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TRANSACTIONS
THE ASIATIC SOCIETY
OF JAPAN.
VOL. XXVII
1900.
CONl'ENTS.
PART I.
A. Ancient Japanese Rituals, Part IV. Page
— By Dr. Karl Florenz i
B. Note on a Long-tailed Breed of Fowls in Tosa.
— By Basil Hall Chamberlain, Esq I
PART II.
llie Jesuit Mission Press in Japan.
—By Sir Ernest Satow, K. C. M. G I
PART III.
The Cultivation of Bamboos in Japan.
— By Sir Ernest Satow, K. C. M. G i
PART IV.
Hyakunin-Isshu (Single Songs of a Hundred Poets. j
— By Clay MacCauley, Esq., A. M i
Tori-wi~Its Derivation. —By VV. G. Aston, Esq, C. M. G 153
SUPPLEMENT
Minutes of Meetings I
Report of the Council 26
List of Members 32
Constitution and By-I^ws 4I
o
53387
A.
ANCIENT JAPANESE RITUALS
BY
DR KARL FLORENZ.
Professor of Philology and German Literature in the Imperial University, T5kyo.
wmmmm
?*?■ 5Sfe- Jk
ANCIENT JAPANESE RITUALS. Part IV.
BY
Dr. KAKL FLOKENZ.
In volumes VII and IX of the Transactions of the Asiatic Society of Japan Sii* Ernest Satow has published an English translation, with commentary, of the Norito, or Ancient Japanese Kituals. His three papers on this subject con- stitute one of the monumental works of Japanese philology. Unfortunately the learned author has not seen his way to give us more than the smaller moiety of the Kituals (nine out of twenty eight) which is the more regrettable as no abler hand could have undertaken the task. It is difficult for anybody, and rather bold, to continue a work begun by a Satow, for the inferiority of the continuation will be only too palpable. As the Norito^belong, however, to the most important, interesting and beautiful products of Japanese literature, a reliable translation of all of them is an urgent necessity, and the present writer has therefore ventured to come forward and supply the omission. His original intention was to publish the result of his studies in German, his native tongue ; having now undertaken to produce it in English, he believes himself entitled to a certain degree of indulgence on the part of the reader, because he labours under no small disadvantage in doing a work of this kind in a foreign language. The writer has endeavoured to use as much as possible Satow's phraseo-
2 Ancient Japanese Rituals,
logy, in order to preserve in the English rendering the same uniformity of style which exists in the Japanese text. For quotations from the Kojiki and Nihongi the admirable translations by Chamberlain and Aston have been placed under frequent contribution, though the present writer has in all cases consulted the originals themselves, and, with regard to the Nihongi, also his own German translation and commentary. For students of the original text a full glossary will be added.
No. 10. — Minadzuki Tsugomori no Oho-harahe, or
Great Purification Celebrated on the Last
Day of the Sixth Month (and at^o
IN the Shihasu or Twelfth Month.)
Literature used : Besides the older commentaries of Ma- buchi, Motowori Norinaga and Fujiwi, mentioned by Satow, vol. VII pag. 101, 1 have made use of the Noriloshiki-kogi (ili3 ^W&) by Haruyama Tanomu, the NoHto-hemmo (JUSSI^SS) by Shikida Toshiharu (5 vols.) the Norito-shiki-kogi by Oku- bo (2 vols), the Norito-ryakkai («lia»8?) by Kubo (6 vols), and notes of lectures delivered by Motowori Toyokahi in the Lnperial University of Tokyo. The big commentary Noritokogi written by the late Suzuki Shigetane in 34 vols, is unfortunately, like his huge commentary on the Nihongi, not yet accessible to the general public. The Government would render an invaluable service to all students of Japanese archaeology by printing these two works of one of the greatest scholars Japan ever possessed. I have also had the advantage of consulting a very interesting paper on the Oho-harahe by Dr, H, Weipert (Trans, of the
Ancient Japanese Rituals, 3
German As. Soc, Heft 58, page 365-375), in which special attention has been paid to the ritual as being a monument of the most ancient judicial ideas of the Japanese, and the learned essay *' The Mythology and Eeligious Worship of the Ancient Japanese " by Satow, published in the Westminster Keview, July 1898, j). 27-57. (Unfortunately this latter paper became known to me, through the kindness of its author, only after the present essay was finished, so that the valuable information given by it could only be made use of in the form of additional notes.
INTRODUCTION.
§ 1. Definition. The Oho-harahe or Great Purification is one of the most important and most solemn ceremonies of the Shinto religion ; by it the population of the whole country^ from the Princes and Ministers down to the common people, is pmified and freed from sins, pollutions and calamities. In the earliest times, i. e. until the beginning of the 8th century A. D., the service seems not to have been celebrated at fixed jregular intervals, but only when special reasons offered (see § 3) ; since then it has been celebrated twice a year, on the 30th day of the 6th and 12th months. The chief ceremony was performed in the capital, near the South Gate or Shvjaku-mon (Gtite of the Scarlet Bird) of the Imperial palace, and might be styled the purifica- tion of the court, because it was to purify all the higher and lower officials of the Imperial court. In a similar way the ceremony was celebrated also, at all the more important
(/
4 Ancient Japanese Rituals.
(public) shrines of the whole country, and therefore the Shintoists speak of an Oho-harahe of the provinces, in contradistinction to the Oho-harahe of the court Beside the regular celebration on the 30th day of the 6th and 12th months we find, however, the ceremony not infre- quently performed at other times, e. g. on the occasion of the Dai'jO'ive (festival after the ascension to the throne of a new Emperor), or when the Hsuti hime-miko (an Imperial princess, chosen as Vestal) was sent to the temple of the Sun-goddess in Ise.
There are four ways of spelling and pronouncing the name ;^St, viz. Oho-harahe, Oho-harahi, Oho-harahe, Oho- barahi. The first deserves to be preferred. It is derived from oho '* great" (stem of the adjective o/io^i) and the verb harafu "to clear away, to sweep." Mi-na-dzuk {"^^H water-less month) is an old name of the 6th month O. S. (approximately our July), shihasu of the 12th month O. S.;. Tsugomori means ** last day " of a month, The 6th month is often called nagoshi-no-tsuti *' month of leave- taking from summer " (the summer comprised the 4th, 5th and 6th months), and so we find for the summer purifica- tion also the popular name nagoshi no harahe Sjffi^lK.
The regular celebrations in the 6th and 12th months are designated as Korei Oho-harahe (^J&^St) usual or regular O. H. , the extraordinary ones as llinji Oho-harahe (ES^;A:jK) occasional O. H. When a year had an intercalary 0th or 12th month, the last day of the intercalary month was chosen. Since the introduction of the Gregorian calendar (1st January, 1873), the regular ceremony
^..A
Ancient Japanese Rituals, 5
has taken place on the 30th June and 31st December. The Oho-harahe consists of certain ceremonial actions, chiefly the offering and throwing away into the water of the so-called harahe-tsu-mono (iR4&) " purification-offerings (lit things)," and the reading of a Eitual.
§ 2. Oho hakahe, Haeahe, ' Misogi.
The Oho-harahe must be distinguished. A) from the simple Harahe, i. e. the purification of an individuat person from the pollution contracted by some offence, in which case the guilty person himself had to provide certain offerings to the Gods. This was originally a mere religions ceremony, the offerings provided by the offender being, in the beginning, probably only such things of his personal property, as were considered to have been polluted. They were thrown away into the water. But out of this developed, in the course of time, the idea of a penalty. Now it is highly interesting to observe, for what reasons, in what way, and to what extent penalties were exacted from offenders. The archaic Japanese society possessed neither law-codes, nor clear descriptive rights at all, so that the punishment of offences was left entirely to the discretion of the injured individual or community. The Kojiki and Nihongi report numerous instances, in which an Emperor, or a chieftain, or some other individual, metes out punishment to an offender, the punishment varying usually between the penalty of death, making the criminal a slave, banishment, and wholesale or partial confiscation of property. The punishment of
0 Ancient Japanese Rituals,
transgressions being thus, until about the end of the 7th century, purely arbitrary, it is no wonder that frequent abuses occurred, and that there arose a regular system of squeezing under the hypocritic disguise ol a legitimate Harahe (purgation). The Emperor Kotoku, the great admirer of Chinese institutions, is reported by the Nihongi to have issued, on the 22nd day of the third month of the second year of his reign (12th April, 646), a decree in order to abolish existing bad customs, from which I extract the following interesting paragraphs :
Sometimes a wife who has lost her husband, marries another man after the lapse of ten or twenty years and becomes his spouse, or an unmarried girl is married for the first time. Upon this, people, out of envy of the married pair, have made them perform purgation.
Again, there have been cases of men employed on forced labour in border lands who, when the work was over and they were returning to their village, have fallen suddenly ill and lain down to die by the roadside. "Upon this the [inmates of the] houses by the roadside say : — Why should people be allowed to die on our road ? ' And they have accordingly detained the companions of the deceased and compelled them to do purgation [i. e. their valuables were taken away from them under the pretext, that these had to serve as purification-offerings in the ceremony necessary to purify the road from the pollution]. For this reason it often happens that even if an elder brother lies down and dies on the road, his younger brother will refuse to take up his body [for burial].
.4.-,A
Ancient Japanese Rituals. 7
Again, there are cases of peasants being drowned in a rivei'. The bystanders say :— * Why should we be made to have anything to do with drowned men?' They ac- cordingly detain the drowned man's companions and compel them to do purgation. For this reason it often happens that even when an elder brother is drowned in a river, his younger brother will not render assistance.
Again, there are cases of people who, when employed on forced labour, cook their rice by the roadside. Upon this the [inmates of the] house by the roadside say : — * "Why should people cook rice at their own pleasure on our road ? ' and have compelled them to do purgation.
Again, there are cases when people have applied to others for the loan of pots in which to boil their rice, and the pots have knocked against something and have been upset. Upon this the owner of the pot compels purgation to be made.
All such practices are habitual among the unenlighten- ed vulgar. Let them now be discontinued without exception, and not permitted again.
It goes without saying that this primitive kind of judicial procedure did not long survive the introduction of the Chinese system of administration, at least to no great extent. Also in a purely religious sense the Harahe of single individuals from pollutions contiacted through crimes seems to have disappeared.
B) A second kind of Harahe, generally called Misogi ( jSg) * ' ablution," practised in ancient times, has been preserved to the present day, viz. the purification of a single
y
8 Ancient Japanese Biluals.
individual or a place from pollutions through coming into contact with something c&i'emonially impure, like dead bodies etc. Comp. notes 37 and 35 to the translation of the ritual.
C) As a third species of Harahe we may mention the purification preceding every greater festival {matsuH) of a Shinto shrine, through which the priests and others taking part in the Matsuri are purified. This ceremony takes place in a hall or open place specially prepared for the purpose, called harae-dokoro " purification-place." Tt consists in the Kami-oroshi " bringing down the spiiits of the purifying deities" (see note 74, 76, 79 and 81) into the himorogi (a Sakaki branch with cut paper hangings) which stands on an eight-legged table in the middle of the Harahe-dokoro, the recitation of the purification-prayer, various sub- sequent symbolic ceremonies, and the Kami-age or " sending back the gods " (to their abodes). Thereupon the priests are considered to be pure, and the Matsuri proper can begin. A detailed description of this ceremony I shall give on another occasion. Only the wording of the prayer addressed to the gods may be mentioned here :
" In reverence and awe :
The great gods of the purification place who came into existence when the great god Izanagi deigned to wash and purify himself on the plain of Ahagi [east] of Tachi- bana [near] the river Woto in Himuka in Tsukushi, shall deign to purify and deign to cleanse whatever there may be of sins and pollutions committed inadvertently or deliberately by the officials serving [here] to-day. Listen
Ancient Japanese Eilulas. 9
ye to these my words. Thus I say reverentially."
D) Fujiwi mentions in his Oogoshaku a sort of private Edrahe which, like the Oho-harahe, was performed on the last day of the sixth month. People fastened yufushide, strips of mulberry-tree fibres, to hemp leaves, and taking these to the bank of a river performed the purification.
These statements about Harahe and Misogi do not at all exhaust the subject, but will perhaps convey a sufficiently clear idea of it.
§ 3. Age of the Ceremony.
The earliest historic reference to the ceremony of general purification we find made on the occasion of the death of the Emperor Chiuai, said to have taken place in the year 200 A. D. This date is, of course, entirely untrustworthy, like all the dates before the fifth century; but this much at least can be inferred from it, that the existence of the ceremony is ascribed to a very early time. The Emperor had died a sudden death which was attribut- ed to the curse of some offended god, and the Empress Jingo therefore *' commanded her IVIinisters and func- tionaries to purge offences (i. e. celebrate the Oho-harahe) and to rectify transgressions etc" (Nihongi). The cor- responding passage of the Kojiki enumerates a great number of the ciimes with which we shall become acquainted in the text of pur ritual. It says : " Then, astonished and alarmed, they set [the dead Emperor] in a mortuary place, and again taking the great offerings of the provinces, seeking out all sorts of crimes, such as
10 Ancieiit Japanese Rituals,
flaying alive and flaying backwards, breaking down the divisions of rice-fields, filling up ditches, etc., etc. evacuating excrements and urine, marriages with cattle, marriages with fowls, and marriages with dogs, and having made a Great Furijication of the land, the Noble Take-uchi again stood in the pure court and requested the Deities' commands." (Chamb. page 230). Then there is complete silence for a long time, until the reign of Emperor Temmu in the second half of the seventh century. On the 16th day, 8th month, 5th year of his Emperor (i. e. 28th September, G7G) an Imperial edict commanded (this and the following quotations are from the NmoNGi) :
" Let a Great Purification be held in all quarters I As for the articles needed for this purpose, there are to be forwai'ded as haraJie-tsu-mond^ (purification offerings) by the Kuni no Miyatsuko (Country-Rulers) of each province: one horse and one piece (Kida, =13 feet) of cloth ; more- over, by each district governor : one sword, one deerskin, one mattock, one smaller sword, one sickle, one set (L e. ten pieces) of arrows, and one sheaf of rice in the ear; moreover, by each house : one bundle of hemp.
This Great Purification was obviously celebrated in
order to avoid the evil influence of a comet that had
appeared in the seventh month, seven or eight feet in
length, and disappeared from the sky in the ninth month.
The third reference is made in the spring of the
seventh year of Temmu (678) : " This spring, as the
Aston's version " to be forwarded to the shrines of purification " is based on the text of the Kihongi-shuge ; the editor of this text has, however, arbitrarily changed one Chinese character {jS& i^^^ jj^li), and I have gone back to the original reading.
Ancient Japanese Rituah. 11
preparation for worshipiiing the Gods of Heaven and Earth, a Purification was held throughout the Empire, An imi-no-miya (Purification-palace or Abstinence Palace, for the Emperor) was erected on the bank of the Kuraha- shi river (in the Tochi district of Yamato).
The fourth reference, on the 30th day, 7th month, 10th year (19th August, 681) runs : " Orders were given to the whole Empire to hold a great Purification ceremony. At this time each Kuni no Miyatsuko supplied as purifica- tion-offering one slave, and thus the purification was done. "
The fifth, on the 3rd day, 7th month, 1st year Shucho (28th July, 68G) : " The Emperor commanded all the provinces to perform the ceremony of the Great Purifica- tion*' The reason for the celebration of the last men- tioned ceremonies (fourth and fifth) is not apparent from the context. The last book of the Nihongi, treating of the reign of the Empress Jito, Temmu's successor, has not a single reference to the ceremony. It is next mentioned again in the 11th month of the 2nd year of the Emperor Mommu (G98), as an occasional performance. With the first year of the period Taiho, 701, we come at length to the time when the Great Purification was ordered to be performed at regular intervals, viz. twice a year, on the last day of the sixth and twelfth months. After this date the regular ceremony on the fixed days is no more specially mentioned by the annals, being considered as a matter of course, whilst its perfonnance on other extra- ordinary occasions is frequently refen-ed to. "Under the
12 Ancient Japanese Rituals.
influence of the increasing power of Buddhism and Chinese philosophy during the middle ages and the Tokugawa period, the Shinto religion, as a whole, lost much of its hold on the people, and naturally the general observation of its rites suffered in consequence. The Central Govern- ment certainly did nothing for their encouragement or pre- servation. But while a number of ancient Shinto customs fell thus into complete oblivion, the Oho-harahe has always been practised to a certain extents The restoration of the Imperial power in the present Meiji era was shortly followed by a thorough, and almost extravagant, rehabilitation of Shinto in its so-called * ' pure " form, and the newly established Council for Spiritual Affairs (Kyobusho) issued, first on the 25th June 1871, and subsequently on the 18th June 1872, decrees by which all public Sbinto shrines of the country were directed to celebrate the Great Purification on the last day of each June and December as an official ceremony, in the presence of the local officials. The latter decree to which I shall refer again in § 6, gave also detailed instructions in regard to the ceremonial, and a new abridged version of the ritual. Another decree, dated the 3rd September of the «ame year, fixes the official contribution to the expenses for the Oho-harahe ceremony in each Kwankoku-Hei-sha (i. e. Shinto shrines whose fetes are observed under the direct supervision of the Central Government, or under the supervision of the governor of the province respectively) as one yen fifty sen.
Ancient Japanese Bituals, 13
§ 4. Age of the Kitual.
The Kitual read at the ceremony of the Great Purifica- tion is usually called Oho-harahe no Kotdba " words of the Great Purification." It is also called Nakalomi (or Misogi) no Kotdba ** purification words of Nakatomi" (see §5) which is a very old name, occurring already in the Kooo- SHUi (compiled 807 A. D.). Other designations are Naka- tomi'{harahe) no saimon (^^t written Shinto prayer), or simply Nakatomi'harahe,
Mabuchi ascribes the Oho-harahe no Kotoba to the end of the reign of Emperor Tenji (662-671) or the reign of Emperor Temmu (673-686) ; the congratulatory address of the chieftains of Idzumo (Norito No. 28) to the reign of Emperor Jomei (629-641) ; the service for the removal and dismissal of avenging deities (No. 25) and the Luck- wishing of the Great Palace (No. 8) to the reign of the Empress Jito (687-697) ; the Praying for Harvest (No. 1), the service of Hirose oho-imi (No. 3) and the service of the gods of wind (No. 4) to the beginning of the reign of the Emperor Konin (770-782). All the others are, accord- ing to the same authority, later and inferior, the latest being the worst. His grounds for assuming these dates do not, however, bear any deep critical investigation, and we must side with Motowori who rejects his hypothesis as untenable. To be quite sincere, we must confess that we have not sufficient means for determining the age of the Norito. Motowori remarks justly : In the most ancient times the Norito cannot have existed in a definite form
14 Ancient Japanese RUuals.
but must have been composed anew on each occasion, according to circumstances. But what was repeated every year at a fixed time, became by and by crystallized into a definite form. We cannot now make out when the Norito were first committed to writing, and at what time of the year they were originally used. Most of the old Norito have been handed down to us in their original wording, though, of course, some minor changes have been unavoidable. Something has probably been omitted, something probably been added, and interpolations from other texts may have crept in. The collection of the Norito, as we possess it embodied in the Engi-shiki (promulgated 927) was probably made in the Taiho period, or even a little earlier, during the reign of the Emperors Tenji or Temmu. Among the Norito there are some which were composed for festivals of later origin, or were put in the place of older lost rituals. Such rituals are inferior in style to the earlier ones, but have been com- posed in imitation of them, the old words and phrases being used. It is, therefore, not at all easy to determine the time of their composition ; at least, not as easy as with the later Monogatari (novels) and Jobun (prefaces). In the present Oho-harahe ritual some passages seem to date from time immemorial (Motowori says phantastically from the time of the descent of the Heavenly Grandchild) while others seem to have been added in the periods of the Mikados Tenji, Temmu and Jito. It is useless and wrong to draw any inferences with regard to the age of the Oho-
Ancient Japanese Eitualn. 15
harahe ritual from the sporadic occurrence of several later expressions in its text*
§ 5. Kecitation of the Kitual.
The ritual was recited at the public ceremony of the Oho-harahe as well as on the occasion of private purifica- tions {watakushi no harae). In consequence of its use for the latter purpose, frequent changes took place in the wording in order to adapt it to special circumstances, and this accounts for the existence of so many corrupted texts.
The Oho-harahe no Kotoba was recited only once at each ceremony of purification, and this is perfectly natural. But later on the influence of Buddhism began to tell upon it. It is a peculiar custom of the Buddhists to read their Sutras again and again, to indulge in an end- less and really stultifying repetition of the same text (as the Koman Catholics do with the Ave Maria in the prayer of the rosary), and unfortunately the Shintoists also were, for a long time, influenced in the same direction and read the ritual several times in succession. Now they have returned to the original method of reading it only once.
Though the ritual is originally and properly only a part of the ceremony of purification, it not infrequently happens that it is recited without performing the ceremony.
The reader of the ritual was, in ancient times, always a member of the NaJcatomi family, a family of priestly character (comp. note 51) which derives its origin from the god
/
16 Ancient Japanese EUuals,
Ama no Koyane no Mikoto (meaning Heavenly-Beckoning- Ancestor-Lord according to Motowori ; but the etymology is obscure. See Satow Vn, 400). This god played a conspicuous part in the arrangements made for enticing the Sun-goddess out of the Heavenly Kock-cave into which she had retired in consequence of Sasanowo's misconduct : he was made to recite a grand liturgy. Since that time he and his earthly descendants, the Nakatomi, are said to have filled the hereditary office of reciters of the Oho- harahe no Kotoba and other rituals. Towards the end of the ritual the Urabe or diviners are mentioned. Their function at the Oho-harahe ceremony was originally only to throw the purification-offerings away into the river ; but in the middle-ages it became the practice for them to recite the ritual itself, in stead of the Nakatomi. At the present time, the office of the Nakatomi as reciters of the Norito is no longer in existence ; the ritual is now read by a priest of the temple concerned.
§ 6. The Present Oho-harahe Ceremony, according TO THE Decree of the 18th June 1872.
On the last day of June and December, i. e. twice a year, the ceremony of purification shall be performed in aU public Shinto shrines (fiftJl^T all shrines both those supported by the Government and those maintained by the people of a particular locality.) The officials of the Fu and Ken as well as the common people shall then visit the shrine and partake in the purification.
Ancient Japanese RUiials,
17
Main Shrino jft (Honsha) 7^
ORATORY
( Haiden )
Common People.
U
1. Seat for the [reader of the] Purification Bitual.
2. Tables with the purification-ofiferings (harahe-tsu- rnono).
* Give first the description of the modern ceremony, because it is easier to nnderstand than the rather fragmentary report on the old one, and throws also some light upon it.
18 Ancient Japanese BUucUs,
In the court yard in front of the shrine, to the right and left, coarse matting is spread, and small round, or square mats (Enza or ko-hanjo) are laid down to serve as seats for the local officials and priests during the purifica- tion. The officials sit on the left, the priests on the right hand side viewed from the temple. In the middle between them stand tables (ta-katsuwe) on which are deposited the purification-offerings (harahe-tsumono), consisting of two feet of bleached cloth made of paper-mulberry bark (t^cUB) and two feet of bleached linen (^).. Before these, i.e. between the tables and the shrine, is the seat for the [reciter of the] purification ritual.
At 2 o'clock p.m. the local officials and priests occupy their seats.
Then the chief priest {guji, or, if there is no gvji, the next highest priest) proceeds to the Main shrine (ahinden), mounts up [the stairs] and opens the door.
Then he recites the following prayer, bowing twice :
** In reverence and awe : In the honorable front of the. . . . Shrine, I, the chief priest, of such and such a rank and such and such a name, say in awe, in awe: As for the various sorts of sins that may have been committed either inadvertently or deliberately by the officials of this. . . .Fu (or ken), and the divine officials (i.e. priests) serving the great god [of this shrine], and moreover by the common people of all the Sato under his sway, the sins which we purify and cleanse at the setting of the evening-sun of the last day of the sixth (or twelfth) month of this year, depositing
Ancient Japanese Rituals, 19
in abundance various sorts of purifioation-offerings on the tables, —
I humbly pray to the gods uf the place of purification: Deign to consult in divine consultation, and deign to purify and deign to cleanse the evils, hIus and pollutions of all people. Hear this my prayer [pricking your] ears higher and higher like the swift-running horse I Thus I say reverentially." *)
Then the chief priest descends from the shrine and occupies again his seat at tbe place of purification.
Hereupon a priest (^ '^) takes the seat in the middle (the above mentioned for the ritual) and turning his face towards the people (with his back towards the shrine), he recites the ritual of purification.
(Some changes in the wording of the ancient ritual were necessitated by the different conditions of the time; but apart from this it has also been abbreviated in such a manner, that all the poetic charm of the original text, which may be justly called one of the most impressive productions of Japanese poetry, has entirely vanished. I cannot help calling the new official text a barbarous mutilation. It runs as follows : ) 1)
*) In order to understund all details in this prayer and the fol- lowing abbreviated version of the ritnal of purification, the reader is requested to look up the corresponding passages in the ancient ritual, to which explanatory notes are appended.
t) My translation is based on the text given in the official Jinja-savihiki (miiH:^J^)» published in August 1875. It differs slightly in the choice of some expressions from the text in the abov3 mention- ed decree (See Horei-zensho ft-^^fS, Meiji 5th year.)
20 Ancient Japanese Rituals,
'< I say : " Hear all of jou 1 The various sorts of sins tbat may have been committed as heavenly sins, or earthly sins, either inadvertently or deliberately by the officials of
this. . Fu (or ken), and the divine officials (priests)
who perve in this Shinto shrine, and more- over by the common people of all the places (Sato) under the sway [of the great god of this shrine ; the sins which we purify and cleanse in the great Purification, at the setting of the evening-sun on the last day of the sixth (or twelfth) month of this year, depositing on the tables the purification-offerings,
will be carried out under mutual consent by the god- dess Se-ori-tHu-Hime, the goddess Haya-aki-tsu-Hime, the god Ifuki-do-nushi and the goddess Haya-sasura- Hime into the river and sea, and breathed away and made to disappear without trace in the Root-country, the Bot- tom-country.
After they have thus made them disappear, it is to be expected that, what one calls sin, (tsumi) and what one calls transgression, (toga) will from to-day no longer exist with the officials of this Fu (or ken), the priests, and more- over the men and women of all the houses in all places, and in this expectation I recite [this Norito] and perform the purification."
Hereupon the local officials and priests grasp the Kiri-nusa and execute with it the purification.
The Ktri-nusa ^^ [fit is a wand with hemp-fibres
hanging from its upper end (on the whole identical
with the Oohei). After the officials and priests have
Ancient Japanese Bituals. 21
taken their seats on the place of purification, the Kiri- nusa are distributed, and one is placed before each of the officials and pricHts. As for the common people taking part in the ceremony, they also manipulate the Kiri-nusa in the same way, or simply bow down, if they cannot procure any for themselves. Then the chief priest mounts up again to tbe main bhrine, closes the door and having finished doing this, descends from the shrine and returns to his seat. Hereupon the priests retire and go out.
The purification-offerings are now cut into small pieces, and thrown away into the river or the sea. The same applies to the Kiri-nusa. (If neither river nor sea is close by, a tub of water is used instead).
§ The Ancient Ceremony, According to the
Ceremonial Regulation op the
jogwan -period (859-876).
''As for the great purification in the sixth and twelfth months, the officials, of the Department of the Shinto Religion (Jingi-kwan), the Imperial Household Departmet (Kunai), the Bureau of Sewing and Embroidery at the Imperial Court (Nuhidono) etc. shall present themselves in the fourth division of the hour of the horse (Le. between 1^ and 2 o'clock p.m.) outside of the En-sei-mon (a gate on the east side of the Dairi or luner Palace). All the officials assemble at the spot chosen for the ceremony of purification (Harahe no tokoro). Before this, the officials
22 Ancient Japanese BUuals.
of the Department of the Shinto Religion, spread out the purification-offerings south of the way before the Shnjaku- mon (Gate of the Scarlet Bird, the Middle South gate of the outer enclosure of the Palace) — distributed at six places: the horse stands South, with its head facing the North — . The officials arrange the seats at the Sliujaku- mon and at the eastern and western Josha (ft #, watch houses in front of the gates of the Palace).
All persons from Ministers, down to officials holding the fifth rank, have their seats at the eastern side of the platform, facing the West and being drawn up in double line according to their rank, from North to South. The first space cast of the southern staircase, is the stair for persons of the fourth rank downwardn, and the second space is the staircase for the State-Counsellors (Sangi) and officials of higher rank. The female officials are also on the western side of the same platform, separated by a curtain. The Fubito of the Geki-kwan (i.e. the scribes and under- secretaries of the Council of State) and the officials of the Central Department (Nakn-tsukasa), Board of Civil Office (Shikibn) and Board of War (Hjobu) have their seats at the eastern Josha. facing the West and being drawn up in lines according to thtir rnnk from North to South. The members of the Board of Police (Danj5) are at the western Josha, facing the East and being drawn up in lines ac- cording to their rank from North to South. The seat for the Norito (i.e. for the reader of the ritual of purifica- tion) is at the south-western side of the way, and before the seat is spread a cloth as Hizatsuki (small
Ancient Japanese Rituals,
23
square mat to squat upon). In the first division of the hour of the sheep (i.e. 2-2^ o'clock p.m.) the secretaries
IMPERIAL CASTLE (^ ^ Kyujo),
^
OD DD ddDD ffl D □ □ □ □ D=D
DDDD
D
Dairi
Inner II J^aIace-Krou|}d
c:
c z=i
m
D
D
r
DDD ODD
Kdka-mon
SfmJak-nton
BifukumoB
North
ition
q^nog
24
Ancient Japanese EUuals.
o
I 1
East
f
?89A\
(Geki) take each their seats ; the [officials of the] other offices stand at the eastern end of the eastern Josha, etc.
Ancient Japanese Rituals, 25
The Geki and their inferiors rise from their seats, go down to the southern end of the eastern building (sha) and post themselves there. The secretaries (Matsurigoto bito) and Clerks (Sakwan) of the Board of Civil Office and Board of War take their place at the head of the civil and military officials, and stand in lines, facing the West, and being drawn up according to their rank from North to South. The Secretaries and Clerks of the board of Police go down to the southern end of the western building, (sha) and post themselves there, facing the East, and being drawn up according to their rank from North to South. After they have thus posted themselves, the officials of the Department of the Shinto Religion distribute the Kiri-nusa (cut nusa) i.e. white wands with hemp-fibres hanging from the upper ends, the symbol of the primitive offerings of greater value) — among the sangi and superiors, these are distributed by Clerks, among the officials of the fourth rank upwards (but lower than the Sangi) by scribes, among the ladies and other officials by Kamu-Tomo no- wo.*) Thereupon Nakatomi takes his seat and recites the ritual. When he says Jdkoshimese " hear T', all the officials exclaim wo ! After the purification is finished, the [ceremony viri(^h the] 0/io-r? ii«a f ) is performed. Here- upon the Kiri-nusa of the persons from the fifth rank up- wards are taken back. Shortly afterwards all go away.
*) Attendants in the Dei»artment of the Shint5 EeUgion, also oaUed Kamihe. There were thirty of them v\ the Department.
f) A wand {Uushi) with cut paper {shvh). The Oho-nusa is taken and nibbed over the body, by which process the sins of the performer are believed to be transferred to it.
26 Ancient Japanese Hituala.
§ 8. Details on Various Practices. Ci£REmony
AT THE SUMIYOSHI ShRINE IN ToKYO.
During the middle ages, — it is impossible fix the time even oji\y approximatively — , various popular practices have sprung up in connection with the purification cere- mony and have partly been preserved to the present day. I shall proceed to mention some of the more important ones of them, in the course of a minute account which I am going to give, with illustrations, of the ceremony perf. rmed at the Sumiyoshijinja, situated on the small island Tsukuda-shima iu the mouth of the river Sumida- gawa, at Tokyo. This Shinto shrine, which is a branch shrine of the famous Sumiyoshi-jinja of Osaka, is one of the few shrines in the country, where, at least iu June (the December ceremony is an abridged one), the cere- mony is performed exactly in the same way as in the middle-jigen. The informations which I have been able to gather thereabout I owe mostly to the kinduess of the priest of the temple, Mr. Hiiaoka Yoshibumi (^WtTlSC).
Towards the 25th or 26th of June (or December) the parishioners and other believers who wish to be purified go to the shrine and get f i om its official a so- called kaia-shv'o (ff^ f^), i.e. a white pa| er cut in the shape of a human garment. On this the person to be purified, writes the year and month of his birth, and his sex ; then he rubs the paper over his whole body, and breathes his breath on it, by which procedure his sins are transferred to it, and takes it back to the shrine before beginning of the ceremony. It
Ancient Japanese RUuals. 27
is therefore also called nade-mono (tH 4%) * ' stroke-tbing." (The article in Fuzoku-gaho No. 6 reports tbat in the Tokugawft-time the people wrote on the kala-shiro such phrases as kanaianzen (SjSft^^) ** peace for my house," or similar ones). All the kata-shiro brought back are packed into two OHhidzidsu (% IS) '' reed-sheath " which are placed on a table of black wood (kuroki no Isukmoe) , and are called harahe tmi-mono "purification-offering (see above). head
Length about 3''; Width about 2 ".
KATA-SHIRO.
KUROKI-NO-TSUKUWE
' Black-wood-table," made of Haji (
bound with rattan vine. Length 2'; width 1'2"; height 1'.
) branches.
28 Ancient Japanese Rituals,
The Tori'wi in front of the shrine is decorated in the
following way:
On the left and right is placed a large bamboo, called imi-dake (JfW) " sacred bamboo ; ** a shime-nawa is stretched across, and the inner space of the Tori*wi is filled out with a huge chi no wa (S^ O Id) " reed-ring,** from the upper part of which hang down shide (paper cuttings) and kata-shiro. In June the ring is made of reed, in winter of rice straw. Its circum- ference is about 8 ken (=48 shaku).
ASHI-DZUTSU
Length about 4' or more ;
Circumference about 2'
or more. (2 pieces).
^^..-^
Cni NO WA (Reed-ring) with IMI-DAKK.
White flag with emblem of a heron {sagi).
32 Ancient Japanese RituaU.
The place for the purification-ceremouy proper (the Harahe do) is chosen in front of the shrine, in the immediate neighbourhood of the border of the river ; it covers a space of about three ken (18 feet) square. After the place has been made ceremonially pure, imi'dake are erected at its four corners, shimenafia are stretched between them, and the whole space is covered with ara-komo ** fresh rush mat<s/' An eight-legged table {yotsu-aslii no t8ukuioe)i9 put there, and thereon the Himorogi (iuto which the gods are called down by prayer) is placed. Bound about the purification place
YOTSIT-ASHI NO TSIIKUWE,
Length 2' i*'^;
wiaiii r iy\
Vb'*
HIMOUOGI.
The mitidle part, the Himorogi proper, consist 8 of u Sakaki or Kashi {oak) branch, with eight-fold white paper shide, and hemp fibres hanging down in the middle. Kound about is a kind of fence.
Ancieni Japanese Rituals. 83
80-called i-gushi ('&.$) '* sacred Btuken " are planted in the ground, and on the side where the rirer flows two ''flags of the gods " (ItR shin-ki) are erected.
I-GUSHL 8 pieceR (2 on each side).
(A green bamboo, of about 4' length. The paper insected above in Hix-fold, the material being hd.sho paper (a kind of five paper, so called from its having been used in writing the hosho, a letter of instruction issued through the secretary of the Kamakura Shogunate by order of th e latter. Brinkley's Diet.). Hemp ships bound in a peculiar way are hanging down from the top of the stake on the left and right hand side.
STAFF OF PRIESTS TAKING PART IN THE CEREMONY :
1) One Thahi-nwihi (Sf±) master of rites. " The chief priest of the shrine functionates as such. He opens and closes the door of the nmiu shrine (shinden) at the begin- ning and end of the service, aud recites the prayer. On the purification place he performs the kanii-oroshi, (calling down the purification gods into the Himorogi), and
34 Ancieyit Japanese Rituals.
kami'oge (sending back the gods), and recites the prayer.
2) One Kotoshinbito {9A) connoisseur, director of the ceremony.
3) One NoritO'shi (ill96iP). He announces to the assembled people, on the place of purification, the intention of the performance of the Obo-harahe, and afterwards recites the Obo-harahe no kotoba.
4) One Mike no Osa {iHtBiSt) chief of the divine food.
•I*- ti|,
|
^ |
- |
-; |
- |
T |
1 |
||
|
1* |
|||||||
|
I |
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Eight-legged Bacrificial table {yatsu-ashi no shinsen-an). Length 8'; width 1'5"; height 2' 5".
Earthen vessel with salt disBolyed in warm water.
Sakaki branch.
Sambo.
Ancient Japanese RUuals.
35
He places the food-offerings to the gods on the saorifioial tables in the main shrine, and afterwards takes them again away (after the essence of the food has been consumed bj the gods).
A kind of helmet, made of paper, and called ehdshi- kami, i-e. paper in the form of an ehdshi cap.
Shide (cnt paper), eight layers.
Hemp (asa).
Two stakes {kushi)^ one of plum-troe wood, the other of bamboo, on which the paper and hemp are fiiHtened.
Octangular stand (cZai) tor the Oho-nnsa.
OHO-NUSA, :A:J||i (lit. big hemp), about 4' high from the top to the bottom.
36 AncieiU Japanese RUuals.
5) One Shiho-yu-gyoji (Sli6ff¥). He purifies the Himorogi with salt-water. The salt-water is in a white earthen vessel, this on a Sambd (wooden stand used in offering sacriiices to the kami) which the priest holds with the left hand, whilst he sprinkles the water with a small Sukaki branch held in the right hand.
6) One Oho-nusa-gydji (;^JRff¥). He parities the assembled people with the Oho-nusa (holding it with both hands and brandishing it over the assembly, first in the direction of his left, then his right, then ugain his left shoulder: the so-called sa-yu-sa '* left-right-left").
7) Two Shidori ^%, compauions and assistants of the Ihahi-nuski.
8) Te-na ga (^^) "long-armed," assistants in the offering of the food to the gods. The various articles of food for the gods, placed on a number of Sambo, are kept ready in the Shinsen-ya ** divine food-hall " outside the shrine. In offering, one Samho after the other is brought from the Shinsenya and placed on the sacrificial tables. This is done in the following way : The sacrificer proper, the Mike no Osa, posts himself directly before the sacrificial tables, and from him to the Shinaeiiyaf at a distance of one
nq Mike no Osa
c<^-— Tenaga N>-Tenaga
Shinseoya Q]d ^^^ ij
Ancient Japanese RUaals, 37
Ken from each other, stand a number of Jb-naga, but not in straight line :
The Sambo are passed from one Tenaga to the other (who have covered their mouth with a white [paper ^Weiyfukumen, in order not to pollute the food by tbeir breath) with arms out-stretohed at the height of their ejes ; the receiver claps his hands once before taking the Sambo, in token of his readiness, for it would be a high offence to the gods to let anything drop. Finally the Mike no Osa receives the Sambo and places it on the table. In the same way, the offerings are taken away again : what has been brought last, is taken away first, and so on. There are fixed regulations for the number of Sambo and the kinds of food to be offered on each occasion. The first Sambo is placed in the middle, the following ones are alternatively placed to the right and left of it. (seen by the public).
9) One Kamu'kotO'Hhi (lt9ISP) player on the divine Koto. He plays the so-called Suga-gaki (melody on the Yamato-koto, without iiccompaniment of ringing) on the Yamato koto (sinico-jap. Wjgon), a six-stringed harp, during the opening and closing of the door of the Main Shrine and during the kami-oroshi and kami-age.
Length 4'2". YAMATO-KOTO
38 Ancient Japan^.s", Rduah.
10) Two Yosohi'shi (fSWfiiP) decorate ra. They bring and take the tables and other things used in the ceremony.
11) Reijin (fp A) musicians ; their number is not fixed.
It may be observed that, though the above list of officiating priests is fixed by the regulations, in reality several functions are mostly performed by one man, because it is rarely the case that so many priests are at disposition.
Tbe whole service may be divided into two phases:
A) the preliminary service in the Shinden;
B) the purification service proper on the Harahe-do.
A) In the SHINDEN :
When, at about 3 o'clock in the afternoon, all pre- parations have been finished, the divine officials take their seats before the Shindt^n at a sign of the drum {dai-ikko first drum).
First, the Jhahi nushi mounts up to the Shinden, accompanied by the Shidori who roll up the misu (a blind made of fine bamboo strips, hung before the door of the Shindon).
Then the Jhahi-nushi btops forward and opens the door with a key. Whilst he does so, the two Shidori, squatting behind him, bow down and make the keihUau, Le. utter three times a long-sustained cry 51, by which they warn the peple to be respectful. At the Bame time, playing on the koto. <
Then the Ihahi-nushi bows twice and claps his hands without causing a sound (^ ^ Shinobi-le),
Ancient Japamse liituals.
39
Then the Ihahi-nushi and Shidori go back to their seats.
Then the divine food {shinsen) is offered to the gods in the way described under No. 8 (Tenaga), First the tables are placed before the sanotuarium, and then the Sambo with the food are brought one after the other. In thi^ instance nine Sambo are offered, on •which are the following articles.
7 5 3 12 4 6
|
Seaweed |
(/liopstlckH Rice Sake Ama-na |
Chopsticks Rice Sake Kara-na |
Chopsticks Rice Sake Ama-na |
Chopsticks Rice Sake Kara-na |
Chopsticks Rice Sake Ama-na |
SeafiRb |
Peaches Biwa
Tori-no-ko moohi
40
Ancient Japanese Rituals,
will -. 1: ■, :4
Doki S^iiki
(white) (white)
Eeishi
Stand for the covered with white paper Sake-cap that is bound on it
with a hemp-thread (used as wino vessel on the Harahe-do).
The chopsticks are make of willow-tree and placed on a mimi-kawarake, Le. an unglazed earthen yessel with handles in the shape of an ear.
The rice is put on a small doki {=kawarake unglazed earthen vessel), an oak-leaf being first spread on the doki.
The sake is kept in 2 bottles {m'Uca)
The kara-na " sharp-tasting greens " (such as wasabi horse-radish, shoga ginger, negi onion, etc.) and ama-na ''sweet greens" (such as seri Oenathe stolonifera, nasubi
•Andenl Japaneaea RUualn. 41
egg-plant, yama-inw mountaiu-potato, ninjln carrot, etc) nre placed on a </(Wbi with an oak-leaf under them. The Bame is the cat4e with the sea-iish. sea- weed, peaches, biwa •tc
The Ujrinoko'inochi " egg-shaped mochi (i.e. cakes made of pounded glutinous rice) are placed on paper.
