Ancient Tales and Folk-Lore of Japan Part 10

Accordingly, next morning she started off at daybreak, carrying her present in a basket. By good fortune she found the Recluse at home, sharpening his axes, but otherwise taking a holiday.

'I have come, sir, to thank you again for your brave rescue of myself the other day, and 1 have brought a small present, which, I trust, however unworthy, you will deign to accept,' said the love-sick Choyo.

'There is no reason to thank me for performing a common duty,' said the Recluse; but by so fair a pair of lips as yours it is pleasing to be thanked, and I feel the great honour. The gift, however, I cannot accept; for then I should be the debtor, which for a man is wrong.'

Choyo felt both flattered and rebuffed at this speech, and tried again to get the Recluse to accept her present; but, though her attempts led to friendly conversation and to chaff, he would not do so, and Choyo left, saying: 'Well, you have beaten me to-day; but I will return, and in time I shall beat you and make you accept a gift from me.'

'Come here when you like,' answered the Recluse. 'I shall always be glad to see you, for you are a ray of light in my miserable but; but never shall you place me under an obligation by making me accept a gift.'

It was a curious answer, thought Choyo as she left; but 'Oh, how handsome he is, and how I love him! and anyway I will visit him again, often, and see who wins in the end.'

Such was the a.s.surance of so beautiful a girl as Choyo. She felt that she must conquer in the end.

For the next two months she visited the Recluse often, and they sat and talked. He brought her wild-flowers of great rarity and beauty from the highest mountains, and berries to eat; but never once did he make love to her or even accept the slightest present from her hands. That did not deter Choyo from pursuing her love. She was determined to win in the end, and she even felt that in a way this strange man loved her as she loved him, but for some reason would not say so.

One day in the third month after her rescue Choyo again went to see the Recluse. He was not at home: so she sat and waited, looking round the miserable hut and thinking what a pity it was that so n.o.ble a man should live in such a state, when she, who was well off, was only too anxious to marry him;--and of her own beauty she knew well. While she was thus musing, the woodcutter returned, not in his usual rags, but in the handsome costume of a j.a.panese samurai, and greatly astonished was she as she rose to greet him.

'Ah, fair Choyo, you are surprised to see me now as I am, and it is also with sorrow that I must tell you what I do, for I know well what is in both your heart and mind. To-day we must part for ever, for I am going away.'

Choyo flung herself upon the floor, weeping bitterly, and then rising, said, between her sobs: 'Oh, now, this cannot be! You must not leave me, but take me with you. Hitherto I have said nothing, because it is not for a maid to declare her love; but I love you, and have loved you ever since the day you saved me from the robbers. Take me with you, no matter where; even to the Cave where the Demons of h.e.l.l live will I follow you if you will but let me! You must, for I cannot be happy without you.'

'Alas,' cried the Recluse, 'this cannot be! It is impossible; for I am a j.a.panese, not a Korean. Though I love you as much as you love me, we cannot be united. My name is Sawada Shigeoki. I am a samurai from Kurume. Ten years ago I committed a political offence and had to fly from my country. I came to Korea disguised as a woodcutter, and until I met you I had not a happy day. Now our Government is changed and I am free to return home. To you I have told this story, and to you alone. Forgive my heartlessness in leaving you. I do so with tears in my eyes and sorrow in my heart. Farewell!' So saying, the 'brave samurai' (as my raconteur calls him) strode from the hut, never to see poor Choyo again.

Choyo continued to weep until darkness came on and it was too late for her to return home in safety: so she spent the night where she was, in weeping. Next morning she was found by her servants almost demented with fever. She was carried to her home, and for three months was seriously ill. On her recovery she gave most of her money to temples, and in charity; she sold her house, keeping only enough money to buy herself rice, and spent the remainder of her days alone in the little hut at the foot of Mount Kanzanrei, where at the age of twenty-one she was found dead of a broken heart. The samurai was brave; but was he n.o.ble in spite of his haughty national pride? To the j.a.panese mind he acted as did Buddha when he renounced his worldly loves. What chance is there, if all men act thus, of a sincere friendship between j.a.pan and Korea?

