"Surely ye are not of the world, thus without mercy to strive to do such pitiless cruelty."--"Not of this world," said one raising his head; "but no more cruel than men in the flesh. In the Gempei wars, fighting we lost our lives. Our bodies tumbled promiscuously into one common ditch, without rites or worship, the grudge still continues through the decades. Deign, honoured priest, the aid of prayers of one so holy, for the rest of all." Gladly the prior grasped the opportunity--"For such surely is the charm of the Sacred Name--the paper with the sacred characters of the Nembutsu, Namu Amida Butsu. Not this ignorant foolish cleric, but the vow of the Nyo[u]rai, Amida, relieves you from the h.e.l.l of fighting (Shurado[u]). Deign to accept the charm and enter Nirvana."

Gladly the outstretched hands received it. Then all vanished in a mist.

On the following day with discretion and modesty the prior told his experience to his open mouthed and credulous disciples. An ancient man of the place was found to point out where tradition placed the burial and its mound. The bones found on digging were sorted, and with rites found burial. Never after were prior, disciples, or villagers troubled with these visions. But the prior's reputation took an upward bound, to the credit of his sect.

Thus it was with his successor--himself a true Mikatsuki Sho[u]nin in the illumination of his learning--"From his youth he had abandoned the world, and all the scripture had pa.s.sed under his eyes. At eighteen years he knew all the _sutra_ and the doctrines of Shaka (Sakyamuni), and books whether exoteric or esoteric. Moreover he understood thoroughly astrology and almanacs, the poetry of Morokoshi (China) and Nippon, and instrumental music. Truly once heard he knew ten times, so clever he was." It was to this Saint, in his eighty-second year, that the order came to lay the ghost of O'Kiku, to dispel the disorderly spectres of the well of the Yoshida Goten. "A difficult, nay a severe task; but one well within the power and mercy of the Buddha. To-night we go forth to the attempt. Let all exert themselves." His subject clerics bowed low--"Respectfully heard and obeyed." They liked it not. The nights were cold; the place noted for bad company, and bad weather. But the order of their head was not to be disobeyed.

With the first watches of the stormy night the Sho[u]nin and some thirty priests were a.s.sembled about the well curb. Earnestly the Sho[u]nin read the sacred writing. Vigorously his followers made the responses. Louder the voices and greater their confidence as the night progressed without sign of visions. Then said the Sho[u]nin--"Surely great is the efficacy of the _sutra_. Namu Amida Butsu! Namu Amida Butsu! All evil visions and spectres vanish; to seek the peace and oblivion of Nirvana. Let the event prove the efficacy of the charm."--"Namu Amida Butsu! Namu Amida Butsu!" Loud the voices of the priests, but now in terror. The bell of Gekkeiji was striking the hour of the ox (1 A.M.). Crouching and shivering they saw the spectral lighting up of the well. The blue glittering points began to dot its mouth. Then swarms of spectres began to pour forth, obscene and horrible. Among them appeared the ghost of O'Kiku. Stricken with fear the priests stopped all reading of the holy writ. Flat on their faces, their b.u.t.tocks elevated high for great concealment, they crouched in a huddled ma.s.s. "Namu Amida Butsu! Namu Amida Butsu! Spare us, good ghosts--thus disturbed most rudely in your nightly haunt and revels. Ha! Ah! One's very marrow turns to ice. No more! No more! Away!" But the Sho[u]nin held firm. Surrounded by the jibing menacing ma.s.s of spirits, steadily and without fear he hung on to his scroll, read the _sutra_, intoned the _nembutsu_. One by one his company stole away; as did the spectres with approaching dawn.

He did not reproach his flock. Said the prior to the shamed a.s.sembly--by daylight: "Surely this is a very difficult undertaking. This curse of the dead is no ordinary one. It is a soul without light, of some highly debauched sinner, of some woman vowed to eternal hate. Deep the malignancy; but deeper yet the efficacy of Mida's vow. Seven nights will do it. Let all make every effort." He looked around, with trace of gentle rebuke--"We are men who have left the world (_shukke_). Why then fear the dead; when ye are part and parcel of them? Perhaps greater company is needed." He sought it from his fellow priors. From Shiba to Asakusa they swarmed. With fifty, with seventy, with a hundred and seventy priests, all reciting the _Sutra_, intoning the _nembutsu_, the noise and confusion rose high above the sound of storm and spectre.