The fiolt \H put on a doki, and the water in a suiki ( water- vessel). ]
During the offering, music.
Then the Jhai-nushi recites a prayer (norito). He in- vokes the three gods of Suminoye (Soko-dzutsu no Wo, Naka-d2ui8u no Wo and Uha-dzutnu no Wo) produced when Izanagi washed himself to clean away the pollution contracted in Hades, and the two deities Oki-naga- tnrashihime no Mikoto and Adzuina-mi-oya no Mikoto, and Msks them to consult with the great gods of the purification-place, in order to remove to Hades all evils, sins and pollutions from the people of Tsukuda-no- shima, the merchants wlio come to the shrine, nnd the fami- lies and relations of the officiating priests, and to bestow upon them peace, protection and bli^s.
Then twice double bows (i.e. bowing 4 times: ryoda^i saihai).
Then the Ihahi-nushi and all othern return to their seats.
Then, on the second signal of the drum, all leave the temple hall, the Ihahi-nushi with an Atia-no-ha (hemp leaves) in his hand. They go one after the other through and round the Chi-no-wa, singing a song, under the
42
Ancient Japanese BUuala.
|
^ |
Tf |
^^ |
|
V |
^ |
|
|
J. — |
a |
|
|
^ mi |
ra: |
|
|
J ^*^ |
||
|
ii '^^ |
^ |
|
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/'// «**■ |
1) |
|
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l ris. |
m |
|
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7 |
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lHOHA |
leadership of the ^o^o-8/im-&ito, and proceed to the purifica- tion-place. The going- round the Chi'Tio'iva (chi- no-wa wo meguru) is done in the following way : one steps into the ring, turns to the left and goes three times round the left pillar in the sa-yusa fashion (i a once to the left then to the right and then again to the left) ; then he turns three times round the right pillar in the same fashion, and goes on to the Harahe-do. The two songs sung when mak- ing the round of the Cbi-no-wa, are : Minadzuki no Nagoshi no harahe Suru hito ha Cbitose no inochi Nobu to ifu nari. " The people who perform the Nagoshi no harahe (see above § 1) of the watery moon, are said to prolong their lives to thousand years. "
Omof u koto Mina tsukine tote Asa no ha wo
(wrapped in white paper which is bound with a hemp string).
Ancitnt Japanese BUuals. 43
Eiri ni kirite zo Harahe tsuru kana.
What [we] tbiuk, shall all be anuihilated. With this intention, cutting hemp-leayes with cuts, [we] have per- formed purification/"
B. On the Habahb-do.
The Harahe-tsu-mono are brought, laid, as stated above, on a table of black wood which is placed on a convenient spot^of the purification-place.
First salt-water {shUu) no yu) is sprinkled.
Then the Ihahi-nushi and Shidori proceed before the Himorogi and squat down.
Then the Ihahi-nushi recites the words bj which the gods of purification are called down (kamiroroshi) into the Himorogi. Meanwhile the Suga-gaJd is plajed by the koto-player, and the sLidori make the keihUsu,
Then the Ihahi-nushi bows twice and makes the shinobi'le (soundless clapping of the hands).
Then the Ihahi-nushi and Shidori return to their seats.
Then the Oho-nusa is brought out (from the shrine.)
Then the Norito aid announces to the people his in- tention of performing the Harahe. The people utter their consent (lit say ' ' yes, " which means that they are ready). The Norilo-shi says: Eore no yu-uiha ni ugonohareru hito mina ga ayamachi-okashikemu kusagnsa no tnumi-goto wo harahe-do no oho-kamitachi umi-kaha ni mochi-idete Ne no kuni Soko no kuni ni ibuki-hanachi sasurahi
44 Ancient Japanese Riluols.
usliinabitemu. Kakii ushinaihiteba kefu jori hajimete tsurni to ifu tsumi wa araji to harahi-tamahl kijoine tamafu koto no yoahi wo moro-moro kikoshimese to noru. 1.6; *' The great gods of the purificatioD-place will take out into the river and sea all sorts of offenoen, that maj have been committed either inadvertently or deliberately, by the people assembled iti this pure oourt-yard, and blow them away and ct»mpletely banish them and get rid of them into Hades. Hear you all the circumstance. (yoshi) of the. purification [which is performed with the intention] that from to-day there will be no longer any offence which is called offence, after they have thus got rid of them. "
Then offering of divine food. Meanwhile music. [Thin time only iseiyn Sambo are offered, viz.
6 4 2 1 3 5 7
|
Torlnoko- mochi |
Ama-na |
Sea-fisb
|
Cliopnticks Rice Rice Sakadzuki Hei8hl HttiRhi |
Sea-weed |
Kara-nn
water Salt
Momo
Than the Ihahi-nushi recites the prayer (r^ori^o) and at the same time all proceed forward before the Himorogi and squat down. The prayer is directed to the four gods of the purification-place, and auks them to bless the people by their lofty spirit, totake away their offences without leav- ing any trace, and to enjoy the food and wine presented.
Then ryo-dan saihai (bowing 4 times). All do the same.
Then the Nojito-shi recites the Oho-harahe no kotoba (our present ritual).
AnoieiU Japanese Rituals, 45
Then the Norito-shi bows twice, with shinobi-te.
Then the manipulation with the Oho-nusa.
Then the divine food is again removed (in the reverse order to that in which it has been brought from the Sliinsen-ya). Meanwhile music.
Then the Thahi-nushi and Shidori proceed before the Himorogi and squat down.
Then the double bow and shinobi-te of the Ihahi-nushi .
Then the Ibahi-nushi recites the words of the Kami- age (Ben<ling back the godf>). Suga-gaki and keihitsu, as in the kami-QivshL
Then the Ihahi-nuHhi and Shidori return to their seats.
Then the Himorogi is removed.
Then ushiro-de (jg ^ hand clapping to mark the act of retiring).
Then the Harahe-tsu-mono are packed into a boat which is rowed out into the sea in order to throw them away there. In the mean- time, after the unhiro-de, the Ihahi- nushi and those priests who have not gone into the boat, return, to the shrine and again take tbeir seats there.
Now the Ihahi-nushi ascends to the Main shrine: double bows and shiucbi-te.
Then the divine food offered in the Main shrine is removed. Meanwhile music.
Then double bows and shinobi-te of the Ihai-nushi.
Then the Ihahi-nushi goes and shuts up the door of the Main shrine. Meanwhile Suga-goJct, and keihilsu by the Shidori.
46 Ancient Japanese Rituals,
Then the ourtniu {misu) is let down again. Then ushiro-de.
Then the IhaJii-nushi and shidori go back to their seats. Finis.
§ 9. The Present Cebemony in the Impebi/il Palace.
The Ewanpo (Official Gaztte) publishes twice a year, towards the end of June and December, regulations with regard to two special ceremonies which take place in the Imperial Palace for the sake of the purification of the Emperor and the officials of the various ministerial departments.
A) The 2/0 on "breaking [bamboo] joints" ceremony for the Emperor. At 12 o'clock (noon) the decoration of the so-called Hdd no ma *' Phoenix Hall ", a room of the palace in which the ceremony takes place, is undertaken. At 1 p. m. the officials of the Eunaisho enter, and the Shoten-cho (Grand Master of the Ceremonies) goes and asks theE mperor to be pn^seut. He and all his subordinates wait for His Majesty under the eaves {hi^ashi ni; at present they wait in the corridor). After the Emperor has made his appearance, the Shotencho steps forward and inquires after His Majesty's health. Then a Chamberlain {jiju) hands to the Emperor an arayo cloth ^ ). The Emperor takes it, gives it back to the Chamberlain, and this one hands it over to the Shotencho. Next, a Shoten (Master of the Ceremonies) takes bamboo canes, called ara-yo no take^), and hands them fco a Chamberlain. The Chamberlain takes with this bamboo five times the measure of the body of the
Ancfumt Japanese Rituals, 41
Emperor'), and, this done, be gives the bamboo back to the Sboten. Hereupon a Sboten takes an ara-yo no tsubo "rough-joint jar" and hands it to a Chamberlain. 'JUie Chamberlain hands it to the Emperor, and after his Majesty has done with it, the jar is given back to the Chamberlain and then to the Shoten. The whole ceremony is then gone through a second time, only nigo-yo cloih, bamboo, and jnr being used instead of the ara-yo objects. Then the Emperor retires. After he has gone, the Shoten betakes himself to the Oho-kawa (great river, in order to throw away all the objects used ; the Sumida-gawa is here understood), and a Shoteu-ho Vice Master of Ceremonies) goes with the mi-nusa {MM) to the purification-place (haraht^-do). Thereupon all retire.
NOTES.
^) Ara " rough," in contradistinction to mgo "soft," used in the same way as in the Shinto expressions ara- mitama " rough or enraged august spirit " (of a god or deceased person) and mgi-milama ''soft or propitious spirit ; " yo " bamboo joint. " The ara yo cloth is made of nunc, which piobably is here equivalent to asa "hemp" (I was not able to make it out positively), whilst the nigo-yo cloth, mentioned farther down, is made of silk. Wherein the material distinction between aroryo no take and ara-yo no tsubo on the one side, and nigo-yo no take and nigo-yo no tsubo on the other side, lies, I am not prepared to say.
^) The number of the bamboo canes is nine.
') In taking the measure of His Majesty's body, one
48 Ancient Jajyanese EUuals,
cane after the other is used, each oane being used only ODoe. First of all the entire length of the body is measured, and the exceeding piece of the cane is broken oft, wherefrom the name of the whole ceremony : yo-ori "the breaking off of the [suporfliious] joints [of the bamboo]/' Then the measure is taken, in the same manner, from both shoulders to the feet, then from the middle of the breast to the finger-tips of both hands, then from both loins (koshi) down to the feet, then from both knees down to the feet. The whole action is of course a symbolic one.
^) He breathes his breath into it
B) The Ohohardlie for iJie officiiUif in the court-yard of the place.
At 1^ p. m. arrangements are made in the yard (teijo) for the preparation of a harahe-do, and the harahe-tsu-mono are deposited there. At 2 p. m. the Shotencho and others take their seats, together with one official of Chokunin rank, one of Sonin rank, and one of Hannin rank, of each ministerial department respectively. The two Shoten-ho put rice into the vii-nusa which is laid on a table standing in the yard. Then the Shoten-cho calls a Shoteu and commands him to perform the purification. The Sh5ten proceeds to the front uf the table and reads the Oho- harahc no Kotoba, Then a Shoteu steps forward, takes the Olio-niisa from the table, steps back, turns his face to all the people sitting in the yard and purifies them standing (He purities them by flourishing the Oho-nutfa over them, as described above). Having doue, he delivers the Oho-
Ancient Japanese Rituals. 49
nusa to a Sii6ten-ho. During this procedure the sitting persons stand up. Then the Sboten, turning in the direction of the great river, calls out; *' Harahesare ! " (purify away !). Then the Shoten-ho takes the harahe-tsu- mono and goes with them to the great river (to throw them away into the water). Thereupon all retire.
§ 10. Legendary Origin of the Purification Ceremony, AND Character of the Harahe-tsu-mono.
The origin of the ceremony of purification is ascribed by Japanese scholars, to two mythical occurrences related in chapters 10 and 17 of the Eojiki, and the corresponding passages of the Kihongi. It is hardly necessary to remind the critical student that, in point of fact, the two mythical occurrences are not the origin of the ceremony, but on the contrary the framing of the myths, presupposes the existence of the ceremony. The truth is that the two myths, represent only the most ancient Japanese tradition with regard to this peculiar religious custom, and as such they are of the highest value.
The first occurrence is the ablution of the god Jzanagi after his visit to the lower regions, the land of Yomi (Yomo) or Hades, whence he bud tried to fetch back his deceased wife Izanami (parallel to the Greek legend of Orpheus and Eurydice I). After his return from the un- successful task which had severely tried his nerves, he was seized with regret, and said (Nihongi version) : *' Having gone to — Nay 1 a bideous and filthy place, it is meet that I
1
50 AncieiU Japanese Rituals.
should cleanse my body from its pollutions." He accord- ingly went to the plain of Ahagi [east] of Tachibana [near] the river Wo to in [the province of] Himuka in Tsukushi, and purified himself. When at length he was
about to wash away the impurities of his body, he lifted up his voice and said : ' ' The upper stream is too rapid and the lower stream is too sluggish, I will wash in the middle stream." By his plunging down and washing, a number of Deities were produced, some of whom play a leading part, later on, in the religious ceremony of purification and are mentioned in our ritual.
Izanagi's ablution is the prototype of the ceremonial lustration required after contact with death, birth and other things impure. Lustrations are a widespread practice, as may be seen from Tylor's Primitive Culture, vol. II, pag. 430 seqq. For comparison's sake I will quote two especially striking passages from this work:^) Ceremonial lustration to expiate a guilt was used in ancient Peru ; after having confessed his sins, the Inca took a bath in a neighbouring river and spoke the following formula : *'0 river, receive the sins which I have confessed to-day before the Sun, carry them down into the sea and make that they never appear again."
The means most frequently used for removing im- purities of the body or soul was the water, the divine waters to which the Hindoo prays : *' Take away, ye
*) Possessing only the German eclition of Tylor's book, I am not abte to reproduce the author's exact words.
Ancient Japanese Rituals. 51
waters, everything that is bad ia me, what I have done by violence, or in swearing or with untruth."^)
The second mythical occurrence alluded to is the jmnishment of the god Susa-no-Wo. After the Gods had succeeded in enticing the Sun-goddess out of the Heavenly Rock-cave into which she had retired, enraged on account of the misconduct of her brother Susanowo, the chief text of the Nihongi^) reports : After this all the Gods put the blame on Susanowo no Mikoto, and imposed on him a fine of one thousand tables [of offerings], and so at length chastised him. They also had his hair plucked out, and made him therewith expiate his guilt. It is also reported that they made him expiate it by plucking out the nails of his hands and feet. In the second variant it says : After this Susanowo no Mikoto was convicted, and fined in the articles required for the ceremony of purifica- tion (haralie), |They took] the ends of his hands as good things to be thrown away {yoshi-tirahi-mono), and the ends of his feet as bad things to be thrown away {anhi-kirahi-mono) ; again, of his spittle they made white soft offerings, and of his nose-mucus they made green soft offerings, with which the purification was accom- plished. Finally they banished him according to the law of Divine Banishment. The parallel passage in the third
^) This is verse 22 of hymn 23, first Mandala of the Kig-veda. In the original: Idam apah pravahata yat kirn ca duritam mayi, Yad "va ham abhidudroha yad va 9epa utanritam.
') I prefer to quote the Nihongi, because, at least in this instance, it furnishes richer material than the Kojiki.
52 Ancient Japanese Bituals.
variant shows that by the "ends of the hands and feet" are meant the nails of his hands and feet.
The yoshi-kirahi-mono (yoshi good hirafu to abhor and throw awaj) are according to Suzuki Shigetane's Kihongi- den, the signs and symbols of the purification, as it is performed before every divine service (comp. § 2 under C) and we might style them ritual or sacred offerings. The ashi'kirahi mono (ashih&d) are penitential offerings provid- ed by the offender in expiation of his offence. For in every process of purification two sides must be distinguished : a good side which aims at procuring luck, and a bad side which aims at doing away with calamity. Motowori is of the same opinion: under yoshi-kirahi-mono he understands the sacred utensils used for the rite (the nusa), and under ashi'kirahi' mono the objects which the offender has pos- sessed and used, and which, therefore, must be thrown away as impure. He says that in the case of Susanowo the offence was so grave, that the usual purification-offerings were not sufficient ; the nails of his hands and feet had therefore to be added.
The Rui-ju-san-dai-kyaku enumerates four categories of harahe-titu-mono, viz. : a):^^'^^ Dai no harahe-tsu-mono (great) 28 sorts,
b) ± „ „ „ Kami ,, „ (upper) 26 „
c) * „ „ „ Naka ,, ., (middle) 22 „ d)Ty, „ „ Shimo,, „ (lower) 22 ,,
What kind of objects these were in the most ancient time, is shown by the two passages quoted in § 3 from the Nihongi : As Harahe-tsu-niono are to be forwarded by the
Ancitnil Japanese RUttals. 53
Kuni no Mijatsuko of each province : one horse aud one ) piece of cloth ; moreover by each district-governor : one sword, one deerskin, one mattock, one smaller sword, one sickle, one set of arrows, and one sheaf of rice in the car ; moreover by each house : one bundle of hemp. And : Each Kuni no Miyatsuko supplied as purification-offering one slave, and thus the purification was done. These things may fairly be considered asrepresentiog the entire property of the primitive household. As for the Harahe of a single person, evidently his whole movable property \ was thrown away in grave cases ;^) but with the purifica- \ tion of the whole people such a sweeping procedure was, of course, impossible : certain things were chosen as its symbols. In the course of time the spirit of economy asserted itself more and more with regard to the Harahe- tsu-mono, until they were reduced to the comparatively insignificant amount mentioned in § G.
From what I have said above, the reader will already have understood that the lustration of Izanagi and the punishment of Susanowo are not two different kinds of Harahe, but only two integral elements of one and the same process. Offence and pollution are inseparable ideas with the ancient Japanese :^) they are in fact
^) In CoDDection with this point the fact should be noticed that in his: flight from Hades Izanngi throws away aU his personal wearing : his black head-dress, many-toothed comb, sta£f, girdle, npper garment, trowsers and shoes (Nihongi, Aston pag. 25 and 26).
2) And not with them alone ! Comp. E. g. Wurm, Geshichte der iDdischen Religion, png. 96 : The offences against the law through which a man is liable to bring down upon himself punishment in a future life, are pre-eminently regarded as pollutions. The danger
54 Ancient Japanese Rituals.
identical. He who has committed a crime mu&t be purified, as well as he who has come into contact with something impure ; the purification extends to persons and things. The person is purified by lustration, the impure thing is thrown away, or, where that is not possible or advisable (as e. g. when a temple compound has been polluted), it is made pure again by prayer and ceremony. The intimate connection between lustration and expiatory fine, is especially well shown by an incident reported by the Nihopgi in the Annals of Emperor Kichiu as having occurred on the 11th day, 10th month 404 A. D. (Aston, I 308). An Imperial concubine had died, and some one told the Emperor that her death was to be attributed to the impious action of a certain Kuruma- mochi no Kimi (i. e. Kimi or master of the Cart-keepers) who had gone to the land of Tsukushi, where he held a a review of all the Cart-keepors' Be, and had taken along with them the men allotted to the service of the Deities (Eamube no tami). The Emperor straightway summoned to him the Kimi of the Cart-keepers and questioned him. The facts having been ascertained, the Emperor enumer- ated his offences, saying: — *'Thou, although only Kimi of the Cart-keepers, hast arbitrarily appropriated the
always in this conception of sic, is, vrith regard to the Hindoos, expressed by Wurm in the following words (same page) : The effect of this propensity for external ceremonies has been that the Hindoo, in spite of his deeper conception of evil in the Indian doctrine of the "Weltiibel, has entirely lost the proper moral idea of sin and guilt, so that to-day by sin he understands nothing else bat such external pollntions, and is nearly incapable of comprehendiog sin as having its seat in the human heart.
Ancient Japanese Rituals, 55
subjeots of the Mikado. This is one offence. Thou didst wrongfully take them, comprising them in the Cart- keepers' Be after they had been allotted to the service of the Gods of Heaven and Earth. This is a second offence/' So he imposed on him the bad expiatory Jine {ashi-harahe) and the good expiatory fine (yoshi-harahe), and sent him away to Cape Nagasu,^) there io purify and wash (harahe-misogashi- mu). After he had done so, the Emperor commanded him, saying: — ''Henceforward thou may est not have charge of the Cart-keepers' Be of Tsukushi." So he confiscated them all, and allotted them anew, giving them to the three Deities."
Another noteworthy case is told in the Annals of Emperor Yuriaku, 13th year (469 A.D.), 3rd month : " Hatane no Mikoto, great-great-grandson of Saho-hiko [who was again a grandson of Emperor Kogen), secretly seduced (okaseri, the same term which occurs so often in our ritual) the courtlady Yamanobe no Ko-shima-Ko. When this came to the Emperor's ears, he gave Hatane no Mikoto in charge to Mononobe no Me no Oho-muraji, and made him call him to account for it. Hatane no Mikoto purged his ojffence (jgtRllfi tsumi ico harafu) by the payment of eight horses and eight swords."
§ 11. The Eitual of Purification Viewed from the Standpoint of Jurisprudence.
Dr Weipert puts, on page 371, the question whether the offences enumerated in the ritual, constitute the
*) 1 1 the provinco of Settsu. Niigasa (Aston) is a mispriQt.
66 Ancient Japanese RUudtH,
categories of the criminal law of the primitive Japanese, (die strafrecbtlicben Kategorieen der japanischen Yor- zeit), and whether thoir treatment in the process of purification can be called a penal resentment (strafrecb- tlicbe Abnduug) ? He answers the question in the affirmative, without overlooking the fact that the treat- ment by purification was not the only metliod of reaction against crimes. There are in the Eojiki, and Nihongi, numerous instances of arbitrary punishment, inflicted by rulers, chieftains etc, or of private revenge (Dr Weipert quotes some of them from the Eojiki), but nothing shows the existence of fixed punitive laws or conventions. The quiet national development of the Japanese criminal law, has been obstructed by the introduction of the Chinese criminal code of the Thang Dynasty, called Taiho-Bitsa (because promulgated in the first year of the period Taiho, i.e. 701 A.D.), and though, of course, nobody can say in what direction Japanese law would have developed if left alone, it is evident that arbitrary punishment and private revenge would have been checked considerably in the course of time. May I be permitted to conclude this chapter by quoting largely from Dr Weipert's own words (on page 372 seq. of his essay), as it would be impossible to render a more lucid and concise account of this matter? Dr Weipert says :
If we confine ourselves to the prehistoric times of Japan, we find in them no other traces of conceptions of a binding law, than those handed down to us in the rituals dedicated to the gods. It was indeed the power
Ancient Japanese Rituals. 57
of the ruler which held the community together, but the idea of the society being subject to lawful restraint was to be found only in the religious sentiments of the people. To the extent of these sentiments alone, can it be said that a lawfully regulated community and a consciousness of such existed in those days. Now, since we take Criminal Law to be the publicly regulated reaction of a community* against all acts of its members which are detrimental to the common interest, we can scarcely hesitate to describe the Oharai (Oho-harahe) as the first source of Japanese Criminal Law."
This statement by no means implies that the acts of purification imposed by the rite, are to be considered as punishments in the present acceptance of the word. On the contrary Motowori is perfectly right in emphatically objecting to an interpretation, which would imply that the tearing off of Susanow's nails was a sort of corporal punishment, or which would make acts of restitution out of the offerings imposed. In either case the principal and original idea, was to symbolise purification, whilst the evils which resulted therefrom to the individual concerned were merely an effect. The same has to be said with regard to the banishment, which is finally pronounced against Susanowo. This measure was merely aimed, at the expulsion of the polluted from the community of the pure, it was a mere consequence of the purification, and not intended as a punishment in itself.
It will therefore be safe to state that in the case of an individual Harahe, a punishment was indeed inflicted on
58 Ancient Japanese liituals,
the Avrongdoer ; but it was inflicted for the sake of the whole procedure of purification, not for the sake of the punishment of banishment as such. This procedure bore an entirely religious character, and had no other aim than to settle the account with the gods. We may therefore conclude that the Criminal Law of ancient Japan belonged to the category of the so-called, sacred Criminal Laws (** Sacrales Strafrecht ").
Respecting the prosecution of crime, one may perhaps be permitted to emphasize the fact, that frequently repea- ted purifications of the whole people were considered necessary ; which enables us to arrive at the conclusion that the application of an individual Harahe was rarely resorted to, and perhaps only in cases of an exceptional character, so that private revenge had ample opportunity
to assert itself.
EITUAL.
[TRANSLATION.] [L] Hesaysi):
'' Hear all of you, assembled princes of the blood, princes, 3 bigh dignitaries and men of the bundred offices." [TI.] He says :
*• Hear all of you, tbat in tbe Great Purification of tbe [present] last day of tbe sixtb montb of tbe current year, [tbe sovran]^) deigns to purify, and deigns to cleanse tbe various offences wbicb; may bave been committed eitber inadvertently, or deliberately,^) especially by tbe [persons] serving at tbe Imperial court, [viz.] tbe scarf -wearin g attendants, tbe sasb-wearing attendants [of tbe kitcben],^) tbe attendants wbo carry quivers on tbe back,'') tbe attendants Avbo gird on swords,'') the eigbty attendants of tbe attendants,^) and moreover®) by tbe people serving in all offices^®)." [III.] He says : Hear all of you :
Tbe sovran's dear progenitor and progenitrix,^ * ) wbo divinely remain in tbe Plain of Higb Heaven; deigned to assemble by tbeir command^ ^) in a divine assembles tbe eigbt bundred myriads of gods, and deigned to consult in divine consultation ^3), and respectfully i*) gave tbe man- date witb tbe words :' Our sovran Grandcbild's' ^) august- ness sball tranquilly rule tbe Luxuriant Keed-plain Region of Fresb-young Spikes^®) as a peaceful country."
[Tbe divine progenitor and progenitrix] deigned to arraign witb divine arraignment tbe savage Deities^'') in
60 Ancient Jajxinesii Ritada.
the country thus given in charge ; and deigned to expel them with divine expulsion ; and silenced the rocks, and trunks of trees, and isolated leaves^ ^) of the herbs that [formerly*! had spoken ; and letting him go from the Heavenly Rock-Seat, ^o) and dividing a road through the eightfold heavenly clouds with a mighty road-dividing, ^o) they respectfully sent) him down from Heaven, and respectfully gave [the land] in charge to him.
As the centre of the countries of the four quarters thus given in charge, was respectfully destined the country
Great Yamato, where the sun is seen on high^^), as a
peaceful country ; and making stout the
House^^-pillars on the nethermost rock-bottom, and making high the cross beams^^) to the Plain of High Heaven, [the builders] respectfully constructed the fresh Abode^*) of the sovran Grandchild's augustness, in order that He might hide [therein] as a shade from the heavens and as a shade from the sun, 2') and tranquilly rule the country as a peaceful country.
As for the various sorts of offences which may} have been committed either inadvertently, or deliberately by the heaven's increasing population,'^) that shall come into being in the country, a number o! offences are expressly distinguished^'') as heavenly offences;2«) [viz.] breaking down the divisions of the rice-fields, ^fl) filling up the irrigating channels, 3^)opening the floodgate of sluices, •'*^) sowing seed over again, ^2) setting up pointed rods^*) [in the rice-fields], flaying alive and flaying backwards, 3*) evacuating excrements [at improper places].^'*) [These are
Ancient Japanese liUiials. 61
distinguished] as heavenly offences. ^'7) As for earthly offences,^®} there will be forthoomiug a number of offences [viz.] cutting the living skin, ^'')cutting the dead skin,^^) albinoes,^^ being affected with excrescences, ^^ the offence of [a son's] cohabitation with his own mother, ^^ the offence of [a father's] cohabitation with his own child,* 3) the offence of [the father's] cohabitation with his step- daughter,* ^ the offence of [a man's] cohabitation with his mother-in-law,** the offence of cohabitation with ani- mals,** calamity through crawling worms,* <* calamity through the gods on high,*^ calamity through buds on high,*«) killing the animals [of other people],*®) the offence of using incantations. '^ ^)
If such [offences] are forthcoming, the Great Naka- tomi*^) in accordance with the ceremonies in the Heavenly Palace, '^^) cutting the bases, and cutting off the ends of the heavenly young little trees,* ^) shall [make them] into thousand tables**) and deposit [upon them] in abundance [the purification-offerings]; shall mow and cut off the bases, and mow and cut the ends of heavenly fine strips of rush,**) and split them thinner and thinner with the needle* <^); and shall recite the powerful ritual-words of the heavenly ritual.*'')
If he thus recites [the heavenly ritual], the heavenly gods,* 8) pushing open the heavenly Bock-door,*®) and dividing a road through the eight-fold heavenly clouds, with a mighty road-dividing, will hear [the ritual- words]; [and] the earthly gods*») ascending to the tops of the high mountains, and to the tops of the
62 Ancient Japanese BUiials.
low mountains, ^^) and tearing asunder the smoke^^ of the high mountains, and the smoke of the low mountains, will hear [the ritual- words]. ^2)
If they thus hear [the ritual words], it is to be expec- ted that®*^) any offence which is called offence^*) will disappear, especially in the court of the sovran Grand- child's augustness/^) and [also] in the countries of the
four quarters of the region under heaven ;
and it is to be expected that no offences will remain, like as the wind of [the wind-deity] Shinato**^) blows asunder the eight-fold heavenly clouds ; as the morn- ing-wind and the evening-wind blow away the dense
morning-mist®'') and the dense evening-mist ;
as one unties at the prow and unties at the stern the large ships lying in the large harbour®^) and pushes them out
into the Great Sea-plain«») ; as
one clears away the shrubs of the dense bushes yonder''^) with the sharp sickle of a tempered sickle'' ^).
The offences' 2) which [the sovran] ''3) in this expecta- tion deigns to purifiy and deigns to cleanse,
.... will be carried out into the great Sea. plain by the goddess called Maiden-of-Descent-into-the-Current '^^), who resides in the current of the rapid stream that in falling comes boiling down the ravines,''^) from the tops of the high mountains, and the tops of the low mount- ains.
And when she has thus carried [them] out, the god- dess called Maiden-of-the-swift-opening,''®) who resides in the eight hundred meetings of the brine of the eight
Ancient Japanese Rituals. 63
brine-currents, of the eight hundred currents of the brine of the fresh brine'''), will take them and swallow them down with gurgling sound.'®)
And when she has thus swallowed [them] dawn with gurgling sound, the god called the Lord-of-the-Breathr blowing-place who resides at the Breath-blowing-place'^), will take them and utterly blow them away with his breath into the Root-country, the Bottom-country®*^).
And when he has thus blown [them] away, the god- dess called the Maiden-of -Swift-Banishment ®i), who resides in the Root-country, the Bottom-country, will take them and completely banish them and get rid of them.
And when they have been got rid of, it is to be ex- pected that from this day onwards, there will be no offence which is called offence, in the four quarters of the region under heaven, especially with regard to all people of all ^, offices who respectfully serve in the court of the
Sovran :
. . . .and in this expectation, having led hither and put there a horse,® ^) as a thing that hears with its ears pricked up to the Plain of High Heaven, [He] deigns to purify and deigns to cleanse ^^) through the Great Purification, at the setting of the evening-sun on the last day of the watery moon ®^) of this year."
[IV.] He say:
*' You diviners of the four countries®*^), leave and go away to the great river-way,® 6) and carry away [the offences] by purification.''
64 AncieM Japanese Riluala,
NOTES.
1) In the original ^ is read noru by N. Motowori, Hirata and Harujama, nori-iamafu by Mabucbi and Sbiki- da. Like Satow I bave adopted tbe view of Motowori. 'He' is tbe reader of tbe ritual, tbe Great Nakatomi (comp. note 51), and word rendered by ' says ' signifies tbat tbe speaker is supposed to be speaking tbe words of tbe Mikado (Satow, VII page 112, note 1).
2) iR.£K£ Miko-tachi Oho-kimi'tachi {tachi plural suffix). Mi'ko, lit. '* august cbild," or ratber its sinico-jap. equivalent S.3E shinno ''prince of tbe blood " is, accord- ing to tbe Eciji-Kyo) part of tbe Taibo-Byo) tbe old Japan- ese designation of a son of tbe Mikado. Every otber prince was styled o/lo-^im^ '* great lord," sinico-jap. ^, o, wo, plural Ki sho-o "many kings " =zOhokivii-tachi of our text. Tbe distinction between shinno and sho-o seems to bave been introduced during tbe reign of tbe Emperor Temmu, for it is first mentioned in tbe Nibongi in an Imperial edict dated tbe 15tb day of tbe second montb of tbe fourtb year of tbis Emperor (16tb Marcb, 675). Tbe brotbers and sister of tbe Emperor were also included in tbe term shinno. Later on tbis title was applied only to tbose princes upon wbom it was specially conferred by Ibe Emperor. Comp. tbe present writer's commentary on tbe above mentioned passage of tbe Nibongi in bis German translation, Book 29 page 10, note 19.
From ibe fact tbat a distinction probably first made under tbe reign of Emperor Temmu, is referred to in tbe
Ancient Japanese Biluals. 65
opening words of our ritual, we are by no means entitled to conclude that the ritual was composed during or after the reign of this Emperor, for the bulk of this and several other rituals is no doubt very much older than Emperor Temmu's time. The truth is that up to the Engi period, the text of the Norito was probably subjected to! various inter- polations, of a character not perfectly congruous with the spirit and conditions of antiquity. I concur with Motowori Toyokahi in regarding the first clause of the pre- sent Norito as a later addition. The expression niomo no tsukasa (IT W) ** the hundred offices " is, of course, only the Japanized rendering of a purely Chinese phrase.
3) The subject is not expressed, but must be supplied from the verbal forms harahi-tamahi kiyome-iamafa " deign to purify and deign to cleanse." I agree with Motowori and the majority of the Japanese commentators in refer- ring the honorific — tamafu * ' deigns '* to the sovran at whose command the ceremony of purification is undertaken, and who, therefore, figures so to say as the purifier himself. Arakida Morikuni, however, in his Oho-harahi no Eotoba Shin-kai, refers iamn/u to the Oho-Nakatomi, the reader of the ritual, and explains therefore: I (the Oho-Nuka- tomi) purify and cleanse. '' He argues that the Nakatomi use the honorific -tamafu with regard to his own action, because it is undertaken for the benefit of such high per- sons as the princes of the (blood etc, and points to the similar use of the phrase mawoshi-tamdhaku in two passages of the congratulatory address of the Chieftains of Idzumo (Norito 27) where Idzumo vo kuni no kuni-no-miyalsuko
^
66 Ancient Japa)ie8e BUuals.
nanigashi kashikomi kanhikomi mo mowoshi'tamahaku, reap. kaniU'hogi no yogoto maivoshi'iamahaku to mowosu evidently mean: " I, the chieftain of the province of Idzumo, of such and such a ELabane and name, declare humbly to the Emperor in reverence, in reverence," resp. ** I declare humbly to the Emperor the congratulatory words of the divine con- gratulation ; [thus] I declare,"
The expression harahi-tamaJii kiyome-tamafu occurs a second time in our ritual, in the passage immediately pre- ceding the mentioning of the goddess Se-oritsu Hime; here again Motowori refers -tamafu to the Emperor, whilst Hamyama refers it to the gods who carry away the sins. Motowori's interpretation seems preferable, for the ceremony of purification which is executed at the com- mand of the Emperor extends to the throwing away of the purification offerings into the water; only then the action of the Gods, in carrying away the purification-offerings, the symbols of the thrown-away sins, is supposed to begin.
4) Ayamachi'Okashikemu kusa-gusa no Isumi ai ^ 4^ a 1^ ^ ^, I deviate in the interpretation of this phrase from Dr Weipert who takes it to mean only ''sins com- mitted through inadvertency " and lays special stress on this meaning in his note on page 375. I have, however, little doubt that my interpretation is the correct one, ayamalsu (S) meaning 'Ho do anything amiss, to fail through inadvertency,*' like the modern shi-zokonau, and okasu (!EL) " to do anything or to transgress deliberately, knowingly " (not simply " to commit " in its usual light
Ancient Japanese Riiuah. G7
sense ; comp. also its meaning in the phrases quoted notes 41 — 45), so that ayamachi-okasu is an antithetical, not an attributive compound. Some of the best Japanese authorities (Shikida, Harujama etc) are of the same opi- nion. Satow, W. B. p. 53 : Committed in ignorance or out of negligence.
5) Hire kakuru Tomo-no-wo ** scarf- wearing attend- ants," i. e. uneme court-ladies," because the unenie wore a hire "scarf " hanging round the neck and shoulders as an ornament. Tomo-no-ioo signifies properly the "head of a company " {lomo= ffi kuiuz) \oo=wo8a) From the most ancient times to the end of the Tokugawa period the Mikado was served only by women. Comp. Satow's note on Oho-mi-ya-no-me vol. VII, page 122. An illustra- ' tion of the hire is given in Modzume's Daijirin. By an Imperial decree of the 28th day, 3rd month, of the 11th year Temmu (10th May, 682), mentioned in the Nihongi,
the icneme were forbidden henceforth to wear scarfs. By the same decree also, the stewards (see following note) were forbidden to wear shoulder-straps.
6) Tasuki kakuru Tomo-noxvo " sash-wearing attend- ants," i.e. kashihade or *' (Imperial) stewards." The steward wore a ta-suki ** hand-helper," i. e. a cord passed over the shoulders and attached to the wrists, in order to assist the arms in supporting a heavy tray. The modern tasuki worn by women to keep the sleeves out of the way when working, is different from it. The wearing of tasuki was forbidden by Imperial decree in 682 (see preceding note). When preparing the food for the Emperor, the stewards
I
/
68 Ancient Japanese Ilituals.
wear to the present daj a fidmmen (=covering the face), i.e. a mask of white paper fastened with a string behind the ears over the mouth, to prevent their breath from touching and thereby polluting the food ; they are also not allowed to touch it with the hands, e. g. in cutting fish or meat, but must seize the food with hashi *' chopsticks " in the left hand, and cut with the knife in the right hand. The same holds good with regard to the preparation of the offerings placed in the Shinto shrine.
7) Yugi of a iomo-no-wo "attendants who carry quivers on the back/' and tachi Jiaku tomo-no-ico ''attendants wha gird on swords," i.e. military officers (here perhaps more especially palaceguards). Yugi is the oldest word for ** quiver ; " in the middle ages it is called yanaguhi and still later ehira. It was always carried on the back {ofu ; ep. also Manyoshu 20 : Masurao no yxigi tori-ohite idete ikeba), and its shape, at least of such quivers as were carried on ceremonial occasions, may be guessed from a passage in the Pi'^&M^^SI^ : ''there were used J 24 brocade [covered] quivers, length 2.4 feet, width above G inches, width below 4J inches, mouth hole for the arrows 2,9 inches square ; made of Hinoki wood, etc."
8) Tomo-nO'ico on ya-so tomo-no-wo, i.e. all the atten- dants iu the Mikado's court, among whom the above mentioned four classes of Tomo-no-wo are also included.
Yaso "eighty " means simply " many."
9) xro hazimete I have rendered this by
"especially and moreover "; more literally
Ancient Japanese R'duah. 69
it would have been : beginning from the [persons] serving down to the people.
10) Tsukasa-dzukasa ni tsukahe-matsuru hito-donio, i.e. all officials of the country who do no direct service in the Imperial palace.
Section I and II being a senimyd (It fir) ** Imperial message,*' from the introduction to the ritual proper which is contained in section III.
11) Sitmera-ga-niittsH kamurogi kamuronii, see Satow VIT, page 114, note 6. The mythical ancestors of the Emperor, viz. Taka-mi-miisubi no Kami *'the High- August-Producing Deity " and Ama-terasu-oho-mi-kami **the Heaven-Shining-Great- August-Deity," the Sun-god- ders, are meant. Sumera-ga is contracted from aumera aga "sovran his," aga referring to the Grandchild.
12) Mi-koto mochite "by [their] angust word." See Satow VII, page 113, note 5.
13) Taka-mi-musubi and the Sun-goddess assembled the other gods in council, in the bed of the Tranquil Kiver of Heaven, (the Milky Way) to consider which deity should be sent down from Heaven to subdue the uproari- ous deities then inhabiting Japan, (the descendants of Susa-no-wo no Mikoto) and thus prepare it for the peace- ful rule of the Sun-goddess, 'descendants. See Satow IX. page 205, note 8, and Chamberain ' Kojiki, Sect. 30-33.
14) The self deprecatory auxiliary verb — matsuru " to serve " is here used, because the mandate is given to an august person, the predecessor of the Japanese Emperors.
70 Ancient Japanese Bituds.
15) The Sume-mUma no mUcolo ** sovran (august) Grandchild's augustness " is the grandchild of the Sun- goddess, Ama'tsu-hiko-Ho-no-Ni-mgi no Mikoto "His Augustness Heaven's-Prince Kice-ear-Rudd j-Plenty, " for
whose fuller name see Kojiki, page 106, note 5. His
descent and later experiences are described Eojiki, sect.
33 sequ. His father Oshi-ho-mi-mi no Milcoto was properly
the son of Susa-no-wo no Mikoto and only adopted by the
Sun-goddess as her son, therefore really her nephew. See Nihongi and Eojiki (sect 13 sequ.)
16) I. e. Japan. See Satow IX, page 204, note 7.
17) Kunuchi (contracted from kuni uchi) ni ardburu
kami-domo, comp. Kojiki, sect. 30 : chihayaburu arahuim
kuni tsu kami'domo '* violent and savage Earthly Deities."
The Earthly Deities were those born and dwelling in
Japan, contradistinction to the " Heavenly Deities " who
either dwelt in Heaven, or had originally descended to
Earth from Heaven. The subjugation of the savage Earthly Deities, and the silencing of the ' ' rocks and trunks
j of trees and isolated leaves of the herbs that had spoken/'
( and the subsequent conquest of Yamato by the Emperor
I Jimmu, are probably a legendary echo of the eastward invasion of the Japanese from Eyushii, into the main
island of Japan. The Earthly Deities seem to be the deified chieftains of tribes akin to the Japanese who immigrated into Japan before, and were subjugated by, them, whereas the '' rocks and trunks of trees and isolated leaves of the herbs that had spoken " seem to refer to the original natives of Japan who lived in the forests and mountains, viz. the Ainu.
Ancient Japanese Rituals. 71
The pacification of these deities was undertaken by the two Gods Take-mika-dzuchi no Kami and Futsu-vushi no Kami (so the names according to the Nihongi ; in the Kojiki, sect. 32 they are Take-mika-dzuchi- 710-100 no Kami and Toin-bune no Kami).
18) Kaki'ha or kaki-ba presents some difficulty. It is mostly explained as equivalent to kaia-ha :••• ''single or isolated leaves ; " according to Shikida it is an abbrevia- tion of akakiha "red leaves." Satow IX, page 194
translates " the least leaf . "
19) I. e. his place in Heaven. Ilia "rock" is con- sidered to be merely an honorific.