Mad Joan, Though Muttering, is Dead and a Skeleton.

x.x.xV WHITE BONE MOUNTAIN.

AT the foot of Mount Shumongatake, up in the northwestern province of Echigo, once stood, and probably even still stands in rotten or repaired state, a temple of some importance, inasmuch as it was the burial-ground of the feudal Lord Yamana's ancestors. The name of the temple was Fumonji, and many high and important priests kept it up generation after generation, owing to the early help received from Lord Yamana's relations. Among the priests who presided over this temple was one named Ajari Joan, who was the adopted son of the Otomo family.

Ajari was learned and virtuous, and had many followers; but one day the sight of a most attractive girl called Kiku,A 1 whose age was eighteen, upset all his religious equilibrium. He fell desperately in love with her, offering to sacrifice his position and reputation if she Would only listen to his prayer and marry him; but the lovely O Kiku San refused all his entreaties. A year later she was taken seriously ill with fever and died, and whispers went abroad that Ajari the priest had cursed her in his jealousy and brought about her illness and her death. The rumour was not exactly without reason, for Ajari went mad within a week of O Kiku's death. He neglected his services, and then got worse, running wildly about the temple, shrieking at night and frightening all those who came near. Finally, one night he dug up the body of O Kiku and ate part of her flesh.

People declared that he had turned into the Devil, and none dared go near the temple; even the younger priests left, until at last he was alone. So terrified were the people, none approached the temple, which soon ran to rack and ruin. Th.o.r.n.y bushes grew on the roof, moss on the hitherto polished and matted floors; birds built their nests inside, perched on the mortuary tablets, and made a mess of everything; the temple, which had once been a masterpiece of beauty, became a rotting ruin.

One summer evening, some six or seven months later, an old woman who owned a tea-house at the foot of Shumongatake Mountain was about to close her shutters when she was terrified at the sight of a priest with a white cap on his head approaching. 'The Devil Priest! The Devil Priest!' she cried as she slammed the last shutter in his face. 'Get away, get away! We can't have you here.'

'What do you mean by "Devil Priest"? I am a travelling or pilgrim priest, not a robber. Let me in at once, for I want both rest and refreshment,' cried the voice from outside. The old woman looked through a crack in the shutters, and saw that it was not the dreaded maniac, but a venerable pilgrim priest: so she opened the door and let him in, profuse in her apologies, and telling him how they were all frightened out of their wits by the priest of Fumonji Temple who had gone mad over a love-affair.

'Oh, sir, it is truly terrible! We hardly dare go within half a mile of the temple now, and some day the mad priest is sure to come out of it and kill some of us.'

'Do you mean to tell me that a priest has so far forgotten himself as to break through the teachings of Buddha and make himself the slave of worldly pa.s.sions?' asked the traveller.

'I don't know about the worldly pa.s.sions,' cried the old lady; 'but our priest has turned into a devil, as all the people hereabouts will tell you, for he has even dug up and eaten of the flesh of the poor girl whom he caused to die by his cursing!'

'There have been instances of people turning devils,' said the priest; 'but they are usually common people and not priests. A courtier of the Emperor So's turned into a serpent, the wife of Yosei into a moth, the mother of Ogan into a YashaA 1; but I have never heard of a priest turning into a devil. Besides, Ajari Joan, your priest at Fumonji Temple, was a virtuous and clever man, I have always heard. I have cone here, in fact, to do myself the honour of meeting him, and to-morrow I shall go and see him.'

The old lady served the priest with tea and begged him to think of no such thing; but he persisted, and said that on the morrow he would do as he mentioned, and read the mad priest a lecture; and then he laid himself down to rest for the night.

