Kokoro: Hints and Echoes of Japanese Inner Life Part 4

THE NUN OF THE TEMPLE OF AMIDA

When O-Toyo's husband--a distant cousin, adopted into her family for love's sake--had been summoned by his lord to the capital, she did not feel anxious about the future. She felt sad only. It was the first time since their bridal that they had ever been separated. But she had her father and mother to keep her company, and, dearer than either,--though she would never have confessed it even to herself,--her little son. Besides, she always had plenty to do. There were many household duties to perform, and there was much clothing to be woven--both silk and cotton.

Once daily at a fixed hour, she would set for the absent husband, in his favorite room, little repasts faultlessly served on dainty lacquered trays,-miniature meals such as are offered to the ghosts of the ancestors, and to the G.o.ds(1). These repasts were served at the east side of the room, and his kneeling-cushion placed before them. The reason they were served at the east side, was because he had gone east. Before removing the food, she always lifted the cover of the little soup-bowl to see if there was vapor upon its lacquered inside surface. For it is said that if there be vapor on the inside of the lid covering food so offered, the absent beloved is well. But if there be none, he is dead,--because that is a sign that his soul has returned by itself to seek nourishment. O-Toyo found the lacquer thickly beaded with vapor day by day.

The child was her constant delight. He was three years old, and fond of asking questions to which none but the G.o.ds know the real answers. When he wanted to play, she laid aside her work to play with him. When he wanted to rest, she told him wonderful stories, or gave pretty pious answers to his questions about those things which no man can ever understand. At evening, when the little lamps had been lighted before the holy tablets and the images, she taught his lips to shape the words of filial prayer. When he had been laid to sleep, she brought her work near him, and watched the still sweetness of his face. Sometimes he would smile in his dreams; and she knew that Kwannon the divine was playing shadowy play with him, and she would murmur the Buddhist invocation to that Maid "who looketh forever down above the sound of prayer."

Sometimes, in the season of very clear days, she would climb the mountain of Dakeyama, carrying her little boy on her back. Such a trip delighted him much, not only because of what his mother taught him to see, but also of what she taught him to hear. The sloping way was through groves and woods, and over gra.s.sed slopes, and around queer rocks; and there were flowers with stories in their hearts, and trees holding tree-spirits. Pigeons cried korup-korup; and doves sobbed owao, owao and cicada wheezed and fluted and tinkled.

All those who wait for absent dear ones make, if they can, a pilgrimage to the peak called Dakeyama. It is visible from any part of the city; and from its summit several provinces can be seen. At the very top is a stone of almost human height and shape, perpendicularly set up; and little pebbles are heaped before it and upon it. And near by there is a small Shinto shrine erected to the spirit of a princess of other days. For she mourned the absence of one she loved, and used to watch from this mountain for his coming until she pined away and was changed into a stone. The people therefore built the shrine; and lovers of the absent still pray there for the return of those dear to them; and each, after so praying, takes home one of the little pebbles heaped there. And when the beloved one returns, the pebble must be taken back to the pebble-pile upon the mountain-top, and other pebbles with it, for a thank-offering and commemoration.

Always ere O-Toyo and her son could reach their home after such a day, the dusk would fall softly about them; for the way was long, and they had to both go and return by boat through the wilderness of rice-fields round the town,--which is a slow manner of journeying. Sometimes stars and fireflies lighted them; sometimes also the moon,--and O-Toyo would softly sing to her boy the Izumo child-song to the moon:--

Nono-San, Little Lady Moon, How old are you?

"Thirteen days,-- Thirteen and nine."

That is still young, And the reason must be For that bright red obi, So nicely tied(2), And that nice white girdle About your hips.

Will you give it to the horse?

"Oh, no, no!"

Will you give it to the cow?

"Oh, no, no!(3)"

And up to the blue night would rise from all those wet leagues of labored field that great soft bubbling chorus which seems the very voice of the soil itself,--the chant of the frogs. And O-Toyo would interpret its syllables to the child: Me kayui! me kayui! "Mine eyes tickle; I want to sleep."

All those were happy hours.

(1) Such a repast, offered to the spirit of the absent one loved, is called a Kage-zen; lit., "Shadow-tray." The word zen is also use to signify the meal served on the lacquered tray,--which has feet, like miniature table. So that time term "Shadow-feast"

would be a better translation of Kage-zen.

