turn her head to look and laugh, as in other days.
Chapter Six
Bon-odori
Sec. 1
Over the mountains to Izumo, the land of the Kamiyo, [1] the land of the Ancient G.o.ds. A journey of four days by kuruma, with strong runners, from the Pacific to the Sea of j.a.pan; for we have taken the longest and least frequented route.
Through valleys most of this long route lies, valleys always open to higher valleys, while the road ascends, valleys between mountains with rice-fields ascending their slopes by successions of diked terraces which look like enormous green flights of steps. Above them are shadowing sombre forests of cedar and pine; and above these wooded summits loom indigo shapes of farther hills overtopped by peaked silhouettes of vapoury grey. The air is lukewarm and windless; and distances are gauzed by delicate mists; and in this tenderest of blue skies, this j.a.panese sky which always seems to me loftier than any other sky which I ever saw, there are only, day after day, some few filmy, spectral, diaphanous white wandering things: like ghosts of clouds, riding on the wind.
But sometimes, as the road ascends, the rice-.fields disappear a while: fields of barley and of indigo, and of rye and of cotton, fringe the route for a little s.p.a.ce; and then it plunges into forest shadows. Above all else, the forests of cedar sometimes bordering the way are astonishments; never outside of the tropics did I see any growths comparable for density and perpendicularity with these. Every trunk is straight and bare as a pillar: the whole front presents the spectacle of an immeasurable ma.s.sing of pallid columns towering up into a cloud of sombre foliage so dense that one can distinguish nothing overhead but branchings lost in shadow. And the profundities beyond the rare gaps in the palisade of blanched trunks are night-black, as in Dore"s pictures of fir woods.
No more great towns; only thatched villages nestling in the folds of the hills, each with its Buddhist temple, lifting a tilted roof of blue-grey tiles above the congregation of thatched homesteads, and its miya, or Shinto shrine, with a torii before it like a great ideograph shaped in stone or wood. But Buddhism still dominates; every hilltop has its tera; and the statues of Buddhas or of Bodhisattvas appear by the roadside, as we travel on, with the regularity of milestones. Often a village tera is so large that the cottages of the rustic folk about it seem like little out-houses; and the traveller wonders how so costly an edifice of prayer can be supported by a community so humble. And everywhere the signs of the gentle faith appear: its ideographs and symbols are chiselled upon the faces of the rocks; its icons smile upon you from every shadowy recess by the way; even the very landscape betimes would seem to have been moulded by the soul of it, where hills rise softly as a prayer. And the summits of some are domed like the head of Shaka, and the dark bossy frondage that clothes them might seem the cl.u.s.tering of his curls.
But gradually, with the pa.s.sing of the days, as we journey into the loftier west, I see fewer and fewer tera. Such Buddhist temples as we pa.s.s appear small and poor; and the wayside images become rarer and rarer. But the symbols of Shinto are more numerous, and the structure of its miya larger and loftier. And the torii are visible everywhere, and tower higher, before the approaches to villages, before the entrances of courts guarded by strangely grotesque lions and foxes of stone, and before stairways of old mossed rock, upsloping, between dense growths of ancient cedar and pine, to shrines that moulder in the twilight of holy groves.
At one little village I see, just beyond, the torii leading to a great Shinto temple, a particularly odd small shrine, and feel impelled by curiosity to examine it. Leaning against its closed doors are many short gnarled sticks in a row, miniature clubs. Irreverently removing these, and opening the little doors, Akira bids me look within. I see only a mask--the mask of a goblin, a Tengu, grotesque beyond description, with an enormous nose--so grotesque that I feel remorse for having looked at it.
The sticks are votive offerings. By dedicating one to the shrine, it is believed that the Tengu may be induced to drive one"s enemies away.
Goblin-shaped though they appear in all j.a.panese paintings and carvings of them, the Tengu-Sama are divinities, lesser divinities, lords of the art of fencing and the use of all weapons.
And other changes gradually become manifest. Akira complains that he can no longer understand the language of the people. We are traversing regions of dialects. The houses are also architecturally different from those of the country-folk of the north-east; their high thatched roofs are curiously decorated with bundles of straw fastened to a pole of bamboo parallel with the roof-ridge, and elevated about a foot above it.
The complexion of the peasantry is darker than in the north-east; and I see no more of those charming rosy faces one observes among the women of the Tokyo districts. And the peasants wear different hats, hats pointed like the straw roofs of those little wayside temples curiously enough called an (which means a straw hat).
The weather is more than warm, rendering clothing oppressive; and as we pa.s.s through the little villages along the road, I see much healthy cleanly nudity: pretty naked children; brown men and boys with only a soft narrow white cloth about their loins, asleep on the matted floors, all the paper screens of the houses having been removed to admit the breeze. The men seem to be lightly and supply built; but I see no saliency of muscles; the lines of the figure are always smooth. Before almost every dwelling, indigo, spread out upon little mats of rice straw, may be seen drying in the sun.
The country-folk gaze wonderingly at the foreigner. At various places where we halt, old men approach to touch my clothes, apologising with humble bows and winning smiles for their very natural curiosity, and asking my interpreter all sorts of odd questions. Gentler and kindlier faces I never beheld; and they reflect the souls behind them; never yet have I heard a voice raised in anger, nor observed an unkindly act.
And each day, as we travel, the country becomes more beautiful-- beautiful with that fantasticality of landscape only to be found in volcanic lands. But for the dark forests of cedar and pine, and this far faint dreamy sky, and the soft whiteness of the light, there are moments of our journey when I could fancy myself again in the West Indies, ascending some winding way over the mornes of Dominica or of Martinique.
And, indeed, I find myself sometimes looking against the horizon glow for shapes of palms and ceibas. But the brighter green of the valleys and of the mountain-slopes beneath the woods is not the green of young cane, but of rice-fields--thousands upon thousands of tiny rice-fields no larger than cottage gardens, separated from each other by narrow serpentine dikes.
Sec. 2
In the very heart of a mountain range, while rolling along the verge of a precipice above rice-fields, I catch sight of a little shrine in a cavity of the cliff overhanging the way, and halt to examine it. The sides and sloping roof of the shrine are formed by slabs of unhewn rock.
Within smiles a rudely chiselled image of Bato-Kwannon--Kwannon-with- the-Horse"s-Head--and before it bunches of wild flowers have been placed, and an earthen incense-cup, and scattered offerings of dry rice.
Contrary to the idea suggested by the strange name, this form of Kwannon is not horse-headed; but the head of a horse is sculptured upon the tiara worn by the divinity. And the symbolism is fully explained by a large wooden sotoba planted beside the shrine, and bearing, among other inscriptions, the words, "Bato Kwan-ze-on Bosatsu, giu ba bodai han ye."
For Bato-Kwannon protects the horses and the cattle of the peasant; and he prays her not only that his dumb servants may be preserved from sickness, but also that their spirits may enter after death, into a happier state of existence. Near the sotoba there has been erected a wooden framework about four feet square, filled with little tablets of pine set edge to edge so as to form one smooth surface; and on these are written, in rows of hundreds, the names of all who subscribed for the statue and its shrine. The number announced is ten thousand. But the whole cost could not have exceeded ten j.a.panese dollars (yen); wherefore I surmise that each subscriber gave not more than one rin--one tenth of one sen, or cent. For the hyakusho are unspeakably poor. [2]