20) This is related with nearly the same words in Kojiki, rect 24.
21)
22) Mi-ya "august house" means indiscriminately the house of a chieftain, the tombs of the dead and the temples of the gods. Satow VII, 123, note 29.
23) Chigi "cross-beams," i. e. the projecting ends of the rafters of the roof. Shinto temples build in the archaic style, as the temples of Ise, the Yasukuni shrine in Tokyo etc. have preserved this peculiarity of the primeval Japanese house. See Satow's description of the architecture of Shinto temples, in vol. II of these Transac- tions and his Handbook, 2nd edition, p. [65].
24) Midzu no mi-araka " fresh, i. e. beautiful august abode." araka is derived from arw^ a " place where one lives.
25) This means that the house protects the Mikado
72 Ancient Japane.sn Iiitiuib<.
from the weather and the heat of the sun. Satow VII, 123, note 30.
26) Ame nu niasu hito-ra '* the heavenly surplus- population ** or ' the heavenly increasing population," i. e.
men. This expression has its origin, in an incident told with regard to the flight of Izauagi no Mikoto from
Hades : Kojiki sect. 9, Aston's Nihongi p. 25. When Izanagi had reached the Even Pass of Hades, he was over- taken by his wife Izanagi who pursued him. Izanagi blocked up the path between himself and her with a huge rock, and both standing opposite to one another, Izanagi pronounced the formula of divorce. * upon this,' con- tinues the Nihongi, * Izanami no Mikoto said : My dear Lord and husband, if thou sayest so, I will strangle to death the people of the country which thou dost govern, athousand in one day. Then Izanagi no Mikoto repliedj
saying : My beloved younger sister, if thou sayest so, I will in one day cause to be born fifteen hundred.'
27) Nori-icakete from nori-ivakuru: nori ** announcing," where the character ffi nori is used phonetically in stead of S! nori, and icahiru " to distinguish." In the text the expression ama tsu tsumi to ** as heavenly sins '* is put twice, once before, and then after the list of the heavenly sins, whereby the construction becomes a little cumbersome. Haruyama advises to supplement the word idemu *'will be forthcoming" of the second list in meaning also to the first one; then the literal translation would be: "as heavenly sins a number of sins, [viz.] , dis- tinguishing [them] expressly as heavenly sins, [will be forthcoming]."
Ancient Japanese BUuals, 73
28) In the Japanese order of words the term kohodaku no tsumi '* a number of sins, many sins " follows the enumeration of the seven heavenly sins) ania tsu tsu mi), and farther on also, the enumeration of the earthly sins ' {kunl (su tsumi). In taking kokodaku no tsumi as an apposi- tion to what precedes, I agree with the generally accepted interpretation. The author of the Gogoshaku, Fujiwi, however thinks that kokodaku no tsumi must be connected with the preceding words by " and," so that the meaning would be : " there are expressly distinguished as heavenly
sins: breaking down and a number of [other
similar] sins." As instances of other heavenly sins Fujiwi .. mentions: damaging the crop and pollution of pureyj- (sacred) buildings (f. ex. temples, or any locality where \ \ religious rites are performed).
The so-called heavenly sins are in reality nothing else but those offences which, according to the mythological tra^lition, had already been jyeriw.traJtcd by the unruly god Susa-no-wo *' Impetuous- Male " in Heaven (see Kojiki, sect. 15, Nihongi p. 40 sequ. , and especially p. 48), whence the name Susa-no-ico is the mythical scapegoat to whom all crimes which the primitive Japanese considered as most heinous, are attributed ; he is, so to say, the personified register of all deadly sins (i. e. sins against agriculture and ritual purity ; see the remarks later on) committed by men. Compared with the various passages of the Nihongi, the list of Susa.no-wo's sins in the Norito is not quite complete. There are not mentioned the '* letting loose in autumn, the Heavenly piebald colts and making
74 Ancient Japanese Rituals.
tbem lie down in the midst of the rice-fields/' and the ''stretching division ropes round the rice-fields in autumn, when the grain was formed." The former was probably omitted from the Norito, because is admits of no generali- zation and could not possibly be enumerated as a crime perpetrated often by men ; the latter because it was only an offence of lighter kind, a mere unlawful claim to the ownership of the land, which did not in itself interfere with the successful cultivation of the fields and the necessary food-supply of the people. The Kojiki, on the other hand, is even less explicit than the Norito : it omits the lii-lxanachi t kushi-sashl and shiki-maki. The third recognized source of ancient Japanese mythology and history, however, the Kogoshui (compiled in 807 from traditions of the Iniibe family), gives a list of Susa-no-wo's misdeeds which is perfectly identical ^vith the list of the "heavenly sins" in the Norito. There is an evident connection between their statements, and I have no doubt but that Iniibe Hironari, the Shinto priest and compiler of the KogoshCi, shaped his statement according to that of the Oho-hakahe no Kotoba, which was, of course, well known to him.
The etymology of the word kokodaka is unknown. Mabuchi identifies the first part koko with koko in koko-soko " here and there " and says that koko alone has already the signification ''many;" daku is derived by him from bciku (sic I) which he considers to be a contraction of bakan, Motowori is, of course, right in rejecting such a fanciful etymology. It occurs also often in the M-\xyoshu
Ancient Japanese Biluah, 75
as kokoia, kokoda, kokodaku with the meaning ** thus much, in this extent," e. g. kokota tomoshiki ** thus rare," kokodaku mo iva ga moru mono "that which I guard to this extent." I am inclined to see in koko either the doubled demonstra- tive pronoun ko ''this," or rather the compound to-^o "this place," and in la, daku an element which is akin to the modern dake "as much as, this much."
The so-called eabthly sins enumerated after this are said to have been committed onlj since the time of Jimmu- tenno, and to be, therefore, of later origin than the heavenly sins. For anybody who is not a strict believer in the absolute truth of the ancient Japanese traditions, this view requires no refutation. Yet there is a hidden point in this assertion which deserves attention. No. 1 to 5 of the heavenly sins constitute disturbances in the cultivation of the rice-fields, and endanger the food-supply of the people, so that w^e need not be astonished to see them condemned in the first place— as Dr Weipert rightly puts it : what to-day appears to us to be hardly worse than a somewhat strong kind of rude misdemeanour (starke Art groben Unfugs), was then an execrable crime, since it threatened the basis of subsistence which even apart from that was probably only a poor one. The 6th and 7th in the list offend against the idea of rUtial purity, the highest moral notion and .watchword of Shintoism. The heavenly sins seem consequently to comprise all those trespasses, which the Japanese in their most primitive state of society considered as crimes perpetrated against the interests of the community, and apt to bring down
7G Ancient Japanene RUuals,
upon tbem the wrath of the gods. The earthly sins, on the other hand, comprise trespasses against the life^ welfare, and proi>ertj_of individuaLpersons (cutting the living skin, bewitching people, killing the animals of other people), incest, bestiality, and several kinds of unusual calamity, which were considered to be a punish- ment of the offended gods. Only the ** cutting of the dead Hkin," (desecration committed on corpses) might be enumerated as a direct offence against ''purity,'' because every contact whatever with a corpse was, and is regarded by the Shintoits as polluting.
Satow, Westminster Review, p. 49 sequ., adopts the opinion of the Japanese commentators, who explain the distinction between heavenly, and earthly sins, as based on the myth, but gives also another interesting explanation of the way in which the division may have arisen : The so- called heavenly offences are chiefly such as would be pos- sible only in an agricultural community, or to agriculturists living in the midst of a population of hunters, and fishermen. Now, there is good reason to believe that the immigrants from the continent of Asia, who originally nettled in the province of Izumo, the seat of the earliest Japanese civilisation » were tillers of the ground. They conquered and ruled the aboriginal huutei*;^, and fishermen, but the two races, instead of amalganmting, for a long time separately pnmued their hereditary occupations. That n^on who apparently camo from the sea had in reality descended from hraven, was an idea easily accepted, and a celestial origin being thus attributed to the
J'
o-
Ancient Japanese Eiluals. 77
/ superior part of the community, the word heavenly would be adopted generally to express whatever was peculiar to their mode of life, and in enumerating the offences of the whole people, was consequently applied to offences which could only be committed by the agricultural class. --
The ** heavenly sins " and " earthly sins " constituted the regular list of sins in the Oho-harahe no Eotoba, whether they had been actually committed or not. But * L.* ". :it that is not all. Before the purification ceremony the Nakatomi heard the confession of the other persons taking -^r-^' '"' • part in it, and enumerated the sins of which he had been r thus informed in the Norito, after having recited the regular list. (I have this information from Motowori ^^ r*"
Toyokahi's lectures). / '. ^
According to N. Motowori, isumi ** sin, offence'* v^^' '
includes three categories, viz. kegare "pollution," ashiki Ji - ' *
uaza "ill-deeds," and wazahahi ** calamities.'* That "' \
certain kinds of wazahahi (see notes 46-48) were included - *
in the notion of tsumi, shows their being considered as divine judgments : they are injuries which come to us ^(y * " from the unseen world. In this respect the einico-jap. term tcn-kei-hyo i^MM) ^'Heaven's-punishment-disease,*^* i. e. leprosy, deserves attention as corroborating our view. Kuni'tsu-isumi is literally ** country-sins ; " but in the archaic language, kuni had also the wider meaning of " earth," especially where it is used in contrast with ame "Heaven."
For curiosity's sake only, I will quote the etymology given by some scholars for the word isumi. They say :
78 Ancient Japanese Rituals,
tsumi is properly tsutsumi, from the verb tsiilsumu **to cover, to conceal," and signifies generally anything bad which one would like to conceal from other persons.
Whilst I am inclined to think that the ideas of offence {ashiki waza) and pollution {kegaie), both not clearly distinguished from one another, form the proper meaning of the word tsumi, and that the idea of calamity (wazahaJii) was included into it only secondarily, because calamity was considered to be a divine punishment, Satow in W. B. p. 51, takes a somewhat different view. He says : If the word tsumi, which we are forced by its modern applica- tions to render "offence," had from the first possessed that signification and no other, it is difficult to see how it could have come to be applied, as we have seen that it was, to a large class of occurrences which were either unavoidable misfortunes, or at worst, the result of carelessness. Moreover, the word tsumi itself conveyed at first no idea of guilt, but simply expressed something that was disagreeable, whether in the acts or the appearance of men. In fact, we have here one of those numerous cases discoverable by students of early history, in which a word starting with a general, undefined, obscure signification, fully corresponding to the vague notion of the men who use it, gradually becomes restricted in its application, to one of the ideas which emerge out of the chaos, and thus obtains a distinct and unequivocal meaning, while other new terms are adopted to express the remaining products of the medley.
29) A'hanachi, from a=aze {aze is a compound, whose
Ancient Japanese Rituals. 79
latter part Z3 i8=8e " back "), the low, narrow dykes which separate the rice-fields from another, and hanatsu "to sever." Bj breaking down these divisions, the water is made to flow off from the rice-flelds and the rice- plants perish.
30) Mizo-ume. The mizo ** channels, or drains" conduct the water to the rice-fields.
31) Hi-hanachi, Water for the watering of the rice- fields is accumulated in ponds, ditches etc., and the floodgates (hi) which keep it back, are of course only opened when necessary. If they are mischievously opened, the precious fluid flows out and is not available at the proper time, so that the fields dry up and the crop perishes.
32) Shiki-mdhi *' sowing repeatedly, sowing seed over again," from shild "repeatedly" (comp. the old adverb shikU'Ziku "repeatedly,") and maku "to sow." Dr Weipert attributes to it the meaning "sowing too densely (zu dichtes Besaen) " and explains : Sowing the seeds on the fields too copiously or repeatedly, is punished, because it brings about a deterioration in the quality of the rice. Taken in the abstract, shikimaki could have this sense ; but the context in which it appears in the Norito, and especially in the Nihongi, shows clearly that its real meaning is : secretly and maliciously sowing seed over a field which has already been sown by its proprietor, so that the first seed is injured by the second one (probably tares) and the crop becomes illusory. It is a roguish trick, like the three preceding ones and the following.
80 Ancient Japanese Biluals,
played by Susa-no-wo upon his sister, the Sun-goddesa Comp. in the Nihongi (p, 40 sequ.) the narrative of his rude behaviour, especially in the third variant : Therefore, Susa-no-wo no Mikoto ^vas jealous and destroyed his elder sister's rice-fields. In spnng, he opened the floodgates of the sluices (Aston : he knocked away the pipes and troughs), filled up the channels and broke the divisions ; more over he soioed seed over again. There cannot be the least doubt but that the composer of the Oho-harahe no Kotoba understood the term shiki'maki in the same sense as the popular legend reported in the above passage of the Nihongi.
The reader will probably have observed the paral- lelism between this and the parable told by Christ in St. Matthew, Chap. 13, verse 24 sequ.: The kingdom of heaven is likened unto a man which sowed good seed in his field : but while men slept, his enemy came sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also ; etc/'
33) Kiishi'Sashi (Nihongi, Chap. 6, Variant UI of my edition, ^iS, in the Norito ^M), The passage of the Nihongi quoted in the preceding note continues the report of Susa-no-wo's misdeeds : In autumn, he set up pointed rods [in the rice-fieds], and made horses lie down in the rice-fields. Whosoever has seen how the cultiva- tion of the rice-fields is done, by wading about in the deep mud with naked feet, will easily understand that the hiding of pointed bamboo or other rods in the mud is
Ancient Japanese Rituals, 81
a very bad practical joke, so bad that it may eventually prevent the peasant from stepping into the field and cultivating it or cutting the crop.
The term kushi-sashi allows of yet another interpreta- tion which is accepted by Shikida, Ihida (Nihon-shoki- tsushaku), etc. , and is based on no less an authority than the KoGOSHiJi. The Kogoshui says in a note : When the Sun-goddes was cultivating her rice-fields, Susa-no-wo went secretly to those fields, set up rods, and contended with her. From this some commentators infer that the setting up of rods and the four above-mentioned misdeeds of Susa-no-wo did not properly intend an injury to the rice-fields of the Sun-goddess, but a quarrel for their ownership. Also the Nihongi-Shiei (an old commentary, quoted by Aston in note 7, page 48) says that rods (Aston: combs) were stuck up in the rice-fields with words of incantation, so that if anyone wrongly claimed the fields he might be destroyed. The present custom of setting up rods in rice-fields whose ownership is disputed arose perhaps from this. According to this view the kushi are signs set up to indicate that one claims the ownership of the field, and are therefore called ffl ft ^a-/ac/a ** field-placards.*' Nevertheless I cannot convince myself that this interpreta- tion is better than the one adopted by me in the translation. The second variant of the account of Susa-no-wo's misbehaviour in the Nihongi runs : Now Susa-no-wo no Mikoto, in spring, filled up the channels and broke down the divisions, and in autumn, when the grain was formed, he forthwith stretched round them division-ropes [aze-
82 Ancient Japanese Eltuals.
naha, in taken of his ownership]. The claim to the
ownership of a field was therefore, in ancient times,
made by stretching ropes round it, and unless it can be proved that the setting of kushi was equivalent
to the stretching round of aze-naha, we are compelled to assume that kushi'Sashi does not convey the meaning
"setting up rods in token of ownership." I may also
quote a passage of the Kojiki, sect. 15, which is rather in
favour of my view. It runs : So, though he did this (viz.
breaking down the divisions, filling up the ditches,
strewing excrements in the palace), Amaterasu no Oho-
mi-kami upbraided him not, but said : "What looks like excrements must be something that His Augustness mine elder brother has vomited through drunkenness. Again, as to his breaking down the divisions of the rice-fields and filling up the ditches, it must be because he grudges the land [they occupy] that His Augustness mine elder brother acts thus. " But notwithstanding these apologetic icords, he still continued his evil acts, and was more and more [violent]. Nothing could show more clearly that
the Sun-goddess regards Susa-no-wo's behaviour as rude, roguish tricks, and jealous Vandalism, which, however,
with genuine Japanese politeness, she ostensibly excuses with the above apologetic words as a sudden nausea and ill-directed zeal for the increase of the arable land now occupied with things, in his opinion, so useless as dykes and ditches. In the variant of this story (Nihongi, 2nd variant) which I quote in note 35, the Sun-goddess does not look at the same trick with the same Olympian calmness.
Ancient Japanese Bituals. 83
34) Ike-hagl saka-hagi^ explained as " flaying a living animal in the direction from the tail to the head." Motowori remarks that flaying from the tail to the head was the usual way of flaying ; it seems therefore advisable not to separate ike-hage "flaying alive " from saJca-hagi ** flaying backwards/' as if both words were terms for different methods of flaying, but to treat them as a com- pound word expressing one €Lctioji,=ike-saka,hagi The repetition of the substantive hagi is no stumbling block in the way of this interpretation, for similar expressions are very frequent in the ancient poetic language. In stigmatizing '* flaying alive and backwards " as a crime, the ancient Japanese will hardly have been guided, as Dr Weipert remarks, by the motive of protecting animals against superfluous torture, since half-barbaric times do not shew such humane tendencies. It is rather to be supposed that this way of flaying was regarded as a pollution,' probably in consequence of some superstitions ideas unknown to us.
Susa-no-wo committed this crime in a manner which aggravated the offence : when the Sun-goddess sat in her Weaving-Hall, he broke a hole in the top of the roof and flung through it a heavenly piebald colt which he had flayed alive with a backward flaying. The compound term ike-hagi saka-hagi does not occur either in the Kojiki or in the Nihongi, but by comparing the various readings it becomes clear that " flaying alive backwards '* is meant The Kojiki, sect. 15, has: *'a heavenly piebald horse which he had flayed with a bacticard flaying " (ame no
84 Ancient Japanese Rituals,
fuchi-koma wo saka-hagi ni hagite) ; the Nihongi in the chief text onlj : " he flayed a piebald colt of Heaven ; " in the first variant: ''flaying a piebald cold with a backward flaying " [sdha-hagi ni hagite) ; in the second variant ^* flaying alive a piebald cold " (ike-hag i ni hagite). The information, however, which the Kojiki and Nihongi do not give directly, is supplied by a gloss in the KogoshCi : ikitaru koma xvo saka-hagi ni shite muro-nuchi ni nage-ire-tamafu '* he flayed backwards a living colt and flung it into the Hall/'
Shikida argues at great length that the reading ike- hagi, which even Motowori has, in stead of ike-hagi m wrong. Comp. also ihe-doriy ike-nihe, ikesu etc.
35) Kuso-he, from kuso "excrement," and he, a con- tracted from of hei'i, stem of the verb /itru *'to eject" In the more modern language heini has become hiru (kuso tea hiru, he wo hiru), but the form hei^u is still preserved in the compound heri-tsukuru , viz. tamago too heritsukuru *'to lay eggs," said of small insects. Shikida reads ^uso-fte and attacks the usual derivation of he from heri. The Chinese character in the text is J^ he (used phonetically), which he says has the meaning it he ** house," kuro-be= ** pollut- ing by evacuating excrements in a house;" or if one gives to the character P the reading to, ^P would have been used phonetically instead of Rl& kuso-do ** excre- ment-place. " I do not think this explanation is acceptable, though Shikida is certainly right in pointing out that in the Wamyosho (an ancient dictionary, compiled by Minamoto no Shitago in the period Encho, i. e. 923-930)^ there occur the expressions kuso-hiri and hc-hiru, but not
Ancient Japanese Rituals. 85
kuso-heri or he-heriL The absence of these forms from the Wamyosho is, however, no conclusive proof that thej never existed, and the above mentioned heri-tsukuru as well as the word he "breaking wind, fart," which is doubtless related to /uVu, seem to justify our etymology.
The corresponding misdemeanour of Susa-no-wo is related most fully in the second variant of toe Nihongi : When the time came for the Sun-goddess to celebrate the feast of first-fluits (the Dai.-jo-we festival), Susa-no-wo no Mikoto secretly voided excrement under her august seat in the New Palace (in which the festival was to be
celebrated). The Sun-goddess, not knowing this, went straight there and took her seat. Accordingly the Sun- goddess drew herself up, and became sick. She therefore t was enraged, and straightway took up her abode in the Rock-cave of Heaven, and fastened its Rock-door.
Mabuchi refers kiiso-he only to the pollution of a place \ \^ sacred to the gods, whilst Motowori gives it a wider scope.
36) Comp. note 28.
37) Iki-hada-tachi, i. e. wounding or killing. Wound- ing comprises all injuries to oneself or to others, especially when blood flows ; for the flowing of blood means pollution, Thus, according to the strict regula- tion for a Shintoist (which are, however, no longer commonly observed), a person is forbidden to go to a shrine and worship (Jap. sankei suru)j for 30 days, if he has wounded somebody ; for the day on which he has accidentally injured himself, so that more than three drops of blood have flowed. If
X
^^ Ancient Japanese Mituals.
it was only 1 to 3 drops, he may sankeisuru on the same day but must take a bath beforehand (this purification by a bath is quite in analogy to the purification by water in the Oho-harahe ceremony itself). Similarly, for two days, after he has vomited blood or ejected blood through the anus ; if he has an abscess, until it is perfectly cured ; for seven days after the application of moxa ; for three days in the case of the person who has applied it.
It seems to me that the ritual considers the iki-hada- tachi as a sin not so much for its being an unlawful injury to somebody's life or body, which is the stand-jjoint of our penal codes, as for the reason that it causes pollution I and seriously ojffends against ritual purity. At any rate this latter point of view plays a part in it. Comi). also Satow, W. K., p. 50 :" The shedding of blood was held to defile both the shedder and the person whose blood was shed, an idea which has left its indelible mark in the language, where the most common word for wound or hurt is Kega " defilement, and a wounded person is called a *' defilement-man."
38) Shini'hada-iacJuy i. e. desecration committed on corpses. Any contact, even in the widest sense, with corpses pollutes, as will be seen from the following regulations :
Sankei (see note 37) is forbidden during the whole mourning period for parents or relatives.
Sankei is forbidden on the anniversaries of the dyiug- day of parents or consorts.
Ancient Japanese Rituals. 87
Sanlcei is forbidden for 100 days, if one has assisted at the funeral of a relative, for seven days, if at the funeral of somebody else.
Sankei is forbidden for three days, if one has entered a house where a dead person was lying.
If a man or animal has perished in a conflagration, everybody belonging to the house in question must stop sankei for 100 days.
Sankei is forbidden for three days, if one has eaten anything prepared in a house of mourning.
If somebody dies on the premises of a shrine {Kei-nai), no Matsuri (festival) can be celebrated there for 30 days afterwards ; if only part of the dead body was lying on the premises, the forbidden time is limited to 7 days.
If a dog, horse, or other animal has died on the premises of a shrine, there can be no Matsuri for 5 days ; if only part of the dead body (the head, a leg. etc) was lying on the compound, no Matsuri can be held for 3 dayjs.
For other rules the Kifuku-Kyo, part of the Taiko-Ryo, may be consulted.
39) Shira-hiio or shiro-hilo '* white men," according to Motowori, who quotes the Wamyosho people who have white spots on the skin of the face or body, including the so-called shiroko or shiro-lsuko, i. e. people who are entirely white all over the body, albinoes. Mabuchi following his master Kada Adzumamaro, gives the highly phantastical explanation that shira-hito (sic) means **peopIe from Shiragi" (Shiragi is the name of an ancient Kingdom in Korea, Silla). Instead of the following kokiimi he reads kokuri,
88 Ancient Japanese Rituals,
i. e. people from Kokuri '* (Kokuri, or Korai, or Koma, is tbe name of another ancient Korean kingdom), and brings both these names into close connection with the list of the execrable crimes enumerated afterwards, saying that such crimes could not possibly have been committed by Japanese, but must have been committed by Koreans, people of Shiragi and Kokuri, settled in Japan. Certainly a patriotic view of the matter ! The commentator mind may have partly been directed to this interpretation by a passage of the Nihongi describing an incident of the year G12 (Aston II, 144) : " This year a man emigrated from Pekche (a kingdom in Korea, called Kudara by the Japanese) whose face and body were all flecked with white, being perhaps affected with white ringworm (&M shira-hada lit *' white skin "). People disliking this extra- ordinary appearance, wished to cast him away on an island in the sea etc etc/' Kubo in the Norito-ryakkai decides to underaieind shira-hage {&%)y SL skin disease by which the head becomes perfectly bald, and shira-kalai (fifti) white leprosy." For Shikida's entirely different view see the next note.
40) Kohuniiy written only phonetically, probably because the meaning of the word was already doubtful at the time when the Norito were first committed to writing. Kokumi is, according to the Wamydsho, identical in mean- ing with amashishi, which is contracted from aman-shishi ** superfluous flesh, i. e. excrescence." Motozume's Daiji- rm enumerates under Kokumi: i6o "warts," urwno me ** corns or bunions," etc. Haruyama explains Kokumi as a
Ancient Japanese Rituals, 89
contraction from hokukumi and says it is a kind of Kdbii fusuhe " fleshy tumours and black spots." Satow, West- minster Review, p. 51 : " That leprosy and proud flesh (Satow's rendering of shira-hito and Kokumi) should have continued to be regarded as unclean is no doubt owing to the intense feeling of disgust, stronger than pity in a barbaric race, which such diseases excite. Whatever may have been meant by proud flesh, leprosy at least was regarded as contagious, and the leper was held unflt to associate with the rest of mankind/'
Shikida (Norito Bemmo 5,15) wishes to divide SAM A. il into shira-hi loko-kumi ** cohabitation in clear day-light" {shira white, clear ; hi day ; toko bed ; kumu to come together, embrace one another), pointing out that this has always been considered to be an impure action, even the Emperor being forbidden to cohabitate after the depth of the night is over. This interpretation is certainly an ingenious one, and not at all impossible, considering that the phonetically written iiCo^uwn occurs only here, and that the writing fi A. shira-hito may be an old popular etymology, or may also be intended to give only the sounds. The tern tokokumi finds its analogy in the Kojiki and Ni- hongi. On the other hand, however, it must be observed that the expression s/iiVa-Zii ** bright daylight" is some- what strange and cannot be illustrated by any quotation. As both the traditional interpretation, and that of Shikida have their weak points, I have thought it safer to adopt, the former one, little satisfying as it is.
41) Ono ga haha (wo) okaseru tsumi. Ono ga haha
90 Ancient Japanese Rituals,
" one*8 own mother ;" okaseru attrib. from of okaseri, the preterite of okasu which means here " to have forbidden sexual intercourse, to abandon onesself to fornication. "
42 Ono ga ko (iw) okaseru tsumu Ko ' ' child " means here the daughter.
43) Haha to ko to okasejni tsumi, lit." fornication with the mother and [her female] child." This means, accord- ing to Haruyama, to marry a woman and abandon ones- self to fornication with her daughter from a former marriage, okaseru refers consequently not to haha, with whom the intercourse is legitimate, but to Ko, the step- daughter.
44) Kn to haha to okaseru tsumi, grammatically just the contrary of the former expression, okaseru referring to haha: — sexual intercourse with the child and the mother,
«? i. e. with one's wife and her mother, one's mother-in-law. These four terms (note. 41 — 44) correspond on the whole to our ideas of incest, viz. sexual intercourse between relatives (by blood and marriage) in the ascend- ing line. It will be observed that the incest between brother and sis/er is not mentioned, and it appears probable that marriage between brother and sister was allowed in ancient Japan. The archaic language has also only one word for " wife " and " younger sister/' viz. imo. But too much stress must not be laid upon the latter circumstance, as, in the classic time, the word imo ** younger sister" was often applied as an endearing epithet to one's wife. The same is the case in the 8hir-ha-shirim (the Song of Solomon), e. g. chapter 4, verse 9 : " my sister, my spouse. ' More im-
Ancient Japanese Bihials. 91
portant for our bjpothesis is the fact that, eveu in later times, marriages were allowed between children of one father by different mothers, though unions between children of the same mother were forbidden (a relic of matrimonial right).
45) Kemono okaseru (sumi, i. e. bestiality. The Kojiki. sect. 97, when mentioning, for the first time, the ceremony of the Great Purification of the country, which was performed after the death of the Emperor Ghiu-ai (A. D. 200, according to the chronology of the Nihongi), enumerates in detail the various sorts of bestiality, tIz. uma-tahake "marriages with horses," ushi-lahake "mar- riages with cattle," tori-tdhahe ** marriages with fowls," inu'tahake " marriages with dogs." All these animals are kept in the house and are called kemono, which is said to be as much as kahi-mono " domestic animals " (from kafu to keep and feed animals, mono thing), and is to be distinguished from kedamono ''beasts, wild animals." I have, however, some doubt whether this distinction between keniono and kedamono (probably from ke-tsu-mono, tsu genitive particle) be not merely an artificial one, and whether ke does not rather mean ke ** hair."
Dr Wei pert draws attention to the fact that among these crimes against morality pederasty is not mentioned (though it is alleged to be, and to have been, very common. Quite a number of books exist on this subject in Japanese, like the Nanshoku-okagami etc.)
46) Hqfii mnshi no icazahai. For wazahai see end of note 28. Bb/u miishi "crawling worms" are snakes.
92 Ancient Japanese BUuala.
centipedes etc. In ancient times the houses of the common peojjle had neither ceilings nor floors made of wooden planks, as at present, and therefore accidents through being bitten by venomous snakes, centipedes etc. were incomparably more frequent. Even the palace of the Emperor was originally nothing but a wooden hut, with its pillars planted directly in the ground (not erected on broad, flat stones as in modern time) and a yuka, "raised floor," which occupied only part of the interior, the rest of the space being a mud-floor. As thus the inmates of the palace were constantly exposed to the attacks of crowling worms, a special service was celebrated to obtain the protection of the gods for the sovereign's abode, viz. the Oho-tono-malsuri, at which Norito No. 8 OhO'tonO'hogahi (Satow IX, p. 190-210) was recited. Comp. the following passage of this Norito : I repeat the names of the gods who tranquilly and peacefully watch so that the great House where he sits ruling, [as far as] the limit of the bottom-most rocks, may be free from the calamity of crawling worms [among] the lower cords [which tie it together, as far as the] limit of the blue clouds of the Plain of High- Heaven, may not have the calamity of birds flying in at the smoke-hole in the roof, etc.
47) Taka-isu-kami no icazahahif i.e. calamity sent by the Thunder-god (being struck by lightning) and the Tengu, The Temgu (two in number), lit. " heavenly dogs," are goblins with a red face, an enormous nose, claws and a pair of wings. They inhabit mountains and forests and often carry away people of both sexes into the desolate
Ancient Japanese Rituals. 93
mountains, The Tengu belong, like Inari, Hachiman, lenjin, Ddjyti etc. to the few Shinto deities whose statues are commonly found and used as objects of worship.
In the ;A: I^ JH 5R :& — , (quoted in Shikida's Norito- bemmo) the term mono-no-ke " evil influence of a sprite " is explained by : mqjikori "bewitchment,'* kedamono no ke "calamity from animals," and takakami no ke "calamity from the high gods." The last is identical with our (aka- tsu'kami no wazahahi, ke being equivalent to wazahahi; the first corresponds to mazimono seru tsumi (note 49), but ' means the passive sufferance of bewitchment, whilst the Norito speaks of its active exercise ; the second seems to include what is called hafu mushi no loazahalii and (aka-tsu- tori no uazaJiaJii in the Norito.
48) Taka-tsU'tori no icazdhahi. See also the quotation from the 8th Norito in note 46. The roof of the ancient Japanese house was thatched, and perhaps had a gable at each end, with a hole to allow the smoke of the wood-fire to escape, so that it was possible for birds flying in and perching on the beams overhead, to defile the food, or the fire with which it was cooked (Satow IX, p. 192). The defiling things dropped by the birds are, in the first line, their excrements which are believed to be poisonous, and secondarily dirty things dropped from their bills. Haruyama attributes to the term a still wider sense, viz. any damage done by birds, and mentions also the carrying away of babies by eagles and kites.
49) Kemono-tafiishi. The above rendering follows Motowori's interpretation. He thinks that the people of
94 Ancien Japanese Rituals.
old must have Imown and practised a peculiar art (julsu) by which they injured or killed the animals of other people. He mentions also the popular superstition with regard to the existence of evil sprites which are able to make animals sick and make them die— the so called gyiiba no ekijln {^&^&W) "castle's and horses' pestilence-gods " — , but maintains that this does not come into consideration here, as foul tricks practised directly by men are to be understood. Kemono-tafushi belongs therefore, according to him, to the same category as the following mazlmono seru tsuniL
Another noteworthy interpretation, however, and perhaps the better one, given by Mabuchi and accepted by Shikida, takes this and the following term as one : kemono-tafashi-mazimono seru Isumi **the sin of exercising witchcraft [by means] of killing animals." It is con- sidered to be identical with a certain kind of sorcery called ma-^ami (:^ JW) *' dog deity," practiced in Kyushu and Shikoku to the present day, in which one pretends to be able to invoke evils on other persons through the spirit {reikon) of a slain dog. To come into possession of this witchcraft, one has to proceed in the following way : A hungry dog is chained up, and some food is laid before him, but so that he cannot reach and eat it. While he stretches out his head to get at it, one cuts ofiE his head. The head suddenly flies and swallows the food, whereupon it is seized, put into a box and worshipped. Henceforth it is a powerful means for exercising various kinds of witchcraft to the detriment of other people, the spirit of
Ancient Japanese Rituals, 95
the dog being the medium (agent). The place of the dog can also be taken by a serjjent, or in the province of Tosa by a iveasel (ilachi). See an article on Inu-gami-mochi in FDzoku-gaho, fasc. 6, p. 20. Mabuchi declares such sorcery as inugami not to be originally Japanese, but to have been imported into Japan by foreign barbarians givaiban, i.e. Chinese and Koreans), for which reason it is found only in southwestern Japan. This imaginary foreign importation, in support of which he does not bring forth even the shadow of a proof, leads him to assert that the present Norito cannot be very old : — of course an entirely untenable view which is also rejected as absurd by Motowori. The latter scholar observes that he, too, was originally inclined to consider IcemonO'tafushimazimono seru tsumi as one single expression, but that later on he changed bis view.
50) Mazi-mono seru tsumi. Invoking evils on other persons plays still at present an important part in Japanese superstition. Comp. the preceding note.
51) Oho-Nakatomi, the chief of the whole Nakatomi family. Nakatomi is probably derived from Naka-tsu-omi, which etymology corresponds also to the meaning of the Chinese characters (^ E) ''middle minister." Their duty was of a priestly character, they were considered as mediators between the kimi ''sovereign" and the kami "gods," hence another etymology explains the name from naka-tori'Omi (i.e. kimi to kami to no naJca wo tori mochite kami ni yoroshiku moshi-ko; Motowori and Haruyama), or na^a-^o77moc/ii "mediator" (Hirata).
96 Ancient Japanese Bituals.
They derive their origin from the god Ame no Koyane no Mikoio who played a conspicuous part in the ceremony arranged to entice the Sun-goddess from the Eock-cave. One of their members, the famous Kamatari, received the surname of Fujihara for his meritorious services under
Emperor Tenji, thus becoming the founder of the illustrious Fujihara family, while the rest retained their
name of Nakatomi. Oho-Nalalomi was adopted as a sur- name by Omi-maro, a son of a first cousin of Kamatari. The Fujihara family gave up the service of the gods, and devoted themselves entirely to politics, while the Nakatomi still remained in the priesthood, which explains the fact
that so many of them were officials of the Jingi-kwan or Ministry of Shinto religion (Satow, VII p. 400).
52) Ama tsu miya-goto, Le. the ceremonies of the Great Purification performed in the palace of the Sun-goddess Ama-terasu on the Plain of High Heaven. This expression shows that the earthly Oho-harahe was considered to be only the imitation of an Oho-harahe long ago practiced by the Gods in Heaven.
53) A similar expression is already used in Norito No. I with regard to cutting the timber for the construc- tion of the Imperial palace : because [the builders], having cut the bases and ends of the big trees and little trees {wo-gi) which have grown up in the distant mountains and the near mountains, etc. In both cases it
is intended to say that the lower and upper ends of the
trees, as being of less value, are cut off and thrown away,
and only the middle and best part of the wood used for the pillars or tables.
Ancient Jajjanese Rituals. 97
Kanagi ^?N, translated by ** young little trees" according to the usual' interpretation, presents some difficulty. This view evidently considers €l kana as a phonetic element, (perhaps from ko ''child, small," na genitive particle, through vowel harmony ka-na ?). Others, like Shikida, take ^ kana in its literal sense '* metal," kana-gi then: wood as strong and hard as metal. Shikida quotes a passage from the :^ I^ ® 5R :& ii* — , from which he infers that kanagi is=4[^, which again, accord- ing to Giles No. 1223 is a name for the K¥:4c (ten thousand years tree) everlasting wood, used (in China) for certain parts of carts.
54) Chi-kura oki-kura. Okiku-ra signifies a stand (kura) on which something is put {oku). The first kwa in the compound chi-kura is used as a numerative (auxiliary numeral). Chi '* thousand " indicates simply a very great number. A similar expression, viz. shi-kura-oki-do {do= place) occurs in the Nihongi, in the passage where it is reported that purification-offerings were demanded from Susa-no-wo : After this (i. e. after the Sun-goddess had been enticed out of the Heavenly Eock-cave) all the Gods put the blame on Susa-no-wo no Mikoto, and imposed on him a fine of one thousand tables {chi-kura-oki-do), and so at length chastised him. They also had his hair plucked out, and made him therewith expiate his guilt. It is also said that they made him expiate it by plucking out the nails of his hands and feet. When this was done, they at last banished him downwards.
55) Suga-so W9; suga or suge ** rush," so '* fine strips "
98 Ancienl Japanese Rituals.
(the character 9 is used phonetically). Brinklej's Dictionary explains suga-so by " a kind of brush made of rush, formerly used by a Kannushi to cleanse himself and the people who are assembled in a shrine for prayer." Mabuchi considers so as a contraction of saki " splitting/' Motowori as a contraction of sa-ioo (VsSl) '* fine thread." I have, however, not much confidence in either of these etymologies. There is an archaic word 8o "hemp" (e.g. Manyoshu I, 29: uchi-so too Womi no oho-kimi, etc.) which we might have here ; besides there is an adjective suga ''clear, pure nlways used as a prefix (akin to the verb sumu **to be clear, to be pure and limpid"). Shikida takes suga-so indeed in this sense : ^JfK pure hemp."
With regard to this passage, which he does not translate, Satow, W. R. p. 53, has the following remark: The high priest then (i.e. after having enumerated the offences) arranges the sacrifices, and, turning round to the assembled company, waves before them a sort of broom made of grass, to symbolize the sweeping away of their offences." This agrees with what Mabuchi remarks, viz. that the split Suga was brandished as if sweeping away dust I have no doubt that this suga-so is the prototype of the oho-nusa {:kM) described in Introduction, chapter 8. The hypothesis is supported by a remark of the commentator Okubo who says that asa (hemp) took later on the place of the suga (rush).
56) Ya hari ni tori-salUe A #i* IB ^ J^ l£. Mabuchi's interpretation of A ya=9i ya, iya " more and more " is generally accepted : ya hari ni "more and more with the
Ancient Japanese liiluals. 99
needle." Also Mabucbi's interpretation of han by "needle" wbicb tbe Cbinese cbaracter #{* conveys, is universally acknowledged, except by Motowori, wbo considers if to be pbonetical and ascribes to hari tbe meaning sitji ''stripe": splitting more and more in stripes. Mabucbi's view deserves preference.
57) Ama-tsu-norito no fulo-norito-goto wo nore, Tbere are divergent opinions witb regard to tbe proper meaning ot ama-tsu-norito "heavenly ritual." Hirata tbinks tbat tbe so-called Misogi no harahi no lotoha ''words accom- panying tbe bodily purification" are meant; but tbese are, as Motowori Toyokabi remarks, only an abbreviation of tbe Oho-harahe no Ivloha, our ritual, and are of later origin. Anotber commentator understands by ama-tsu- norilo tbe sentence 'Hoho-lami emi-iame you distant gods, deign to smile 1" (tame=tamahe) wbicb is used in tbe metbod of divination from tbe cracks of tbe sboulder-blade of a deer scorched over a clear fire.
I think, however, that the nearest and simplest interpretation is, as usual, also here the[ correct one, viz. that ama-tsu-norHo is nothing else but our present ritual, the Oho-harahe no kotoba itself. The differences in tbe views are partly due to the different interpretation of tbe verbal form nore "sball speak" which some consider to be the imperative, others the indicative =rJorw ; Fujiwi even declares nore to be a mistake for nori There can be hardly any doubt but that the meaning conveyed is : Oho- Nakatomi is commanded by the Emperor, tbe successor of tbe Heavenly Qrandchild, to perform such and such
100 Ancient Japanese Eiliiah.
ceremonies and recite such and such words, as were performed and recited in the purification ceremony in Heaven, and were, therefore, also prescribed for the descendants of the Qods, the men on earth. Nore must be the imperative.
58) The gods residing on the Plain of High Heaven are contrasted with the gods dwelling on the earth. Lit. "country-gods.*'
C9) I.e. the door, constructed of rocks, of their palace in Heaven, iha **rock" is by some commentators taken only as an honorific.
60) ^Ul is read hiki-yama {hili=hiL'ui) by Hirata, Haruyama and others ; but the correct reading is mizLia- yama, given by Motowori, Shikida etc. The latter quotes quite a number of passages from ancient texts which show that the reading mizika alone is well founded.
61) Ihori or ihori ''smoke," an ancient word, now iburi (verb ihuru '* to smoke "). The clouds and the mist hovering around the mountains are meant. The word kemiiri, kehuri ''smoke" is probably a compound of ke {=:ki, ikif) and iburi.
62) There was an old tradition (according to Motowori Toyokahi) that the gods of Heaven and Earth come together at one place in order to hear the Norito.
63) What I have rendered by the words "it is to be expected that " is in the original the simple demonstrative
particle to ( ai^azi to=it is to be expected that. . . .will
not be).
64) Tsiimi to ifa tsumi. This curious expression occurs a second time further on.
Ancient Japanese Rituals, 101
65) The "sovran Grandchild'* is properly, as already stated, Ninigi no MUcoto ; but hero the term is applied to the presently reigning Emperor, as successor of Ninigi. This is not the only instance of the kind : in the Suinin-ki of the Nihongi, 25th year, the term *' sovran Grandchild " is used of the Emperor Suinin ; in the Temmu-ki, 1st year, of the Emperor Temmu ; and also in the Zoku- Nihon-ko-ki occurs a similar use of the word.