Next afternoon the old priest, true to his word, started for the Fumonji Temple, the old lady accompanying him for the first part of the walk, to the place where the path which led to the temple turned up the mountain, and there she bade him good-bye, refusing to go another step.

The sun was beginning to set as the priest came in sight of the temple, and he saw that the place was in great disorder. The gates had tumbled off their hinges, withered leaves were thickly strewn everywhere and crumpled under his feet; but he walked boldly on, and struck a small temple-bell with his staff. At the sound came many birds and bats from the temple, the bats flapping round his head; but there was no other sign of life. He struck the bell again with renewed force, and it boomed and clanged in echoes. At last a thin, miserable-looking priest came out, and, looking wildly about, said: 'Who are you, and why have you come here? The temple has long since been deserted, for some reason which I cannot understand. If you want lodging you must go to the village. There is neither food nor bedding here.'

'I am a priest from Wakasa Province. The pretty scenery and clear streams have caused me to linger long on my journey. It is too late now to go to the village, and I am too tired: so please let me remain for the night,' said the priest. The other made answer: 'I cannot order you away. This place is no longer more than a ruined shed. You can stay if you like; but you can have neither food nor bedding.' Having said this, he sat on the corner of a rock, while the pilgrim priest sat on another, close by. Neither spoke until it was dark and the moon had risen. Then the mad priest said, 'Find what place you can inside to sleep. There are no beds; but what there is of the roof keeps the mountain dew from falling on you during the night, and it falls heavily here and wets you through.' Then he went into the temple--the pilgrim priest could not tell where, for it was dark and he could not follow, the place being littered with idols and beams and furniture which the mad priest had hacked to pieces in the early stages of his madness. The pilgrim, therefore, felt his way about until he found himself between a large fallen idol and a wall; and here he decided to spend the night, it being as safe a place in which to hide from the maniac as any he could find without knowing his way about or having a light. Fortunately for himself, he was a strong and healthy old man and was well able to do without food, and also to stand unharmed the piercing and damp cold. The pilgrim priest could hear the sound of the many streams which gurgled down the mountain-side. There was also the unpleasant sound of squeaking rats as they chased and fought, and of bats which flew in and out of the place, and of hooting owls; but beyond this nothing--nothing of the mad priest. Hour after hour pa.s.sed thus until one o'clock, when suddenly, just as the pilgrim felt himself dozing off, he was aroused by a noise. The whole temple seemed as if it were being knocked down. Shutters were slammed with such violence that they fell to the floor; right and left idols and furniture were being hurled about. In and out ran the sound of the naked pattering feet of the crazed priest, who shouted: 'Oh, where is the beautiful O Kiku, my sweetly beloved Kiku? Oh, where, oh, where is she? The G.o.ds and the devils have combined to defraud me of her, and I care for neither and defy them all. Kiku, Kiku, come to me!'

The pilgrim, thinking his cramped position would be dangerous if the maniac came near him, availed himself of an opportunity, when the latter was in a far-off part of the temple, to get out into the grounds and hide himself again. It would be easier to see what went on, thought he, and to run if necessary.

He hid himself first in one part of the grounds and then in another. Meanwhile the mad priest paid several rushing visits to the outsides of the temple, keeping up all the time his awful cries for O Kiku. Towards morning he retired once more to the part of the temple in which he lived, and no more noise was made. Our pilgrim then went forth from his hiding, and seated himself on the rock which he had occupied the evening before, determined to see if he could not force a conversation with the demented man and read him a lesson from the sacred teachings of Buddha. He sat patiently on until the sun was high; but all remained silent. There was no sign of the mad priest.