Sleep was banished far and wide thereabouts. But this could not last.

"One, two, three, four...." with the counting of the plates the chilling heart rending shriek, the wail of the unhappy girl, the stoutest volunteers quailed and with their hands shut out the spectral vision.

These volunteers disappeared with the second week of recitation entered on by the Sho[u]nin. Even his own band began to fail him. They sent subst.i.tutes, in the shape of the temple servants, the lowest grade, the Shoke Sama. When a third week was announced, as sure to accomplish the exorcism, there was open rebellion. It was with sadness and admiration that the Sho[u]nin saw his band thus reduced to a few faithful men, the oldest of his flock, almost as old as himself--and these deaf, blind, and almost dumb. "Ah! It is a tremendous affair. Deep the malignancy of this curse. This foolish priest has overrated his reputation with the Buddha. Great the discredit to the sect and temple at the wide heralded failure." He felt as ill and out of sorts away from the presence of the vision, as did his disciples in its presence. He was old and foolish and over-confident.

The prior slept on his cushion, his robes still wet with the storm and rain of the previous night. Then came a woman, dressed in sombre garb.

Approaching the sleeping priest she wrote upon his sleeve the character _ki_ [ki], bowed reverently, and disappeared. He awoke seeming to hear her footsteps. How clear was this dream! The character _ki_, what did it portend? The Buddha would not fail his priest. Taking himself to the altar he prostrated himself before the seated figure. Then he prayed.

And as he prayed--perhaps resumed his nap--wonderful to say again the character [ki] appeared, this time on the Buddha's sleeve. The Sho[u]nin rubbed his eyes. Was he awake or dreaming? He did not know. "_Ki_," the chance, the opportunity that the successful man in every undertaking grasps, where others fail. He must apply it to his own calling and the crisis. They exercised their brains; he was reputed to be well furnished. This next night was the last of the third seven days.

Failing favourable issue he would take up his staff and depart to other place, never to reappear in the beloved precincts of his hall. Thus inspired he thought and thought. The grave, kindly, piercing eyes became brighter and brighter. Then his monks came running in surprise and alarm. The reverend prior was laughing--not in merriment, but with the joy of him who has found the successful issue to be so plain and easy.

This last and critical night in storm and riot proved to be the worst of all. Said the Sho[u]nin with grave kindness--"This night the Sho[u]nin goes; others need not accompany." All rejoiced--until they saw his preparation to face the rain and cold. Then they weakened, and all plead to accompany him. Splendid the train a.s.sembled around the well curb.

Again the reading of the _sutra_ began, the intonation of the _nembutsu_. Again the clerics cursed their ill timed enthusiasm, which brought them out in the storm and to such unseemly company. Again the ghosts issued forth from the old well in their obscene riot. Jeering, menacing they swarmed around the frightened priestly band. Immoveable the prior. Natural and supernatural seemed to hang on the issue between priest and spectres. The figure of O'Kiku, wan, sad, malignant appeared.

She counted--"One, two, three, four, five, six, seven, eight, nine...."--"Ten!" shouted the Sho[u]nin, extending the Junen. "Ara! What joy! None lack. Ah! By the Sho[u]nin's virtue this Kiku secures Nirvana.

Grat.i.tude and obeisance are due." With the words the figure faded, the spectres disappeared, the storm rumbled and pa.s.sed off rapidly to the distance, and the stars shone out on the cold clear sky of a perfect fall night with its studded firmament.

Thus did the Sho[u]nin find the secret in the _ten_ repet.i.tion of the sacred formula--the _ju_ nen. On her finger stumps O'Kiku counted--counted as does the successful man in the business of life. But O'Kiku was maimed. The thumb was lacking. Hence the tale went but to nine. The missing factor once supplied her count found completion. Long had been accomplished her vow of indignant vengeance, but still the plates remained to count for her own release, and this she could not effect. Great was the reputation thus acquired to priest and temple.

Probably it was this feat which has confused him with his greater predecessor, the founder of the temple; transferred most anachronistically to this latter the tradition of the actual laying of the ghost.