The word rendered by ** court*' is in the original the well-known mi-kado, which, however, does not (here) designate Emperor, but his court or palace. The etymology is uncertain : it may be ?ni-Z a^o "august gate," which reminds us of the Sublime Porte, or mika-to "august place." There are many different ways of writing it with Chinese characters, e. g. in the Nihongi : £^, £^, JiWit $^^ (also used hero in the ritual) etc., in the Manyoshu: Wfi, fflifflB, Wn etc.
66) Shinato no kaze ''the wind of Shinato," i.e. the wind produced by the wind-god Shinato. Shinato is an abbreviation of Shinatobe no Mikoto " the long-breathed maiden " {shi " wind," na apocopated form of naga *'long," to=isu the generic particle, he=me " woman "). In the service of the gods of wind at Tatsuta, the 4th Norito, two gods of wind are mentioned: Shinatsu'hii{0 no Mikoto "the long-breathed youth," and Shinatobe no Mikoto^ also called Shinatsu-hime no Mikoto, For details see Satow, VII p. 417 sequ. Should it bo possible that the feminine suffix he has been omitted in order to include both the male and female wind-god in the one name Shinato f The same
102 A)wient Japanese Eituals.
phraso Shinato no kaze occurs also in a passage of the Genji-moDOgatari, chapter Asagao : Ana kokorou, sono mi no tsumi ba mina Shinato no kaze ni toguhe teki to notamafu. In later times Shinato has been used as a name for the north-west wind (Comp. Chamb. Kojiki, pag. 27, note 15).
67) Ashiia no mi-giri (from mi-liri). Mi is written with the character ^ " august " which, however, in such com- pounds as mi-giri, mi-yama mi-yuH etc. must be translated by "deep" or " dense." Whether this mi "deep, dense" is etjmologically identical with the honorifics mi and ma, or whether it is of different origin, it is dif&cult to decide.
68) Oho'tsu'be lit " large harbour side. "
■ 69) :fc i^ JK. Motowori reads oho-wni no hara, Hirata and Haruyama oho-wala no hara, Shikida oho-ima-bara. The last reading seems to be the oldest. icata and una are both archaic words for " sea, ocean."
70) Wochi-kala "that side, yonder," used here with only very slight meaning, icochi is the contrary of kvchi "here, this side"; both are often combined into icochi" Icochi ** here and there " (f. ex. Manyoshu 4 etc), icochi- kaia corresponds in meaning to the modern anata, which is contracted from ano kaia ''that side," commonly used as a polite pronoun of the second person. Satow, W. R. p. 54 translates : the trunks of the forest trees, far and near.
71) Yaki-kama no to-kama, with the repetition of the substantive, so much in favour in the ancient poetic style, instead of saying simply "tempered sharp sickle." /o is the stem contained in the adjective toki * ' sharp " and the
Ancient Japanese Riluals, 103
verb iogu '*to whet; " tokama occurs also in the second book of the Kojiki (to-kama ni sawataru kuhi). yoki is from the verb yaku *' to burn, to roast," which means here *^ to harden by fire, to temper/' An analogous expression, yaki'tachi " tempered sword," is found in Manyoshu 18. Also in yaki'ha (ha edge) ''tempered edge of a sword,'' yaki has the same meaning. The readings yaki-kama and to-kama are more correct than the nigoried forms kaki-gama and to-gama.
72) In the original only koto (V) " thing " which must be interpreted to mean tsumi-koto '^ sinful things, sins."
73) See note 3.
74) Se-ori tsu Eime {Mt&^Jt^) is, according to the ft !6 lit BE, identical with Ya-so-maga-tsu-bi no kami **Wond- rous-Deity-of -Eighty-Evils '* who was born when Izanagi no Mikoto, on his return from Hades, went to the plain of Ahagi at Tachibana on the river Woto in the province of Himuka (now Kyushu), and purified himself from the contracted filth in the middle reach of the stream. The Nihongi has only the name Ya-so-maga'tsu-bi, whilst the Kojiki mentions two distinct deities : Ya-so-magatsu-bi no jffawn* and Oho-maga-tsu-bi no Kami ** Wondrous-Deity-of- Great-Evils. " In my opinion Ya'SO-maga-tsu-bi snd Oho- maga-isu-bi are only alternative names of one and the same deity, so that the more correct tradition would be on the side of the Nibongi. Se-ori tsu Hime signifies ''Current- descending-Princess : " se " swift current, or a place in a river where the water is not deep ; " IS ori stands phone- tically for T ori "descending."
104 Ancienl Japanese Biluals.
75) Sakunadari ni ochi-tagitsu. The latter part is clear: ochi from olsxini "to fall," tagitsu, closely related to tagiru, " to boil, to foam *' {taH ''waterfall" belongs to the same root). The first part sakunadari, however, presents great difficulties. There are as many different opinions about it as there are commentators, and the meaning of the word was probably already obscure at the time when the Norito was first committed to writing, for it is written only phonetically. I will pass in review the most prominent explanations :
a) sa honorific prefix, like ma ; kuna-=kiLda, supposing a sound-change between d and n, which indeed sometimes occurs : kuda stem kudaru " to come down ; " /ari from taru (tariru) **to hang down, to drop down." Sakuna-dari n?==*'in falling."
b) Shikida considers sakunadari to be a contraction of saku'kuna-dari. He gives saku the meaning ift "fierce, violent" and quotes a poem from Manyoshu 14, where saku-nami is contrasted with hira-se "level current" and it must, in his opinion, mean " fierce waves." kuna would be an old word for ^ '* valley, ravine," the existence of which word he tries to prove by the name of the shrine & A S8 ft it ifc SakunadO'jinja, which ought to mean Wi^f9r " fierce ravine-place," and by a passage of the Wamyosho. In the Sarashina district of the province of Shinano there is a Sato called <]> @ which must be pronounced, according to the Wamyosho, ^^^ loo-u-na, and this wo-u-na is by Shikida considered to bo a transformation from xco-kuna
Ancient Japanese RUucUs. 105
c) Haruyama supposes the first word saku to mean $ * ' valley, ravine/' and illustrates this by the place-name ^ ^ W Miya-saku-mura in the Yamabe district of the province of Eadzusa, and by orthographies like &^ naga- zakuy iB§ koye-saku etc. nadari is =narfare " gradual slope."
I think that Haruyama's hypothesis comes nearest to the truth. But saku might rather be an archaic form of saka *' hill, slope," just as we have the double form loaku and waka "young," e. g. in the name Waka-musubi or Waku-musubL nadari is the indefinite or stem form, used as a verbal substantive, of the verb nadaru " to slope or incline downwards ; ' it is the old form, whilst nadare is a more modem form of the substantive, derived form nadaruru (nadareru). If my explanation be correct, the literal meaning of saku-nadari ni ochi-iagUsu haya-kaha would be : " the rapid streams that fall boiling (foaming) down flom the gradual hill-slopes." I have, however, closely adapted my translation to Sa tow's rendering of a similar passage in the Hirose Oho-imi no Matsuri (Norito 3, VII p. 415 : the water which the sovran gods deign to send boiling down the ravines sakunadari ni kudashi-tamafu midzu). It would have been interesting to know Satow's view of the etymology, but unfortunately he has not appended a note.
76) Haya-aki isu Hime a? M? W Jt*" ^* (in the original the character it hi was wanting, but has been inserted by the various editors) signifies, according to the characters which are partly ideographic, partly phonetic "Swift- opening-princess," and is an offspring of Izanagi no
106 Ancient Japanesti Bituals,
Mikoto. It is, however, much disputed whether this is the real meaning of the name. The Kojiki and Nihongi agree in designating this deity as minato no lami, Le. ''Deity of the Water-doors," but the Kojiki (see Chamb. p. 26) enumerates two deities Haya'dLi'dzu-hiko and Haya- aki'dzU'hime, writing aki with the character Ifc "autumn" : Prince-of -Swift- Autumn" and ''Princess of Swift Autumn;" whilst the Nihongi (Aston, p. 32) has only the name Haya-aki-tsu'hi, written aSlfcSt 0 "Sun (i.e. Wondrous [Deity] )-of-Swift- Autumn/' which however must be taken in a plural sense, as it expressly says minato no Iwni-tachi " Gods of the Water-doors.'' It seems that hi " wondrous" is the neutral form, including hi-Lo "wondrous child^ prince " as well as hi-me " wondrous woman, princess." JIaya is probably " swift," but could also mean "brilliant" AH is explained as " clear, bright," and tsu as generic particle in Shida's Nihonshoki-tsushaku ; but Shikida interpretes it in his Nihongi-hyochu : aki "open," tau "port, harbour.'' According to the latter view the name of the goddess signifies " Swif t-open-harbour-Princess. " I prefer to consider ^su as the generic particle: "Swift- Opening-Princess " (die schnell sich offnende Fiirstin, as also Dr Weipert puts it). This meaning agrees best with the part ascribed to her in the purification-ceremony : she resides in the great whirlpool of the ocean, or rather is this whirlpool herself, and opens her mouth and swallows down the waters as well as everything floating in them. Satow, W. E. p. 54 translates her name by Maiden-of-the- Swift-cleansing. The goddess is also identified with Idzu-
Ancient Japanese Rituals. 107
nome-no-kami *'tlie Female-Deity-Idzu." Comp. Chamb. p. 41. note 17.
77) This pleonastic expression is highly characteristic of the solemn style of the ancient Japanese poetry. In rendering it I was really sorry I could not do so in German: die Salzflut-Allzusammenflusstelle der vielhun dertstromigen vielen Salzflutstrome der frischsalzfiutigen Salzflut 1 In the original ara-shiho no shiho no ya-ho-ji no ya-shihO'jl no shiho no ya-ho-ahi. Ara is properly " rough but according to Motowori Toyokahi it means here dekitate ** fresh." ya-ho 800= very many, bIL ji " way" = currents of the water, ya-ho-ahi *'800 meetings " is that place of the ocean on the farthest border of the visible world where all the currents of the water come together and form the big whirlpool through which they rush down into the land of Hades. Through the same gorge the waters are also again spat out, and by this periodic swallowing down and spitting out are produced ebb-tide and flood tide. Everything bad and impure in the world, is supposed to have come from Hades, and by the ceremony of the Oho-harahe it is again sent back to its birth-place.
78) In the original ka-ka nomitemu "will swallow down [with the sound] ka-ka'* ka-ka is an ancient onmatopoetic (in German ''gluck-gluck/' corresponding to the English verb to cluck), for which one now uses gabu-gabu.
79) I-fuki-do M.^P '* breath- bio wing-place : " i-fuki contracted from iki-fuki *' breath-blow away ; " the reading ibuki is not so good, as is shown by the Jimmei-shiki's
108 Ancient Japanese Rituals,
(It ^1 ^) phonetic writing E ^ ft i-fa-hi in the name of the Shinto shrine Ifuki-jinja in the Kurimoto district of the l^rovince of Afumi. ^ to " door " is phonetic for ft to ** place." The Breath-blowing-place is the place where a special deity, and offspring of Izanagi no Mikoto, blows away by his breath all sins and pollutions into Hades. This god is therefore called Jfuki-do-nushi **Lord of the Breath-blowing-place. " An authority identifies this god with Eamu-ndho-hi Oho-nalio-bi no Kami "Divine-Rectifying- Wondrous Great Rectifying- Wondrous Deity." llie Kojiki and Nihongi, in the report of the lustration of Izanagi, naake two gods of this : Kainu-naho-bi no Kami and Oho-naho'bi no Kami, I think that, as in the case of Ya-so-maga-tsu-bi Oho-maga-tsu-bi (comp. note 74), it is better to consider them as alternative names of one deity.
80) tt B i£ B ne-nO'L'uni soko-no-kunL Hades, general- ly called Yomi-tsu'kuni or Yomo-tsu-kani, is meant The translation " Bottom-Country " gives the meaning of the Chinese characters ; the real meaning is probably "distant country," from so " there, yonder," and ko " place " : "das Jenseits" in German. Whether ne signifies "root" or not, it is in reality the name of a place, of an island, belonging to Idzumo, Oho-ne-shima. We find in the ancient traditions also Yomi no Oho-ne-shima "the island Great Ne of Yomi (Hades)," and Ne no katasu kiini "the borderland of Ne," Yomi " Hades " itself is the name of a place in the Shimane district of the province of Idzumo. The Even Pass of Hades, mentioned in the Nihongi and Kojiki, was, according to this latter authority, then called
Ancient Japanese Rituals, 109
the Jfiiya-Fass in the land of Idzumo. The name I/uya, contracted into /^/a, exists still in Idzumo. All these places I have mentioned, are not far distant from one another. There can hardly be any doubt that the ancient Japanese located their Hades in one corner of the province of Idzumo ! For further details I must refer the reader to my extensive commentary on the Jixdai-ki ** Annals of the Age of the Gods (Book 1 and 2 of the Nihongi, especially chapter 4th, note 29).
81) ffaya'Sasura-hinie, also called Susei'l-hime, a daughter of Susa-no-wo no Mikoto. She is not mentioned, under the former name, in any other ancient text. Hirata identifies her, but without good reason, with Susa-no-wo no Miipto, Haya signifies * ' swift " or * ' brilliant," and is only, as often, an honorific ; sasura-hime seems to be con- tracted from sasurahi'hinie according to the rule that the same syllable should not occur twice successively ; sasurafit means either " to wander about aimlessly or in exile." or, as Modzume's Daijirin explains it, "to make" (leng- thened form of sasuru, from sum). The compound verb mochi-sasurahi'Ushinofu, rendered by '*take them and completely banish them and get rid of them," is by Motowori explained to mean : ** to lose something so that one does not know whither it has come." Toyokahi gives to ws^in^a the signification shometsu suru, i.e. '* to make disappear."
In the above notes (74, 76, 79, 81) I have pointed out that the four Deities of Purification {harahe no kami-sama) mentioned in the ritual, are identified, by the Japanese
n-
110 Ancient Japanese BUuah,
commentators, with certain other gods mentioned in the Kojiki and Nihongi. We saw that only one of the four names is actually mentioned in the ancient records and annals ; the identification in the other cases is more or less problematical. It seems therefore advisable not to lay too much stress on this question and to be, on the whole, content with Mabuchi's view that the four deities are personifications of the successive places and actions in the process of purification.
82) According to the view of Mabuchi and nearly all the later commentators, the horse acts a symbolical part in the ceremony of puiification. It is regarded to be an animal especially quick of hearing, and therefore its presence symbolizes the desire that the Gods of Heaven and Gods of Earth may hear, and act upon, the words of the ritual, as quickly as a horse hears with its ears pricked up. Such a horse is called haralie no uma ** purification- horse." In ancient times the number of the harahe-no-uma was six, according to the reports of the Sei-gu-ki, Hoku- zan-sho and Koke-shidai, and four or five sheaves of rice in the ear were placed beside them. The Imperial edict of the 5th year Temmu, 8th month, 16th day (28th September, 676) commands the Kuni no Miyatsuko of each province to furnish one horse for the ceremony (performed in their respective provinces) ; the same is required by the Jingi-Eyo etc.
83) The freer translation we (or I) purify and cleanse in the name of the Sovran would perhaps be preferable.
84) Minazuki, sixth month, from mi ** water," na Gen.
Ancient Japanese Rituals, / 111
particle (cp. mi-na-to "water-door, harbour"), Isuki "month." The interpretafcion *' waterless worth " (na= stem-form of naki "is not"), which is sometimes given, is wrong.
85) Motowori, Hirata etc. read 019 ko-kuni "four countries or provinces" and understand the provinces Idzu, Hi, and Tsushima, the latter being counted as two provinces by counting specially its two districts Kami-tsu- agata and Shimo-tsu-agata. Others, as Motowori Toyokahi, consider U-Jcyo, the right division of Kyoto, as
the fourth country. The former view is to be preferred, \^ because it is reported that there were five diviners {urabe) in Idzu, five in Iki. five in Kami-tsu-agata and five in Shimo-tsu-agata of Tsushima. The original text has the character E9 mo after ^, which has been suppressed by Motowori etc., being considered as a later interpolation. Shikida, however, restores it and reads yo-mo no kuni, taking ^ as a phonetic writing of "^ mo " side, quarter of y the compass," so that the meaning would be : the diviners of the countries of the four sides, i.e. of all the countries.
The duty of the diviner (urabe) is to caiTy the purifica- tion offerings to the river, after the Oho-Nakatomi has finished the recital of the ritual, and throw them away into the water.
86) Oho-kaha-ji. The word j I "way" is added to kaha, because the river is the road by which the thrown away objects are carried into the sea. As in ancient times the capital was frequently removed from one place, and even from one province, to another, different rivers came,
112 Ancient Japanese Rituals.
of course, to be used for the ceremony by w hich the court- officials were purified. At the time when Kyoto was the capital, the Kamo Kiver was probably used for the purpose, says Haruyama.
The last clause is, by the commentators, also styled a Semmyd
B.
NOTE ON A LONG TAMD BREED OP FOWLS IN TOSA
BT
BASIL HALL CHAMBERLAIN Esq.
i
NOTE ON A LONG-TAILED BREED OF FOWLS IN TOSA.
BY BASEL HALL CHAMBERLAIN.
The origin of the breed is not known, but it is believed to be at least 100 years old. It has been produced simply by selection of the best Specimens ; one highly prized variety — the Haku — was produced in this way within the last few years.
The proper general name for the long-tailed fowls is Shinoimra-id, derived from the village of Shinowara in the district of Nagaoka in the province of Tosa, some 3 ri East of Eochi, the capital. Some are still bred in that place, others — most, I believe, now — in Kochi itself, whence the majority are exported to Kobe and some of the finest to Tokyo ; but the very finest are retained by the producers. An inferior breed exists at Hiroshima, in the main island of Japan ; but these have the long tail-feathers only, not the beautiful long body-feathers.
The following varieties were described to me : — Shira-fuji, white head and body-feathers ; tail black as in the other varieties. I saw one specimen of this, 2 years old, and measured its tail-feathers, 7^ ft. long ; also another 14 months old, tail-feathers 4 ft. long, legs grey. — Others have black bodies.
Baku, white all over with yellow legs.
TOtenkd, red neck and body feathers.
Dokiri, reddish colour mixed with white of body.
2 Note on A Lovg-taUed Breed of Fowls in Tosa,
All these, except the Baku, have black tail-feathers.
As great a length as 18 ft. has been reached in tail- feathers, but 12 ft. is a rarity. From 7 or 8 to 11 ft. is the usual length. They grow about 4 inches a month, and continue to grow while the bird lives, which may be 8 or 9 years. The beautiful body-feathers growing from the shoulders reach a length of 4 ft. Some of these may fall off in moulting, but the tail-feathers never do so. I saw the birds in October (1898), when moulting, and only the ordinary feathers were gone or going, not the long ones.
I also saw the hen, a very handsome bird distantly reminding one of a hen pheasant, with fawn-coloured breast, and white quill to the delicately coloured feathers of the back. She, too, has longer tail-feathers than any ordinary hen, — sometimes as much as 8 inches. The hens lay in spring and autumn, one bird producing 30 eggs yearly, which arc hatched by other hens. One, or at most two hens, are allowed to each breeding cock. The latter's tail-feathers are cut, to allow of his walking about freely. He lives a little longer than the others, which must be kept shut up ; but all are hardy, bearing both heat and <5old.
The ordinary number of long tail-feathers is 15 or 16 ; some cocks have as many as 24.
The tail-feathers must not be wound up, as people ignorantly do, away from Kochi, but must be always allowed to hang free, for which reason the cocks are kept in high narrow cages quite dark except close to the top ; for liffht at the bottom would attract them. When the
Hate on A Long- tailed BreeA of Fowls in Tosa. 3
tail-feathers become too long and touch ground in the cage, a bamboo is put a little way back so as to form an arch and thus make more distance. The birds sit all day on a flat perch 3 inches wide, and are only taken out once in 2 days, and allowed to walk about for 1/2 an hour or so, a man holding their tail all the while to prevent its getting torn or soiled. Once or twice a month they are carefully washed with warm water, and are then as care- fully dried on some high place, — the roof or wherever may be most convenient— a man holding their tail till it is quite dry.
The birds are fed on unhulled rice {kuro-niai) and greens, such as daikon-leaiy &c. They must be given plenty of water. They are wonderfully tame.
Two specimens were brought to me in boxes, — long narrow boxes like those in which the Japanese put away kakemono (hanging scrolls) — in whicli the bird's body is laid full-length, the tail twisted round a little. That is how they always travel. It is said that they can be kept thus as long as 40 days without being taken out. The dimensions are about 0 inches square, and 4 ft. 6 inches long ; there is a grating for air at one end only and a division guarding the feathers. The box is carried horizontally. Their narrow cages may be made of any wood, and are 6J ft. high, 3 ft. deep, and 6 inches wide.
The wonderful feathers, both on tail and bod}^ come from quills much stouter than any possessed by usual barn door fowls.
My chief informant was Mr. Kitagawa Ushimatsu, an
4 Note on A Long-taUad Breed of Fowla in Toaa,
employe in the Local Court of Justice, — an amateur both of fowls and horses. Mr. Iwagawa Kametaro also brought a specimen, and I saw one or two elsewhere in Kochi.
Present prices in Kochi : — About $ 15 for a cock with feathers under 10 ft. ; $ 25, ii over that length. Good hen, $ 1^. Kobe prices are considerably higher.
There is absolutely no artificial method of making the feathers grow. All is done by selection. Any failure to obtain good results must proceed from having a bad hen, that is, one not of the true breed, and it is in this point that buyers are liable to be deceived. Also one must know how to treat the birds.
At Kobe, in November, 1898 I saw three specimens at two bird-fanciers*,* — one with tail-feathers 13J ft. long (I had it measured), — of the usual mixed colours. I also saw the splendid white tail — 10^ ft. long— of a snow- white bird, which had been pulled out accidentally, owing to the bird falling from its perch and fluttering about. The bird itself was brought downstairs to me ; its tail-feathers were growing again. The bird-fancier said it was 5 years old. He added that the feathers, which grow only at the rate of 4 inches a month when the bird is young, grow more quickly, — as much as 7 inches — when it is older.
(The same bird-fancier had numerous specimens of the Japanese giant salamander, mostly about 2 ft. long, — very sluggish and ugly, spotted creatures. He says they
* Hftmamoto, at No. 76 Motomacbi, Nichome, aud NiBhimiiru, at •249 Motomnchi It-chome.
Nole on A IjOiig-tailed Breed qt Fowls in Tosa. 5
come from Hakone ; but no one known to me in that district — and I have known the district intimately for years — has ever seen any but tiny specimens a few inches in length.)
3
The contents are
1. The nrjeaning of the word Christian.
2. The sign of the Cross.
3. The Lord's Prayer.
4. The Hail Mary. *
5. The Salve Regina.
6. The Creed.
7. The ten commandments.
8. The Laws of Holy Church.
9. The 7 deadly Sins. 10. The 7 Sacraments.
At the end are lists of Corporal and Spiritual Works of Mercy, the Theological and Cardinal Virtues, the gifts of the Holy Spirit, the Beatitudes, concluding with the Confiteor.
Japanese versions will be found in its pages of the Lord's Prayer, the Hail Mary, the Salve Regina, the Apostles Creed and the Ten Commandments, which may be useful for comparison with modern translations.
From certain indications it appears that the book was intended for the use of educated persons of the Samurai class. Such are the passage on f. 21 where it is explained that all created things exist in the Mind of God as Id,.as, and that on f. 22 explaining material objects as compounded of two elements, Matter and Form, as those terms are used in the scholastic philosophy. The author speaks of another work dealing with this subject in greater detail, which the catechumen is recommended to study. . Of this work,
♦ Sub-chapters. The Rosary. The joyful mysteries. The sorrowful mysteries. The glorious mysteries. The crown.
however, no trace has yet been found, and Bartoli's enumeration of the books printed by the mission- aries, quoted in the Appendix to my pamphlet already referred to, makes no mention of any such treatise. Another indication of the class of persons for whom this book was intended occurs on f. 34V., where the author in enumerating necessary labours which are not viola- tions of the commandment to keep holy the Sabbath, mentions taking order of battle, fighting in battle, dig- ging trenches, building walls, constructing fortresses, or carrying materials therefor, which though fatiguing to the body, nevertheless being of importance for the conduct of a war, are not prohibited. And a little further on the necessity of staying at home to guard a castle and the danger of attack from an enemy are given as justifiable reasons for not attending mass.
As this work possesses great interest as a monu- ment of the language at that period, while likely to be of use to modern missionaries as a standard of comparison, it has been thought worth while reproduc- ing in entirety in the following pages.
This precious and probably unique little volume has suffered greatly from the ravages of worms, so much so that in places whole words have disappeared. The photographic reproduction of the titlepage prefixed to this reprint gives some idea of the damage done by these insects, and it will be noticed that in some places the print of an underlying page is visible through the wormholes. By the aid of a transcript, made at the time referred to, of the co])y in the Minerva library, I have been able to supply these lacunae, and also to correct the text in a tew instances distinguished by square brackets.
The spelling is that of the Portuguese works on
5
Japanese grammar and lexicography of the period, but the list of differences between that system of transcrip- tion and that mostly employed at present will greatly facilitate, and it is iioped even remove, the difficulties attendant upon a first perusal. At the end of these notes is given a list of the more unusual words which occur in the work, all but one of which are to be found in the French edition of the Missionaries' Japanese-Portuguese Dictionary that we owe to the labours of the late Mons. Leon Pages. It only remains to be noted that the European theological terms employed here and there were adopted from the Portuguese language.
List of Portuguese transcriptions and equivalents now generally in use.
Single kana syllables.
)' i
fa ha
fo ho
fe he
|
vo, uo |
wo |
|
va, ua |
wa |
|
t9u t |
tsu tsu (final) |
|
V |
u |
|
vo, uo |
o |
|
cu, qu |
ku |
|
qe xi |
ke ki shi |
|
fi |
hi |
|
xe |
se |
|
Soft knva syllables |
|
|
gi |
Ji |
|
gue |
gc |
|
gui |
gi |
|
i^. |
ze |
|
gio |
jo |
|
z, zu |
dzu |
|
ja |
zu |
|
Compound syllables |
|
|
giu) |
|
|
ni 1 |
JQ |
|
gi6 |
jo |
|
xu |
shu |
|
yu |
yQ |
|
tpi |
tsQ |
|
cii |
IcQ |
|
xa |
sha |
|
nhu |
niu |
|
nho |
nio |
|
gueo |
gio |
|
qeo |
kio |
|
re 6 |
rio |
The most puzzlings spelling perhaps are at first sight /aua for haha, mother 2Lnd/a^t for Aaji\ shame. Others will be found in the glossary.
GLOSSARY.
airen, pity
anguia, pilgrimage {angia)
ata, enemy
atari, to behave towards
ategai, to attribute
bettai, different substance bi, smelling
bucusasuru, cause to eat buji, peace bun, sono, so
ca, smell
cacayaqu, shine (kagayaku).
cacayuru, uphold
caccacu, distinct.
cacugo, preparation, intention
canmi, sweetness
caqibai, lime made from oyster shells
catague, custom
caxacu, blows and tortures {ka-shaku)
chinami, association ; occasion
chitocu, knowledge
cofi, queen {kd-hi)
conbon, principles, elements (komport)
conguen, origin, beginning (kongen)
coriocu, assistance.
conomi, fruit (ki no mi)
coxeqi, works {kdsekt)
cunju, company
curacu, misery and happiness
curiqi, merit
cuyacu, labour
daiji, the earth daimocu, matter, subject doxin, consent (dd-shin)
fachibocu, rice {Jiachi-bokv) a sort of pun on the
Chinese character * facocumu, feed {hagokumu) fan ni firaqi, to print fanji, half an hour
faxi (occurring after michi, road, on p. lov. prob.
bridge) faxxiqi, laws {hd-shiki) faua, mother (haha) fenp6, recompense fiquan, retainer fottanno, initial fudai, slave
funbet, intelligence {fiimbetsu) funbet itasu, to understand funhoy, poverty (fu-nio-i) futai no, eternal
giogio, things, articles (j6-jo)
giubon, serious offence {ju-bo7i)
giuwon, great benefit iju-ou)
giuxi, to dwell (ju-shi)
gocuy, foundation of a doctrine, essence {gokui)
goxo, salvation {go shd)
goyei, picture
guecai, this lower world {ge^kai)
guedat, deliverance {ge-datsu)
guen, sight {gen)
guenje, this life {gen-zc)
guenzai, this world, the present
guexocu, service, work {ge-shoku)
guijet, breach of relations (gi-zetsu)
ichimi, body ; union, ippenni, with all one's heart ittai, one (numeral of deities)
jefi, right and wrong {ze-hi)
jen, virtue {zeri)
jendocu, virtue {zen-dokii)
jennhonin, virtuous woman, saint {zefinio-niu)
jennin, virtuous man, saint {zen-nin) jet, taste (zetsu, tongue)
manabu, imitate
mandocu, virtues, attributes, goodness
manzo, all things
mido, temple
mogo, lie
monco, door
monen, evil thoughts
moren, lust
mufen, infinite
murio, infinite
musai, boundless, infinite
nacadachi, mediator
nacanaca, certainly
naixo. will
nannho, man and woman {uan-nid)
nhonin, woman (iiio-nin)
nhunan, clement {niu-ftau)
ni, hearing
niai no, corresponding, suitable
ninju, persons {ninzu)
nozomi, desire
qenai, family {kanai)
qenbo, justice {keinpd)
qendan, judge
qendon naru, cruel, inhuman
qengacu, far apart ; vndei qengacu, infinitely different
{iindei kengakii) qenzocu, family qeoacu, evil (kidaku) qeoge, counsel, teaching {kidke) qeracu, joy
lo
qetqi, vigour of the blood, life {kekki)
qidocu, miracle
qio, book
qiuamaru, to consist in (kiwamarti)
qiuame, consummunation, last thing {kiwame)
quafo, blessedness, blessed
quan, sepulchre
quan, numeral of prayers, literally 'ring.'
quangui, rejoicing, joy {kuan-gi)
quannen, meditation
quantai, rudeness, offence
quatai, penalty
quanzuru, meditate
quenzocu, misprint for qenzocu, relations
quodai, great
rimot, gain (riinotsii)
riun uo firaqi, to triumph, to j;ain the victory.
roxi, road {ro-shi)
royacu, good medicine {ridyaku)
runin, exile
ruro, exile
sacu no mono, works saguflD, life, works {sa-gid) saxizzu, plan {sashi-dzit) soden, tradition suguinixi, past (sugimshi)
tai, substance
taicut, weariness, discontent {tai-kutsu)
taixet, love (taisetsii)
taixite, for the sake of {tai-shite)
tanomoxiqi, hopeful
tassuru, to perfect, complete
tattoqi, holy, glorious, blessed
1 1
taxxite, perfectly, completely
tgugai, member
tciiyosuru, to be in communication
teng^u, the Devil
tenma, the Demon
toburai, suffrage
tocu, profit, benefit
togavocuri, satisfaction for sin
tonaye, von, benediction
tonayuru, cruzuo, make the sign of the Cross.
toriauaxite, intercessor, mediator
torinaxite, advocate
yenman, entire fullness
ygue, etcetera
yo. manner
yojo no, important
yoxi, child by adoption {yo-shi)
yuzzuri, inheritance (yudzitri)
vocuri (togauo), make satisfaction (for sin)
vomocague, mental idea
vondocu, benefit received
vqeauaxe, unite, incorporate [jitke-awase)
vqec.iycxi, redeem
xebamuru, persecute {sebaniiirn)
xeccan, chastisement, reprimand {sekkau)
xefo, worldly customs {se-hd)
xei, power {set)
xeibai, put to death {seibai)
xeicon, faculty (lit. fundamental powers, seikon)
xeiriqi, powers \seiriki)
xeitocu, virtue, cfficacity
xenyo, necessary {senyd)
xiccai, all [shikkai)
12
xidai, four elements {shi-dai)
xin, feeling {shin^ lit. body)
xindai, subjects (f. 44v.); existence (f. 28)
xindaisuru, govern {shintai sum)
xine, disposition {shine)
xingo, veneration (skinko)
xinjin, devotion {shinji?i)
xinmio, life (shiinviio)
xiqiso, material object {shiki-so)
xiqitai, body {shiki-tai)
xiqixin, body {shiki-shin)
xitagi, foundation, material {shitaji)
xojen, virtues, goodness {sho-zen)
xqjino, living and dead {s/io-shi-fw)
xojono, pure {shO-jd no)
xomet, destruction {shd-metsu)
xoqio, little book {shd-kid)
xoso, forms {s/io-sdj
xotai, true substance {shd-tai)
xotocu, congenital, natural
xugiacu, immoderate desire (shujaku)
xugo> governor {shugo)
xugo no, guardian {sJtugo no)
zotan, conversation {^zo dan, jo dan)
(]<1^0LLEGI0 lAPONI^O ^. SOCl ET AflSlE^V.
5
DOCTRINA no jo
^^mK^^ /Tr///*/ lESV Chris to gozaixeno xlM§^ ^/v/^? midexi tacJiini 7iotamai voqitamd
\~Z^A cotouo vacani toriitqqi vadachiin voxi
yeqerii goioqu, ifsai vingitenni goxouo tasucaru inacotono viichhto firoineyoto no rd coto nari. Core mat a gacuxa tachino uobe voqern gotoqu, mitcuno guini qmamaruuarL Fitotfutiiua, xijiji tatematcuridbeqi coto. Futatfuniua, tanomoxiqu zonji tatewatfuriihiqi coto Mit^uiiiua, tfutovie vocond beqi coto core nari. Xicarutn xinji tatematfuritbeqi daimo- cuto yiiua ninchiJii vyobu ddrino vyenaru giti nareba. Fides toyiijenni ataru mono nari. Corerano cotouo xira- zuba goxdno michini mayo coto vouocarubexi. Mat a tanomoxiqu vomo coto tona Efperanga toyu jenni ataru coto nari. Core funauachi Detis yori von yacufocu no motte cJiriftani at aye tam&beqi goxdni a tarn fodono coto nari. ConoEsperan^a naqt^banci guini vdbeqitoqi, ta nomu tocoro naxito chicarauo votofii cotonio aruhcxi. Core mat a animano voqinaru fauari nari. fate t<^utome vocond beqi cototoua cJiaridadeto yu taixetnojenni ataru coto nari. Corerano guiuo cocoroyerjareba, Dens no von
voqite
voqiteuo tabitabi fovtuqti coto arubexi. Carugayuye cono mitguno jenna Chriftatuw taineni inoppara naru gtiinareba, gacuxato na7io yerarexijennin coreranitguite amatafto qi&uo caqi voqi tamo mono nnri, Ima so/io vchiyori cliyb nam tocorouo yerabitorite^anni firaqi, ma yoiuo terafii cagamito nafu mono nari, Xicareba Chrif- tani goxono mop par a nam cotouo voxiye tameni Camp a nhia fuperiorno fneiuo vqtte cono xoqiouo amitate naz- suqete Doctrina Chriftato yu. Coreftinauachi Chrifthno voxiyeto yu cocoro nari. logue Baminni iayafuqu cono manetio xiraxenga tameni cotobaua socuno mimini chi- taqu, guina Deusno tacaqi cotonariuo arauasu mono na ri. Cono cotouariuo fumiyacani vaqimayenga tameni Xidexino mondoto naxite ximefu mono nari. Core ifsai Christ ano chiyeno manacouo aqiramuru voxiye nareba, taremo narai vaqimaye xitte, may oino y amino nogare, macotono michijii molo"suqu bexi.
DAIICHI ^CHRIS-
TANTO YVVA NANI-
goto zoto yii coto.
Xixo. Chriftani naru monoua
fono voxiye xinjit canyo naru monouo chomo furu coto mop- para nareba, sono iuareuo nagi yoqu qiquya inaya?
Dexi. Goxeppono vomomuqiuo yoqu chSmo xite, Deusno von ficariuo comuri ChristS ni nari tatematcuru coto nari.
X. Sono vaqimayeua ican ?
D. Fubet xexi coto vouoqi nari.
X. Sono mune cotogotocu yiini voyobazu, tada fubetno fodouo xiru tameni dai ichi canyono daimocuuo mofareyo.
D. Fitotcuniua, ichimot naqi tocoroni ta- ne naquxite tenchi mazouo tcucuri araxe tamai, yorozzuno facuno monouo voboxi mesu mamani goxindai nafaruru fono go facu nasareteua xojen mandocuno von mi- namoto, facarinaqi vonchiye banji canai tamo gojiyu jizaino von aruji Deus go ittai maximafu coto. Futatcuniua, core funauachi vareraga gue-
A 3
DOCTRINA
je goxe tomoni, facarai jenacuno gofe- pouo tadaxiqu ataye tamo von aruji na- ri. Cono go ittaiuo vogami tattomi tate- matcurazuxiteua goxono vo tafuqeni az- zucaru coto farani naxi.
Mitcuniua, von aruji Deusua Padreto, Fi- Ihoto, Spiritu Sanctoto mSxi tatema- tcurite, Perfonaua mitcunite maximaxe domo, Subftantiato mofu goxotaiua tada go ittai nite maximafu nari.
Yotcuniua, Deus Filho ifsai ninguenno to- gauo vocuri tamai, goxouo tafucaru michi uo voxiye tamauan tameni amacudari ta- mai, Humanidadetote, varerato fitoxiqi A nima xiqixinuo v3 mini vqeauaxe tamai, fufuno majiuari naqu tattoqi Virgen Ma- ria yori macotono fitoto vmare tamai, tcu- ini Cruzni caqerare, fitonite maximafu votocoroua xixi tamo coto.
Itcutcuniua, goxono michiua ChriftSno voxiyeni nomi qiuamaru nari. Soreni yot- te Chriftani narazunba gox5uo tafuca- ru coto arubecarazuto funbet itafu coto core nari.
X. Ninguenno cotouoba nanito funbet xe- rareqeruzo ?
D. Ningueua xiqixin bacarini arazu, fatcuru
coto
CHRIS TAN 4
coto naqi Ariimauo motcu nari. Cono Animaua xiqixinni inochiuo ataye, tatoi xiqixinua tcuchi faini naruto yutomo, co- no Animaua vouaru coto naxi : tada jen acuni xitagatte goxono curacuni azzucaru monojiari,
X. Yoqu funbet xeraretari. Catechifmoto yu xodanguino cotouari yori focanimo GhriftSno xirazuxite canauazaru coto vouoqi nari.
D. Sono guiuo vqelamauareba cofo goqeo- qeni azzucaritaqito zonzure.
X. Core vaga nego tocoro nari. ChriftSni nararuru cotoua icanarii fitono xiuaza toca xireruya ?
D. Deusno Gragauo motte Chriftanni nam mono nari.
X. Deusno Gracauo motte toua nanigoto zoya ?
D. Sonogui imada tcubufa narazu, negaua- cuua voxiye tamaye.
X, Deusno Gracauo motte toua, vagami, chi- chi faua gofacuno monono chicarani ara- zu, tada Deusno v5 jifino vye yori vo aru- ^ ji lefu Chriftono gocuriqiuo motte Chri- ftani naru coto nari.
D. Fitobito Chriftanni nararuru toqiua, na-
nitaru A 4
DOCTRINA
nitaru curaiuo vqeraruruzo,
X. Deusno goySxi ten no von yuzzuriuo vqe tatematcuru mito nam mono nari. So- noyuyeua Baptifmono von fazzuqeuo v- quru fitobitouo cono curaini ague tama- uanto voboximefuni yotte nari.
D. Sate ChriftSni arazaru fitoua ican ?
X. Baptifmouo fazzucarazaruni yotte goyo- xito naxi tamauazu, tenno von yuzzuri- uo vqemajiqi mono nari.
D. Chriftatoua nanigoto zoya ?
X. Vo aruji lefu Chriftono vo voxiyeuo xin- giu yori Fidesni vquru nomi narazu, coto- bato, mimochiuo motte arauafu fito nari.
D. Nanino yuyenica von aruji lefu Chriftono v5 voxiyeuo fidesni vqe, cotoba mimochi uo motte arauafu fitotoua yubeqi zoya ?
X. Moromorono Chrifta vo aruji lefu Chri- ftono tattoqi vo cotouo cocoro yori Fides ni vqezuxite canauanu nominarazu, c5- yo naru toqiua xifuruto yu tomo, coto- banimo, mimochinimo arauafu beqitono cacugo aru coto moppara nari.
D. Chriftanto yuua naniuo catadoritaru na zoya ?
X. Chriltouo catadori tatematcuritaru na nari.
D. Chriftotoua icanaru vo aruji nite maxima fu zoya ?
X. Ma-
CHRIST AN 5
X. Macotono Deus, macotono fitonite maxi- [ma]fu nari.
D. Macotono Deus nite maximafutoua na- ri igoto zoya?
X. Banji canai tamo von voya Deusno ma- cotono vo fitorigo nite maximaxeba nari.
D. Macotono fitonite maximafu toua ican ?
X. Tattoqi von faua Virgen Mariano ma- coto no von fitorigo nite maximafu nari. Soreniyotte Deus nite maximafu von to- coroua, tenni voite von fauauo mochi ta- mauanu gotoqu, fitonite maximafu von tocoromo chini voiteua vo chichiuo mo- chi tamauanu nari.
D. Nanini yotteca Chrifto toua tonaye tate- matcuruzo ?
X. Chrifto toua tattoqi aburauo nurare tamo toyii cocoro nari. Sonocami teiuo, Sacerdo- te, Propheta cono mifamano fito tatto- qi aburauo nurare tamaixi nari. Von aru-
ji lefu Chrifto fitonite maximafu v5 toco- roua teiuono vyeno teiuo, Sacerdoteno vye no Sacerdote, Prophetano vyeno Pro- • .pheta nite maximafu ni yotte cudano tatto- qi aburano cauarini Spiritu Sanctono Graca uo michimichite mochi tamoga yuyeni, Chriftoto tonaye tatematcuru nari,
Dai ni.
DOCTRINA
nitaru curaiuo vqeraruruzo.
X. Deusno goy5xi ten no von yuzzuriuo vqe tatematcuru mito nam mono nari. So- noyuyeua Baptifmono von fazzuqeuo v- quru fitobitouo cono curaini ague tama- uanto voboximefuni yotte nari.
D. Sate ChriftSni arazaru fitoua ican ?
X. Baptifmouo fazzucarazaruni yotte goyo- xito naxi tamauazu, tenno von yuzzuri- uo vqemajiqi mono nari.
D. Chriftatoua nanigoto zoya ?
X. Vo aruji lefu Chriftono vo voxiyeuo xin- giu yori Fidesni vquru nomi narazu, coto- bato, mimochiuo motte arauafu fito nari.
