Gleanings in Buddha-Fields E-Book

Lafcadio Hearn

• Herausgeber: Publisher s11838
• Kategorie: Lebensstil
• Sprache: Englisch
• Veröffentlichungsjahr: 2017

Beschreibung

Gleanings in Buddha-Fields: Studies of Hand and Soul in the Far East written by an international writer Lafcadio Hearn. This book is one of many works by him. It has already Published in 1897. Now republish in ebook format. We believe this work is culturally important in its original archival form. While we strive to adequately clean and digitally enhance the original work, there are occasionally instances where imperfections such as blurred or missing pages, poor pictures or errant marks may have been introduced due to either the quality of the original work. Despite these occasional imperfections, we have brought it back into print as part of our ongoing global book preservation commitment, providing customers with access to the best possible historical reprints. We appreciate your understanding of these occasional imperfections, and sincerely hope you enjoy reading this book.

Leseprobe

Gleanings in Buddha-Fields

Studies of Hand and Soul in the Far East

By

Lafcadio Hearn

Table of Contents

I. A LIVING GOD

II. OUT OF THE STREET

III. NOTES OF A TRIP TO KYŌTO

IV. DUST

V. ABOUT FACES IN JAPANESE ART

VI. NINGYŌ-NO-HAKA

VII. IN ŌSAKA

VIII. BUDDHIST ALLUSIONS IN JAPANESE FOLK-SONG

IX.  NIRVANA

X. THE REBIRTH OF KATSUGORŌ

XI. WITHIN THE CIRCLE

I. A LIVING GOD

I

Of whatever dimension, the temples or shrines of pure Shintō are all built in the same archaic style. The typical shrine is a windowless oblong building of unpainted timber, with a very steep overhanging roof; the front is the gable end; and the upper part of the perpetually closed doors is wooden lattice-work,—usually a grating of bars closely set and crossing each other at right angles. In most cases the structure is raised slightly above the ground on wooden pillars; and the queer peaked façade, with its visor-like apertures and the fantastic projections of beam-work above its gable-angle, might remind the European traveler of certain old Gothic forms of dormer. There is no artificial color. The plain wood[1] soon turns, under the action of rain and sun, to a natural grey, varying according to surface exposure from the silvery tone of birch bark to the sombre grey of basalt. So shaped and so tinted, the isolated country yashiro may seem less like a work of joinery than a feature of the scenery,—a rural form related to nature as closely as rocks and trees,—a something that came into existence only as a manifestation of Ohotsuchi-no-Kami, the Earth-god, the primeval divinity of the land.

Why certain architectural forms produce in the beholder a feeling of weirdness is a question about which I should like to theorize some day: at present I shall venture only to say that Shinto shrines evoke such a feeling. It grows with familiarity instead of weakening; and a knowledge of popular beliefs is apt to intensify it. We have no English words by which these queer shapes can be sufficiently described,—much less any language able to communicate the peculiar impression which they make. Those Shinto terms which we loosely render by the words "temple" and "shrine" are really untranslatable;—I mean that the Japanese ideas attaching to them cannot be conveyed by translation. The so-called "august house" of the Kami is not so much a temple, in the classic meaning of the term, as it is a haunted room, a spirit-chamber, a ghost-house; many of the lesser divinities being veritably ghosts,—ghosts of great warriors and heroes and rulers and teachers, who lived and loved and died hundreds or thousands of years ago. I fancy that to the Western mind the word "ghost-house" will convey, better than such terms as "shrine" and "temple," some vague notion of the strange character of the Shinto miya or yashiro,—containing in its perpetual dusk nothing more substantial than symbols or tokens, the latter probably of paper. Now the emptiness behind the visored front is more suggestive than anything material could possibly be; and when you remember that millions of people during thousands of years have worshipped their great dead before such yashiro,—that a whole race still believes those buildings tenanted by viewless conscious personalities,—you are apt also to reflect how difficult it would be to prove the faith absurd. Nay! In spite of Occidental reluctances,—in spite of whatever you may think it expedient to say or not to say at a later time about the experience,—you may very likely find yourself for a moment forced into the attitude of respect toward possibilities. Mere cold reasoning will not help you far in the opposite direction. The evidence of the senses counts for little: you know there are ever so many realities which can neither be seen nor heard nor felt, but which exist as forces,—tremendous forces. Then again you cannot mock the conviction of forty millions of people while that conviction thrills all about you like the air,—while conscious that it is pressing upon your psychical being just as the atmosphere presses upon your physical being. As for myself, whenever I am alone in the presence of a Shinto shrine, I have the sensation of being haunted; and I cannot help thinking about the possible apperceptions of the haunter. And this tempts me to fancy how I should feel if I myself were a god,—dwelling in some old Izumo shrine on the summit of a hill, guarded by stone lions and shadowed by a holy grove.

Elfishly small my habitation might be, but never too small, because I should have neither size nor form. I should be only a vibration,—a motion invisible as of ether or of magnetism; though able sometimes to shape me a shadow-body, in the likeness of my former visible self, when I should wish to make apparition.