Towards midday the pilgrim heard sounds in the temple; and by and by the madman came out, looking as if he had just recovered from a drunken orgy. He appeared dazed and was quiet, and started as he saw the old priest seated on the rock as he had been the night before. The old man rose, and approaching him said: 'My friend, my name is Ungai. I am a brother priest--from the Temple of Daigoji, in Wakasa Province. I came hither to see you, hearing of your great wisdom; but last night I heard in the village that you had broken your vows as a priest and lost your heart to a maiden, and that from love of her you have turned into a dangerous demon. I have in consequence considered it my duty to come and read you a lecture, as it is impossible to pa.s.s your conduct unnoticed. Pray listen to the lecture and tell me if I can help you.'

The mad priest answered quite meekly: 'You are indeed a Buddha. Please tell me what I can do to forget the past, and to become a holy and virtuous priest once more.'

Ungai answered: 'Come out here into the grounds and seat yourself on this rock.' Then he read a lecture out of the Buddhist Bible, and finished by saying, 'And now, if you wish to redeem your soul, you must sit on this rock until you are able to explain the following lines, which are written in this sacred book: 'The moon on the lake shines on the winds between the pine trees, and a long night grows quiet at midnight! Having said this, Ungai bowed low and left the mad priest, Joan, seated on the rock reflecting.

For a month Ungai wandered from temple to temple, lecturing. At the end of that time he came back by way of Fumonji Temple, and thought he would go up to it and see what had happened to mad Joan. At the teahouse at which he had first put up he asked the old landlady if she had seen or heard any more of the crazy priest.

'No,' she said: 'we have neither seen nor heard of him. Some people say he has left; but no one knows, for none dare go up to the temple to see.'

'Well,' said Ungai, 'I will go up to-morrow morning -and find out.'

Next morning Ungai went to the temple, and found Joan still seated exactly as he had left him on the rock muttering the words: 'The moon on the lake shines on the winds between the pine trees, and a long night grows quiet at midnight!' Joan's hair and beard had become long and grey in the time, and he appeared to be miserably thin and almost transparent. Ungai was struck with pity at Joan's righteous determination and patience, and tears came to his eyes.

'Get up, get up,' said he, 'for indeed you are a holy and determined man.'

But Joan did not move. Ungai poked him with his staff, to awaken him, as he thought; but, to his horror, Joan fell to pieces, and disappeared like a flake of melting snow.

Ungai stayed in the temple for three days, praying for the soul of Joan. The villagers, hearing of this generous action, rebuilt the temple and made him their priest. Their temple had formerly belonged to the Mitsu sect; but now it was transferred to Ungai's 'Jo do' sect, and the t.i.tle or name of 'Fumonji' was changed to 'Hakkotsuzan' (White Bone Mountain). The temple is said to have prospered for hundreds of years after.

Footnotes.

215:1 Chrysanthemum.

217:1 Vampire bat.

41. The Sentry Finds Watanabe Tatsuzo on the Pine Branch.

x.x.xVI A STORMY NIGHT'S TRAGEDYA 1.

ALL who have read anything of j.a.panese history must have heard of Saigo Takamori, who lived between the years 1827 and 1877. He was a great Imperialist, fighting for the Emperor until 1876, when he gave over owing to his disapproval of the Europeanisation going on in the country and the abandonment of ancient national ways. As practical Commander-in-Chief of the Imperial Army, Saigo fled to Kagoshima, where he raised a body of faithful followers, which was the beginning of the Satsuma Rebellion. The Imperialists defeated them, and in September of 1877 Saigo was killed--some say in the last battle, and others that he did 'seppuku,' and that his head was cut off and secretly buried, so that it should not fall into the hands of his enemies. Saigo Takamori was highly honoured even by the Imperialists. It is hard to call him a rebel. He did not rebel against his Emperor, but only against the revolting idea of becoming Europeanised. Who can say that he was not right? He was a man of fine sentiment and great loyalty. Should all of us follow meekly the Imperial order in England if we were told that we were to practise the manners and customs of South Sea Islanders? That would be hardly less revolting to us than Europeanisation was to Saigo.