D. Nanino yuyenica von aruji lefu Chriftono vo voxiyeuo fidesni vqe, cotoba mimochi uo motte arauafu fitotoua yiibeqi zoya ?
X. Moromorono ChriftS vo aruji lefu Chri- ftono tattoqi vo cotouo cocoro yori Fides ni vqezuxite canauanu nominarazu, cS- yo naru toqiua xifuruto yu tomo, coto- banimo, mimochinimo arauafu beqitono cacugo aru coto moppara nari.
D. Chriftanto yuua naniuo catadoritaru na zoya ?
X. Chriltouo catadori tatemat9uritaru na nari.
D. Chriftotoua icanaru vo aruji nite maxima fu zoya ?
X. Ma-
r
CHRIST AN 5
X. Macotono Deus, macotono fitonite maxi- [ma]fu nari.
D. Macotono Deus nite maximafutoua na- ri igoto zoya?
X. Banji canai tamo von voya Deusno ma- cotono vo fitorigo nite maximaxeba nari.
D. Macotono fitonite maximafu toua ican ?
X. Tattoqi von faua Virgen Mariano ma- coto no von fitorigo nite maximafu nari. Soreniyotte Deus nite maximafu von to- coroua, tenni voite von fauauo mochi ta- mauanu gotoqu, fitonite maximafu von tocoromo chini voiteua vo chichiuo mo- chi tamauanu nari.
D. Nanini yotteca Chrifto toua tonaye tate- matcuruzo ?
X. Chrifto toua tattoqi aburauo nurare tamo toyii cocoro nari. Sonocami teiuo, Sacerdo- te, Propheta cono mifamano fito tatto- qi aburauo nurare tamaixi nari. Von aru-
ji lefu Chrifto fitonite maximafu vo toco- roua teiuono vyeno teiuo, Sacerdoteno vye no Sacerdote, Prophetano vyeno Pro- • .pheta nite maximafu ni yotte cudano tatto- qi aburano cauarini Spiritu Sanctono Graca uo michimichite mochi tamoga yuyeni, Chriftoto tonaye tatemat9uru nari,
Dai ni.
DOCTRINA
Daini. Christano xh'uxiio naru tattoqi Criizno coto,
D. Chrifiano xiruxitoua nanigoto zoya ?
X. Tattoqi Cruz nari.
D. Sono yuye ican ?
X. Vareraga vo aruji lefu Chrifto Cruzno vye nite varerauo jiyuni naxi tamayeba nari. Ca- rugayuyeni izzureno Chriftanio vareraga ficarito naru vo aruji lefu Chriftono tatto- qi mi Cruzni taixi tatemat9urite, cocoro no voyobu fodo xinjinuo motcubeqi coto moppara nari. Varerauo toga yori nogaxi tamauan tameni, cano Cruzni cacari taqu voboximexi tamayeba nari.
D. Jiyuni naxi tamotoua nanigoto zoya?
X. Tenguno torauarebitoto naritaru vare- raga fudaino tocorouo nogashi tamoni yot- te nari.
D. Torauarebitoto naritaru iuareraua ican ?
X. Tenguto vareraga togano yatcuco nari. Vo arujino micotobani togauo vocafu mo- noua tenmano yat9uco narito notamo na- ri. Sareba fito mortal togauo vocaxeba, Te- gu funauachi fono monouo xindaifuruga yuyeni, yatcucoto naritaru mono nari. Xicareba Cruzni cacari tamo michiuo mot- te fadame tamo Baptifmono fazzuqe uo
vqe
CHRIST AN 6
vqe, mataua Con^Sno Sacramentouo vqetatemat9ureba von aruji lefu Chrifto ataye tamo Gra9auo motte fono fitono mo romorono togauo yuruxi tamoni yotte, Cruzno gocuriqiuo motte von aruji le- fu Chrifto temano yatcucoto naritaru to- corouo vqecayexi tambto mofu nari. Sa- reba fitono yat9ucoto naritaru monouo vqecayexite jiyuni nafu cotoua macoto- ni fucaqi giuuon nari. Nauo mata ya- tcucoto naxitaru fitono tcurafauo fucaqu vomoixiruni voiteua, ima vqe cayefare taru tocorono vondocuuo yoqu vaqima- yubeqi mono nari. Yatcuco narixi toqi no xujin nafaqe naqu ataritaru fodo, v- qecayefaretaru vonmo fucaqi mono na- ri. Xicaruni vareraga von aruji lefu Chri- {tono Gracauo motte teguno teyori toga- ninuo toricayexi tamaite jiyiini naxi tamo gouonno fucaqi cotoua icabacarino cototo vomoya ?
D. Chriftaua Cruzno monuo icufamani to- nayuru zoya ?
X. Futafamani tonayuru nari. Fitotcuniua, miguino voyubi nite Cruzno mouo fitaito, cuchito muneni tonayuru nari.
D. Sono mitcuno monuo tonayuru toqiua
nanita-
DOCTRINA
nanitaru cotouo mSxi aguru zo ?
X. Vareraga De^ SScta Cruzno vo xiruxiuo motte vareraga teqiiio nogaxi tamayeto to nayuru nari. Vareraga De^ fglcta Cruzno v6 xiruxiuo motteto yu iccuuo tonayete fi taini Cruzuo mufubu nari. Vareraga teqi noto yu iccuuo motte cuchini Cruzuo tona yuru nari. Nogaxi tamayeto mofu iccuuo motte muneni Cruzuo tonayuru nari.
D. Fitaito, cuchito, muneto cono mitoco- roni Cruzuo tonayuru cotoua nanitaru xi- sai zoya ?
X. Fitaini tonayuru cotoua, Deus yori mo- nenuo nozoqi tamaua tame nari. Cuchini tonayuru cotoua acco mogouo nogaxi to- mauan tame nari. Mata muneni tona- yuru cotoua cocoro yori izzuru axiqi xofa uo nogaxi tamaua tame nari. Temaua Cruz fodo vofore tatemat9uru coto naqere ba, vareraga vyeni Cruzno xiruxiuo t9une- ni tonayuru coto cSyo nari. Sonoyuyeua temaua Spiritu nareba, icanaru tcurugi- totemo voforuru coto naxi : xicaredomo von aruji lefu Chrifto Cruzno vye nite xi- xi tamouo motte teguuo carame voqi ta- mai, fitouo jiyuni naxi tamayeba, careni chicazzucanto furu mono yori focani ata-
uo na-
CHRIST AN 7
uo nafu coto canauanu ybni naxi tam6 ga yuyeni, voqini Cruzuo volore tatematcu- ru mono nari.
D. Teguuo carame voqi tamSni voiteua na- nitote cafodo fitoni atauo naxiqeru zoya ?
X. Tatoyeuo motte coreuo iuaba, tcuna- garetaru tora, vocamiua, careraga fobani yoru mononi iiomi curaitcuquga gotoqu, von aruji lefu Chrifto Cruzno vyeni voite tenguuo carame tamoto iyedomo, togauo motte careraga fobani yoru mononi no-
mi atauo nafu nari. Izzureno mortal to- gauo naritomo vocafu toqiua, tBguno foba ni tachiyori, togauo futeto furu toqi, ten- guno foba yori xirizoqu nari, Corerano coto mina Cruzno vye nite xixitamS v5 aruji lefu Chriftono go curiqiuo motte ideqitaruto t5guua yoqu xiruni yotte, vo- qini Cruzuo voforuru nari. S. Hieronymo notamo gotoqu, inuua vtaretaru tcuyeuo mi voforete niguru gotoqu narito, S. Gre- gorio aru ludeoni tcuite caqi taraoua, ca- re Fides uomo motazu, Cruzuomo mochi- izu, cayette caroximuruto iyedomo, aru toqi amatano tengu muragaritaru toco- roni iri, voqini vofore atauo nafarejiga ta- meni canete yori mine vyeni Cruzno m5
uo
DOCTRINA
"uo tonayeqereba, tegu tachimachi nigue fatte iuaqu, Fidesuo motazaru munaxiqi v- tcuua mono narito iyedomo, Cruzno mon- uo tonayuruga yuyeni, atauo nalu coto canauazuto lyeri. Xicareba Fidesuo taixe- zaru mono faye Cruzno monuo tonayuru uo motte tenguuo voifaraiqeruni, yoqi Chriftano vycni tonaye tatematcuraba, icaga arubeqi zoya?
D. Fitofamano Cruzno tonayeua fubet xexi, ima fitotcuno tonaye y6uo voxiye tamaye.
X. Ima fitot9uniua, miguino teuo motte fitai yori mune made, fidarino cata yori migui no cata made, Cruzno mouo tonayuru na- ri. Tonayuru cotobaniua, In nomine Pa- tris, & Filij, & Spiritus facti. Amen. Co- no cocoroua, Deus Padre, Filho, Spiritu fanctono ;minauo motteto mbfu cocoro nari. In nomine Patris to tonayuru toqiua, teuo fitaini faxi, & Filijto mofu toqiua, mu- neuo faxi, & Spirituto mofu toqiua fidari no cata, SSctito mofu toqiua, miguino ca- tani teuo fafu nari.
D. Cano tonayeua nanino tamezo ?
X. Varerauo von vtcuxini t9ucuri tamo De^ Padre, Filho, Spiritu fancto mitcuno Per- fona, goittaino Deusuo arauaxi tattomi ta- tematcuru tame nari.
D. Sono
CHRISTAN 8
D. Sono foca betno xisai ariya ?
X. Von aruji lefu Chrifto Cruzni voite va-
rerauo fucui tamo cotouo arauaxi vyamai
mbfu tame nari. D. Cono Cruzno xiruxiuoba icanaru toqini
tonayubeqi ya. X. Cotouo fajimuru toqi, aruiua nefama voqi-
fama, vaga yado yori ide, aruiua Ecclefia
ye iru toqi, mataua vojiqino fajime, na-
canimo nanguini vo toqi, coreuo tonayuru
mono nari.
D. Sono xiruxiuo tabitabi tonayuru cotoua nanitaru xifai zoya ?
X. Deus varerauo teqino te yori nogaxi ta- mauan tame nareba, nandoqimo nanita- ru cotonimo tonayuru coto yoqi nari.
D. Xofauo fajimuru toqi, tonayuru cotoua na- nitaru xifai zoya }
X. Sono xofauo vareraga teqi yori famata- guerarezu Deusno gofocoto, von foma- reto naritatematcuru tame nari.
D, Vareraga teqitoua nanitaru monozo?
X. Xeqento, tenguto, xiqixin core nari. D. Icanaru xifaini yotte cono mitcuuo nin- guenno teqitoua iyeru zoya?
X. Teqitoua Animani xiqirini togauo voca- faluru coto canauanedomo, acuuo fufume,
fono
DOCTRINA
fono michini fiqi catamuquruni yotte y(x nari.
D. Cano mifamano teqi yori vocofu acuno fufumeto, jenjino famatagueto nam tenta cauo Deus yame tamauanu cotoua ican ?
X. Soreto tomoni teqitai, Deus no go corio- cuuo motte riunuo firaqi, fono riunno gofe- pouo ataye tamauan tame nari.
D. Tenguua nanito yoni tentacSuo fufumu- ruzo?
X. Cocoroni acunenuo vocoxi, mata togani votcuru ni tayorito naru cotouo fono mayeni arauafu mono nari.
D. Sono acunenuoba nanitoySni fuxegu beqizo ?
X. Sono michiua vouoqi nari, nacanimo mi- tcu ari. Fitotcuniua, acung vocoru toqi jg- neni fiqi cayuru coto. Futat9uniua, muneni Cruzno mono tonayuru coto. Mitcuniua von tonayeno mizzuuo fitaini fofogu co- to core nari.
D. Togano tayorito naru acuno moto to, fo- no chinamiuo nanito fuxegubeqi zo }
X. Fitotcuniua, fono chinamiuo niguru coto,
Futatcuniua, Oratiouo mSfu coto. Mi- tcuniua, yoqi qeoqeuo vqe, yoqi . qiSuo yo- mi agiuS coto core nari.
D. Xe-
CHRIS TAN 9
D. Xeqen no teqi to yuua vareraga tameniua na nitaru monozo ?
X. Xeqeni nafu acuguioto, xefotq, mata acu ninuomo nazzuqete xeqento^iizo ?
D. Xeqenua nanito yoni Tenta9anuo fufumu ruzo ?
X. Miguini moxexi acuguioto, xef6to mata ua acuninno axiqi zotan ygueuo midarini co- coroni fufume vocafafuru mono nari.
D. Corerano cotouo fuxegubeqi michiua ican?
X. Core Deusno von voqiteto von aruji lefu Chriftouo fajime tatematcuri, jennin tachi no vo cagami, mataua yotcuno qiuameto na ru xifuruto, luizo, Inferno, Paraifono qera- cuuo vomoiidafu coto nari.
D. Xiqixinuo teqito yuua nanigotozo?
X. Ada yori vqe tcuzzuqu fajimeno togani yot- te axiqi vmaretcuqino xiqixinuo y(\ nari. Sono vye mizzucara naxitaru togani yotte a- xiqi cuxeno michimichitaru tocorouo faxite nazzuquru mono nari.
D. Cono xiqixinua nanito Tentacanuo fufumu ruzo?
X. Mini aru axiqi vmaretcuqito, axiqi cuxeuo motte xingiuni midarinaru nozomiuo vo- coxi togani catamuquru mono nari. Coreuo motte cocorouo curamaxi acuuo mixiranu
y6ni B
DOCTRINA
yoni furu mono nari. Sono vmaretcuqi to ua mina fucaqi nozomito, tanomoxiqito, ai- furuto, niqumuto, yorocobito, canaximito voforeto, icaritono coto nari.
D. Chriftanno tonayuru cotoua nanigoto zoya?
X. Tattoqi lESVSno mina nari.
D. Sono yuye ican ?
X. lESVS toua vo tafuqeteto mofu cocoro na- ri, foreniyotte vareraga nangui daijino ji- xet fucuuare tatemat9uranga tameni lefusno tattoqi minauo tonaye tatematcuru nari. Ca- rugayuyeni lefusno tattoqi minauo tona- ye qiqi tatematcuru toqi, fucaqu vyamai ta- temat9urubexi.
Dai san. Pater nofterno coto.
X. Romano Sacta Ecclefia yori voxiye tamb Oratiouo voxiyubexi. T9uguini mata xinji tatemat9urubeqi giogioto, t9utomube- qi guioguiuomo arauafubeqi nari. Core funa- uachi Pater nofter, Aue Maria, Salue Re- gina, Credo jiccagiono Madametoto Sacta Ecclefiano Mandamentoni comoru nari. Co- rera mina yurucaxe naqu xite ippenni xinji t9utome tatemat9urubeqi nari.
D. lenacuno xabetuo vaqimayuru fodono toxi coro naru Chriftanua nani^rotouo xiru coto
canyonaruzoya ?
X. Mi-
CHRIST AN lo
X. Mifamano coto nari. Fitotcuniua Deusuo yo- qu tanomi tatematcuri : futatcuniua yoqu xinji tatematcuri : mitcuniua yoqi xofauo nafu michiuo xiru coto core nari.
D. Deusuo yoqu tanomi tatematcuru michiua nanito xirubeqizo ?
X. Pater nofterno Oratiouo motte xirubexi.
D. Taxxite xinji tatematcurubeqi ySuoba nanito xirubeqizo ?
X. Credo aruiua Fidesno Artigouo xirucoto nari.
D. Guioguiuo tadaxiqu vofamuru michiuoba na- nito xirubeqi zoya?
X. Guioguiuo yoqu vofamuru tameniua Deus no von voqiteno mandamentoto, SScta Ec- clefiano mandametouo xiri, mata acuuo xiri- zoqubeqi tameniua nanatcuno Mortal to- gauo xirucoto nari.
D. Tadaxiqu xinji yoqu tanomi tatematcuri, ma ta mimochiuo yoqu vofamuru tameni mi guino foca betno cayonaru gui ariya ?
X. Nacanaca cayono gui ari : core funauachi De- us yori giqini atayetamo mitcuno jen ari. Tadaxiqu xinji tatematcuru tameniua Fides, yoqu tanomi tatematcuru tameniua SperS- ca, mimochiuo yoqu vofamuru tameniua Cliaridade core nari. Sareba yoqu tanomi
tate B 2
DOCTRINA
tatematcurii tameniua Pater nofterno Ora tiouo xiru coto cSyo nareba ima voxiyubexi, Tenni maximafu vareraga von voya mi nauo tattomare tainaye : miyo qitari tamaye Tenni voite voboximefu mamanaru goto qu, chini voitemo araxe tamaye. Vareraga ni chinichino von yaxinaiuo connichi varerani ataye tamaye. Varera fitoni yuruxi mofu go- toqu vareraga togauo yuruxi tamaye. Vare- rauo Tetacanni fanaxi tamo coto nacare. Va- rerauo qeoacu yori nogaxi tamaye. Amen.
D. Ima voxiye tamS Pater nofterno Oratio uoba tarebitono tcucuritamo zoya ?
X. Catajiqenaqumo Vareraga von aruji lefu Chrifto giqini voxiye tamb Oratio nari.
D. Nanino tame zoya ?
X. Oratiouo mofubeqi y5uo voxiye tamauan tame nari.
D. Oratio toua nanigotozo ?
X. Oratioua vareraga nenuo tenni tcdji von aruji Deusni mSxi aguru nozomiuo canaye tamS michi faxi nari.
D. Deusua izzucuni vouaxi mafu zoya "i X. Tenchi, izzucunimo vouaximafu nari.
D. Pater nofteruoba mofu toqiua izzureno co- toba yori vareraga nenuo Deusni tctiji ta- tematcuru zoya?
X. Dai
CHR/STAN II
X. Dai iccumeno tenni maximafu vareraga vo
voyato m5fu cotoba nari. D. Von arujito mSfazu xite v0 voyato mofu
cotoua nanigoto zoya ? X. Von voyato yobi tatematcuruuo motte va-
rerauo taixetni voboximefu cotouo vomoi
idaxi, tanonioxiqi cocorouo motte coitate
matcuru tame nari. D. Vaga von voya toua mefazu xite, nani
tote vareraga von voyatoua yobi tatema-
tcuruzoya ? X. Mina fito qiSdai nite yoqi von voyano co
narito vomoitorite tagaini taixetni vomoi
auan tame nari. D. Deus teni vouaximafu toua nanigoto zoya? X. Vareraga von voyamo, vareraga tanomino
caqedocoromo tomoni tenni arito vomoi-
toruuo motte cono xecaino cotouo vomoi
futcubeqi tame nari. D. Miguini Deusua izzucunimo vouaximafuto
voxiye tamaite, ima mata tenni vouaxima-
futoua nanigoto zoya ? X. Deusua izzucunimo vouaximafuto iyedo-
mo, tafucari tamo jennin tachini fontaiuo gi-
qini arauaxi tamauan tameni, Tenni Parai-
fouo fadame tamoni yotte nari. D. Icanaru cotobauo motte Vareraga negaiuo
Deusye B 3
DOC TRIM A
Deusuye mSxiagubeqi zoya ?
X. Aitcuzzuqu nocorino cotobauo rnotte nari.
D. Ainocoru cotobauo motteua nanigotouo tanomi tatematcuruzo ?
X. Xichicagio nari. Dai ichiua minauo tatto mare tamayeto, cono cocoroua Deusno mi- nato, von fomare xecaini firomare, iffai nin- guenno von aruji Deusto, fono vonco von aruji lefu Chriftouo mixiri tatematcuri, v- yamai tattomi tatematcuru yonito )u coco ro nari
D. Dai nicagidniua nanigotouo coitatematcu- ruzo?
X. Miyo qitari tamayeto, cono cocoroua acu- jito tcumiuo nogare, Deusto fono von co le fu Chrifto yori guejeni voiteua Graca, gox5- ni voiteua Gloriauo motte varerauo xindai xitamayeto yugui nari.
D. Daifangagioniua, nanigotouo coitatema- tjuruzo ?
X. Tenni voite voboximefu mamanaru goto- qu chini voitemo araxe tamayeto, cono coco- roua, teni voite moromorono Anjo Deusni xitagai, voboximefumamani gonaixoni canb cotouo tcutomeraruru gotoqu, chini voitemo iffai ninguen Deusni xitagai, voboximefu mamani t9ucaye tatematcurecaxitono gui nari.
D. Dai
CHRISTAN 12
D. Dai xicagioniua, nanigotouo coitatematcu ruzo ?
X, Vareraga nichinichino von yaxinaiuo conni- chi varerani ataye tamayeto, cono cocoro iia Animano tame nichinichino v5 yaxinai uo ataye tamayeto coitatematcuru nari. Core funauachi tattoqi Euchariftiano Sa- crameteto, Gracato, jento, Spiritu SSctono von atayetono coto nari. Mata xiqixinno fo- cufaito, inochiuo t9ugubeqi tamenimo iru fodono cotouo ataye tamayeto coitatematcu- ru gui nari.
D. Dai gocagidniua, nanigotouo coitatematcu- ru zo?
X. Varera fitoni yuruxi mSfu gotoqu, vare raga togauo yuruxi tamayeto, cono cocoroua varerani taixite fito yori caqeraruru chijo- cu, mataua quantai ygueuo yurufu gotoqu, vareraga Deusni taixi tatematcurite vocafu toga, ayamariuo yuruxi tamayeto tanomi ta- tematjuru gui nari.
D. Xicaruni voiteua fitoni taixite motcu to- corono yconuo futezunba, vareraga togauo yurufaruru coto arumajikiya ?
X. Nacanaca fono bun nari. Vs aruji lefu Chri- fto notamSua ; fitoni taixite motcu tocorono ycOuo futezunba, tenni vouaximafu vaga v5
voya, B4
DOCTRINA
voya, fono fitono togauo yuruxi tamb coto arubecarazuto nari. D. Xicaraba fito yori caqeraruru chijocuuo yu- rufanu monoua miguino tattoqi micoto- bauo mofu toqi, varerani caqeraruru chi- jocuuo yurufanu gotoqu. vareraga togauo mo yuruxi tam5 becarazuto mofu cocoro na- runi yotte, cono Oratiouo mofu coto cano majiqiya ?
X. Sono guini arazu: fitono chijocuuo yurufa- nu fodono qendonnaru fito narito yutemo, cono Oratiouo mofu coto xenyo nari. Sono- yuyeua cono Oratiouo motte, fitoni taifuru ycouo futcuru tameno gocoriocuto naru Gra- cauo coitatematcuruni yotte nari. Sono v ye facta Ecclesiano von coto moxi tatema- tcuru jennin tachi fito yori caqetaru chijo- cuuo yuruxi tamo gotoqu, vareraga togauo yuruxi tamayeto m6fu cocoro nareba, mi- guino Gratiauo m5xiaguru cotomo vagami no fonto naruniua arazu.
D. Dai roccagioniua, nanigotouo coitatematcu- ru zoya ?
X. Varerauo Tentacani fanaxi tamo coto na- careto : cono cocoroua ixxSno aida jenjino famatague acuno fufumeto naru Tentaca yori xemeraruruto yutomo, foreni maqe-
zaru
CHRISTAN 13
zaru ySni, Deusno gocSriocuuo tanomi tate- matcuru cocoro nari.
D. Dai xichicagi6niua, nanigotouo coitatema- tcuruzo ?
X. Varerauo qedacu yori nogaxi tamayeto : cono cocoroua Animano atato naru toga to, xiqixinno vazauaiuomo nogaxi tama- yeto yu cocoro nari.
D. Pater nofterni mafaritaru Oratiomo ariya ?
X. Coreni mafaritaru Oratio betni naxi: core faijSno Oratio nari, fonoyuyeua Deusni coi tatematcurubeqi fodono xenyo naru giSgio uo cono Oration i come tamaite, vo aruji le- fu Chrifto midexi tachini voxiye tamS O- ratio nareba nari.
Daixi Aiie Mariano coto.
D. Deusni taixi tatematcurite nomi Oratiouo mSfubeqiya ?
X. Sono guini arazu: vareraga vontoriaua- xete tenni maximafu moromorono jennin, nacanimo acuninno tameni, nacadachito naritam6 vonfaua Virgen Sancta Ma- rianimo Oratiouo moxiaguru nari.
D. Virgen Sancta Mariani mSxiague tatema- tcuru fadamaritaru Oratio ariya ?
X. Aue Mariato yu Oratio nari. Tadaima vo- xiyubexi.
Graca
DOCTRINA
Gra^a michimichi tam5 Mariani vS reiuo naxi tatematcuru : von arujiua v5 mito to- moni maximafu : nhoninno nacani volte vaqite go quafo imijiqi nari. Mata gotai- naino v5mi nite maximafu lefusua tattoqu maximafu. Deusno von faua Sancta Maria imamo vareraga faigonimo, varera acunin no tameni tanomi tamaye. Amen
D. Cono Oratioua tareno tcucuri tamo zoya?
X. Sa Gabriel Anjo tattoqi Virgg Mariani gjo tcugueuo naxi tamS toqino micotobato, Sa eta Ifabel Virgen Mariani g5j8 nafaretaru cotobani mata fancta Ecclefia yorino coto- bauo foye tamSuo motte, amitate tamS O- ratio nari.
D. Vg faua Virgen Mariaua tarebito nite vo- uaximafu zoya ?
X. Deusno von fauano tameni yerabiidafare, tenni voite moromorono anjono uyeni fona- yerare tamai, xojen michimichi tenno von qifaqi no curaini aguerare tam5 tattoqi le nhonin nite maximafu nari. Coreniyotte v6 CO lefu Chrifto no von mayeni voite, mo- romorono Beato yorimo fugurete gonaixdni canai tamayeba, vareraga mSxiaguru coto- uariuo voxe canayeraruruga yuyeni, vonovono no Chriftao fucaqu xing5 xitatemalcuru mo- no nari.
D. Nani
CHRIST AN 14
D. Naniniyotteca von faua Sacta Mariaye ta- ixi tatematcuri, fiacu gojippBnno Rofairo ma- taua rocuju fanbeno Coroano Oratiouo m5- xiaguruzo ?
Tattoqi Virgen Mariano Rofairotote Jia- cu gojippenno Orationo coto.
X. Von faua SScta Mariano Rofairoto mSfu ua, Pater nofter jiigoquan, Aue Maria gojicquan nari. Coreuo von aruji lefu Chri- ftono gofagueoni ategai tatematcuri, jugono quannenni vaquru nari. Fajimeno gocagioua v5 faua Sancta Mariano von yorocobino dai- mocu naruni yotte, funauachi yorocobino quannento cb furu nari. Nacano gocagioua von arujino go Pafsiouo S^cta Maria fucaqu goxdtan naxitamoni yotte, von canaximino quannento mofu nari. Nochino gocagioua von aruji lefu Chrifto yomigayeri tamaite yori, Sancta Maria goquangui fucaqiga yu- yeni, Gloriano quannento nazzuquru nari. Sareba conb Orationo mSxiySto yuua, maz- zu Pater nofter icquan, Aue Maria jippen zzutcu mSfu aida ni, jtigono quanneno vchi iccagio zzutcuno quannen xite, fono toqi arauaxi tamS gotaixet, von fericudari, go cannin, von canaximi, von yorocobi, fono
foca
DOCTRINA
foca niaino jen, mataua Sancta Maria von cocoroni voboye, tcutome tamS tocorono gojendocuuo Deus yori vareranimo ataye cu- dafaruru ySni tanomi tatematcurubexi. Mo- xi cono fiacu gojippenno Oratiouo maini- chi tcutome tatematcuru coto canauanuni voiteua, xemete fono ^fanbunichl naru izzureno gocagio naritomo, nozomini xita- gatte quannen xite, Pater nofter goquan, Aue Maria gojippen mSfubexi.
Von yorocobifw quannen gocagibno coto,
Dai ichi. Anjouo motte von tcugue nafa- re, Von aruji lefu Chrifto Virgen Sancta Mariano gotainaini yadori tamo coto. Dai ni. Tattoqi Virgen Sancta Maria Sancta Ifabeluo vonmimaito xite vomomuqi tamS coto.
Dai fan. Von aruji lefu Chrifto go tanjono coto.
Daixi. Von arujino gotanjo yori xijunichi- meni, von faua Sancta Maria go fattoni ma- caxe, von co lefu Chriftouo midoni fafague tamo coto.
Daigo. Von faua Sancta Maria von aruji le- fu Chriftouo junino von toxi mivxinai ta- maite, fannichimeni midoni voite gacuxo
no
CRRISTAN 15
no naca ni von voxiyeni tcuite, toi cotayeuo naxi ytamouo goranjitcuqe tamo coto.
Canaximino quannen^ gocagiono coto.
Dai ichi. Von aruji go Pafsioni nozomi ta- mo toqi. Gefemaniano morino vchini- te vonchino axeuo nagaxi von Oratio nafa- retaru coto.
Daini. Von aruji lefu Chrifto ixino faxira ni carametcuqeraretamai cazucazunochS- chacuuo vqe coraye tamo coto. Daifan. Von aruji lefu Chrifto von cbbeni ibarano camuriuo voxicomare tamo coto. Daixi. Von aruji lefu Chrifto Cruzuo ca- tage tamai, Caluarioto iyeru yamaye nobo- ri tamo coto.
Daigo. Von aruji lefu Chrifto Cruzni ca- qerare xixitamaitaru coto.
Gloriano quannen gocagiono coto.
Dai ichi. Von aruji lefu Chrifto xixitamai- te yori, fannichimeni yomigayeri tamo coto.
Daini. Von aruji lefu Chrifto yomigaye- ri tamaite yori xijiinichimeni Oh'uetoto iyeru yama |^ori gojoten nafaretarucoto.
Dai fan.
DOCTRTNA
Daifan. Von aruji lefu Chriftono gojoten
yori tocameni Spiritu Sancto von faua Sa-
eta Maria, vonajiqu midexi tachino vyeni
qitaritamo coto.
Daixi. Von faua Sancta Maria goj6tenuo
togue tamo coto.
Daigo. Von faua fancta Maria tenj6ni voi-
te Gloriano von camuriuo itadaqitamo coto
core nari.
Coroano Orationo coto.
Migui Rofairono focani tattoqi Virge Ma- riano Coroato m6xite, rocujufanno v5 youaini taixi, pater nofter rocquan, Aue Maria rocuju fanguan moxiaguru cotomo ari : xicareba Pater nofter ichiquan, Aue Ma- ria jicquan gotoni quanneuo naxitaquua, mi- gui Rofairo jugocagiono vchiyori, izzureno cagiouo naritomo ategote quSLzubexi.
D. Von faua Virgcn Mariano fajimeto xite fonofoca Sancto tachino goyeiuo Altarni fo- naye tamo cotoua ican ?
X. Tenni maximafu von faua Sancta Mariato, Sancto tachiuo vomoi idaxi tatematcuri, ba- ji fono gocoriocuuo coitatematrari, von a- ruji Deusno von mayeni voite, von toriaua- xeuo tanomi, fono gocoxeqiuo vomoiida-
fuuo
CHRISTAN i6
fuuo motte xojenni fufumi, manabl tate- mat9uranga tame nari.
D. Altarni fonaye voqitamo goyeino cazuca- zu, aruiua mocuzS, aruiua caqitaru goyei na- reba, monouo mi qiqitamS coto arumajiqi ni, Chriftan coreuo vogami, tanomi tate- matcuru cotoua ican ?
X. Chriftan taru fodono monoua Altarni fo- naye voqitamb amatano goyeiuo vogami m6- futote, monouo mi qiqi tam8to vomoite vogami tatemateuruniua arazu : tada SScto tachino von vomocagueuo arauaxi tam5 to- corouo vogami tatematcuruuo motte, tenni maximafu fono Sanctouo vogami tatema- tcuru mono nari. Cacaru Sancto tachiua te yori vareraga nagueqiuo goranji, moxiagu ru nenguanuo qiqi tamSgayuyeni vyamaj vo gami Orationo mSfuuo motte von toriaua- xeuo tanomi tatematcuru mono nari.
D. Cono Virgen Sancta Mariano goyei fono xina vouoqi gotoqu, fono von taimo amata vouaximafuya ?
X. Sono guini arazu : tada tenni vouaximafu von fjtori nomi nari.
D. Xicaraba fitobito nanguini voyobu toqi, a- ruiua auaremino von faua, aruiua gocorio- cuuo nafarete, aruiua canaximu monono vo
yoro-
DOCTRINA
yorocobaxete nadoto famazamani yobi ta- temat9uru cotoiia nanigoto zoya ?
X. Betno xifai naxi : tada von fauano von tori- naxi, Deusno von mayenite yocu canai ta- mayeba, von aiiaremino von faua nite vo- uaximafu vye yori, xujuno gouonuo ataye ta- m6ni yotte, cacuno gotoquni tonaye tate- mat9uru nari.
]). Aue Mariano Oratio voba tareni mucaite moxiague tatematcuru zo ?
X. Tattoqi Von faua Virgen Mariani moxi a- gue tatematcuru nari.
D. Nanigotouo coitatemat9uru zo ? moxi va- reraga togano von yuruxito, Graca goxono tafucariuo coitatemat9uruca ?
X. Sono guini arazu : tada von aruji Deusni no- mi coitatematcuru nari.
I). Vo fauaniua nanigotouo coitatematcuruzo ?
X. Corerano cotouo motomenga tameni, vo CO nite vouaximafu Von aruji lefu Chrifto no von mayenite von toriauafeuo tanomi tatematcuru nari.
Daigo, Saluc Reginano coto,
D. Von faua V^irgen Mariano von toriauaxe uo, tanomi tatematcuru Oratio betni
ariya ?
X. Naca-
CHRIST AN 17
X. Nacanaca Sancta Ecclefia yori mochii tamo Oratioua vouoqi nacanimo toriuaqi Salue Reginato mofu Oratio core daiichi nari. Ima coconi voxiyubexi.
Auaremino Von faua cofinite maximafu V5 mini von reiuo naxi tatematcuru. Vareraga ichimei, canmi tanomiuo caqe tatemat9iiru von miye voreiuo naxi tatematcuru. Runin tonaru Euano codomo vomiye faqebiuo na- xi tatematcuru. Cono namidano tani nite v- meqi naqitc vomini negaiuo caqetatematcu- ru. Coreniyotte vareraga vo torinaxite aua- remino von nianacouo varerani mimucauaxe tamaye. Mata cono rurono nochiua gotaina- ino tattoqi minite maximafu lefusuo varera ni mixetamaye. Fucaqi gonhunan, fucaqi go- airen, fugurete amaqu maximafu Virge Ma- ria cana ! Deusno taltoqi Von faua Chriftono von yacufocuuo vqetatematcuru mito naru yoni tanomitamaye. Amen.
D. Cono Salueno Oratiouoba tarebitono voxi- ye tamo zoya ?
X. Sancta Ecclefia yori voxiyetamo nari.
D. Von faua Virgen Maria yori focani betno Beatonimo xinjinuo motcu coto ariya?
X. Izzureno Beatonimo xinjin arubeqi coto moppara nari : nacanimo xugono Anjoto, va-
C
'^*.
DOCTRINA
ga nani tcuqitaru Beatoni xinji[n]uo motcube-
qi coto canyo nari. D, Xingo t9ucamatcuru Beatoni taixite nanlta-
ru Oratiouo mofubeqiya ? X. Sancta Ecclefia yori voxiye tamb forefore ni
ataru Oratio ari, mata Pater nofter, Aue
Mariauomo mofu nari. D. Miguini Pr.nr. no Oratiouoba Deusye mSxi
ague tatematcuru to ximexi tamauazuya ? X. Sono bun nari. Sarinagara Beatoni taixite
Paternofterno Oratiouo mofu futat9uno xi-
fai ari. Fitotcuniua, fono Beatono gocuriqini
yotte Deus von auaremiuo tare tamayeto ta-
nomi tatemat9uru coto. Ima fitotcuniua cono
Oratiouo Vareraga tameni Deusye fafague
tamayeto Beatoye moxiaguru coto core nari. D. Sareba Beatoni taixite xinjinuo mochi, fono
gocoriocuuo tanomitatematcuru cotoua iz-
zureno jibunni xicarubeqiya ? X. Soreua fudano coto narubexi : faredomo bet-
xite Sacta Ecclefia yori fono Beatono iuai
uo voconai tamo toqi nari. D. Sancta Ecclefia yori Beatonichiuo iuaitam5
cotoua nanino yuye zoya? X. Amatano xifai arito iyedomo, nacanimo
itcutcuno gni ari. Fitot9uniua, Beatouo mot-
te cono xecaini arauaxi tamo goqidbcuuo
mi-
CHRIS TAN 18
mitatematcurite, Deusuo tattomi, vyamai tatemat9uru tame nari. Futat9uniua, Sancta Ecclefia yori guecaini volte, iuiitamo Bea- tono von vyamaiuo mite, tenni voite fono Gloriano voqinaru cotouo funbet itafu tame nari. Mitcuniua, Beatono gofagrueo, gojedo- cuuo xirite, varerato vonajiqi fitonite voua- ximaxeba, gocoxeqiuo manabi tatematcuru beqi tame nari. Yotcuniua, xinjinuo vocoxi- te vCtoriauaxeuo tanomi tatematcurubeqi ta- me nari. Itcut9uniua, gozonjono toqi Von faua nite maximafu Sancta Ecclefiani taixite xifuru cotouomo cayerimi tamauazu, cocouo tcucuxitamo von co naruni yotte, xixitamo ato mademo agame tamauan tame nari.
Dairoat, Credo iiarabzni Fidesno Artigo 710 coto.
D. Miguino cotouariua Deusuo Oratiuo mot te yoqu tanomi tatematcuru youo voxiye tamayeri : ima mata taxicani xinji tatematcuru michiuo voxiyetamaye.
X. Credoto foreni comoru Fidesno giogiouo xi- rucoto nari. Ima coreuo voxiyubexi. Credo toua,
Banjicanaitamai, tenchiuo tcucuritamo
von voya Deusto, fono von fitorigo vareraga
von aruji lefu Chriftouo macotoni xinjitate-
C 2 matcuru
DOCTRINA
matcuru. Cono von co Spiritii Sancto von qidocuuo motte yadofare tamai, Virgen Ma- ria yori vmare tamo. Pontio Pilatoga xitani voite caxacuuo vqe coraye, Cruzni caqerare xixi tamaite, miquanni vofamerare tamo. Dai gino focoye cudari tamai fannichimeni yomi- gayeri tamo, Tenni agarltamii banjicanaitamo von voya Deusno von miguini fonauari ta- mo. Soreyori iqitaru fito, xixitaru fitouo tada- xi tamauan tameni amacudari tamobexi. Spiritu Sactouo macotoni xinji tatematcuru. Catholica nite maximafu Sancta Ecclefia. Sanctos mina tcliyo xitamb coto. Togano von yuruxi. Nicuxin yomigayerubeqi coto. Vouarinaqi inochitouo macotoni xinji tate- matcuru. Amen.
D. Tadaimano Credoua nanigotozo ? X. Xinji tatematcurubeqi Fidesno canjinno giogio nari.
D. Credoua tarebitono tcucuri tamozo ya ?
X. Von aruji lefu Chriftono Apoftolo tachi Spiritu Sanctono von michibiqiuo motte ix- xoni atcumari tamaite Von aruji lefu Chri- ftono vocuchiyori giqini qiqitatematcurare- taru muneuo trarane tamo mono nari.
D. Nanino tameni tcurane tamo zo ?
X. Fidesni vqetatemat9urubeqi giogio vare-
rani
CHRISTAN. 19
rani voxiye tamauan tame nari.
D. Fidestoua nanigotozo ?
X. Deus Varerani t9ugue xiraxe tamo fodono cotouo Sancta Ecclefia yori ximexitamS go toqii, cataqu xinji tatematcuru yoni Chri- ftano Animani Deus ataye cudafaru nin- chiuo coyetaru gouonno ficariuo cacayaqu jen nari.
D. Deus tcugue tam5 toua nanigoto zoya ?
X. Sancta Ecclefia yori xinji tatematcureto arauaxi tamb fodono cotonari, nacanimo Cre- doni comoru Fidesno giogio funauachi core nari.
D. Credoni comoru Fidesno giogioua nanga- gio zoya ?
X. Coreuo tcurane tam6 Apoftolo juninin naru gotoqu, fono cazumo junicagio nari. Mata coreuo tcubufani vaqete juxino giogioni ca- zoyuru cotomo ari. Nanat9uniua Deusno v5 tocoroni atari, mata nanatcuua lefu Chrifto no fitonite vouaximafu von tocoroni atari ta- mo nari. Xicaritoiyedomo coconiua Cre- douo voxiyuruga yuyeni. junicagioni tcumo- rite arauafubexi.
Daiichiniua. Banji canai tamai, tenchiuo tcu- curi tamo von voya Deusuo macotoni xinji- tatematcuru coto.
Daini.
C3
DOCTRINA
Daini. Sono von fitorio^o vareraga V5 aru- ji lefu Chriftouo macotoni xinji tatematcu- ru coto.
Daifan. Cono von co Spiritu Sanctono von qidocuuo motte yadofare tamai Virge Ma- ria yori vmare tam6 coto. Daixi. Pontio Pilatoga xitani voite caxacuuo vqecoraye, Cruzni caqerare, xixi tamaite miquanni vofamerare tamo coto. Daigo. Daigino focoye cudari tamai, fanni- chimeni yomigayeri tamo coto. Dairocu. Tenni agari tamai, Banji canaita- mo von V03 a Deusno von miguini fonauari ta- mo coto.
Daixichi. Sore yori iqitaru fito, xixitaru fitouo tadaxi tamauan tameni, amacudari ta- mbbeqi coto.
Daihachi. Spiritu Sanctouo macotoni xinji- tatemat9uru coto.
Daicu. Catholicanite maximafu Sancta Ec- clefia, Sanctos mina tcuyo xitamS coto. Daijii. Togano von yuruxino coto. Daijuichi. Nicuxin yomigayerubeqi coto. Daijiini. Vouarinaqi inochiuo macotoni xinji tatematciirii coto. D. Saixono cagioni banji canai tamai tenchi uo tcucuri tam6 von voya Deusuo macotoni
xinji
CHRIST AN 20
xinji tatemat9uruto m6fu cocorouo arauaxi tamaye.