There is an old book[35] in which the matter is discussed--"It was in the old well that Kikujo[u] was drowned, says tradition in Sho[u]ho[u]

3rd year (1646). By the ability, merit, and power of Mikatsuki Sho[u]nin her soul was saved, and at once she became a Buddha. Though such be the story, by the temple register the founder of the Dendzu-In, Ryo[u]yo[u]

Sho[u]nin, entered the Hall in O[u]ei 22nd year 9th month 27th day (29th October 1415). One smiles. Ho! The Sho[u]nin lived two hundred and fifty-six years before, and dates do not amalgamate. How many generations had the Sho[u]nin seen when Kikujo[u] became a Buddha! The Mikatsuki Sho[u]nin becomes a bubble Sho[u]nin. The learning of this Mikatsuki Sho[u]nin was notorious, and it has been banded down to people of later generations in matters concerning Ryo[u]yo[u] Sho[u]nin. Deign to take a glance at facts here indicated. The 'Edo Bukkaku Ryakuden'

(Epitomised Record of Buddhist teaching in Edo) says under the heading 'Muryo[u]zan Jukyo[u]ji Dendzu-in'--

'Koishikawa Ji-in: 600 _koku_ (income). The founder was Yurensha Ryo[u]yo[u] Sho[u]nin, early in the Meitoku period (1390-1393). This Sho[u]nin had between his eyebrows the figure of the moon on the third day. Later people called him Mikatsuki Sho[u]nin. Native of Jo[u]shu[u] he was the son of the castle lord of Iwase in Kujigo[u]ri, Shirayoshi Shima no Kami Yoshimitsu. Through prayer at the Iwase Myo[u]jin his mother became pregnant. He was born Riaku-O[u] 4th year 1st month 24th day (11th February 1311). Later his father was killed in battle, and the mother took him to the Jo[u]f.u.kuji, at So[u]jiyama. Putting him in charge of Sho[u]jitsu Sho[u]nin his head was shaved. At eight years old he was received at the Mikkyo[u] (Shingon) Ho[u]don-In Yuzon. Taishu[u] (secret cult) was learned through the teaching of Shingen Ho[u]shi. The Zenshu[u] was taught by the aged Tajima no Temmei and Gwatsuryu[u]. Shinto[u] by Jibu no Tayu Morosuke. In the poetry of Nippon he followed Tona, for ancient and modern example. He wrote ten books of importance. Noted for learning, in Eiwa 4th year (1378) he was transferred to Taitei-san O[u]sho[u]-in Nan-ryu[u]bo[u]

in Shimotsuke no Kuni. Here he taught the seed of the Law.

The son of Chiba Sadatane, Toku Sendai Maru, had a younger brother. It was he who founded the Zo[u]jo[u]ji and became Yu[u]yo[u] Sho[u]nin. Ryo[u]yo[u] Mikatsuki Sho[u]nin died in O[u]ei 27th year 9th month 27th day (3rd November 1420).

The San-en-zan Kwo[u]-do[u]-in Zo[u]jo[u]ji had to fief 10540 _koku_. It is the chief seat of the Jo[u]do[u] sect in the Kwanto[u], and its schools swarm with students.'

The large hanging bell of this Zo[u]jo[u]ji (_tsurigane_) has the thickness of a foot. At the time it was the largest of all bells. In the temple record it says that the Sho[u]nin of Shiba San-en-zan, generation following generation, were highly noted for learning. From Ryo[u]yo[u]

Sho[u]nin the predecessor the principles must have been inherited. Hence in the foolish talk of people the honoured name of the Sho[u]nin was borrowed and adopted into the affair of Kikujo[u], as of the noted and erudite priest Mikatsuki Sho[u]nin; no matter of offence."