In the first year of Meiji i868 the Tokugawa army had been badly beaten by Saigo at Fushimi, and Field-Marshal Tokugawa Keiki had the greatest difficulty in getting down to the sea and escaping to Yedo. The Imperial army proceeded along the Tokaido road, determined to break up the Tokugawa force. Their advance guard had reached Hiratsuka, under Mount Fuji, on the coast.

It was a spring day, the 5th of April, and the cherry trees were in full bloom. The country folk had come in to see the victorious troops, who formed the advance guard of those who had beaten the Tokugawa. There were many beggars about, together with pedlars and sellers of sweets, roasted potatoes, and what-not. Towards evening clouds carne over the skies; at five o'clock rain began; at six every one was under cover.

At the princ.i.p.al inn were a party of the Headquarters' Staff officers, including the gallant Saigo. They were making the best of the bad weather, and not feeling particularly lively, when they heard the soft and melodious notes of the shakuhachi at the gate.

'That is the poor blind beggar we saw playing near the temple to-day,' said one. 'Yes: so it is,' said another. 'The poor fellow must be very wet and miserable. Let us call him in.'

'A capital idea,' a.s.sented all of them, among whom was Saigo Takamori. 'We will have him in and raise a subscription for him if he can raise our spirits in this weather.' They gave the landlord an order to admit the blind flute-player.

The poor man was led in by a side door and brought into the presence of the officers. 'Gentlemen,' said he, you have done me a very great honour, and a kindness, for it is not pleasant to stand outside playing in the rain with cotton clothes on. I think I can repay you, for I am said to play the shakuhachi well. Since I have been blind it has become my only pleasure, and not only that but also my only means of living. It is hard now in these unsettled days, when everything is upside-down, to earn a living. Not many travellers come to the inns while the Imperial troops occupy them. These are hard days, gentlemen.'

'They may be hard days for you, poor blind fellow; but say nothing against the Imperial troops, for we have to be suspicious, there being spies of the Tokugawa. Three eyes, indeed, does each of us need in his head.'

'Well, well, I have no wish to say aught against the Imperial troops,' said the blind man. 'All I have to say is that it is precious hard for a blind man to earn enough rice wherewith to fill his stomach. Only once a-week on an average am I called to play to private parties or to shampoo some rheumatic person such as this wet weather produces--the blessing of the G.o.ds be on it!'

'Well, we will see what we can do for you, poor fellow,' said Saigo. 'Go round the room, and see what you can collect, and then we will start the concert.'

Matsuichi did as he was bid, and returned to Saigo some ten minutes later with five or six yen, to which Saigo added, saying: 'There, poor fellow: what do you think of that? Say no more that the Imperial troops cause you to have an empty belly. Say, rather, that if you lived near them long the skin of your belly might become so overstretched as to cause you perforce to open your eyes, and then indeed you might find yourself put about for a trade. But let us hear your music. We are dull of spirit to-night, and want enlivening.'

'Oh, gentlemen, this is too much, far too much, for my poor music! Take some of it back.'

'No, no,' they answered. 'We are troops and officers of the Imperial Army: our lives are uncertain from day to day. It is a pleasure to give, and to enjoy music when we can.'

The blind man began to play, and he played long and late. Sometimes his airs were lively, and at other times as mournful as the spring wind which blew through the cherry trees; but his manner was enchanting, and all were grateful to him for having afforded a night's amus.e.m.e.nt. At eleven o'clock the concert finished and they went to rest; the blind beggar left the inn; and Kato Shichibei, the proprietor, locked it up, in spite of the sentries posted outside.