(2) Because an obi or girdle of very bright color can be worn only by children.

(3) Nono-San, or O-Tsuki-san Ikutsu?

"Jiu-san,-- Kokonotsu."

Sore wa mada Wakai yo, Wakai ye mo Dori Akai iro no Obi to, Shire iro no Obi to Koshi ni shanto Musun de.

Uma ni yaru?

"Iyaiya!"

Ushi ni yaru?

"Iyaiya!"

II

Then twice, within the time of three days, those masters of life and death whose ways belong to the eternal mysteries struck at her heart. First she was taught that the gentle husband for whom she had so often prayed never could return to her,--having been returned unto that dust out of which all forms are borrowed. And in another little while she knew her boy slept so deep a sleep that the Chinese physician could not waken him. These things she learned only as shapes are learned in lightning flashes. Between and beyond the flashes was that absolute darkness which is the pity of the G.o.ds.

It pa.s.sed; and she rose to meet a foe whose name is Memory.

Before all others she could keep her face, as in other days, sweet and smiling. But when alone with this visitant, she found herself less strong. She would arrange little toys and spread out little dresses on the matting, and look at them, and talk to them in whispers, and smile silently. But the smile would ever end in a burst of wild, loud weeping; and she would beat her head upon the floor, and ask foolish questions of the G.o.ds.

One day she thought of a weird consolation,--that rite the people name Toritsu-banashi,--the evocation of the dead. Could she not call back her boy for one brief minute only? It would trouble the little soul; but would he not gladly bear a moment's pain for her dear sake? Surely!

[To have the dead called back one must go to some priest--Buddhist or Shinto--who knows the rite of incantation. And the mortuary tablet, or ihai, of the dead must be brought to that priest.

Then ceremonies of purification are performed; candles are lighted and incense is kindled before the ihai; and prayers or parts of sutras are recited; and offerings of flowers and of rice are made. But, in this case, the rice must not be cooked.

And when everything has been made ready, the priest, taking in his left hand an instrument shaped like a bow, and striking it rapidly with his right, calls upon the name of the dead, and cries out the words, Kitazo yo! kitazo yo! kitazo yo! meaning, "I have come(1)." And, as he cries, the tone of his voice gradually changes until it becomes the very voice of the dead person,--for the ghost enters into him.

Then the dead will answer questions quickly asked, but will cry continually: "Hasten, hasten! for this my coming back is painful, and I have but a little time to stay!" And having answered, the ghost pa.s.ses; and the priest falls senseless upon his face.

Now to call back the dead is not good. For by calling them back their condition is made worse. Returning to the underworld, they must take a place lower than that which they held before.

To-day these rites are not allowed by law. They once consoled; but the law is a good law, and just,--since there exist men willing to mock the divine which is in human hearts.]

So it came to pa.s.s that O-Toyo found herself one night in a lonely little temple at the verge of the city,--kneeling before the ihai of her boy, and hearing the rite of incantation. And presently, out of the lips of the officiant there came a voice she thought she knew,--a voice loved above all others,--but faint and very thin, like a sobbing of wind.

And the thin voice cried to her:--

"Ask quickly, quickly, mother! Dark is the way and long; and I may not linger."

Then tremblingly she questioned:--

"Why must I sorrow for my child? What is the justice of the G.o.ds?"

And there was answer given:--

"O mother, do not mourn me thus! That I died was only that you might not die. For the year was a year of sickness and of sorrow,--and it was given me to know that you were to die; and I obtained by prayer that I should take your place(2).

"O mother, never weep for me! it is not kindness to mourn for the dead. Over the River of Tears(3) their silent road is; and when mothers weep, the flood of that river rises, and the soul cannot pa.s.s, but must wander to and fro.

"Therefore, I pray you, do not grieve, O mother mine! Only give me a little water sometimes."

(1) Whence the Izumo saying about one who too often announces his coming: "Thy talk is like the talk of necromancy!"--Toritsubanashi no yona.

(2) Migawari, "subst.i.tute," is the religious term.

(3) "Namida-no-Kawa."

III

From that hour she was not seen to weep. She performed, lightly and silently, as in former days, the gentle duties of a daughter.

Seasons pa.s.sed; and her father thought to find another husband for her. To the mother, he said:--

"If our daughter again have a son, it will be great joy for her, and for all of us."