As air to the bird, as water to the fish, so would all substance be permeable to the essence of me. I should pass at will through the walls of my dwelling to swim in the long gold bath of a sunbeam, to thrill in the heart of a flower, to ride on the neck of a dragon-fly.

Power above life and power over death would be mine,—and the power of self-extension, and the power of self-multiplication, and the power of being in all places at one and the same moment. Simultaneously in a hundred homes I should hear myself worshiped, I should inhale the vapor of a hundred offerings: each evening, from my place within a hundred household shrines, I should see the holy lights lighted for me in lamplets of red clay, in lamplets of brass,—the lights of the Kami, kindled with purest fire and fed with purest oil.

But in my yashiro upon the hill I should have greatest honor: there betimes I should gather the multitude of my selves together; there should I unify my powers to answer supplication.

From the dusk of my ghost-house I should look for the coming of sandaled feet, and watch brown supple fingers weaving to my bars the knotted papers which are records of vows, and observe the motion of the lips of my worshipers making prayer:—

—"Harai-tamai kiyomé-tamaé! ... We have beaten drums, we have lighted fires; yet the land thirsts and the rice fails. Deign out of thy divine pity to give us rain, O Daimyōjin!"

—"Harai-tamai kiyomé-tamaé! ... I am dark, too dark, because I have toiled in the field, because the sun hath looked upon me. Deign thou augustly to make me white, very white,—white like the women of the city, O Daimyōjin!"

—"Harai-tamai kiyomê-tamaé!... For Tsukamoto Motokichi our son, a soldier of twenty-nine: that he may conquer and come back quickly to us,—soon, very soon,—we humbly supplicate, O Daimyōjin!"

Sometimes a girl would whisper all her heart to me: "Maiden of eighteen years, I am loved by a youth of twenty. He is good; he is true; but poverty is with us, and the path of our love is dark. Aid us with thy great divine pity!—help us that we may become united, O Daimyōjin!" Then to the bars of my shrine she would hang a thick soft tress of hair,—her own hair, glossy and black as the wing of the crow, and bound with a cord of mulberry-paper. And in the fragrance of that offering,—the simple fragrance of her peasant youth,—I, the ghost and god, should find again the feelings of the years when I was man and lover.

Mothers would bring their children to my threshold, and teach them to revere me, saying, "Bow down before the great bright God; make homage to the Daimyōjin." Then I should hear the fresh soft clapping of little hands, and remember that I, the ghost and god, had been a father.

Daily I should hear the plash of pure cool water poured out for me, and the tinkle of thrown coin, and the pattering of dry rice into my wooden box, like a pattering of rain; and I should be refreshed by the spirit of the water, and strengthened by the spirit of the rice.

Festivals would be held to honor me. Priests, black-coiffed and linen-vestured, would bring me offerings of fruits and fish and seaweed and rice-cakes and rice-wine,—masking their faces with sheets of white paper, so as not to breathe upon my food. And the miko their daughters, fair girls in crimson hakama and robes of snowy white, would come to dance with tinkling of little bells, with waving of silken fans, that I might be gladdened by the bloom of their youth, that I might delight in the charm of their grace. And there would be music of many thousand years ago,—weird music of drums and flutes,—and songs in a tongue no longer spoken; while the miko, the darlings of the gods, would poise and pose before me:—... "Whose virgins are these,—the virgins who stand like flowers before the Deity? They are the virgins of the august Deity.

"The august music, the dancing of the virgins,—the Deity will be pleased to hear, the Deity will rejoice to see.

"Before the great bright God the virgins dance,—the virgins all like flowers newly opened." ...

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Votive gifts of many kinds I should be given: painted paper lanterns bearing my sacred name, and towels of divers colors printed with the number of the years of the giver, and pictures commemorating the fulfillment of prayers for the healing of sickness, the saving of ships, the quenching of fire, the birth of sons.

Also my Karashishi, my guardian lions, would be honored. I should see my pilgrims tying sandals of straw to their necks and to their paws, with prayer to the Karashishi-Sama for strength of foot.

I should see fine moss, like emerald fur, growing slowly, slowly, upon the backs of those lions;—I should see the sprouting of lichens upon their flanks and upon their shoulders, in specklings of dead-silver, in patches of dead-gold;—I should watch, through years of generations, the gradual sideward sinking of their pedestals under-mined by frost and rain, until at last my lions would lose their balance, and fall, and break their mossy heads off. After which the people would give me new lions of another form,—lions of granite or of bronze, with gilded teeth and gilded eyes, and tails like a torment of fire.

Between the trunks of the cedars and pines, between the jointed columns of the bamboos, I should observe, season after season, the changes of the colors of the valley: the falling of the snow of winter and the falling of the snow of cherry-flowers; the lilac spread of the miyakobana; the blazing yellow of the natané; the sky—blue mirrored in flooded levels,—levels dotted with the moon-shaped hats of the toiling people who would love me; and at last the pure and tender green of the growing rice.