The inn was surrounded by hedges, and several clumps of bamboos stood in the corners. At the far end was an artificial mountain with a lake at its foot, and near the lake a little summer-house over which towered a huge and ancient pine tree, one of the branches of which stretched right back over the roof of the inn. At about one o'clock in the morning the form of a man might have been seen stealthily climbing this huge tree until he had reached the branch which hung over the inn. There he stretched himself flat, and began squirming along, evidently intent upon reaching the upper floor of the house. Unfortunately for himself, he cracked a small branch of dead wood, and the sound caused a sentry to look up. 'Who goes there?' cried he, bringing his musket round; but there was no answer. The sentry shouted for help, and it was not more than twenty seconds before the whole house was up and out. No escape for the man on the tree was possible. He was taken prisoner. Imagine the astonishment of all when they found that he was the blind beggar, but now not blind at all; his eyes flashed fire of indignation at his captors, for the great plan of his young life was dead.

'Who is he?' cried one and all, 'and why the trickery of being blind last evening?'

'A spy--that is what he is! A Tokugawa spy,' said one. 'Take him to Headquarters, so that the chief officers may interrogate him; and be careful to hold his hands, for he has every appearance of being a samurai and a fighter.'

And so the prisoner was led off to the Temple of Hommonji, where the Headquarters of the Staff temporarily were.

The prisoner was brought into the presence of Saigo Takamori and four other Imperial officers, one of whom was Katsura Kogoro. He was made to kneel. Then Saigo, who was the Chief, said, 'Hold your head up and give us your name.'

The prisoner answered: 'I am Watanabe Tatsuzo. I am one of those who have the honour of belonging to the bodyguard of the Tokugawa Government.'

'You are bold,' said Saigo. 'Will you have the goodness to tell us why you have been masquerading as a blind beggar, and why you were caught in an attempt to break into the inn?'

'I found that the Imperial Amba.s.sador was sleeping there, and our cause is not bettered by killing ordinary officers!'

'You are a fool,' answered Saigo. 'How much better would you find yourself off if you killed Yanagiwara, Hashimoto, or Katsura?'

'Your question is stupid,' was the unabashed answer. 'Every man of us does his little. My efforts are only a fragment; but little by little we shall gain our ends.'

'Have you a comrade here?' asked Saigo.

'Oh, no,' answered the prisoner. 'We act individually as we think best for the cause. It was my intention to kill any one of importance whose death might strengthen us. I was acting entirely as I thought best.'

And Saigo said: 'Your loyalty does you credit, and I admire you for that; but you should recognise that after the last victory of the Imperial troops at Fushimi the Tokugawa's tenure of office, extending over three hundred years, has come to an end. It is only natural that the Imperial family should return to power. Your intention is presumably to support a power that is finished. Have you never heard the proverb which says that "No single support can hold a falling tower"? Now tell me truthfully the absurd ideas which appear to exist in your mind. Do you really think that the Tokugawa have any further chance?'

'If you were any other than the heroic or admirable Saigo I should refuse to answer these questions,' said the prisoner; 'but, as you are the great Saigo Takamori and I admire your loyalty and courage, I will confess that after our defeat some two hundred of us samurai formed into a society swearing to sacrifice our lives to the cause in any way that we were able. I regret to say that nearly all ran away, and that I am (as far as I am able to judge) about the only one left. As you will execute me, there will be none.'

'Stop,' cried Saigo: 'say no more. Let me ask you: Will you not join us? Look upon the Tokugawa as dead. Too many faithful but ignorant samurai have died for them. The Imperial family must reign: nine-tenths of the country demand it. Though your guilt stands confessed, your loyalty is admirable, and we should gladly take you to our side. Think before you answer.'

No thought was necessary. Watanabe Tatsuzo answered instantly.

'No--never. Though alone, I will not be unfaithful to my cause. You had better behead me before the day dawns. I see the strength of your arguments that the Imperial family must and should reign; but that cannot alter my decision with regard to my own fate; Saigo stood up and said: 'Here is a man whom we must respect. There are many Tokugawa who have joined our cause through fear; but they retain hate in their hearts. Look, all of you, at this Watanabe, and forget him not, for he is a n.o.ble man and true to the death.' So saying, Saigo bowed to Watanabe, and then, turning to the guard, said: 'Take the prisoner to the Sambon matsu,A 1 and behead him as soon as the day dawns.'