But no such laboured explanation is required. The sanct.i.ty of learning, the inheritance in these bishops and priors of the merits of those who went before, has kept and keeps the appellation in the minds of the generations of the Nipponese. Ryo[u]yo[u] Sho[u]nin, his merits and his nickname, pa.s.sed in the public mind to his successors. It is the laboured and learned effort of these days which fastens on the prior of Dendzu-in the tales of the long past founder of the temple. It was the learned Osho[u] of the time of Tsunayoshi Ko[u], that fifth Sho[u]gun--the Inu Kubo--basely devout and devoted to the Buddha's Law, when to save the life of a dog (_inu_) the lives of men were sacrificed on the execution ground.[36] The piety and learning of the great priest surely is needed to counterbalance the cruel folly of his master. Both qualities of this later cleric were the needed light in this period so dark for men. In which the wife, more faithful to tradition and the land, drove her dagger into the Sho[u]gun's heart, and kept from his seat and succession the favoured person of his catamite.[37] To be sure the little lady, of _kuge_ not _samurai_ stock, daughter of the Kwampaku (Premier) Takatsukasa Fusasuke, of courage and truly n.o.ble stock, then used the dagger on herself; and has kept busy ever since the historians of Nippon, official and other kinds, in explanation of how "it didn't happen." This is but a tale of outside scribes, to explain the taking off between night and morning of a perfectly well man (or divinity)--not sanctified with official and Tokugawal benediction; and no wonder. The tale and the event was not one to brag of. And the lady died too--very shortly.

The eagerness to ascribe a local habitat to the story of the Sarayashiki has led to-day to some curious confusions, dovetailing into each other.

To follow Ho[u]gyu[u]sha--in the far off quarter of Yanaka Sansaki, near the Negishi cut of the Northern Railway, is the Nonaka well. Despite its far removal this _pool_ is ascribed to O'Kiku, as the one time well of the Yoshida Goten. As fact--in Sho[u]ho[u] a harlot, by name Kashiwaki, ransomed by a guest here established herself. Death or desertion cut her off from the lover, and she turned nun. The place at that time was mere moorland, and the well near by the hut had the name of the Nonaka no Ido--the well amid the moor. In time the lady and her frailty disappeared, and the kindly villagers buried her close to the hut, scene of her penance.

"Vain the tranquil water mid the moor--mere surface; Gone, nought remains--of the reflection."

Her well? People call it now the _yobi-ido_, the calling well, a pool furnished by springs and some thirty feet in diameter. Now only a few _cho[u]_ (hundred yards) to the north of Sansaki, at the Komizo no Hashi of Sakanos.h.i.ta, is an old mound called the grave of O'Kiku. "Here a small seven faced monument has been erected. But this is not the O'Kiku of the Sarayashiki. This woman named Kiku died of an incurable disease.

As her dying wish she a.s.serted that any who suffered pain from incurable disease had but to pray to her to receive relief. With this vow she died." It is the connection between this Kiku and the _yobi-ido_ which has so transferred the well established site of this old story.

Thus comes to a finish these tales of the Edo Bancho[u], the story of the Sarayashiki with its cruel fate of the unhappy Kikujo[u], the Lady of the Plates. Long had the distressed figure of the wretched girl ceased its wailing over the never completed tale of the porcelain plates. But the memory of her misfortunes, of the ill-omened well of the Yoshida Goten has remained for centuries in the mind, and thought, and speech of Nippon. Up to the early years of Meiji the Ko[u]jimachi-ido still existed, to be pointed out to the superst.i.tious ever present in this land. The Bancho[u], for many decades of years, had become the crowded Bancho[u] of the proverb which a.s.serts that one born and living out life therein, yet could not be expected to know the windings and intricacies of its many ways and byways. In time the _yashiki_ of _hatamoto_ disappeared; in recent years to make way for a residential quarter of prosperous tradesmen, minor officials; nay, for bigger fish who swim in the troubled waters of court and politics. The old Ko[u]jimachi village, with its bustling street and many shops, remains.

True the old well has gone the way of the ruined _yashiki_ of Aoyama Shu[u]zen, of the waste land ([sarado]) on which at one time both stood.

But to this very day the tradition remains firm and clear. So much so that those who leave their homes, to fail of reappearance ever after, are spoken of as having met the fate of the unhappy victims of the Ko[u]jimachi-ido. To quote again the very ancient poem in a.s.sertion of the verity of its evil influence:

"Yoshida: to pa.s.sers by the token; Long sleeves wave invitation."

Yokohama--21st September to 14th November, 1916.

--FINIS.--

To follow--The Hizakurige (To[u]kaido[u]) of Jippensha Ikku--in English.