X. Macotono Deusua tada goittaino foca voua- ximaxazu, core funauachi Padreto, Filho- to, Spiritu Sanctoto moxi tatematcurite Per- fonaua mit9unite maximaxedomo, Siibfe tiato mSfu goxStaiua tada goittai nite maxi- mafu nari: core funauachi vonovono Chri- ftan xinji tatematcurade canauazaru coto nari. Padretoua von voya, Filhotoua von CO to moxi tatematcuru cocoro nari : Spiritu Sanctotoua von voya Deusto. von co Deus yori idetamo tagaino gotaixetnite maxima- fu nari. Cono faixono iccagioniua mit9uno vchi ichibanno Perfonanite maximafu von voya Deusno von cotouo fataxi tatematcu- ru mono nari.
D. Deus mitcuno Perfona nite vouaximaxi na- gara, goittai narito iyeru cotouariua fun- bet xigataxi.
X. Soreua tattoqi Trindadeno Mifterio tote va- reraga Fidesno daimocuno vchiniteua, go cuy faijbno tacaqi cotouari nari. Sonoyuye- ua Deusua murio quo-daini vouaximaxi, vare- raga chiyeua vazzucani cagiri aru coto na- reba, funbetniua voyobazu tatoi funbetni voyobazuto yu tomo, Deusnite vouaximafu
von
C4
DOCTRINA
von aruji lefu Chrifto giqini ximexi tamo v- yeua macotoni xinji tatematcurazuxite ca- nauazaru gui nari.
D. Cono guiuo yoqu funbet furu tameni fono tatoye naxiya ?
X. Tatoye ari : vareraga Animaua tada ittai nite arinagara, mitcuno xeicon ari ; fitot9U- niua Memoriatote voboyetaru cotouo vomoi- idafu xei, futatcuniua Entendimento tote je acuuo vaqimaye funbet furu xei : mitcuniua vontadetote yoqito vomo cotouo nozomi, axiqito vomo cotouo qirai, monouo aifuru xei. Cacuno gotoqu Animaua ittai narito iye- domo, mitcuno xeicon aru gotoqu Deus go ittainite vouaximaxi nagara Padre. Filho, Spiritu Sancto mitcuno Perfona nite voua- ximafu nari.
D. Banji canai tamai tenchiuo tcucuri tamo toua nanigoto zoya ?
X. Sono cotobano cocoroua Deus banji canai tamoni yotte tenchi manzouo ichimot naqu xite tcucuri idaxitamai, von mino K^yquo vareraga tocuno tameni cacaye, vofame fa- caraitamoto mSfu gui nari.
D. Von aruji Deus ichimot naquxite techi ma- zouo tcukuriidaxi tamoto aru cotouo funbet xezu : Sonoyuyeua gofacuno monoua mina
Deusno
CHRIST AN 21
Deusno von chiye, gofunbet yori idaxi ta- m5to miyuru nari. Xicarutoqinba ichimot naqu xite tcucuri tamotoua nanigoto zoya ?
X. Cono fuxinuo firaqu tameni, fitotcuno co- coroye ari : foreto yuua Deusno go fubetno vchiniua gofacuno monono taiua fitot9umo naxito iyedomo, foreforeno xof6 comori ta- mbnari, coreuo Ideato yu nari. Cono Ide- ato y(i xosoua facuno mononi arazu, tada De- usno von tai nari. Xicaruni manz5uo tcucuri tam5 toqi, Deusno gofunbetni mochi tamo Ideani vojite gofacuno monoua von taiuo va- qete t9ucuri idaxi tamoniua arazu, tada ichi- mot naquxite tcucuri tam5 nari. Tatoyeba daicuua iyeuo tateto (urutoqi mazzu fono fa- xizzuuo vaga funbetno vchini mochi, foreni vojite iyeuo tcucuruto iyedomo, iyeua fun- betno vchino faxizzuno tainiua arazu, tada cacubetcuno mono nari : fonogotoqu Deus go funbetno vchini mochitam6 gofacuno mo- nono Ideani vojite tcucuritamSto iyedomo, gofacuno monoua fono Ideano tainiua arazu, tada banji canai tam6 von chicarauo motte ichimot naquxite tcucuri tamS nari.
D. Deusno go funbetni mochi tamS faxizzuni vojite facuno monouo tcucuri tamoto iyedo- mo, facuno monoua Deusno von taini arazu,
tada
DOC TRIM A
tada cacubetno tai narito fibet xeri : Ichimot naquxite tcucuri tamotoua nanigoto zoya ?
X. Ichimot naquxite monouo t9ucuruto yuua nacarixi monouo dogumo, xitagimo, ta- nemo naquxite xutrai fafuru toqi, ichimot naquxite tcucuruto yu nari. Xicaruni Deus ua banji canaitamo fontainite maximaxeba, banbutuo tcucuritamauan tameni xitagimo, tanemo, dogumo irazuxite, tada areto vo- boximefu bacariuo motte tcucuri tamSga yu- yeni, ichimot naquxite tcucuri tam5to m8fu nari. Tatoyeba daicuua faxizzuni vojite iye uo tcucuruto iyedomo zaimocu, dogu ygue naquxite areto vomo bacariuo motte tcucu-" rucoto canon i voiteua, fono iyeua macotoni ichimot naquxite tcucuritarito yu majiqiya ?
1). Deus ichimot naquxite banbutuo toucuri tamai, facuno monoua von taini arazuto yu cotoua funbet xeri : Deusno fontaito facuno monono taito fono xabet ican.
X. Deus to gofacuno monono xabetto yuua voqinari, vndei qengacuto yiimo nauo ama- ri ari. Sono yuyeua Deusto moxi tatematcu- ruua, Spiritual to mofu fontai nite fajime vo- uari maximafazu, banji canaitamai, facari- naqi von chiyeno minamoto, xojen madocu yenman, mufaino minamoto nari. Gofacuno
monoto
CHRISTAN 22
monoto yuua, aruiua xiqifb ari, mata muxi- qif 6 arito iyedomo. mina fono caguiri ari : xomet furu coto can6 nari. Sono xeiriqimo, chitocumo fucunaqi nari. Carugayuyeni go- facuxato facuno monono xabetua, facarina- qi qengacu nari.
D. Migui Deusto, gofacuno monono xabetua vqe tamauarinu. Ima mata gofacuno monoua izzuremo tagaini ittaica ; bettaicato yu co- touo arauaxi tamaye.
X. Gofacuno monoua izzuremo bettai nari. Sonoyuyeua Dcus yori tcucuri tam6 toqi fo- reforeni vojitaru cacubetno xeiuo ataje ta mayeba nari. Sono xoconiua facuno mono ni arauaruru caccacuno xeitocu ari. Cono gui uo yoqu funbet fubeqi tameni cocorovbe- qi coto ari. Soreto yuua xiqif6 aru yorozzu no facuno monoua futatcuno (^nboauo mot- te vag5 xitaru mono nari. Fitotcuniua Ma- teriatote fono xitagino coto. Fulatcuniua Formatote fono xei core nari. Miguino xi- tagito yuua, xidaiuo motte vagoxi, arauaru- ru xiqifo nari. Mata Formato yuua yorozzu no mononi x6taito, xeitocuuo fodocofu mo- no nari. Meni miyeru gofacuno monoua xidaiuo motte vag6 xitaru fitotcuno xitagi naredomo, x6taito fono xeitocuuo fodocofu
Formaua
DOCTRINA
Formaua caccacu naruni yotte, mina bettai nam mono nari. Carugayuyeni chicuruito xidai vagono fono xitagiua fitotra narito i- yeclomo, fitono xotaito chicuruino x6tai cacu- bet naruni yotte bettai naru mono nari. Co- rerano cotouo cuuaxiqu funbet xitaqu vomo- uaba, betno xoni nofuruga yuyeni yoqu do- cuju xeyo.
D. Sono von fitorigo vareraga von aruji Chri- ftouo macotoni xinji tatematcuruto m6fu cocorouo arauaxi tamaye.
X. Von aruji lefu Chrifto Deus nite vouaxi- mafu von tocoroua, von voya Deusto vonaji- qi goxotai, von chiye, goxe[i]riqi fitotrato xite cauaru coto naqi macotono \on fitorigo nite vouaximafuto m6fu cocoro nari.
D. Deus nan to yoni von couo xoji tamozo ?
X. Deus von couo xoji tamoto qiqi tatema- tcuru toqiua, ninguenno vazano yoni iyaxi- qi michito vomobecarazu. Spiritual Von taito moxite, xiqisouo fanare tamo xojono von tainite vouaximaxeba nari. Deus von couo xoji tamo cotoua quodai mufenno En- tendimento tote, facari naqi gochiriqiuo motte xoji tamo nari. Cono guiua ninguen no vfuqi chiyeniua voyobu tocoroni arazu.
D. Tatoyeuo motte cono guiuo xoxo arauaxi tamaye.
X. Voyo-
CHRISTAN. 23
X. Voyobazu nagara fitotjuno tatoyeuo yli- bexi. Cagamini muco toqiua, vaga cagueno foreni vcabuga gotoqu, von voya Deus vonmi no fontaiuo xojen mandocu tomoni taxxite funbet xitamayeba, vagamini cagueno v- tcuruga gotoqu, vonmino Entendimentoni nibano Perfonato m5xi tatematcuru von co Deusuo vt9uxi idaxi tamo nari. Xicareba
von voya Deusto, vonco Deusno Perfonaua caccacunite mamaxedomo, fstaiua tada goit- taino Deusnite maximafu nari.
D. Daifanno cagioni cono von co Spiritu San- ctono von qidocuuo motte yadofare tamai, Virgg Maria yori vmare tamoto mofu co- corouo arauaxi tamaye.
X. Von voya Deusno macotono von co nite vouaximafu ninbanno Perfona tattoqi Vir- gen Mariano gotainaini voite vareraga ni- cutaini cauarazaru macotono xiqixinto, ma- cotono Animauo vqe auaxe tamaite maco- tono fitoto nari tamSto iyedomo, Deusnite vouaximafu von tocoroua cauari tamS coto naqu, itcumo vonajiqi Deusnite vouaximafu nari. Cono Virgen Sancta Maria yori vma- re tamouo nazzuqete lefu Chriftoto mSxi tatematcuru nari. Mata cono guxuxxeua fitono xiwazauo motteno cotoni arazu : ta- da
DOCTRINA
da von voya Dcusto, vonco Deus, mata Spi- ritu Sanctono goqidocuuo motte facarai ta- moto iyedomo, gotaixetno von xiuaza naru- gayuyeni, Spiritu Sanctono von qidocuto mSxi tatematcuru nari : yuye icanto nareba von voya Deusniua banji canai tam5 von tocoro : von co Deusniua facari naqi von chi- yeno tocorouo ategai tatematcuru gotoqu, gotaixetno von tocoroua Spiritu Sanctoni ate gai tatematcuru mono nari. Spiritu Sancto no von qidocuuo motte facarai tamo coto nareba, Spiritu Sancto yori yadofare tamoto moxi tatematcuru nari. Vonajiqu von faua Virgenmo ninguenno xofauo motte goquai- nin nafarezaruga yuyeni, gotanj6no nochi mo ai cauarazu Virge nite vouaximafu nari.
D. Daixino cagioniua Pontio Pilatoga xitani voite caxacuuo uqe coraye, Cruzni caqerare, xixitamaite, miquanni vofamerare tamoto m6fu cocorouo arauaxi tamaye.
X. Von aruji lefu Chrifto Deus nite vouaxi- mafu von tocoroua caxacuuo vqe coraye tamo coto canaitamauazuto iyedomo, fitonite voua- ximafu von tocoroua, Pontio Pilatoga xu- go naru jidaini gojiyiino vye yori ifsai nin- guenno togauo vocuri tamauan tameni, Cruzni caqerare xixitamoto mbfu cocoro nari.
D. Fi-
CHRISTAN. 24
D. Fitonite vouaximafu tocoroua nanito ySni xixi tamozo ?
X. Deusni atari tatematcuru von tocoroua von Animanimo goxiqixinnimo fanare tamauazu, fitoto naritamb von tocorono von Animaua goxiqixinni fanare tamSni yotte, xixitamai miquanni vofamerare tamSto mbfu gui nari.
D. Von CO Deus fitoni naritamai, ninguenno togani taixerarete, Cruznite xixitam5 coto ua nanino yuye zoya, togauo yuruxi tambbe- qi bechino michi naxiya ?
X. Samazama arubexi : xicarito lyedomo co- no Cruzno michiua amatano d8rini yotte daiichi (bubno michito yerabitori tamb mono nari.
D. Sono dbriuo xoxo ximexi tamaye.
X. Mazu fitotcuniua, varerani taixerarete go- taixetno fucaqu fanafadaxiqi fodouo xiraxi- me tambuo motte Deusuo gotaixetni zon- zuru cotomo fucacaran tame nari. Futatfuni- ua togano fucaqi cotouo vaqimayefaxe tama- uan tame nari : fono yuyeua Deus fitoto nari tamai xixitambuo motte yuruxi tamo fodono von coto nareba nari. Mitcuniua cono gouonno fucaqi tocorouo xian xi, fono von reiuo naxi tatemat9urubeqi tame nari. Sonoyuyeua Deus cafodono von curuximiuo
coraye
DOC TRIM A
coraye tamauazuxite, Tada carifomeni yu- ruxi tamoni voiteua, fitobito fafodo govbn uomo mixiri tatematcuru majiqini yotte na- ri. Yotcuniua Deusno goqenbS tadaxiqu maximafu cototo, mata togani ataru quataino fucacarubeqi cotouo xiraxime tamauanga ta- me nari. Sonoyuyeua Von aruji lefu Chri- fto macotono Deusno von co nite maxima- xeba, moto fodono von togamo riiaximafazu xite, tada vareraga togauo vort mino vyeni vqe cacari tamai, xuju famazamano qax^cunp xinaiio tcucuxite vonmini vqecoraye tama- yeba nari. It9ut9uniua tenguna jenacuiio vaqimayefafuru conomiiio bucufafuruuo mot- te vareraga xenzouo tabacarifumaxi, mata Adan fitorino togauo motte iflai ninguguo vaga xindaini naxitaru gotoqu, ima goichinin Cruzno qini cacari tambuo motte tenmaua riuo vxinai, fono vye von co Deus fitono taiuo von mini vqe auaxe tamouo motte iffai ninguenuo cano tenguno te yori torifanaxi tamai. jiytj guedatno mito naxi tamauan ta- meni von aruji Chrifto cacunogotoqu nari tamo coto mottomo loubno michi nari. Ca- reto coretono dorini yotte Deusno vo co va- rerani taixi tamaite fitoto nari, xixitamauan tono gonaixo nite vouaximaxexi mono na- ri.
D. Daigo-
CHRISTAN. 25
D. Daigono cagioni, daigino focoye cudari ta- mai, fannichimeni yomigayeri tamSto mSfu cocorouo arauaxi tamaye,
X. Von aruji lefu Chrifto Cruznite xixitama- yeba, von Animaua daigino focoye cudari tamb nari. V5 arujino goj5ten madeua mu- caxino jennin tachi j5ten xeraruru coto ca- nauazaruga yuyeni, daigino foconi voite fo- no goxuxxeuo machi tatematyurarexi fitobi- touo mexiague tamauanga tameni cano to- coroni cudaritamaite jennin tachino Ani- mauo fore yori mexiidaxi tamb mono nari.
D. Von aruji lefu Chriftono v5 Animano cuda- ri tamb daigino focoto yiiua nanitaru toco- ro zoya ?
X. Daigino foconi yofamano tocoro ari. Daiichi no fucaqi focoua Infernoto yite, tenguuo fa- jimeto xite Mortal togauo motte xixitaru zaininrano yru tocoro nari. Futat9uniua fucoxi fono vyeni Purgatorio tote Gracauo fanarezu xite xifuru fitono A- nima guSjenite fatafazaru togauocurino tcu- cunoiuo xite fore yori Paraifono qeracuni itarubeqi tameni, fono aida come vocaruru tocoro nari.
Mitcuniua, Purgatorino vyeni Limbotote Baptifmouo vqezu xite imada Mortal togani
votcuru D
DOC TRIM A
votcuru funbetno naqi vchini xifuru vara- beno itaru tocoro nari.
Yotcuniua cono Limbono vyeni Abrahano Ceoto yd tocoro ari. Cono tocoroni inixiye no jennintachi goxuxxeuo machi yraretaru tocoroni von aruji lefu Chrifto cudari ta- mai, cano Sancto tachino Animauo cono to- coro yori mexiague tamb nari.
D. Sannichimeni yomigayeri tamb toua nani- gotozo ?
X. Sexta feriani von aruji lefu Chrifto xixi tamo toqi, tattoqi von Anima goxiqixinuo fanare tamai, t9uguino Domingoni von A- nimaua miquanni vofamerare tamo von xigaini iritambuo motte narabinaqi goy- qubno cacayaqi yomigayeri tamai, amatano midexini mamiye tamoto iyeru cotomo co- no cagioni arauaruru nari.
D. Dairocuno cagioni, tenni agari tamai, banji canai tamb von voya Deusno von miguini fonauari tamoto mbfu cocorouo arauaxi ta- maye?
X. Von aruji lefu Chrifto yomigayeri tamaite nochi, tenni agari tamayeba, fitonite maxi- mafu von tocoroua von aruji Deus yori mo- romorono Beato tachino qeracuuo fito- tcuni xitaru yorimo nauo narabinaqi qeracu
mando-
CHRIST AN, 26
mandocuuo ataye tamSto mSlu gui nari.
D. Nanitote von miguini gidxi tamStoua mo- xi tatematcuruzo ? Deusnimo von migui fi- darito m6fu coto ariya ?
X. Von aruji Deus goxiqifo fonauari tamaua- neba, go fayuto mSfu cotoua naqeredomo, von aruji lefu Chrifto fitonite vouaximafu von tocoroni ataye tamo von curaiua moro- morono Anjo, moromorono Beatono curai yorimo farucani coyete ataye tam6ni yotte miguino c8j6to mochiiruga yuyeni, cacuno gotoqu moxi tatematcuru nari.
D. Daixichino cagioni iqitaru fito, xixitaru fi- touo tadaxi tamauan tameni amacudari tamo beqito mofu cocoroud arauaxi tamaye.
X. Von aruji lefu Chrifto xecaino vouari lui- zono fi iffai ninguenno xofauo goqitimei na- fare, foreforeni vojite futaino gofepouo ataye tamauan tameni, Deus nite vouaxima- fu von tocoroua mofuni voyobazu, fitonite vouaximafu von tocoromo narabi naqi goy- quouo arauaxi tamaite amacudari tamobe- xito mofu gui nari.
D. Daifachino cagioni Spiritu Sanctouo maco- toni xinji tatematcuruto mofu cocorouo a- rauaxi tamaye.
X. Cono cagioniua tattoqi Trindadeno fanba
no D 2
DOC TRIM A
no Perfona nite maximafu Spirjtu Sanctono von cotouo arauaxi tamo mono nari. Cone Spiritu Sanctoua von yoya Deusto, vonco Deus yori idetamS tagaino gotaixet nite maximafu nari. Cono Spiritu Sanctono Per- fonaua von voya Deusno Perfonato vonco Deusno Perfonato caccacu nite maximaxe- domo, fontaiua von voya IJeusto, vonco De- usto Spiritu Sancto tada goittaino Deus nite maximafu nari.
D. Daicuno cagioni Catholicanite maximafu Sancta Ecclefia, SSctos mina tcuy6 xitambto mQfu cocorouo arauaxi tamaye.
X. Cono cagioni futatcuno cotouo ximexi ta- m5 nari. Fitot9uniua Catholica nite maxi- mafu Sancta Ecclefiano von coto. Futatcuniua Sancto tachi tctiyo xitamo coto core nari.
D. Catholica nite maximafu Sancta Ecclefia toua nanigoto zoya ?
X. Ecclefiatoua lefu Chriftouo xinji tatematcu- ri, tomoni von voxiyeuo fsden xi arauaxi ta- temat9uru moromorono Chriftanno cojuuo nazzuquru na nari. Cono Chriftanno ichimi xecai xocucuni vacare yruto iyedomo, voxi- yeto Fides fitotcu naruga yuyeni fitotcuno Ecclefia Catholicani ataruni yotte ichimini tatoyuru nari. Sono t9ugaiua Chriftan i-
chinin
CHRIST AN 27
chinin zzutcunite caxiraua Romano tattoqi Papanite vouaximafu nari. Mata cono Ec- clefiauo Catholicato mofu cocoroua fubete xecaino Christanuo fitotcuni xite yii cocoro nari. Cono Ecclefiaua von aruji lefu Chri- ftono notamo gotoqu Spiritu Sancto vofame tamoga yuyeni, Sanctatomo nazzuqe tatema t9uru nari. Spiritu Sancto niayoi tamo coto maximafanu gotoqu, cono Ecclefiamo ma- yoi tamS coto canai tamauazaru nari.
D. Sancto tachi tcbyo xitam5to aru cocoroua nanigoto zoya ?
X. Coreuo nattocuno tameni, fitotcuno tato- yeuo yu bexi : Gotaino tcugaiua tagaini chi carauo ye. xiqixinno qetqiuo jexinni cubaru j^otoqu, iffaino Chriftan ichimino tocoroua ixxinno cocoro nareba, Ecclefiano tcugaito nari tatematraruga yuyeni, tagaino Fides, Sa- crameto, jcnji jenguiS t6no ,cudqi mina tcli- y6 arito yii cocoro nari. Mata Tenni vouaxi- mafu Sancto tachino Purgatoriono ninju mo cono Ecclefiano tcugai narixi fito nareba, corenimo tcliyo arito m5xi tatematcuru co- coro nari : Sonoyueua von aruji lefu Chri- fto, narabini Beato tachi fono von toriaua- xeno Oratioto, fono curiqiuo varerani fo- docoxi tamai, mata vareraga Oratio, to
buraino D 3
DOCTRINA
bura-no curiqitouomo Purgatoriono animano tameni von aruji Deusye tamiiqe tatematcu- ru yuye nari.
D. Daijuno cagloni togano vtm yiiruxito am cocorouo arauaxi tamaye.
X. Baptifmoto Penitenciano Sacrametouo mot- te Gra9auo ataye tamai, toorauo yuruxi ta- mbni yotte togano von yuruxiua xinjit San- cta Ecclefiani nomi arito mofu gui nari. Ca- rugayuyeni togani votcuruto yutomo tano- moxiqiuo vxino coto hacare : nandoqinari tomo Confiffanuo moxi, macotono cbquaiuo nafuni voiteua, yuruxi tamobeqi coto vtagai naxi.
D. Daijuichino cagioni, nicuxin yomigayeru beqitono cocorouo arauaxi tamaye.
X. Xecaino vouari luizono fi iflai ninguenno Anima Infernoni vochi itarumo, Paraifoni ma ximafu Beato tachimo nocorazu motono mi ni yomigayeri, vaga naxitaru jenni yotte A- nimani cSmuru Paraifono qeracuuo guenje nite jejinno coriocuto naritaru xiqixinmo to- moni vqe. mata Infernoni vochitaru Anima no curuximimo togano coriocuto naritaru xiqitai tomoni vqubexito yu gui nari,
D. Pai focorito naritaru xiqixin yomigayeru beqi cotoua nanito canobeqiya.
X. Banji
CHRIST AN 28
X. Banji canai tamS vS aruji Deusno go xofa nareba canai tamauazuto yu coto naxi. Sono yuyeua ichimot naqu xite saye tenchi ma- zouo araxe tamayeba, icani iuanya xitagi aru ninguenno xiqixin, tatoi fai focorito nari ta- rito yutomo, icadeca yomigayexi tamaunza- ranya ? Corerano xoco nichinichi meno ma- yeni arauaruru mono nari. Chini vochitaru gococimo taneua cufaruto iye domo, motono miuo xbzuru mono nari.
D. Daijunino cagioni, vouari naqi inochiuo ma- cotoni xinji tatematcuruto mofu cocorouo a- rauaxi tamaye.
D. luizo Geralno fi yomigayerubexi iffaino nin- guen fononochiua futatabi xifuru coto aru magiqito yu coto nari : tadaxi jennin acunin no moyo fono xindai vndei cauarubeqi nari. Sono yuyeua vo aruji lefu Chriftouo mixirita tematcurazaru monoto, axiqi Chriftatoua vo- uari naqu Infernono curuximiuo vqete naga- raye, Gracani fanarezu xite vouaritaru Chri- ftanua tcnni voite tanoximiuo qiuame, futai- no inochiuo motcubexito iyeru gui nari. Mi- gui giogioua von aruji Deus yori tcugue xira- xe tamoni yotte, xinjezuxite canauazaru gui nari : fonoyuyeua manacouo motte miru co- to yorimo cono Fidesno giogio nauomotte
taxica D 4
DOCTRINA
taxicanaru coto nareba nari.
D. Deus yori tcugue tamoto yu cotoua tarebito- no tcutaye zoya ?
X. Macotono Deus nite maximafu von aruji lefu Chriftouo fajimeto xite, Spiritu Sancto yori michibicare tamo Sacta Ecclefia yori ca- cunogotoqu voxiye tamo nari. Cono Sancta Ecclefiaua Spiritu Sancto yori vofamerare- tamo coto nareba, mayoi tamo coto fucoximo canauazaru mono nari.
Daixichi. Deusno von voqite touono tnadanten- tosno coto.
D. Miguiniua faya yoqu taxxite Deusyc mo- nouo coitatematcuri. xinji tatematcuru tameni canyo naru guiuo arauaxi tamaixi nari. Imamata jenuo tcutomuru michiuo voxiye ta- maye.
X. Tamotcu tameni Deusno govoqiteno Ma- damento to, Sancta Ecclefiano Madamento uo xiri, vonajiqu xirizoqubeqi tameniua Mor- tal togauo xirucoto moppara nari.
D. Deusno von voqiteno madamentos toua nani goto zoya ?
X. Banmin coreuo tamotcubeqi tameni von aruji Deus yori giqino fazzuqetamo go voqi- te giogio nareba nari ; Mandamento toua von voqiteno coto nari.
D. Go-
CHRIST AN, 29
D. Govoqiteno Mandamentoua nangagio ariya ?
X. liccagio ari. Core funauachi futatcuni vacaru nari. Fajimeno fangagioua von aruji Deusni taixi tatematcurite tcutomubeqi michiuo vo- xiye, ima xichicagioua, fitoni taixiteno michiuo voxiyuru mono nari.
^ Govoqiteno Ma7idamentos.
Daiichi. Goittaino Deusuo vyamai tattomi ta- tematcurubexi.
Daini. Deusno tattoqi minani caqete munaxi- qi chicai fubecarazu.
Daifa. -Goxucunichiuo tcutome mamorubexi. Daixi. Bumoni coco fubexi. Daigo. Fitouo corofubecarazu. Dairocu. lainuo vocafubecarazu. Daixichi. Chuto fubecarazu. Daifachi. Fitoni zanguenuo caqubecarazu. Daicu. Tano tyumauo coi fubecarazu. Daijb. Tamotuo midarini nozomubecarazu. ^ Migui cono jiccagioua fubete nicagi6ni qi- uamaru nari. Fitotcuniua goittaino Deusuo ba- jini coyete taixet ni zonji tatematcurubeqi co- to. Futatcuniua vagamino gotoqu Proximouo vomoyeto ) li coto core nari. D. Daiichino Mandamentouoba nanito y6ni tcu- tomubeqiya ?
X. Ma-
DOCTRINA
X. Macotono Deus goittaiuo vogami tatema- tcuri, gofocouo nuqinde, vareraga gocbriocu to, go fepouo tanomoxiqu machi tatematcuri, vareraga qichijino minamoto nite vouaxima- xeba, corerano cotouo tanomi tatematcuru bexi. Mata gofacuno monouo Deusno gotoqu vyamauazaruuo motte cono Mcidamentouo tamotcu mono nari.
D. Virgen Sancta Maria, mata fonofocano Be- ato tachiuoba nanitoybni vogami tatematcu rubeqiya ?
X. Deusno gotoquniua faixi tatematcurazu, ta- cla Deusno Gracauo motte guenjenite jen- gui6uo tcutome tamai, qidocunarti goxofauo nafaretaru vonfito nareba, ima Deusno gon;u'- xoni canai tam5ni yotte vareraga vontori- naxiteto mochii, vogami tatematcurubexi.
D. Dainino Mandamentouoba nanito mamoru beqiya ?
X. Macototo jenno tameto, irubeqi toqi yori fo- caua chicaiuo furu coto naqiuo motte cono Mandamentouo mamoru nari.
D. Macotoni chicaiuo furutoua nanigotozo ?
X. Itcuuarito xirinagara, xeimQuo furucoto, mataua macotoca itcuaricato vtagauaxiqi cotoni chicaiuo furu cotoua Deusuo qiogonno xoconi tatemofuni yotte, tatoi caroqi dai mo-
cu
CHRIST AN 30
cu narito yutomo, Mortal togato naru nari.
D. Jenno tameni xeimQ furutoua nanigotozo ?
X. Tatoi macoto naru cotoni xeimoniio furuto yutomo, yoqicoloni arazunba, fono dal mo- cuni yotte Mortal togaca, Venial togacani naru mono nari. Tatoyeha Mortal togauo vocafe tono chicai naraba, Mortal togato nari, Veni- al togauo vocafantono chicaiuo nafaba Veni- al to naru mono nari.
D. Irubeqi toqitoua nanigotozo ?
X. Tatoi xinjit yoqi cotoni xeimon furuto yu tomo, irazaru toqini chicaiuo nafu cotoni. yo- rite Mortal toganiua arazuto yu tomo, Veni- al togauo moruru coto arubecarazu.
D. Deus yori focani bechino mononi caqete xei- monuo furu coto ariya ?
X. Nacanaca ari : tatoyeba Cruz, Beato tachicpa, mataua tattoqi cotoni caqeteca vaga inochlni ca. fonofoca izzureno gofacuno mononi caqe temo chicaiuo furu cotomo ari.
D. Sorajeimonuo fumajiqi tameno tayorito na- ru coto ariya ?
X. Tcuneni xeimon xezaruyoni taxinamu coto nari.
D. Xicaraba monono jippuuo cotouaru tameniua icaga yubeqiya ?
X. Aruiua xinjit, mataua vtagai naxi, fitgio narito yu cotobauo motte teffubexi.
D. Dai-
DOCTRINA
I). Daifanno Mandamentouoba nanito mamo- rubeqiya ?
X. Coreuo mamoruni futatcuno coto ari. Fito- tcuniua Domingoto, Ecclefia yori furetamS iuaibini xoxocuuo yamuru coto nari : tada- xi nogarenu xifai aru toqiua, xofauo xitemo togani narazaru coto nari. Futat9uniua ca- yono fiua ichizano Mfsauo fajime yori voua- ri made vogami mofu coto nari. Coremo vaz- zuraica, mottomo nam xifai arutoqiua, voga- mazu xitemo toganiua arazu. Corerano xifaiua ygo Ecclefiano it9utcuno Mandamentono v- chini arauafubeqereba, foreuo yoqu mibexi.
D. Daixino Mandamentouoba nanito mamoru beqiya ?
X. Voyani yoqu xitagai c5c5uo itaxi, vyamaiuo na xi, v6 arutoqiua chicarauo foyurucoto, mata fitono guenin taru monoua fonomino xujin, fo nofoca tcucafataru fitobitoni xitagoni yuru- caxe naqiuomotte cono Mandametouo ma- moru nari.
D, Bumo, xuijn, tcucafataru fitoyori togato naru cotouo xeyoto iy tcuqerarg toqimo xitagS be- qiya?
X. Voya, xuijn, t9ucasataru fitoni yocu xitagaye toyu cotoua togani narazaru cotouo iuaren to- qino coto nari. Deusno go voqiteuo fomuqi ta-
tema-
CHRISTAN, 31
temat9ureto iuarentoqino cotoniua arazu.
D. Daigono Mandamentouoba nanito manioru beqiya ?
X. Fitoni taixite atauo nafazu, gaixezu» qlzuuo t9uqezu, corerano acujiuo fitono vyeni nozo- mazu. yorocobazaruuo motte tamot9U mono nari. Yuyeicantonareba fitoua mina Deusno von vtcuxini t9uciiri tatnayebanari.
D. Fitoni atauo naxi, xeccan xi, mataua gaifuru coto canauazuto imaxime tambni voiteua, coccauo vofamuru michiua icaga arubeqiya?
X. Cono go voqiteno cagi6uo motte lugunaru daimocu ari totemo, yumiyauo torubecarazu, mataua qendanno fitoyori toganinuo xeccan xi, xeibai furucotono nacareto imaximeniua arazu, cayette zaininuo xeccanxi, xeibai furu coto naqunba, fono toga qendanni cacarubeqi mono nari. Tada cono cagidua fono yacuni atarazuxite murini fitouo coroxi, atauo na- fubecarazu tono gui nari.
D. Xujinto xite fiquanuo xeibai furu coto cano- majiqiya ?
X. Vaga xindaifuru mono domono vocaxitaru togauo qiSgiuni xitagai niaino xeccanuo cu- uayuru coto canSto iyedomo, corofu cotoua mottomo fucaqi daimocu aran toqi, taxicani qitimei xite fitouo corofu fodono taxicanaru
yuruxi-
DOCTRINA
yuruxiuo mochitaru fito naruni voiteua, curu- xicarazaru gui nari.
D. Mottomo fucaqi dalmocuto, vonajiqu fitouo corofu fodono taxicanaru yuruxitoua nanigo- tozoya ?
X. Fucaqi daimocutoua, yorozzuno xeccSno na- cani fitono inochiuo fatafucotoua ichidaijino xeccan nareba, fucaqi ayamari naquxite coro- fu coto mottomo fido naru coto nari. Mata fitouo corofu fodono taxica naru yuruxito yti- ua tarenimo are fitouo corofucotoua dorini fazzure, coccano tameni narazu, tada vye yori taxicanaru yuruxi aru fitoni nomi ataru gui nari.
D. Fitono vyeni acujiuo nozomazaretoua icana- ru cotozo }
X. Fitoni taixite yconuo fucumi, atauo naxitaqu vomoi, aruiua nacauo tagai, cotobauo cauafanu cotoua cono Mandametouo fomuqu gui nari.
D. Dairocuno Mandamentouoba nanito tamo- tcubeqizo }
X. Cotoba xofauo motte nannho tomoni inrino togauo vocafubecarazu, mataua mizzucara vocafu cotomo vonaji toga nari.
D. Nanitote cotoba xofauo mottetoua notamSzo ? Cocoroni coreuo nozomu cotomo vonajiqi togato narubeqiya ?
X. Xin-
CHRIST AN, 32
X. Xingiuni nozomu cotomo toga naredomo, foreua daicuno Mandamentouo yaburu be- chino toga nari.
D. Cono Mandamentouo tamotcu tameno tayo- rito naru coto icani ?
X. Von aruji Deus yfori lifuno v5 fadameuo dai ichini naxitamal, fonofoca amatano cotono na- cani cuimono, nomi monouo acumadeni xeza- ru coto, axiqi tomoto majiuariuo yamuru coto, coino vta, coino fdxiuo yomazu, coino vtaiuo vtauazu, canSni voiteua qicazaru coto nari. Nauo canyo naru cototo ytiua, cono Manda- mentouo tamotcubeqi tameni von aruji De- usye von chicarauo tanomi tatematcuri, mata- ua togani votcuru tayorito naru cotouo xiri- zoqubeqi coto.
D. Daixichino Mandamentouoba nanito tamo- tcubeqiya }
X. Taninno zaif6uo nani naritomo fono nuxino doxin naquxite torucotomo, todome voqu co- tomo arubecarazu : fitonimo corerano cotouo fufumezu, fono cSriocuuomo xezu, fono ta- yoritomo narubecarazu.
D. Fitono monouo nufumitaqu vom5 cotoua co- no Madamentouo yaburu togani arazuya ?
X. Toga naredomo foreua dai jiccagi6 meno Mandamentouo fomuqu bechino toga nari.
D. Dai
DOCTR/NA
D. Dai fachino Mandamentoua nanito tamotcu beqiya ?
X. Fitoni zanguenuo lycaqezu, foxirazu, fitono cacuretaru togauo arauafubecarazu. Xica- ritoiyedomo fono fitono togauo fiqi cayefafu beqi cocoroatenite t9ucafataru fitoni tcugue xiraxe mbfu cotoua cano nari : fitono vyeni jafui xezu, qiogOua yubecarazu.
D. Daicuno Mandamentouoba nanito funbet i- tafubeqizo ?
X. Taninno tjumauo coixezu, fonofoca renboni ataru cotouo nozomubecarazu, Inranno mo- renni cumixezu, mataua foreni yorocobi, xii- giacu furucotomo arubecarazii.
D. Inranno nenno vocoru tabigotoni togato na- ruya?
X. Sono guini arazu, fono nguo yorocobazu, fo- reuo futcuru toqiua cayetle curiqito naru mo- no nari. Moxi mata fono nenni ddxin xezu* to ytitomo, cocoroni todome yoroccjbu toqiua, togato naru nari.
D. Daijuno Mandamentouoba nanito cocorou beqizo }
X. Taninno zaifouo midarini nozomubecarazu.
D. Ima cono jiccagidno Mandamentoua fu- tatcuni qiuamaruto iyeru cotouo ximexi ta- maye : fono futatcutoua icanaru cotozo?
X. Ban-
CHRIS TAN. 33
X. Banjini coyete Deusuo gotaixetni vomoita- temat9uru cototo, vaganiiuo vomo gotoqu, Proximoto naru fitouo taixetni vomo coto core nari.
D. Banjini coyete Deusuoba nanitoySni gotai- xetni vomoi tatematcuru beqiya ?
X. Zaifo, fomare, bumo, xinmiS corerano co- toni taixite Deusno govoxiteuo fomuqi ta- tematcurazuxite, tada ippenni gotaixetni vo- moi tatemat9uruni qiuamaru nari.
D, Deusno govoqiteuo mamoru tameno tayo- riua izzure zoya ?
X. Sono tayoriua vouoqi nari : toriuaqi neyauo voqiagarite yoriua Deusno govonuo zonji idaxi, vonreiuo moxiague tatematjurube- xi. Mata fono fi govoqiteuo fomucazu xite gonaix5ni xitagai, miuo vofamuru tameni von mamoriuo tanomi tatematcuri, Oratiouo moxi tatematcurubexi.
D. Nefamanimo yocotarazu fonobu tcutomu- ru tameniua nanigotouo fubeqiya ?
X. Mazzu nefamani fono fino cocoroto, cotobato xofano qi6meiuo xi, coquaiuo motte vocaxeru togano von juruxiuo coi tatematcuri, vona- jiqu Gracauo motte xindaiuo aratamento vo- moifadame, niaino Oratiouo mSxiagubeqi co- to nari.
D. Pro- E
DOCTRINA
D. Proximoto nam fitouoba vagamino gotoqu
niua nanitoybni vomdbeqiya ? X. Deusno govoqiteni xitagatte vagamino tame-
ni nozomu fodono yoqi cotouo fitoni taixite-
mo nozomubeqi mono nari. D. Deusno govoqiteni xitagatte toua icanaru co-
tozo? X. Coconi xifai ari : Deusno govoqiteni fomuqite
fitono tameni nanigoto naritomo nozomu
toqinba, tatoi vagamino tameni nozomu ma- ' jiqi coto narito ytitomo, vagamino gotoqu ni
fitouo vomSniua arazu : tada vagamiuo ni-
cumu gotoquni fitouo nicumu coto nari.
Da'^achi. Tatloki Ecclefiano govoqiteno coto.
D. Deusno govoqiteno Mandamentouoba fa- ya arauaxi tamainu : ima mata tattoqi Ecclefiano mandamentotoua ican ?
X. Ecclefiano Mandamentoua vouoqi nari. Sono nacani Mandamentoni yotte fono Ecclefiani ataru cotomo ari. Core fiinauachi Concilioca, mataua xecaini voite vonaruji lefii Chrifto no gomiSdainite vouaximafti Papano von fa- dameno Madamento nari. Core iflaino Chri- ftan tamotazuxite canauanu Mandamento nari. Mata fono tocoroni xitagatte fadamari taru Mandamentomo ari. Coreua fono toco-
rouo
CHRISTAN. 34
rouo Bifpo yori fadame tamo nari. Core fo-
no tocorono Chrifta tamotazu xite canauanu
Mandainento nari. Sono Ecclefiani ataru a-
matano Mandamentono nacauo toriuaqi go-
cagioni agerariiru nari.
^ Daiichi. Domingo iuaibini xoxocuuo yamu
bexi.
Daini. Domingo iuaibini Miffauo vogami ta-
temat9urubexi.
Daifan. Tattoqi Ecclefia yori fazzuqe tamo
toqi, leiuup itafubexi. Mata Sexta Sabathoni
nicujiqmo fubecarazu.
Daixi. Negiuni fitotabi Csfiffauo mofubexi.
Daigo. Pafchoa jengoni tattoqi Eucharifti-
ano Sacramentouo fazzucari tatematjuru-
bexi.
D. Daiichiuo Mandamentouoba nanito funbet fu- beqizo ?
X. Deusno Mandamento fanbanmeni arauaxita- ru gotoqu, Domingoto, Ecclefia yori luretamS iuaino fini xoxocuuo yamuru coto nari.
D. Sonobun nareba biSjani t9ucaye/ xigaiuo vo curi, xocubutuo totonoye, furumaino.itonami qiuji xi, fonofoca xiqitaino xinr6ni ataru xo- faua tatoi xezuxite canauazaru xofa narito- mo t9utomuru coto canomajiqiya ? core ma- cotoni naru cotoni arazu.
X. Sono E 2
DOCTRINA
X. Sono guini arazu: fonoyuyeua Saticta Ecclefia ua Chriftani gorenmin fucaqu maximaxi, ba- jiuo yauaracani facarai tamayeba, cono Man- damentoni t9uitemo jifino xofa naruni voite- ua, tatoi xiqitaino xinrSto naru biSjano mimai cabi5 XI, xininuo vocuri, fono itonami nadouo imaxime tam5to yu guini arazu. Mata xin- miSuo yaxinai fudatcuru tameni cany6 naru xofa ; tatoyeba vonjiqiuo totonoye, furumaini qifiji xi, vmanitemo cachinitemo michiuo yu-
qucoto : mata roxini motazuxite canauazaru nimotuo motafuru coto : xotaino d6guuo to- tonoye, ginni tachi caxxen xi, foriuo fori, tcui- giuo tcnqi. xirouo coxiraye, mata coreni iru beqi monouo ninai catague nado furu cotoua xiqitaino tameniua voqinaru xinrfi tarito iyedomo, fono icufani mottomo cany6 naruni voiteua, core mata imaxime tam5ni arazu. Xicanomi narazu iuaibini cariuo xi, monouo caqi, aruiua fitoni voxiye, yeuo caqi, mataua co- touo fiqi, biuauo tanji, fonofoca cacunogotoqi no cotouo rimotuo motomuru tameni xe-
zu, nagufamino tame madeni xeba, coremo von imaximeni arazu : tada vonimaximeno xofaua guexocu bacari nari. Sono vchini ri- motuo motomen tameno xofano aico- moru nari.