Watanabe Tatsuzo was led forth and executed accordingly.

There is a cross-road on the way leading to Mariko, to the right of the Nitta Ferry, some five or six cho from the hill where is the Hommonji Temple, Ikegami, in Ebaragun, Tokio fu, where there is a little grave with a tombstone over it and the characters: written thereon. They mean Tomb of Futetsu-shi, and it is here that Watanabe Tatsuzo is said to have been buried.

Footnotes.

223:1 f.u.kuga told me this story and vouches for its accuracy.

230:1 Three Pines.

42. O Kimi Kills Herself on the Island.

x.x.xVII THE KAKEMONO GHOST OF AKI PROVINCEA 1.

DOWN the Inland Sea between Umedaichi and Kure (now a great naval port) and in the province of Aki, there is a small village called Yaiyama, in which lived a painter of some note, Abe Tenko. Abe Tenko taught more than he painted, and relied for his living mostly on the small means to which he had succeeded at his father's death and on the aspiring artists who boarded in the village for the purpose of taking daily lessons from him. The island and rock scenery in the neighbourhood afforded continual study, and Tenko was never short of pupils. Among them was one scarcely more than a boy, being only seventeen years of age. His name was Sawara Kameju, and a most promising pupil he was. He had been sent to Tenko over a year before, when scarce sixteen years of age, and, for the reason that Tenko had been a friend of his father, Sawara was taken under the roof of the artist and treated as if he had been his son.

Tenko had had a sister who went into the service of the Lord of Aki, by whom she had a daughter. Had the child been a son, it would have been adopted into the Aki family; but, being a daughter, it was, according to j.a.panese custom, sent back to its mother's family, with the result that Tenko took charge of the child, whose name was Kimi. The mother being dead, the child had lived with him for sixteen years. Our story opens with O Kimi grown into a pretty girl.

O Kimi was a most devoted adopted daughter to Tenko. She attended almost entirely to his household affairs, and Tenko looked upon her as if indeed she were his own daughter, instead of an illegitimate niece, trusting her in everything.

After the arrival of the young student O Kimi's heart gave her much trouble. She fell in love with him. Sawara admired O Kimi greatly; but of love he never said a word, being too much absorbed in his study. He looked upon Kimi as a sweet girl, taking his meals with her and enjoying her society. He would have fought for her, and he loved her; but he never gave himself time to think that she was not his sister, and that he might make love to her. So it came to pa.s.s at last that O Kimi one day, with the pains of love in her heart, availed herself of her guardian's absence at the temple, whither he had gone to paint something for the priests. O Kimi screwed up her courage and made love to Sawara. She told him that since he had come to the house her heart had known no peace. She loved him, and would like to marry him if he did not mind.

This simple and maidenlike request, accompanied by the offer of tea, was more than young Sawara was able to answer without acquiescence. After all, it did not much matter, thought he: 'Kimi is a most beautiful and charming girl, and I like her very much, and must marry some day.'

So Sawara told Kimi that he loved her and would be only too delighted to marry her when his studies were complete--say two or three years thence. Kimi was overjoyed, and on the return of the good Tenko from Korinji Temple informed her guardian of what had pa.s.sed.

Sawara set to with renewed vigour, and worked diligently, improving very much in his style of painting; and after a year Tenko thought it would do him good to finish off his studies in Kyoto under an old friend of his own, a painter named Sumiyoshi Myokei. Thus it was that in the spring of the sixth year of Kioho--that is, in 1721--Sawara bade farewell to Tenko and his pretty niece O Kimi, and started forth to the capital. It was a sad parting. Sawara had grown to love Kimi very deeply, and he vowed that as soon as his name was made he would return and marry her.

In the olden days the j.a.panese were even more shockingly poor correspondents than they are now, and even lovers or engaged couples did not write to each other, as several of my tales may show.