The muku-birds and the uguisu would fill the shadows of my grove with ripplings and purlings of melody;—the bell-insects, the crickets, and the seven marvelous cicadas of summer would make all the wood of my ghost-house thrill to their musical storms. Betimes I should enter, like an ecstasy, into the tiny lives of them, to quicken the joy of their clamor, to magnify the sonority of their song.

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But I never can become a god,—for this is the nineteenth century; and nobody can be really aware of the nature of the sensations of a god—unless there be gods in the flesh. Are there? Perhaps—in very remote districts—one or two. There used to be living gods.

Anciently any man who did something extraordinarily great or good or wise or brave might be declared a god after his death, no matter how humble his condition in life. Also good people who had suffered great cruelty and injustice might be apotheosized; and there still survives the popular inclination to pay posthumous honor and to make prayer to the spirits of those who die voluntary deaths under particular circumstances,—to souls of unhappy lovers, for example. (Probably the old customs which made this tendency had their origin in the wish to appease the vexed spirit, although to-day the experience of great suffering seems to be thought of as qualifying its possessor for divine conditions of being;—and there would be no foolishness whatever in such a thought.) But there were even more remarkable deifications. Certain persons, while still alive, were honored by having temples built for their spirits, and were treated as gods; not, indeed, as national gods, but as lesser divinities,—tutelar deities, perhaps, or village-gods. There was, for instance, Hamaguchi Gohei, a farmer of the district of Arita in the province of Kishu, who was made a god before he died. And I think he deserved it.

[1] Usually hinoki (Chamœcyparis obtusa).

II

Before telling the story of Hamaguchi Gohei, I must say a few words about certain laws—or, more correctly speaking, customs having all the force of laws—by which many village communities were ruled in pre-Meiji times. These customs were based upon the social experience of ages; and though they differed in minor details according to province or district, their main signification was everywhere about the same. Some were ethical, some industrial, some religious; and all matters were regulated by them,—even individual behavior. They preserved peace, and they compelled mutual help and mutual kindness. Sometimes there might be serious fighting between different villages,—little peasant wars about questions of water supply or boundaries; but quarreling between men of the same community could not be tolerated in an age of vendetta, and the whole village would resent any needless disturbance of the internal peace. To some degree this state of things still exists in the more old-fashioned provinces: the people know how to live without quarreling, not to say fighting. Any-where, as a general rule, Japanese fight only to kill; and when a sober man goes so far as to strike a blow, he virtually rejects communal protection, and takes his life into his own hands with every probability of losing it.

The private conduct of the other sex was regulated by some remarkable obligations entirely outside of written codes. A peasant girl, before marriage, enjoyed far more liberty than was permitted to city girls. She might be known to have a lover; and unless her parents objected very strongly, no blame would be given to her: it was regarded as an holiest union,—honest, at least, as to intention. But having once made a choice, the girl was held bound by that choice. If it were discovered that she met another admirer secretly, the people would strip her naked, allowing her only a shuro-leaf for apron, and drive her in mockery through every street and alley of the village. During this public dis-grace of their daughter, the parents of the girl dared not show their faces abroad; they were expected to share her shame, and they had to remain in their house, with all the shutters fastened up. Afterward the girl was sentenced to banishment for five years. But at the end of that period she was considered to have expiated her fault, and she could return home with the certainty of being spared further reproaches.

The obligation of mutual help in time of calamity or danger was the most imperative of all communal obligations. In case of fire, especially, everybody was required to give immediate aid to the best of his or her ability. Even children were not exempted from this duty. In towns and cities, of course, things were differently ordered; but in any little country village the universal duty was very plain and simple, and its neglect would have been considered unpardonable.

A curious fact is that this obligation of mutual help extended to religious matters: everybody was expected to invoke the help of the gods for the sick or the unfortunate, whenever asked to do so. For example, the village might be ordered to make a sendo-mairi[1] on behalf of some one seriously ill. On such occasions the Kumi-chō (each Kumi-chō was responsible for the conduct of five or more families) would run from house to house crying, "Such and such a one is very sick: kindly hasten all to make a sendo-mairi!" Thereupon, however occupied at the moment, every soul in the settlement was expected to hurry to the temple,—taking care not to trip or stumble on the way, as a single misstep during the performance of a sendo-mairi was believed to mean misfortune for the sick....

[1] To perform a sendo-mairi means to make one thousand visits to a temple, and to repeat one thousand invocations to the deity. But it is considered necessary only to go from the gate or the torii of the temple-court to the place of prayer, and hack, one thousand times, repeating the invocation each time; and the task may be divided among any number of persons,—ten visits by one hundred persons, for instance, being quite as efficacious as a thousand visits by a single person.

III

Now concerning Hamaguchi.

From immemorial time the shores of Japan have been swept, at irregular intervals of centuries, by enormous tidal waves,—tidal waves caused by earthquakes or by submarine volcanic action. These awful sudden risings of the sea are called by the Japanese tsunami. The last one occurred on the evening of June 17, 1896, when a wave nearly two hundred miles long struck the northeastern provinces of Miyagi, Iwaté, and Aomori, wrecking scores of towns and villages, ruining whole districts, and destroying nearly thirty thousand human lives. The story of Hamaguchi Gohei is the story of a like calamity which