FOOTNOTES:

[Footnote 1: Benincasa hispida (Brinkley).]

[Footnote 2: Of about fifteen dollars in terms of present money.]

[Footnote 3: Comments the scribe of Nippon (Matsubayashi Hakuen)--"This kind is not the animal known as fox. There are foxes in human shape which extort money. They dwell round about Yoshiwara and Shinagawa.

These are found in the Shin-Yoshiwara. In Meiji 33rd year 8th month liberty was granted to give up their occupation. Blowing wide cast a fox fever, the brothels of the Yoshiwara displayed a magnificent confusion.

In round terms Tokyo town was in an uncontrolled disorder. Among these human foxes there was a guild, and this was the source of the tumult."]

[Footnote 4: Mizuno Juro[u]zaemon Shigemoto, son of Hiuga no Kami Katsunari. He was ordered to commit _seppuku_ (cut belly) for the a.s.sa.s.sination of Bandzuin Cho[u]bei: Kwanbun 4 year 3 month 27 day (22 April 1664).]

[Footnote 5: _Kokorozashi wa matsu no ha to moshimasu_.]

[Footnote 6: Second daughter of Hidetada; wife of the Prince of Echizen.]

[Footnote 7: At the severest cold, clad in breech clout, or thinnest of white linen, the pilgrim after sunset makes his round of the temples for worship.]

[Footnote 8: The Pluto of Indian (Yama), Chinese and j.a.panese (Emma) mythology. Dai-O[u] (Great King). Cf. Eitel's "Chinese Buddhism," p.

207.]

[Footnote 9: Other accounts say that these heroes used--pith bullets.]

[Footnote 10: He was of great strength, and is said to have carried the Sho[u]gun in his palanquin on his shoulders himself back to Edo in the flight from Suzume no Miya. With the approval of Iyemitsu he forced his way into the castle gate, thereby incurring official censure and banishment to an island--to Hitotsu no Jima, or the present Ishikawa Jima at the mouth of the Sumidagawa! The sentence was purely formal. His favour with Iyemitsu was very high owing to this Tsuritenjo[u] (hanging ceiling) affair.]

[Footnote 11: These stories were not likely to be published under a paternal Government; except in the mouths and tales of the people. Too many scandals have been "excerpted" from the official histories and records of Nippon to have a robust confidence in what is left. The _ko[u]dan_ lecturers and writers make the Senhimegimi, eldest daughter of Hidetada, the heroine of the scandals emanating from the Yoshida Goten. History refers them to the Takata no Kata. But this lady left powerful issue. Not so the Senhimegimi (Princess Sen), in ways a splendid woman. Better known as the Tenju-in-Den she lies buried under a most imposing monument at the Dendzu-in in Tokyo. Tenju-in-Den lived to over eighty years; the Takata no Kata died, aged seventy-two years.]

[Footnote 12: _Itsuwari to omoi sutenaba ikani sen; Sue kakete chigiri mo aru wo afu yo sae; Iku sue to f.u.ku chigiru makoto wo._ (1) _Hedatsu koro mono urami to zo omou._ (2)]

[Footnote 13: Burned down a few years ago: a fire disastrous to the temple records.]

[Footnote 14: Dosanbashi is the site facing the castle and lying just north of the wide avenue facing the main entrance to To[u]kyo[u]

station. It ran north to Kanda bridge. It formed part of the Daimyo[u]-koji, which extended from Kandabashi to the Hibiyabashi and the Sukiyabashi at the south. Roughly speaking this Daimyo[u]-koji was the district between the inner and outer moat and the bridges mentioned, now traversed by the elevated railway from Shimbashi to the To[u]kyo[u]

station. The Dosan bridge crossed a wide ca.n.a.l which connected the inner and outer moats with the Sumida river. The street running from Gof.u.kubashi to the castle moat covers the site of this ca.n.a.l, and the bridge itself was about where the spur of the elevated railway crosses the present highway (1916). The Embukasane inspired the famous tale of Encho[u]--the "Shinkasane-ga-fuchi"--and, like many Nipponese stories, is founded on actual occurrence.]

[Footnote 15: Also called, Naomori, or Narimasa, or Nariyuki.]