D, lyeuo
CHRISTAN 35
D. lyeuo cacaye fudatcuru tameni iuaibini xin- ro, guexocuuo xezareba aicanauazaru fodono finnaru mono, mata nani nitemo are xofauo xifajimetaru mono iuaibini faxiuocaba, ta- chimachi fonxit fubeqiga yuyeni, fono coto uo nafuto yiitomo, cono Mandamcntouo fo- muqubeqiya ?
X. Vajj^a fin yuye quezocuuo fagocumi, fudate, aruiua nenguuo vofame,. aruiua xujinno cuyacu uo tcutomezu xite canauazaru fodono mo- noua iuaibini atatte xinrouo furuto yutomo, cono Madamentouo fomuquni arazu ; xicarito iyedomo Pafchoa, Natal nadono voqinaru iuaibiniua, miguino xinronaru xofauo yame fono iuaiuo mamorucoto xicarubeqi nari. Vo najiqu cotouo xifajimete foreuo faxiuoquni voiteua, foxitto narubeqi toqi, foreuo xi- tcuzzuquru totemo cono Mandamentouo fo- muquni arazu. Cacunogotoqino xofato yuua chauan, fara, cauara, caqibai, xiuono ruiuo yaqucoto to nari. Vonajiqu jibunno fazzure- ^ taru coto narazaru reo funadorino taguyua iuaibinimo fono tcutomeuo nafucoto curu- xicarazu : yuyeua fono toqiuo tagayuruni vo- iteua riuo vxinai, fonto narubeqini yotte nari. Mata mugui, comeuo tcucuri, aruiua caru co- tomo moxi yocujit made voqite ame furaba,
focujini E 3
DOC TRIM A
focujini fonxit fubexito xiruni voiteua, von iuaibi totemo, migui dojenno cocoroye ta- rubexi. Xicarito iyedomo canSbeqi fodoua corcrano von iuaibini Miffauoba vogami ta- tematcurubeqi cocorogaqe moppara nari.
D. Xujin yori von iuaibini cuyacuuo v6xet9u- qerare, mata xinrono itonamiuo faxeraren toqi, fiquan taru mono fono guejini xitagoni voiteua govoqiteuo fomuqubeqiya ?
X. Xujin Chriftanno v5 voxiyeuo iyaximuru co- coroate naqu, tada bechino yojono xifai arite miguino xofauo guegi xeraruru toqi, qiguenuo foconai axiqu atarubeqito vomouaba icaySno fagaritaru cotouo tcutometemo togatoua na- razu : fonoyuyeua Sancta Ecclefiano von co- coroatemo vagamino fon ayauqi cotoni voyo- butomo, jefini von iuaiuo mamori tatema- tcuretono guini arazu. Sonovye xujin toqito xite caySno von iuaibini miguino xofa nadouo iytfuqeraruru totemo murini arazaru xifai- mo arubexi. Mata guenintoxite iytcuqeraruru coto aqiracanaru toqini arazuba foreuo tCuto- mete yoxiya inayauo tadaxivaquruni voyo- bazu : fono qiumeiua Chriftan taru xujinni aiataru gui nari. Soreniyotte farigataqi daiji- no xifai naquxite Chriftanno xujin xinro na- ru xofauo gueninni iytcuqeraren toqiua, xu- jin
CHRIS TAN. 36
jinno togatoua naruto yti tomo, xitago gue- ninniua toga naxi. Fuxi fiifuno aida migui d6- jenno cocoroyeuo nafubexi. Coreuo motte cono Mandamentoua tamochigataqi guini arazuto xirubexi. Tada Sancta Ecclefiano von cocoroateua corerano luaibini mino ata fonxitto narazunba guexocuuo yame, Ecclefi- aye fanqeixi, fono fini atatte Deusyeno von vyamai uo naxi, mata xeqenno cotoni fima uo aqe, goxono negaiuo itaxetono "^on coto nari.
D. Dainino Mandamentouoba nanito funbet fubeqizo ?
X. BiSjaca mataua Miffauo vogami tatematcuru coto canauazaru fodono faxiuo daimocu naqun- ba, Domingoto Sancta Ecclefia yori mochii ta- mS finiua fajime yori vouarimade xinjinuo motte Miffauo vogami tatematcurubeqi coto moppara nari.
D. Ecclefia yori mochii tamS fiua izzurezoya ?
X. Negiuno Domingoto, Bifpono von fadameni xitagatte Padre yori ChriftSxuni firome tamS beqi fi nari. Sonoyuyeua memeno cacaye tam5 tocoroni voite mochii tatematcurubeqi fiuo firomefaxe tamoua Bifponi atari tamo yacu nareba nari.
D. Miffauo vogami tatematcurazutomo, curuxi
caraza- E 4
DOCTRINA
carazaru fodono daijino xifai naquba luaibini Miffauo vogami tatematcuru bexitono guiuo- ba taga funbet itafubeqiya ?
X. luaibini Miffauo vogami tatematcurazu tomo, Sancta Ecclefiano Mandamentouo fo- muquni arazaru xifai amata ari. Miguinimo iyxi gotoqu, Sancta Ecclefia faxite fitono ta- mochigataqi Mandamentouoba fazzuqe ta- mauazaruni yotte, farigataqi yqjono xifai aran toqiua, Miffauo vogamazutomo curuxicara- zuto voboximefu nari.
D. Sono farigataqi yojotoua nanitaru coto zoya ?
X. Mazzu Sancta Ecclefiano von cocoroateua Miffauo vogami tatematcuruuo motte fucaqi nanguini ai, fonuo xi, aruiua daijino famatague aritomo, jefi Miffauo vogami tatematcureto- no guini arazu : carugayuyeni bionin, roxa, aruiua daijino xifai arite vaga iyeuo izzuru coto canauazaru mono, aruiua funeni nori, cu- gauo ariqubeqi mono Miffauo vogamuni voi- teua tayori michizzureuo vxinauato vomoca, mata cacunogotoqino canauazaru xilai aran toqiua Miffauo, vogamazutomo curuxicarazu. Mata Miffauo voconai tamo Sacerdoteno fu- cunaqi tocoroni yru monoca, mata Ecclefia yori vaga yado touoquxite Miffauo vogami ni Ecclefiani fanqei xeba, qenai vagamino fu- caqi
CHRISTAN 37
caqi xinro f3 taran toqiua, Miffauo vogamazu tomo Madamentouo fomuquni arazu. Vona- jiqu jefi jeacuuo vaqimayuru toxicoroni voyo- bazaru varanbeua Ecclefiani mairi, Miffauo vogami naruru coto mottomo yoxito iyedo- mo, vogamazuxite canauazutono guini arazu. Mata vottouo mochitaru v5na codomo, gueninto vaga votto, voya, xujin yori iyeuo
izzubecarazuto iyidafaruruca, mataua Miffa uo vogamu coto canauazu, nogaregataqi coto uo lytcuqeraren toqiua, Miffauo vogamazuto- mo curuxicarazu : fonoyuyeua daijino farigataqi xifai naquxite xujin, voya, votto miguino go- toqino guegiuo naxi, Miffauo vogamaxezunba,
fono iytcuqeteno togatoua narutomo, xitagS monono toganiua arazu. Vonajiqu ayauqi bio- ninni tcucauaruru mono Miffauo vogamini yu qu atonite bionin fitori nocoriyba, nanguini
voyobanto vomoni voiteua, Miffauo vogama- zuxite canauazuto yu guini arazu. Mata fSni voyobitaru quaininno vonna, aruiua itoqena- qi couo mochitaru fauauoya fono couo fitori
yadoni nocoxi voqitemo, Ecclefiaye tcure ma- iritemo ayauqi cototo vomo xifai aru toqiua, Miffauo vogamazutomo curuxicarazu. Ma- ta xirono ban, iyeno rufuyuo furu mono, ma- taua teqiuo mochi, fonofoca xifai arite yado
yori
DOCTRINA
yori izzuruni voiteua ayauqi cototo vomo mo- nonimo jefini Miffauo vogami tatematcureto no guini arazu. Mata vaga voya qiSdai tcu- ma, codomo xixitaru toqi vaga yadouo ideza- ru catagui fono tocoroni aruni voiteua, fono aida Miffauo vogamazu tomo curuxicarazu. Vonajiqu votoco, vonnani yorazu vaga xin- xoni niaino yxouo motazu, fono nari nitemo yado yori izuruni voiteua, fucaqi fagi taranto vomo toqiua Miffauo vogamazutomo curu- xicarazu. Xoxen Miffauo vogamaba, vare fito no fucaqi fon nangui aranto vomo dori aran toqiua, cono mandamentouo jefini tamotcu bexitono guini arazu.
D. Miffatoua nanigotozo '^.
X. Von aruji lefu Chriftono goxiqixinto vonchi to tomoni Sacrificiotote fafaguemonoto xite Deus Padreni iqitaru fito, xixitaru fitono ta- meni fafague tatematcuraruru nari. Core fu- nauachi von aruji lefu Chriftono goixxogaino go xofato, go Pafsionuo vomoi idafaxe tama- uan tameni fadame voqi tamo mono nari. So- reniyotte Chriftanua Miffauo vogami tate- matcuru toqi, von arujino go Pafsionuo quan- nen xi, tcuxxinde vogami tatematcurubexi. Corerano guiua fidarini Euchariftiano Sacra- mentoni tcuite fata xen toqi arauafubexi.
D. Xin-
CHRISTAN. 38
D. Xinjinuo motte Miffauo vogami tatematcu- ru tameniua nanigotoca tayorito narubeqiya ?
X. Sono tayori vouoqi nacani Miffano vchini mo- no iuazu : mata cocorouo faran fafuru fodono cotouo yamuru coto nari.
D. Padre Sanctifsimo Sacrametouo fitobitoni vo- gamaxe tamo toqino Oratio ariya ?
X. Nacanaca ari, von aruji lefu Chrifto tattoqi mi Cruzno michiuo motte xecaiuo tafuqe ta- m5ni yotte cuguio faifai xitatematcuru, vaga togauo yuruxi tamaye tanomi tatematcuruto mbfu Oratio core nari.
D. Calixuo vogamaxe tamS toqiua, izzureno O- ratiouo mbfaruruzo ?
X. Von aruji lefu Chrifto ifsai ninguenuo tafuqe tamauan tameni Cruzno vyenite, nagaxi ta- mo tattoqi vonchiuo vogami tatematcuruto mSfu Oratio core nari.
D. Cono Miflano tattoqi facrificioua icanaru co- coroateuo motte fafague tatematcuraruruya ?
X. Sono cocoroateua mitcu ari. Fitotcuniua go- vonno vonrei toxite fafague tatemat9uru na- ri. Futatcuniua vareraga togano tcucunoito xite fafague tatematcuru nari. Mitcuniua na- uo iyamaxini govonuo vqe tatematcuran ta- meni fafague m5fu mono nari.
D. Miffano Sacrificioua icanaru fitono tocuto na- ri tamozo ?
X. Xecaini
DOCTRINA
X. Xecaini iqinagarayuru fitono tame bacarini arazu. Purgatorioni iraruru Animano tame nimo voqi naru tayorito naru mono nari. So- reniyotte xbjino fitono tameni Miffauo voga- nii, voconauaxe tatematcuru cotoua v6qi naru curiqito naru nari.
D. Daifanno Mandamentoua nanito funbet fu- beqizo ?
X. Nijuichino toxicoro fuguitaru Chriftan izzu- remo mina mottomono xifai naru fauari na- qunba Quarezma, xiqino leiun, fonofoca SS- cta Ecclefia yori vonfadameno ftno leiumuo mamorazuxite canauanutono gui nari.
D. leiumto yuua izzureni qiuamaruya? mata co- no Madamentouoba nanito tamotcubeqiya?
X. Mazzu leiuua futatcuno cotoni qiuamaru nari. Coreuo mamoraba Mandamentouo tamotcu nari. Soreto yuua mazzu leiumno fini Eccle- fia yori imaxime tam6 xocubutuo tamotcu coto : Sono xocuua fojite nicuno taguy nari. Quarezmaniua torino caico, qedamonono chi nite t9ucuritaru xocubutmo von imaxime nari. Tadaxi Quarezmano focano leiumua corera no xocubut von imaximeni arazu. Ima fito- tcuno guiua, fono fini ichijiqiuo furucoto, ma- ta foremo tocoroni mamori qitaru jibunni xocufubexi. Sonoyuyeua fobet leiumno fine
xocuno
CHRIST AN 39
xocuno jibunua tairiacu firuno fanji fodo ma- ye naredomo, cunini yotte fono tocorono xo- cubut caroqu youaqi yuye, mataua fono fito- bitono xb youaquxite fifaxiqu matcucoto cana uanu yuyeni, yori fobetno fadameno jibun yorimo fanjica, fitotoqi fodo fayaqu xocu furu cotomo cano naritono vonyuruxi ari.
D. Sate leiumno finiua miguino xocuno focani fa- qe, yu, chauo nomu cotomo vonimaxime na- riya inaya ?
X. Sono guini arazu, leiuno fitotemo nandoqini yorazu, mizzu, yu, cha, faqeuo nomu coto canb nari. Vonajiqu facazzuqiuo faxi, fafaruru cotomo naru nari. Saredomo fono fiua cayono nomimono bexxite faqeuoba fugofazaru taxi- nami moppara nari. Mata leiuno fi yugureni tocorono yoqi Chriftanno cataguino gotoqu, fucoxi monouo xocufuru cotomo cano nari. Vonajiqu mino yojSno tameni cufurito naru fucoxino monouo nomi cu cotomo leiuuo ya- buruni arazu.
D. Miguini notamaixiua nijuichino toxicoro fuguite izzureno Ghriftamo mottomono xi- fai naru fauari naqunba, leiuuo mamorazu xi- te canauazaru tono guiuo cuuaxiqu ximexita- maye.
X. Miguinimo iyxi gotoqu Ecclefiaua Chriftano
vyeni
DOCTRINA
vyeni aire flcaqu maximaxeba, fitono tamochi gataqi cotouoba fazzuqetamauazu : cono leia uo xitemo mino nangui, atato narazaru mono bacarini tcucamatcuretono gui nari. Saruni yotte fito nijuichi madeua xeijin furuni yotte fono tameni xocubut canyo nareba, fono ai- daua leiuuo faxetamauanu nari. Saredomo yo- xono toqi yori voriuori leiQuo xi naruru coto yoqi nari : core fononochi leiiino govoqiteuo nSguito vomouazu, cono leiGno jenuo t9Uto- muru tame nari. Mata rocuju yori vyeno r8tai ua xidaini xiqitai youari yuquni yotte, leitt uo mamorazarutomo, curuxicarazu : tadaxi fo- no toxicorono fito taritomo chicara ari. fucu- yacani xite leiumo mino atato narazaru fito naraba, cono govoqiteuo mamorazuxite ca- nauanu nari. Mata biojaca, aruiua chicaqu va- zzuraite imada chicarazzucazaru fito, mataua vmaretcuqi youaqu xite leiuuo xeba fucaqi mino atato naruyb naru fitoua tatoi yamai na- qutomo, leiuuo xezu xitemo curuxicarazu. Quaininno vonna, mata chinomigouo mo- chitaru vonna nadoua monouo xocufuru co- to canyS nareba, corerano nhoninnimo leittuo tcucamatcuretono guini arazu. Mata leidno fini ichijiqini miuo yaxinS fodono xocubut naqi finin naraba, coremo leiunuo xezutomo
curuxi-
CHRISTAN. 40
curuxicarazu. Mata voqinaru xinrono xofa, yacuuo furu monomo ichijiqi niteua cana- uanuni yotte leiumuo mamorazu xite cana- uanuto yu guini arazu : foreni yotte ta fa- taqeuo vchi tagayefu mono vaga tenite voqi nam xinr8, xigotouo furu mono, cachinite na- gamichiuo ayomu mono, xujinno guegiuo mot te qi taqeuo qiri facobi, fuxin, zSfacu nado no xinrouo luru mono, vonajiqu faixi qen- zocuuo mochite foreuo yaxinai fudatcu ta- meni xinrb xezu xite canauanu mono, vaga xujin mata monouo vqeuoitaru fitoni taixite tcutomezuxite canauanu gui aru fito izzure- mo mina leiumuo xiteua fono coto narigataqi toqiua furuni voyobazu : fono yuyeua corerano
fitobito leiumuo xen tameno xinrS xigoto uo yamubexitono guini arazu : xicaredomo corerano xifai arite leiumuo faxiuocan cato vomo toqiua, vaga Confeffor, tocorono Padre no goyqenuo naru fodo vcagbbeqi coto mop- para nari.
D. Sateua cono leiuno govoqite fafodo mamo- rigataqi cotoni arazu, leiumuo xezutomo cu- ruxi carazaru toqi, niciyiqi fonofoca von ima- ximeno xocuuo mochiyuru coto canobeqiya ?
X. Sono guini arazu, leiuuo xezutomo v5 imaxi- meno xocuuo mochiyuru coto canauazu, fare-
domo
DOCTRINA
domo biojaca, mataua bechino xifai araba, xo- cu furu cotomo canobexi. Miguini iyxi goto- cu leiunto yuua futatcuno cotoni qiuamarii nari : ichijiqiuo furu coto ; mata fono fini von imaximeno xocubutuo xocuxenu coto nari. Soreniyotte ichijiqiuo mamoru coto canaua- nu toqimo vonimaximeno xocubutuoba tata- zuxite canauanu gui nari.
D. Quarezma, xiqino leiunno vprifuxi leiunuo todoquru coto canauazuto yu tomo, xemete vaga chicarani vqjite fono vchi tabitabi le- lumuo xezuxite canomajiqiya ?
X. Mottomono xifai naru fauari. araba, leiumuo xezutomo curuxicarazutp iyedomo, nagaqu vchitcuzzuqu leiuno vorifuxi fono vchi tabi- tabi leiuuo xitemo mino atato narazaru mo- noua xezuxite canauanu gui nari. Saruniyot- te Quarezmano leiuno toqi vaga chicarayo- uaqu xite leiumuo todoquru coto canauanuni voiteua, nanucani nido fando yotabi fodo leiu uo fubexi : vaga chicarano fodouo facariga- qu vomoi, icafodo leiuuo xezuxite canauaza- ruya tono guiuoba naru fodo Padreno goyqe uo vcagai, foreni macafubeqi gui nari.
D. Daixino Mandamentoua nanito funbet fu- beqizo ?
X. leacuuo vaqimayuru fodono nenrei naru Chri-
ftSua
CHRISTAN, 41
Chriftaua izzuremD Ecclefiano vonfadame no gotoqu, Conficanuo qiqi tamSbeqi Padre ariai tamauan toqi, xemete ichinenni fitotabi Conficanuo mofubexi. Moxi Padre ariaita- mauanuca, mataua qicaruru coto canauazu xite Confi9anuo mbfazuua, cono Mandamen- touo fomuqini arazu.
D. Nanitote xemete ichinenni fitotabitoua nota- mbzo ?
X. Fitoto xite tabitabi togani votcuru gotoqu, Conficanuomo tabitabi mbxeto Sancta Ec- clefia yori nozomi tamayedomo, xemete i- chinenni fttotabito fadame tamb mono nari. Sonoyuyeua mino xiguequ qegaruru tabigo- toni qiyomuru gotoqu, Animamo acuuo motte tabitabi qegaruruni yotte, tabitabi Confican uo mbxite qiyomubeqi coto moppara nari. Mata xifuru nSguini voyoba toqito, tattoqi Eu- chariftiauo fazzucari tatemat9urato vomoi ta- tcu toqi, Conficanuo mbfubexi. Core fu fi.mauachi mortal togauo vocaxiqeruto aqiraca- ni vaqimaye, mataua vtagb cocoro aruni vo- iteua, Deusno vonfadameni xitagatte Con- ficanuo mbfubeqi nari.
D. Conficanuo qiqi tamb Padre ariai tamauanu toqitoua nanigotozo ?
X. Padre foconi yai tamauanuca, mataua ariaita-
mb
DOCTRINA
moto iyedomo, Chrifta vouoqiga yuyeni, vo- novono ichidoni Conficanuo qiqitam5 coto canauazaruni voiteua, nengiuni fitotabi Con- ficanuo mSfazu tomo, cono Mandamentouo fomuquniua arazu, farinagara canobeqi toqiua Conficanuo mofubexi.
D. Taxxite Conficanuo mofu tameni moppara naru cotoua nani zoya ? •
X. Moppara naru coto mitcu ari. Fitot9uniua fe- ricudaru coto. Futatcuniua xinjit x5jiqini a- rauafu coto. Mitcuniua togauo nocofazaru co- to core nari.
D. Nanitoyoni fericudarubeqiya ?
X. Conficanuo mbfu fito vaga xingiuni acunin narito vomoi, togano von yuruxiuo c5muru veqi curiqi naxito vaqimaye, Deusno von ma- yeni giqini mSxiague tatematcuruto cocoro- ye, fucaqi vyamai, voforeuo motte, coquai xi, vareto mino vttayeteto narite vaga togauo fangue fubexi.
D. Xinjit xbgiqinito aruua ican ?
X. Vaga vocafanu togauo arauafazu, mata faz- zucaxiqu vomo yuyeca, mataua nanitaru xilai ni yorite naritomo, vaga togauo cacufazu a- qiracani fSguexi, fitono xingitj mademo coto gotoqu xiroximexi tfucuxi tamo Deusye gi- qini arauaxi tatematcuruto cocorovbexi.
D. Mor-
CHRISTAN. 42
D. Mortal togauo nocofazutoua ican ?
X. Vagamino Csfcientiauo comacani qiumei xite
vomoiidafu fodono togauo fangue furu co-
to nari. D. Confcietiauo yoqu qiiimei furu tameni chica-
michi ariya ?
X. Nacanaca ari. Mazzu vaga coxicata ytaru to- coroto, yoriaitaru fitoto, naxitaru xofato, vo- najiqu itaru tocoro niteua nanitaru cotouo xiqe ruzo ? Yoriaitaru fito tomoni nanitaru cotouo iy qeru zoto yti cotouo xian furu tameno fima- uo fadame, govoqiteno Mandamento, Ec- clefiano Mandamento, nanateuno Mortal to- ga, jtixinojifino xofani t9uite ayamari ariya ina- yauo tadafubexi. Core daiichi canyono coto na reba yurucaxe naqi ySni cacugofubexi.
D. Daigono Mandamentouoba nanito funbet fu- beqizo ?
X. Tattoqi Euchariftiani von aruji lefu Chrifto vouaximafu cotouo vaqimaye, tattomi tate- mat9uru fodono chiye am Chriftanua izzu- remo Pafcoano jengoni Bifpono gofatto ni macaxe ichinenni fitotabi Euchariftiauo v- qe tatematcurubexitono gui nari. Xicaredo- mo foreua Conficanuo qiqi tamo Padreno go- d6xinuo motteno gui narubexi.
Daicu
F 3
DOCTRINA Daicu. Nanatcuno Mortal togafio coto.
D. Deusno govoqiteno Madamentoto, Sancta Ecclefiano Mandamentouoba faya voxiye tamaiiiU : fate mata Mortal togaua icutcu ari- ya?
X. Togano xinaua vouoxita iyedomo, yorozzuno togano congLiento nam togaua nanatcu ari. Fitotcuniua coman. Futatcuniua toyocu. Mi- tcuniua jain. Yotcuniua xiny. Itciitcuniua tQ- jiqi. Mutcuniua xitto. Nanatcuniua qedai co- re nari. Coreuo fubete Mortal togato yu nari.
D. Corerano togauo fojite Mortal togato yu co- to ican ?
X. Voyofo core mina Mortal toga narito iyedo- mo, cotoni yorite Venial togato naru coto vo- uoxi.
D. Mortalto iyeruua ican ?
X. Mortaltoua inochiuo tatcuto yu cocoro nari. Naturano vye naru Animano ichimeiua De no Graca nareba, Mortal togaua fono Gracauo Anima yori torifanafuni yotte, cacunogo- toqu yu mono nari. Xicaredomo Animano xotaiua vouarucoto naqi mono nareba, Mor- tal togauo vocafu tote, xixi fat9urucoto arito vomo coto na[ca]re : tada Animano inochito naru Gracauo vxinoga yuyeni, coreuo faxite
xifuruto
CHRISTAN. 43
furuto yu nari.
D. Mortal togaua Aniiniahd tamerii icanaru fonto haru zoya ?
X. Sono fon voiioqi nacanimo toriuaqi gofacuxa Deusni fanare tatematcuri, Gracato, von ya- culbcuno Gloria naru Paraifono qeracu. mata ua von arujino vonchiuo motte fucui tam5 vaga Anima xiqixin tomoni Infernono ninju to fadafnari, v5 aruji Idfu Chriftouo go Pafsi5 no gocuriqito, mata Mortal togani qegare- zuxite ytaru aidani tcutomexi tocorono jen- jino cudocuuomo vxinS mono nari.
D. Mortal togauo vocafu toqiua, Fidesuomo vxi nSya ?
X. Sono guini arazu : miguini iyxi gotoqu Mor- tal togauo motte Deusno Gra9auo vxinSto i- yedomo, Fidesuoba vxinauazu : fonoyuye- ua Fidesuo vxinS michiua Fidesno cotouo iz- zure naritomo, xinji tatemat9uranu coto nari. Soreniyotte Mortal togauo vocafutotemo Chriftanuo firugayefu cotoniua arazu.
D. Mortal togauo motte Deusno Gracauo vxinai tatemat9uruni voiteua, Ecclefiaye mairi, O- ratiouo mSxi, jenji jeng5uo itafu cotomo ye- qi naxiya?
X. Sucoximo fono guini arazu : fono toiqi cofo i- yoiyo ayomiuo facobi, Oratiouo mSxi, chica-
rano F 3
DOCTRINA
rano voyobufodo jejiuo fubeqicoto cSyo nare. Sonoyuyeua fono toqi nauo nanguini v6 yu- ye nari : fonofoca jenji yori izzuru cudocu co- re vouoxi : toriuaqi vagamiuo cayerimi, toga uo coquai xi, ygo futatabi vocafu majiqi tame, mata v5aruji yori focufaito, fonofoca guezai no yoqicoto touo ataye tam6 tameno voqina- rutayorito naru nari. D. Mortal togauo yurufaruru michiua ican ?
X. Togaua Deusni taixi tatematcuriteno rojeqi naruni yotte, foreuo cui canaximi, ygo futata- bi vocafu majiqito vomoi fadame, Confican uo mSfuca, xemete jibunuo motte Confican uo m6fubeqi cacugouo naxi, togauo cui cana- ximu coto core Contri9an tote togauo yuru- faruru michi nari.
D. Venial togatoua nanigotozo ?
X. Mortal toga yorimo caroqi toga nari. Core funauachi Deusno Gracauo vxinauazuto iye- domo, Deusno gotaixetto, gofoconi fufumu cocorouo yurucaxeni nafuga yuyeni, mortal togano faxito naru nari.
D. Sorerano togauo Venialto nazzuquru cotoua ican ?
X. Venialto yuua yuruxi yafuqito yu cocoro nari. Cono togauo Deus yori tayafuqu yuruxi ta- moni yotte Venialto yu nari.
D. fono
CHRIStAN 44
D. Sono togano vCyilruxiuo cSmuru michiua ican?
X. Nanitaru SacramSto haritomo fazzucari, Mi- ffauo vogami, ayamarino Oratiouo mSxi, c6 (^uaiuo motte Bifpono Becanuo vqe, Agoa be tauo fofoqi^ muneuo vchi> xinjinuo motte Pater nofterno Oratiouo m5xi, fonofoca nani- taru xofanitemo are Cstri9ano xiruxito naru cotouo furu toqiua yuruxi tam6 nari.
A. Acuno conbonto naru miguino togauo xiri- zoqubeqi tameno tayori ariya ?
X, Amatano tayori ari. Cono nanat9uno togani muc5 hanatcuno jen nari. Sonofoca Animano mitcuno Potentiato naru xeic5 xiqixinno Se tidos naru guen, ni, bi, jet, xinuo mamori, taxinamucoto nari.
D. Sono nanat9uno togani muc6 jeua izzurezoya ?
X. Fitotfuniua, c5manni muc6 Humildade tote fericudaru coto.
Futat9uniua, tonyocuni muc6 Liberalidade tote yoqu fodocofu coto. Mit9uniua, jain ni muco Caftidade tote tei- xinno coto.
YotcLiniua, xinyni muco Patientia' tote cSnin no coto.
Itcutcuniua, tonjiqini mucb Temperanca tote chdybno coto.
Mutcaniua, xittoni muco Caridade tote tai- xetno coto.
F 4 Nanat9uno
DOCTRINA
Nanatcuniua qedaini mucS Diligentia tote jenno michini yurucaxe naqu fufumu coto. Cono qedaito yiiua Deusno gofdcono tameni midarinaru canaximi, taicutno coto nari, '
D. Animano mitcuno Potentiatoua nanigotozo ?
X. Fitotcuniua Memoriatote fuguixi cotouo vo- moiidafu xei, Futatcuniua Entendimento tote monouo xiri vaqimayuru xei. Mitcuniua Vota detote nicumi, aifuruni catamuqu xei core nari.
D. Nanitote coreuo Animano Pot5tiatoua yuzo ?
X. Animani fonauaru x6tocuno mityuno xeicS naru yuye nari. Coreua xiqixinuo fanarete nochimo Animani tomonai yuqu mono nari. Coreuo motte funauachi goxbno curacuuo v- quru mono nari.
D. Xiqixinno Sentidosua icutcu ariya ?
X. Itcutcu ari : guen, ni, bi, jet, xinno coto na- ri. Core funauachi xiqixinni tomonb mono naruga yuyeni, mino fatcuruto tomoni fat9u ru mono nari.
Daijii. Sanda Ecclefiano nanatcuno Sacra- mento no coto.
D. Goxouo tafucarubeqi tameniua imamade ximexi tamo tocorono yoqu monouo ta- nomi tatematcuru coto, taxxite Fidesuo ye tatematcuru cototo, xindaiuo mafaxiqu vo-
famuru
CHRISTAN. 45
famuru coto : cono fangagid bacari nite xic- cai taiTuruya inaya ? X. Sono guini arazu : foreuo tamochi voconS ta- meni, Deusno Gra9a moppara nari.
D. Sono Gracauo Deus yori cudafaruru tameni nanitaru michi ariya ?
X. Von faua Sancta Ecclefiano moromorono Sa- cramento core nari. Cono Sacramentouo yo- qi cacugouo motte vqe tatematcurubeqi coto canyd nari.
D. Sono Sacramentoua icutcu ariya ?
X, Nanatcu ari, Fitotcuniua Baptifmo. Futa- t9uniua ConfirmacSL Mityuniua Euchari- ftia. Yotcuniua Paenitentia. Ityutcuniua Ex- trema Vnca. Mut9uniua Orden. Nanatcu- niua Matrimonio core nari.
D. Cono nanat9uno Sacramentouoba tarebitono fadame tamSzo ?
X. Von aruji lefu Chriftono vonmino Gra9ato, gopafsigno gocuriqitouo varerani ataye ta- mauan tameni fadame tam5 mono nari.
D. Sono Sacramentouoba nanitoySni vqe tate- mat9urubeqiya ?
X. Euchariftiano Sacramentouo fazzucari tatema- t9uru fitoua Mortal toga araba, cdquaino v- yeni Confi9anuo mbfu coto moppara nari. Yono Sacrametouo vquru fitoua, xemete C5-
trican
DOCTRINA
trijanuo motte vqubeqi coto narL Tadaxi Conficanni mSfuni voiteua, nauo taxxitaru coto nari. D. Cono nanatcuno Sacrametono vchini daiichi ua izzure zoya ?
X. Mazzu daiichiniua Baptifmono Sacramento nari, Cono Sacramentoua Chriftanni naru ta- meto, mata yono Sacramentouo vqetatema- t9uru xitagi monco nari.
D. Baptifmotoua nanigotozo ?
X. Baptifmotoua ChriftSni naru Sacrameto nari." Coreuo motte Fidesto, Gracauo vqetatema- tcuri, Originaltogato,. fonotoqi made voca- xitaru fqdono togauo yuruxi tamo Sacrame- to nari. Core funauachi arubeqi michi yori vqe tatemat9uruni voiteuano coto nari.
D. Icanaru cacugouo motte cono Sacrametouo v- qe tatemat9urubeqiya ?
X. lefiuo vaqimayuru mono naraba, maz- zu Chriftanni naranto nozomi, fuguinixi to- gauo cui canaximi, foreyori von aruji lefu Chriftono govoqiteuo tamochi tatematcuru bcqitono cacugouo motte cono Sacrametouo vqurucoto canyo nari.
D. Cono Sacrametouoba nanitoySni fazzuqe ta- mozo ?
X. Coreuo fazzucaru fitono cobeca, xemete fo-
no
CHRIST AN. 46
no fitono minovyeni mizzuo cacuru tomo ni Pedro toca, Pauloto naritomo nauo tcuqete cono m5uo tonayubexi. Tatoyeba icani Pedro Padreto, Filhoto, Spritu Sanctono minauo motte forcgaxi nangiuo arai tatemat9uru, Amento, ytibexi. Coreuo qi6monno tona- yeniua : Petre, Ego te baptizo in nomine Patris, & Filij, & Spiritus Sacti, Ameto
( cacunogotoqu Chriftano izzurrno nauo na- ritomo tfuqete nochi tonayubexi.
D. Moxi fito arite cono mduo tonayezuxite miz zuuo caquruca ; mataua cotobano fanbunuo y(x ca, aruiua fono cotobano vchi fitotcu naritomo caqite mizzuuo caquruca, aruiua m5uoba coto gotoqu tonayete mizzuuo caquruto iyedomo, mizzuuo caqezaru mayeca, nochica miguino monuo tonayuruni voiteua icaga arubeqiya ?
X. Mizzuuo caquruto tomoni tonayezQba Baptif mouo vqetaruniua arubecarazu. Mata mono mo taxxite tonayurucota caydnarito iyedomo, aruiua foregaxitoyu cotobaca, Amentoyu co- tobaca, aruiua Baptifmouo vquru fitono nauo ba iuazutomo, Baptifmoto naru nari, Cono mi- tcuuo nozoqite yono cotobano vchi fitot9u na- ritomo caquruni voiteua, Baptifmouo fazzu- caritaruniua arazu.
D. Baptifmouo fazzucarazuxjtemo tafucaru mi- chi bechini ariya ?
X. Vo-
DOCTRINA
X. Voxinabete gox5uo tafucaru tameniua conofa- zzuqe naquxite canauazaru michi nari. Caruga yuyeni canSnivoiteua, taxxite fazzucarubeqi co- to moppara nari. Sari nagara moxi canauazuxite xifuru fitono tameniua v5 aruji Deus j'ori niata futafamano Baptifmouo fadamevoqi tani5 nari. Fitot9uniua, nozomino Baptifmo : futat9uniua chino Baptifmo core nari. Nozomino Baptif motoua, xljit Baptifmouo fazzucaritaqu nozo muto iyedomo, fono tcuideuo yezu, fonomino yudan naquxite yoqi cacuguuo motte xifuruni voiteua, tatoi mizzuno Baptifmouo fazzucara zutomo, nozomino Baptifmoto narugayuyeni tafucarubeqi mono nari. Chino Baptifmotoua fito arite vonaruji lefu Chriftouo Fidesni vqe- tatematcuruto iyedomo, Baptifmouo fazzuca- rubeqi xiauaxe naqu. fono Fidesni taixite coro- faruru coto aruni voiteua, fonomino chiuo na- gafuuo motte Martyrno curaini narugayuyeni, gox6uo tafucaru mononari. Coreuo funaua- chi chino Baptifmoto yd nari.
D. Baptifmoucba tarebitono fazzuqetamSzo ?
X. Xiqixinniua Baptifmouo fazzuquru coto Pa- dreno yacu nari. Sarinagara cono Sacramen- toua goxouo tafucaru tameni, naquxite cana- uazaru michi nareba, von aruji lefu Chrifto yori Padreno naqi tocoroniteua votoco vonnani
yorazu
CHRISTAN. 47
yorazu cono Saciramentouo fazzuquru vonyu- rixiuo ataye tamSniyotte, tarenaritorno fazzu quru CQto canB mono narl Core mata vonaru ji lefu Chrifto voxiye voqi tamb gotoqu, co reuo vqetatemat9urubeqi tameni miguino cany 6 naru guiuo tamotcuni voiteuano coto nari. Padreno naqi tocoro nitemo cono von fazzuqe xiguequ iru coto nareba, Chriftanua izzuremo Baptifmouo fazzuquru michiuo na- robeqi coto moppara nari.
D. Dainino Sacram^ntoua izzure zoya ?
X. Confirmaclno Sacramento nari : coreuo ma- ta Crizmatomo yili nari. Crizmatoua Baptis- mouo fazzucaritaru fitoni Bifpo yori fazzuqe tamS daijino Sacramento nari. Cono Sacra- mentouo motte Deus yori ataraxiqi Gracauo ataye tamai, Baptifmono toqi vqetaru Fidesuo t9uyome tamai, irubeqi toqini, bSlmino maye ni fono Fidesuo . arauafu tameni v5 chicarauo foye tam5 Sacrameto nari. Carugayuyeiii iz- zureno Chriftamo fono xiauaxe aruni voite ua, fazzucarazuxfte canauazara gui nari.
D. Daifanno Sacramentotoua nanigotozo ?
X. Comunia tomo iy, Euchariftia tomo mSfu Sa- cramento nari. D. Sono Sacramentono xjfaiuo ximexi tamaye ?
X. Cono Sacramentoua faijono cotouari nareba,
cotoba
DOCTRINA
cotobani noberarenu gui nari. Padre MifTauo voconai tamo toqi, vonaruji lefu Chriftono giqini voxiye tamo micotobauo Calixto, Hos- tiano vyeni tonaye tamayeba, fono toqi made Pan tarixiua focujini lefu Chriftono macotono goxiqixinto naricauari tamai, mata Calixni a- ru tocorono budbno faqeua lefu Chriftono ma- cotono vSchito naricauari tam6 cotouo xinzu- ru coto canyo nari. Xicareba fore yori Panto,
budono faqeno iro, ca, agiuaino vchini von a- ruji lefu Chriftono goxotai tenni vouaximafu gotoqu, fono tocoronimo vouaximafu nari. Soreniyotte giqini lefu Chriftono fontaiuo vogami tatematcuru gotoqu cono facari- naqi Sacramentouo vyamai tatemat9uru coto canyo nari.
D. Pato budono faqeua lefu Chriftono goxiqixin to, von chini naricauari tamo coto nanito ca- nai tamo beqiya? Mata fono iro cauo agi- uai mitalematcureba, budSno faqeno iro ca agiuaimo mayeni tagauazuxite arito zonzuru nari : core voqini fuxigui naru coto nari.
X. Satecolo cono Sacrametoua fucaxigui daiichi no guito moxi tatematcure. Sono xifaiuo tax xite xirucoto canauazuto iyedomo, macotono minamotonite vouaximafu vo aruji lelu Chri- fto cacunogotoqu voxiye tamo vyeua fu-
coximo
CHRISTAN. 48
coximo vtagauazu xinzuru coto moppara nari. Corerano guiuo Sancta Ecclefia yori voxiye ta- mai, mata von aruji lefu Chrifto cono Sacra- mentono macoto naru cotouo arauaxi tamaua tameni Euchariftiani t9uite famazamano goqi docuuo arauaxi tam6 mono nari. Vareraga ma nanconiua Panto, budSno faqeto nomi miyu- ru xifaiua bechino gui naxi, tada iroca agiuai funpomo motono gotoquni vouaximafuni yot-
te, Panto budono faqe nomi manaconi caca- ruto iyedomo, Fidesno ficariuo motte xinzuru cotoua Panto bud6no faqeno iro cano cague- ni Panto budono xotaiua naqi nari. Tada vo aruji lefu Chriftono giqino goxotaito, v6 chi nomi nite vouaximaiu nari.
D. Panno iroca agiuaino nacani lefu Chriftono goxiqixin vouaximaxi, bud6no faqeno iro ca agiuaino nacani vochi vouaximafuto iyeru co- to nanigotozo ? moxi Hoftiani vouaximafu lefu Chriftono goxiqixinua Calixni vouaximafu von chini fanare tamS ya ?
X. Sono guini arazu ; foreuo icanito ylini Hoftia nimo Cah'xnimo von aruji lefu Chrifto go xiqixin von chito tomoni fanare tamauazu xite tenni vouaximafu gotoqu comori vouaxi- mafu nari. Sarinagara Cruzni voite von chi uo nagaxi tam6 toqi, fono von chiua von mi-
uo
DOCTRINA
uo fanare tanibni yotte, cono facari naqi go Pa- fsionno xidaiuo voconai tatematcuraruru Mi- fsani vonaruji yori Hoftiato, Calixno vyeni caccacuni monuo tonayeyoto voxiye voqi tam6 mono nari. Sono micotobano go- xeiriqiuo motte Panno xbtaiua von arujt lefu Chriftono fontaini naricauari 'tamai, budo no
faqeno xStaimo vonarujino vonchini narica- uari tam6to iyedomo, vonaruji lefu Chrifto goxiqio yori yomigayeri tamaite nochi, goxi- qixinto von chito caccacuni mafimaza-
ruga yuyeni, Hoftianimo, Calixnimo fanare- te vouaximafu coto naqi mono nari. Tada Ho- ftiani lefu Chriftono von chito goxiqixin v5 Animato tomoni mattaqu Deusnite maxima- fu von tocoromo vouaximafu gotoqu, Calix nimo vonajiqu vouaximafu nari.
D. Cono Sacramentoua vonaruji lefu Chrifto go ittainite vouaximaxi nagara, vonaji toqini a- matano Hoftia amatano tocoroni maximafu cotoua nanitaru cotozo ?
X. Sono fuxin mottomo nari, farinagara cono gui- uo vaqimayerarubeqi tameni, fitotcuno ta- toye ari : naninitemo are fitotcuno monouo amatano cagamino mayeni voquni voiteua, iz- zureno cagaminimo fono fugata vtcuru ta- mexi ari : core faye cacunogotoqu naru to-
qinba
CHRISTAN. 49
qinba, iuanya banji canai tamS macotono De' nite maximafu vonaruji lefu Chriftono v8 mi goittai nite maximafuto mSxedomo, amatano tx)coroni voite amatano Hoftiani vouaxima- fucoto canaitam5 majiqiya ?
D. Hoftiauo futatcuni vaqe tam6 toqiua v®aruji lefu Chriftono goxiqixinmo vacari tam6 coto ariya ?
X. Sono guini arazu, 1 loftiauo icut9uni vaqete mo vonarujino goxiqixinuo vaqe tatematcu- ru cotoniua arazu : tada Hoftiano bunbunni mattaqu fonauari maximafu nari. Tatoyeba vomocagueno vtcuritaru cagamiuo funzunni variito iyedomo, fono vomocagueuo varuni ua arazu, tada cagamino qireguireni fono vo- mocagueua mattaqu vtcuruga gotoqu nari.
D. lefu Chriftono votl taqeiia yonotcuneiio fito fodo maximaxexini. chiifaqi Hoftiatliua nani to xite mattaqu comoritamS zoya ?
X. Cono facari maximafanu Sacramentoua xe- caino dbrino Vyeno cotouari haruuo xiite va- qimayento furuua Irazaru nozomi nari : tada fucaqi fericudariuo motte xinji tatemat9uru coto ttloppara nari. Xicarito iyedomo mi- guino cagattilrto tatoyeuo motte fucoxi nari tomo vaqihiayerarubexl. Miguini lyeru go- toqu, cagamino vareua chiifaqi morio naredo-
mo G
mm
DOCTRINA
mo, foreni vtcuru monoua fitono taqe fodo naru monoua yuni voyobazu, taifan nitemo are, nocorazu vtcuru mono nari : guenzaino michi faye cacunoj^otoqu naruni voiteua ca- guiri naqu maximafu von aruji lefu Chriftono goxiqixin nadoca chiifaqi Hoftiani comori ta- mauan coto voboximefumamani canai tama- uazuto mofu coto aranya ? tadaxi cono tatoye
uo mottemo arinomamaniua arauaxi gata- xi : fonoyuycua cagaminiua fono vomoca- gue nomi vtcuruto iyedomo Hoftianiua von arujino goxStai cotogotoqu giqini maximafu mono nari.
D. Cono Sacrametouo yoqi y5ni vqetatematcuru tameni nanigotouoca tcucamatcurubeqiya ?
X. Mortal togauo vocaxitaru mono naraba, na- nitaru toga naritomo, imada foreuo Confican ni mofanuni voiteua,' fucaqi coquaiuo motte fangue furu coto moppara nari, Sono foca mayeno yono yafan yori nomimono cuimo- nouo mochiizu, moxi fucoxi naritomo yumiz- zuuo nomitaru coto araba, fono afaua vqe tatematcuru coto canauanu nari : Mata cono Sa crametouo fazzucari tatematcuru toqiua, vo- qiagarite yori fucaqi fericudariuo motte co- no Sacramentoni comori tamo vocataua tare nite maximafu zoto y(i cotouo xian itaxi, core
funaua-
CHRISTAN. so
funauachi vonaruji lefu Chriflo macotono De- us, macotono fito varerani taixerarete fama- zamano caxacuuo vqefaxerare, tcuini goxiqio nafareqereba, corerano govonno giogiduo ca- yerimi tatematcuru coto canyo nari. Mata v- qetatematcurite yoriua vaga Animani qitari tamaixi govonuo fucaqu quannen xite vonrei uo moxiagubexi.
D. Dai xicagi6meno Sacranientoua nanigoto zo ?
X. Poenitetiano Sacramento nari. Core funauachi Baptifmoua fazzucarite ygo Animano yamai tonaru togauo nauofaruru tenno r6yacu nari.
D. Poenitentiaua icutcuni qiuamaruya?
X. Mitcuni qiuamaru nari. Fitotcuniua Contri- can tote fottanno coquai. Futatcuniua Con- ftcan tote cotobanite fangue furu coto. Mi- tcuniua Satiffacantote xofauo motte togauo- curiuo furu coto core nari.
D. Contricantoua nanigoto zoya ?
X. Contricanto yuua fito togauo motte Deusuo fo- muqi tatematcuritaru tocorouo fucaqu cuicana- xinii, futatabi vocafumajiqito cataqu vomoifa- dame, jibunuo motte C6fi9anuo fubeqi cacu- gouo naiu coto nari.
D. Nanino yuyenica Deusuo fomuqi tatematcuri- taru tocorouo fucaqu cui canaximuuo Contri- cantoua notamo zoya }
X. Sore- G 2
DOCTRINA
X, Soreni fucaqi iuare ari\ xinjitno coquaito yiiua banjini coyete gotaijcetni zonji tatemat9uru beqi Deusuo fomuqi tatematcuritaru tocoro uo canaximuni qiuamaru nari : coreuo Con- tricanto y(i nari : moxi faua naqu xite togani yotte vqubeqi Infernono curuximi* fono foca toga yori izzuru vazauaini ficarete cdquai furu ni uoiteua, xinjitno Contricanniua arazu, xin- jitno coquaito y(iua, von aruji Deusuo ippeni fucaqu gotaixetni z5ji tatematcuru yori izzu- ru mono nari.
D. Xicareba Infernono curuximiuo vofore, arui- ua toga yori izzuru fono focano vazauaiuo vo- forete coquaixi, futatabi vocafu majiqito vo- moi fadamuru cotoua yoqi c6quaini arazu, v6 yuruxiuomo c6muru majiqiya ?
X. Soreua Attricanto iyte yoqi coto naredomo, fore nomi nite togauo yuruxi tamS coto naxi : tadaxi fono vyeni Coficanuo t9utomeba, mi- gui coquaino fufocuuo Contrican nite tafTuru ga yuyeni, goxamenuo cbmurubexi. Xica- redomo xinjit Cotricanno coquaiua imada c5- ficanuo xezaru yjennimo togano v5 yuruxiuo c6muru nari : tadaxi coremo jixet itarite Con- fi9anuo fubeqi cacugo naquba can6becarazu.
D. Mijjui futafamano coquaiuo miruni, izzuremo coquai nari, mata ygo vocafu majiqitono cata-
CHRISTAN. 51
qi vomoi fadamemo ari, xicaruni Contrican ua imada Confi9anni voyobazaru maye yori, von yuruxiuo cSmuru Atrijanua Confican na quxite canauazarutoua icanaru cotozo ? X. Sono iuareua Contri9anno coquaiua tajini ca- cauarazu, tada Deusuo fomuqi tatematjurixi tocorouo nomi cuyamuga yuyeni, De^uo taixet ni zonji tatematcuru cocoro yori vocoru coquai nareba, taxxitaru coquai nari : mata xinjitno coquai nari. Xicaruni Atricanno coquaiua to- ganiyotte mino vyeni mucbbeqi curuximiuo voforete, vocofu coquai nareba, Deusno go- taixet yoriua vocorazuxite mino fiiqiyori vo- coru mono nari. Carugayuyeni, coreua taxxi- taru coquai ni arazu, mata xinjit tomo yube- carazu. Xicaredomo Deusno vonjifi fucaqu maximaxeba, Conficanno michiuo fadame tamaite cono fufocuuo taxxi tam5 mono nari. Cocouo motte quanjeba, futat9uno cotouo va- qimayubexi. Fitotyuniua, Confijanno michi uo fadame tamo gonaix6no arigataqi coto, mata Mortal toga aru mino tameni fanafada canyo narito yb cotouo : yuyeicanto nareba tatoi fito togano coquaiuo nafuto yutomo, fono co- quai Contri9anni voyobazareba, farani yeqi aru coto naxito iyedomo, Confi9anuo t9uto- muruuo motte fono fufocuuo ai taxxite go-
xamenni G 3
DOCTRINA
xamenni azzucareba nari. Futatyuniua jita tomoni togauo coquai xe toqiua, tajini ca- cauarazu, tada Deusuo fomuqi tatemat9urixi cotouo moppara cuyami, Contricanuo vo- cofanto naguequbeqi coto nari. Sonoyuyeua Contrican aruni voiteua, faxiuo coto arite Confi9anuo furu coto canauazuto y6 tomo to- gano goxamenni azzucarubeqereba nari. Ca- gayuyeni cocoro aru Chriflanua yogotoni inezaru mayeni I'uguixi catano t9umi toga- uo Contricanno michiuo motte cui canaximu coto mottomo tocu fucaqi t9Utome nari. Mata cono xinjitno Contri9anni itaru tameni, mop- para tayorito naru coioua varera iffaino nin- guen Deusuo taixetni zonji, tcucaye tatema t9urazuxite canauanu dori vouoqi cotouo moi xianfuni coto nari : foretoytiua ichimot naquxite varerauo von vt9uxini tcucuraxera- re, imani itaru made Anima xiqitai tomoni cacaye fudate tam6 coto: mata gotaixet fucaqi von vye yori gojixxinite maximafu v5 aruji lefu Chriftouo varerani cudafare, xoninno to gano cauarito xite vO inochiuo foroboxi tam5 coto : fonovye gozaixegitini vareraga tameni xinogui tam6 goxincuuo quanzuru cototo na- ri. Cono quannenuo t9utomeba, cafodo fucaqi govonuo vqetatematcurixi voncatauo banjini
coyete
CHRISTAN 52
coyete gotaixetni zonzubeqi coto fony taru beqini, lawa naquxite fomuqi tatematyurita- ru cotono cuyaxifa yo to, macotono Contri^ canno michini itarubeqi mono nari.
D. Conficanuoba nanito mbfubeqizo ?
X. Mazzu fajimete mbfu Confican naraba, Bap- tifmono ygono toga yori fono toqi madeno cotouo mSfubexi : fitotabi mSxite ygono Cs- fi9an naraba, mayeno Confican yori mata fo- no toqimade vocaxitaru togano vyeuo xian xite fitotcumo nocofazu mSfu coto canyo na- ri : cono cotono tameni miguino cucagio meni arauafu cotouo tamotcubexi.
D. Satisfacantoua nanigotozo ?
X. Vareraga togano tcucunoiuo vonaruji lefu Chriftoye totonoye tatemat9uru coto nari. Core funauachi vareraga coquaiua xingitino itamito. Padre yori fazzuqe tam6 togauocu- riuo motte totonoyuru mono nari.
D. Daigono Sacramentoua nanigotozo ?
X. Extrema Vn9an tote Bifpo yori tonaye tamo tattoqi Oleauo motte fazzucari tatematcuru Sacramento nari : Cono Sacramentoua xifu- runi nozonde bi5ninuo mini fazzuqe tamo Sacramento nari : cono Sacramentouo motte vonaruji lefu Chrifto von mino Gra9auo ata- yetamai, Animani nocoritaru togano qegareuo
qiyo- G 4
DOCTRINA
qiyome,rinjuno nanguiuo yoqi ybni corayen ta- meni v6chicarauo foyetamo Sacramgto nari.
D. Dairocuno Sacramentoua nanigotozo ?
X. Ordento y\x Sacramento nari : cono Sacrame touo motteua Bifpo yori Sacerdoteto Sacrame touo fazzuquru curaini fitouo ague tam6 mono nari : cono Sacrametouo fazzucari tatematju- ru fitobitoua fono yacuuo yoqiySni tcutomuru tameni von aruji lefu Chrifto yori Gracauo ataye tam6 facramento nari.
D. Daixichino Sacramentotoua nanigotozo ?
^. Matrimoniono Sacramento nari : cono Sacra- mentoua Ecclefiano vo fadameno gotoqu tcu- mauo mbquru coto nari : coreuo motte fufu tomoni buji taixetni nagaraye, toga naqu xite xifon fanjbno tameni Gra9auo ataye ta- m5 Sacramento nari.
D. Sono toqi fufu tagaini fadamaritaru yacufo- cuno gui ariya ?
X. Core mottomono fuxin nari : tagaini nafazu xite canauanu mitcuno qibixiqi yacufocu a- ri. Fitot9uniwa fitotabi yenuo mufubite no chiua nannho tomoni ribet furu coto canaua- zu. Futatcuniua yono fitoto majiuaru coto cat9ute canauazu coto. Mitcuniua Matri- moniono Sacramentouo motte Deus yori ta- gaini fanarezaru tobaito fadame tamayeba, ta-
gai
CHRISTAN 53
gaini fono fufocu ^ru tocoroni chicarauo aua xe, mata codomono vyeni irubeqi fodono coto uo ataye, couo fudat9uruni fucoximo yurucaxe arubecazutono govoqite core nari.
D. Fitotabi yenuo mufubite nochi ribet furu coto canauzarutoua ican ?
X. Sono iuareua x6toqu vonaruji Deusiio von fadameuo motte Matrimoniono yacufocuua ta- gaini itcumademo vacaruru coto aru majiqito no cataqi chiguiri nareba nari.
D. Core amarini qibixiqi von fadame nari : fono yuyeua tagaini qini auazaru coto aran toqinjo, ribt t furu coto cano majiqiya ?
X. Core mottomo cataqi coto narito miyuruto iyedomo, Matrimoniono yenuomufubu toqi vonaruji Deus yori ataye cudafaruru Sacra- mentono voqinaru Gra9auo motte fufu tagai ni taixet fucaqi mufubiuo naxi, foi todoquru coto tayafuqi mono nari.
D. Deus nanitote fitotabi yenuo musubite yori fa- narezaru ybni fadame tam6ya ?
X. Cono von fadame betni arazu, tagaini to- ganaqu xite xifon fanjS xi, conjo gox5 tomo ni lono govoqiteni xitagai tatemat9uruuo motte fono coni itaru mademo goxSuo tafu- cari : fono vye fufu tagaini ixxinno gotoqu vomoi ai, y6jo arantoqi, chicarauo foye auanga
tame
DOCTRINA
tame nari : cono guiuo taxxen tameniua carifo- me niteua canauazaru gui nareba, nagaqu chi- guirazQba arubecarazu : moxi ribet furu co- to cocorono mama naruni voiteua, votocoua vonnani cocorouo fedate, vonnaua votoconi cocorouo voqi, fufuno naca fucoximo yafuqi coto naqu, qizzucai nomi tarubexi : fonofoca nanitaru ydjo aran toqimo tagaini tayorito na- rii coto arubecarazu, bexxite bifiqino jixet, mataua nanguino toqimo chicara naqu tano- mu cocoro nacaru bexi : fonovye mata vaga cono fudatcuru cotoni tcuqitemo famazamano fufocu ideqitarubexi : foreuo icanito yiini mo- xi qini auazaru toqi, cocorono mamani ribet furu coto canoni voiteua, fono miguiri nanxiua chichini tomonaite mamafauani soi, vqimeuo coraye, mata nhoxiua fauani tcuqiyuqi, mama chichini aite icafodono funhoyuoca xinogube- qi! cayono fufocu nacaran tameniua it9uma- demo tayezu chiguiri naqunba, fono couo xinjitno fucaqi taixetuo motte fufocu naqi yoni fudatcuru coto canSbecarazu : nauo cono vyeni xianuo meguraxite miruni voiteua, cono vyeni rini moretaru coto yoni arubecarazu : yuye icato nareba figoro chiguiri voqixi fufu no nacauo fucoxino caroqi coto yuyeni va- care mata bechino vonna, bechino votoconi
cocoro
CHRIST AN 54
cocorouo vt9uxite vaga xinjitno fadamarita- ru fufuno nacauo faquru coto coreuo tayori to iuaya ? michini fazzuretaru cotono faij6 na- ri. Xox5 fore yori izzuru tocorono fcuo miruni mazzu itcumademo foitodoqumajiqito vo- mouaba, tagaino ayamari qizzucai naru cotouo corayuru coto arubecarazu, fate mata fono ri- bet yori izzuru tocorono fonuo miruni, mazzu xinruini tagaino yconuo fucumaxe, aruiua fono muneuo fanjenga tame xetgaini voyobuca, mataua fono ichimon tagaini ^uijet xite vomo uazaruni vondeqito nari, mata fono q»-»nzocuno vchi yori chicara naqi minaxigoto naru mono core vouoxi : fono tameni Cliriftanni arazaru getiono vyeui aqiracani arauaruru mono nari.
D. Coremina mottomo fuguretaru d6ri nari, fari- nagara cacunogotoqino qibixiqi govoqiteua fitoni yotte mino tame voqinaru ata narito vom6 mono vouocarubexi. Sonoyuyeua vaga qini facai, cocoroni canauazaru mononi nani- toxite foi todoqubeqiya ? caySno monouo tju- mato fadame, fufuno qeiyacuuo xe yoriua xi- caji tjumauo taixezar^niuato vomo mono vo- uocarubexi.
X. Sono fux! mottomo nari, xicaritoyedomo foji te xeqeno fonimo izzureno fattouo naritomo iadamuru toqi, banninno tocuuo facarite fono
fattouo
DOCTRINA
fattouo voqu mono nari : moxi fono vchini fito arite bSLminno tameniua fa mo araba are vaga tameniua faxxiqi fuca narito vom8 monomo arubexi. Tatoyeba cocuchu yori tacocuye fa- chibocuuo idafu coto arubecarazu tono fattouo vocaruru toqi, baibaiuo mopparato fiiru mono no tameniua fuxonaru faxxiqi tarito iyeclomo fono cunino tameniua voqinaru tocuno motoi nari. Sonogotoqu De^ yori fazzuqetam6 govoqi temo amanequ fitono tocuto narubeqi cotouo facari tamai, rini xitagaite fadame voqitamS mono nari. Cono matrimoniono Sacramentouo motte fito mina fucaqi tocuuo yeruto iyedomo fono vchinimo rini more, amaqiuo qirai nigaqi uo conomu monomo xoxo core arubexi. D. Tadaimano cotouariuo vqetamauarite yori funbetuo aqirame mofu nari. Ima mata nauo cocorono vtagaiuo faraxi mofubeqi tame, fito- t9uno cotouo tazzune m5fubeqi Miguino bQ- naruni voiteua tatoi fono votococa, mata v5naca mimochi ranguiSnixite govoqitenimo xitaga- uazu, bechini t9umauo taifuruca, mata fauana- xito iyedomo nininno vchi izzurenitemo x5to cu xine axiqi mono naruni voiteua nanito fube qiya, foretotemo ribet furucoto canSmajiqiya ?
X. Core mottomo canyono fuxin nari. cacunogo toqu naruni voiteua, Ecclefiano vonfadameno
muneni
CHRrSTAN. 55
muneni macaxe tagaini fono nacauo faquru co tomo cano nari. Sarinagara ribetxitemo yono titoni mata yoriuocotoua canauazu: coremo dorini yotteno coto nari. Soreuo icanitoyuni cayono itazzuramonoua mata bechino tcu- mauo mot9uto yutomo, mata miguini fataxe xi tocorono fucaqi foxituo xiidafubeqini yot te futatabi fono vazauai nacaran tameni fu- fiuio taixezaru yonito fadamevoqitamo nari.
D. Core fuguretaru cotouari nari : ima conoguiuo chomonxite fumiyacani cocorono yamiuo fara- xi mofii nari : tadaimano vonoxiyeno coto- iiarini motozzuqi xianuo cuuayete miruni fono ribet yori ideqitaru tocorono fonxit- ua bacutaini xite govoqiteni xitagai, miuo vofamuru yori rnotomeyeru taitocuua naca naca aguete cazobecarazu. Coreuo motte ichi banno yaciifocuto, mata fanbanmeno yacufo- cunio fanafada can\'6 narito yu guiua yoqii fubet xinu : ima mata fono nibanno yacufo- cuno cotouuriuo ximexi tamaye ?
X. Core bechino guini arazu, fufuno Matrimoni oua vonaruji Deiis yori xifon fanjbno tameno v6 fadame narel:)a, fono famatagueto nam ta- bonuo imaxime tamayeba nanho tomoni va- ga tcumani arazaru tani fadayeuo fururu coto mottomo fucaqi giubon nari.
D. Cono
DOC TRIM A
D. Cono nanatcuno Sacramentoua goxouo tafuca- ru tameni fazzucarazuxite canauazaru coto nariya ?
X. Sono vchi fuyeno nicagioua Ecclefiani voite naquxite canauanu coto narito iyedomo, men men vagamino nozomi naqereba, vqezuxite canauanu cotoniua arazu. Sonoyuyeua tareni temo are Ordenuo vqeyo, mata fiifuuo fa- dameyo tono guini arazu, tada fonomino nozomini macaxeraruru mono nari. Sareba Baptifmoto, Poenitentiano Sacramentouo iz- zureno Chriftglmo fazzucarazuxite canauaza ru mono nari. Core migui cono futatcuno Sa- cramentono vyeuo nobexi tocoroni tcubufani arauarubexi. Mata Euchariftiano Sacramen- toni voiteua tunbet aru nenreino monoua Co fefforno faxizzuni macaxe, jixetni vojite faz- zucarubeqi mono nari. Coremo migui Eccle- fiano gobameno Madamentoni aiarauaruru mono nari. Ainocoru futatcuno Sacramento Confirmacanto, V^ncanua miguino Baptifmo, Euchariftia, Poenitentiano Sacrameto fodo go- xono tameni canyo narazuto iyedomo, fazzu- carubeqi xiauaxe, mataua fazzuqete ma- ximafuni voiteua, fazzucarazuxite canauaza- ru mono nari.
D. Corerano Sacramentoua tabitabi fazzucari mofu coto canoya inaya ?
X. Bap
CHRISTAN 56
X Baptifmoto, Confirmacan, Orden cono mi- tcuno Sacrametoua fitotabi yori focaniua faz- zucarazu : fono focaua tabitabi fazzucari mo fu coto cano nari : nacanimo Poenitentiato, tattoqi Euchariftiano Sacramentoua vareraga tameni daiichi canyo nam coto nareba, tabitabi fazzucari tatematcuru coto moppara nari.
D. Xicaraba Matrimoniono Sacramentomo ta- bitabi fazzucari mofu coto canobeqiya ?
X. Tarenitemo ari Matrimoniouo vqetaru tcu- mano zonmeino aidani bechino tcumauo fa- dame> cono Sacramentouo fazzucaru coto fu- coximo canauazu. Xicaredomo fufuno vchi ichinin xifuruni voiteua, mata bechino fiifu uo fadame fazzucaru cotomo cano nari. So- nofoca Extrema Vncanno Sacramentouo faz- zucaritaru fito fono vazzurai yori quaiqiuo yete ygo, mata rinjuno toqini voyonde faz- zucaru cotomo cano mono nari.
DOC TRIM A
DAIIVNI CONOFOCA Christa7i7ii ataru caiiyoiio giogio.
I). Cono focanimo nauo Doctrinani ataru coto ariya ?
X. Nacanaca : Mifericonliano xofa, Theologa- lesno Virtucles, Cardinalesno Virtudes, Spi- ritu Sanctono Dones, Bcnaucntcuranca, Con-
ficanno Orationo coto nari.
>
IIFINO XOSA, ^ lifino xofaua jiixi an : fajimeno nanatcuua xi qixinni atari, nochino nanaicuua Spirituni ataru nari.
^ XIQIXINNI ATARV Nanatciuio coto.
9
Fitotcuniua, Vyetaru mononi xocuuo ata-
yuru coto. F'utatcuniua, Caxxitaru fitoni nomimonouo
atayuru coto. Mit9iiniua, Fadayeuo cacuxicanuru mononi
yruiuo atayuru coto. Yotcuniua, Bioninto, roxauo itauari mimo
coto. Itcutcuniua, Anguiano mononi yadouo ca-
fu coto. Mutcuniua, Torauarcbitono miuo vquru coto.
Nana-
CHRISTAN 57
Nanat9uniua, Fitono xigaiuo vofamuru coto core nari.
1[ SPIRITV NI ATARV
Naiiatqiino coto.
Fitotcuniua, Fitoni yoqi yqSuocuuayuru coto. F'utatcuniua, Muchinaru mononi michiuo vo-
xiyiiru coto. Mitcuniua, Canaximi aru fitono cocorouo na-
damuru coto. Yotcuniua, Toga aru fitouo ifamuru coto. Itcutcuniua, Chijocuuo yiirufu coto. Mutcuniua, Proxiniono ayamari, fufocuuo
cannin furu coto. Nanatcuniua, Iqitaru fito, xixitaru fitoto, va-
rerani atauo nam monono tameni Deusuo
tanomi tatematcurucoto core nari.
^ THEOLOGALES VIRTV
desto yu luiicnno jcn ari.
Fitotcuniua, F'ides tote Deusno vonvoxiye
uo mac otoni xinji tatematcuru jen nari. F'ulatcuniua, Efpt ranca tote goxouo tafucaru brqi cotouo tar.cnuxiqu vcmoi tatema- tcuru jen nari. Mitcuniua, Char:da'-e tote bajini coyete De^ uo gotaixetni 7.cnji tatemairuri, Proximo
uomo H
DOCTRINA
uomo Deusni taixi tatematcurite taixetni vomo jen core nari.
^ CARDINALES VIRTV
desto yni yotcmio joi art,
Fitot9uniua, Prudentia tote qenriono jen. Futat9uniua, luftitia tote qenbbno jen. Mitcuniua, Fortaleza tote tcuyoqi cocorono
jen. Yotcuniua, Tempera ca tote xiqixinno vye- . ni chuyouo manioru jen core nari.
j[ SPIRITV SANCTONO dones tote von atayeiia naiiatcu ari.
Fitotcuniua, Sapientia tote guenjeno cotouo vomoi fague, goxono guiuo fucaqu vomS- ji, agiuaini motozzucaxe tamo von ataye nari.
Futatcuniua, Entendimeto tote, Fidesno vye yori xinzuru cotouariuo yoqii vaqimayuru tameni funbetuo aqirame tamo von ataye nari.
Mitcuniua, Confilio tote, goxono qeracuni itaranga tameni tayorito naru cotouo yo- qu yerabitoru vonataye nari.
Yotcuniua, Fortaleza tote, jcnjino famata- gueuo qengoni fuxegui, fono michini to-
doqu
CHRIST AN 58
doqu chicarato, tanomoxiqi cocorouo vo- cofaxe tamo von ataye nari.
Itcutcuniua, Scientia tote, goxono tayorito naru cototo, fauarito naru cotouo yoqu va- qimayefaxe tamo vonataye nari.
Mutcuniua, Piedade tote, Deusuo gotaixet ni vyamai tatematcuri, Proximono tayo- rito narubeqi ! cotouo tcutomuru cocorouo fufume vocofaxe tamo von ataye nari.
Nanat9uniua, Timor Dei tote, Deusuo gota- ixetni zonjitatematcru vye yori, fomuqi tatemat9urubeqi cotouo fucaqu vofore fa- xe tamo von ataye nari.
\ BENAVENTVRANCA VA
yatcu ari,
Fitotcuniua, Spirituno finjaua tennocuni fo-
no fitono naruni yotte quafo nari. Futatcuniua, Nhuua naru monoua chiuo
xindai fubeqini yotte quafo nari. Mitcuniua, Naqu monoua nadame yoroco-
baxeraruruni yotte quafo nari. Yotcuniua, luftitia tote goxoto jenno qicat
aru fitoua boman faxe tamobeqini yotte
quafo nari. Itcut9uniua, lifi aru fitoua von jifiuo vqube-
qini yotte quafo nari.
H 2 Mutcu-
DOC TRIM A
Mutjjniua, Cocoro qiyoqi fitoua Deusuo mi tatemat9urubeqini yotte quafo nari. Nanat9iiniua, Buji am fitoua Deufno v5 co to yobauarubeqini yotte quafo nari. Yatcuniua, luftitia tote jjoxoto, jenni taixite xebameraruni cotouo xinogu fitoua teno cuni fono fitono naruni yotte quafo nari.
^ AYAMAIU NO O RATIO.
Banji canai tam6 Deusno fajime tatematju- ri, itcumo Virijeno Sancta Maria, San Mi- [juel Archanjo, San loan Bautifta, tattoqi A- poftolono San Pedro, San Paulo, moromoro no Beato, inata vonmi Padreni cocoro, coto- ba, xiuazauo motte vouoquno togauo voca- xeru cotouo arauaxi tatematcuru : core vaga ayamari nari, core vaga ayamari nari, vaga fucaqi ayamari nari. Coreni yotte tanomi ta- tem.it9uru, itcumo Virgenno Sancta Maria, San Miguel Archanjo, San loa Bautifta tat- toqi Apoftolono San Pedro, San Paulo moro- morono Beato, mata vonmi Padre vaga ta- mcni vareraga vonaruji Deusuo tanomi ta- maye. Amen.
FINIS.
THE GULTIVATM
OF
BAMBOOS IN JAPAN
BY
SIR ERNEST SATOW. K. C M. G.
THE ASIATIC SOCIETY OF JAPAN
TOKIO.
1899.
^^fjuCtC^ .
CONTENTS.
Introduction
§1, Of the Bamboo in general
2 Madake
3 Moso-chiku
4 Hachiku
5 Me-dake
6 Ya-dake
7 Hakone-dake
8 Kanzan-chiku
9 Tsu-shi-chiku
10 Ne-zasa ...
11 Goma-dake
12 Kan-chiku
13 Hotei-chiku
14 Kikko-chiku *
15 Madara-dakc
16 Kuma-zasa
17 Suzu-take
18 Bungo-zasa
19 Jitchiku*
20 M6-rai-chiku
21 Tai-san-cbiku
22 Tai-min-chiku
23 Narihira-dakc
24 Taisho-chika
25 Sbibo-cbiku
26 Kimmei-cbiku
27 Ogon-chiku
28 Suwo-cbiku
29 Shikaku-dake
30 Koko-chiku
31 Kanayama-dake
32 Kawasbiro-dakc
33 Magari-dake*
34 Futamata-dake*
35 Okina-dake
36 Riusu-cbiku
37 Sosetsu-cbiku *
38 Sosbi-chiku*
39 Cbigo-zasa
40 Mari-dake *
41 Rakanjo-cbiku *
Page.
I
12
22
35 40
43 46
47 49 50 51 52 54 57 59 61
63 65 70 72 74 77 78 82
84 85 87 90
91 92
95 98 loi 102 104 106 107 109 109 III 112 "3
|
42 |
'I'aimai-chiku |
|
43 |
Shakuhachi-dakc * |
|
44 |
Taimai-chiku |
|
45 |
Shiro-chiku |
|
46 |
Chin-chiku |
|
47 |
Kan-chiku |
|
48 |
Kobu-dake* |
|
49 |
Bi-chiku |
|
5o |
Ibara-dake* |
|
5» |
Sakasa-dake* ... |
|
Varia |
|
|
Torafu-dake |
U4
"5 ii6 117 119
I20 121 122 123 124 125 127
The asterisks denote doubtful species and fporta.
List of Illustrations (drawn in colours from nature by Watanabe Kawataro).
Arundinaria
Ilimbusa
J i an c hi hi or Phyllostachy*?
'Vora-fu-dakc
hindsii
hindsii var. graminea
japonica
Simoni (2)
Alphonse-Karri
niarmorea
nana
Senanensis
veitchii
Madara-dake
aurea
l)anibusoi<les
Castillonis
I lenonis
Marliacea
niitis
nigra
Quilioi (2)
ruscifob'a
N. 15. The drawing of Inflorescence of Phyllostachys Quilioi is from a specimen kindly given me by Professor f. Matsumura of the Imperial University, Tokio. E. M. S.
Minutes of the Meeting of the Asiatic Society of Jajxin at which the above paper wa^ read. Page i.
INTRODUCTION.
A great deal has been written about the bamboo from the economic aspect, and its esthetic value has been frequently dwelt upon by the authors of books of travel. The bamboo is a familiar object in the Japanese landscape, in kakemono and on the tables of epicures. Yet it is seldom to be found in the gardens of foreign residents in this country, and only recently has it been cultivated in England in the open air. For a long time it was supposed that the climate of Great Britain was too raw and cold for such delicate plants. But within the last thir- ty years it has become rather the fashion to grow bamboos, and horticulturists are now eagerly seeking for hardy species. To Japan they have naturally turned, because its climate, though possessing on the whole a higher summer temperature, is sub- ject to correspondingly greater cold and more frequent frosts in winter. The result has been in the highest degree successful. In a garden situated almost in the heart of the midlands, close to the junction of Oxfordshire, Worcestershire, and Glostershire, and not far from Stow-on-the-Wold, noted for the severity of its winter climate, some fifty species have been found to flourish exceedingly well, though .ourse \ * reaching the stature and dimensions they do in this countr}\ Of these a very conside- rable number have been introduced from Japan, though not originally natives of this country, while others have found their
way to Europe from China and the Indian hill-districts. This cult of the bamboo has given rise to a considerable export business from Tokio and Yokohama, and it may interest some of my readers to know that it is perfecdy easy to transport pro- perly prepared plants from this country to England through the tropics, and that every year more of these elegant plants are being sen t out by florists.
My object in preparing this paper has not been to give an account of the uses to which the dry cane may be turned, but ra- ther to supply information that may be useful to cultivators of the living plant, and in some cases to furnish the means of determining the right nomenclature of those already introduced into our home gardens and parks.
The following pages mainly consist of a translation of the Nihon Chiku-Fu, or Manual of Japanese Bamboos, by the late Katayama Nawohito. It was published in 1885, and a Dutch translation with illustrations was prepared some years ago by Mons. Leon van der Polder, Secretary and Interpreter to the Netherlands Legation in Tokio. A French translation also was made by him, but still remains in manuscript A new version in the English language, it seemed, might not be regarded as superfluous. Some omissions have been made of unimportant matter, such as the different methods of preparing bamboo sprouts for the market, and the chemical analysis of bamboo seed, used as food in years of scarcity of rice in mountainous parts of the country. Care has been taken to follow the text as closely as possible, but in doing so the translator has naturally failed to produce an elegant version, and he may sometimes appear to have missed representing the author's
3
exact meaning. For this his excuse must be the long interval during which other occupations prevented his continuing those studies which were formerly the constant delight of his leisure. As the Japanese author evidently based his work, which it would be scarcely unfair to call a compilation, on an earlier and more elaborate book, the Kei-yen Chiku-Fu of an anonymous writer, the latter has been compared throughout, and extracts from it have been given where necessary. Here and there a note derived from personal examination has been added.
The labour involved in the preparation of this paper would certainly not have been undertaken but for the recent publication of the *' Bamboo Garden'' by Mr. A. B. Freeman- Mitford, by whom the translator was inoculated with the bamboo-growing mania. In that work will be found descrip- tions of many of the species mentioned by Katayama, as they have been grown by him in central England. But the difference of climate and soil gives rise to considerable variety in the bamboo, especially as regards size. It is well known that many plants thrive better when naturalized in a foreign country than they do in their native habitat, especially when care is bestowed on their cultivation, whereas when left to develop spontaneously they fail to attain that luxuriance of growth for which they are really adapted. Of such plants Rosa rugosa, the hania-nasu of Japan, is a familiar instance to those who have tried it in gardens in Tokio, where it is a wretched stunted bush, or have seen it straggling along the shores of the north west coast of Japan or on the island of Hokkaido. The Oleander on the other hand may be seen attaining the size of a
tree in Japan, whereas in its native stream-beds in Morocco it does not exceed the dimensions of a large shrub. The Berberis Thunbergii or kolori-iomarazu grows more luxuriantly and develops a much richer colouring in England than it does in its native haunts in Japan. It must be admitted, however, that most of the Japanese bamboos cultivated in England are far from reaching the size they do here, and this is especially the case with those which, though long ago natu- ralized in Japan, are nevertheless exotics. In fact they are sometimes scarcely recognizable, and I have had pointed out to me as mbsb-chiku (Phyllostachys edulis, or mitis) a plant which presented, as far as I could judge, none of the characteristics which distinguish that species. Under such circumstances it is not to be wondered at that gardeners and cultivators should find it difficult to determine the plants which are sent to thein from this country. They arrive usually in poor condition and three, perhaps four, years may elapse before they develop sufficiently to allow of their being recognized. In the mean- time however they have been named by the dealers, sometimes in a manner that leads to 'great confusion. Often the labels become illegible in transit, or being detached by accident, are afterward assigned to the wrong plants. Hence, as the reader \vho consults Mr. Mitford's book will learn, there exists a con- siderable amount of uncertainty as to the proper scientific equivalents of the Japanese names, which is further increased by the multiplicity of synonyms given to them here. It seems for instance highly probable that the hakone-dake, shino-dake, and mejiro-dake are one and the same plant. Of these the first name has been given by dealers to the canes which are obtained
5
from the mountainous district known as Hakone. But the people who cut and send them to market do not know them by that designation. To them they are onna-dake. Close by Atami, however, what certainly looks like the same plant, slightly altered in certain of its dimensions by difference of soil aild elevation above the sea, is called mejiro-dake^ and sometimes me/iro. Another species is called medake or onnadake at the caprice of the person speaking of it. Then there is the multipli- city of garden varieties, which have rather hastily, it would seem, been assumed to be distinct species, the number ot imaginary bamboos treated of by the native botanists, and peihaps in another case, though of that I do not pretend to speak with authority, two entirely distinct species have been confounded, one being treated as a mere variety of the other. To present therefore to European collectors and botanists as full an account as possible of each species known in this country, in which the characteristics are described with as much accuracy as is ordinarily attainable, so that they may possess a basis of comparison with the plants under cultivation at home, cannot be altogether useless.
After having spoken of Mr. Mitford's book, it would be unfair not to acknowledge the merits of the list of Japanese plants compiled by Professor Matsumura of the Imperial University of Tokio.. Published in 1895, it contains the names of all the botanical species known in this country, and not properly to be excluded as exotics, distinguishing as far as possible the indigenous species from those which have been cultivated for so long a time as to be fairly regarded as naturalized.
Professor Matsumura's work gives the names of 22 species of Bamboo distributed under the genera Bambusa, Arundinaria and Phyllostachys. Of the first he enumerates eleven, of the second three and of the last eight. Out of all these, however, it turns out that only five or six are to be regarded as indigenous, the rest having been introduced at various times. Although most of the economic species have become so thoroughly naturalized that they can withstand the severity of a Japanese winter as far north as Nikko and even further, and an altitude of 2000 feet above the sea, one or two, such as the Bambusa vulgaris or iaisan-chiku^ are not strictly hardy here, and less so in England. Professor Matsumura's scientific names in some instances disagree with those given in the list at the end of Mr. Mitford's book, and therefore in the following paper when the Japanese name heads a section, both the specific names have been given, distinguished by initials. In some cases it will be found that no Latin names have as yet been assigned, and it may be that the Japanese names merely represent garden varieties. There is good ground for believing that in one case, Phyllostachys heterocycla, what is merely a sport, or perhaps even an artificially produced deformity, has been dignified by a specific name all to itself.
We learn from Mr. Mitford that Bambusa is distinguished from the other two Japanese genera (including naturalized species) by the possession of six stamens, the others having only three. Unluckily, however, we are here confronted by a practical diflicully, namely that most bamboos flower very rarely, and as far as is known, of the native Japanese species only the dwarf-bamboo {kwna-zasa or Bambusa Veitchii) and the s.vctt-
take (Bambusa senanensis) blossom from year to year. The exotic and^naturalized species, with the exception of the ma- dake (Phyllostachys Quilioi), mosb (Ph. mitis) ha-chiku (Ph. Henonis) and kan-chiku (Bambusa marmorea) probably do not flower at all in Japan, at least in the central regions of the country. Hence it is scarcely likely that in the case of those species of which the genus is as yet doubtful any opportunity of determining it will occur for many years.
Mr. Mitford has pointed out to me that Phyllostachys is generally to be distinguished from Arundinaria by the groove that runs along one side of each internode from the insertion of the branches up to the next node above, while the Arundin- arias exhibit a smooth cylindrical stem without a groove. The absence of a groove by itself is not, however, sufficient to warrant us in saying that a species belongs to the Arundinarias, for the shino-dake (alias Hakone-dake), kumazasay suzulake, ho-o chiku and suwb chiku all present this characteristic, though ranked as Bambusae, and with respect to one of them, namely the kuniazasa, I can vouch for its being correctly named Bambusa, for it bears six stamens. I observed this fact in my own garden at Chiuzenji in the summer of 1898.
Perhaps one of the most j)ermanent characteristics of any Bamboo is the form of the sheath, with its attendant pseudophyll. It is true that the proportion between the length of the sheath and pseudophyll varies according to the part of the stem examined, but the general outline is the same, and the form of the base of the pseudophyll, the presence or absence of hairs, do not vary. Hence, most bamboos may be recognized at once if a young shoot can be secured before the sheath has
8
fallen off, or in the case of ihoss which have persistent sheaths, before the pseudophyll has been lost. Phyllostachys loses its sheath very early, always in the first year, sometimes as soon as the culm has reached its full height. On the other hand the sheath is very persistent in the case of the Arundinarias and the Bambuseae, sometimes remaining for two or three years. The reason of this is the extreme tenacity with which it embraces the stem, rendering its separation very difficult.
Another point to be noticed is that the Arundinarias develop their branches beginning from the top, and descend- ing the stem, while Phyllostachys develops the branches from below upwards.
What has been referred to as a pseudophyll may be re- garded as a false leaf; it increases in size towards the top of the culm, and the last three or four present the appearance of true leaves. But they fall off at the end of the year, when the branches begin to develop. As a general rule the younger the plant, the larger are the dimensions of the leaves, and it is not until the third or fourth year that the leaves are reduced to their proper size. Hence the size of the leaf, not being a constant fact, cannot be relied on for assistance in determining the name of the plant. It may be remarked in passing that this difference in the size of the leaves on a young and on an old plant is by no means confined to bamboos. It is particularly to be noticed in the case of the kiri (Pawlonia imperialis). The leaves developed on a first year's green stem are many times larger than those borne on a mature tree that has a woody stem encased in bark.
Another point that assists us in identifying the genus is
9
ihe form of the joint or node. In some species this is very prominent, and as the Japanese author observes, resembles a crane's knee, while in others it is almost level with the rest of the stem. To the former class the Japanese give the name o-dake or male, to the latter that of me-dake or female bamboo, and the distinction is not a bad one, corresponding as it does to the difference in robustness and power of resistance that distinguish them. It may also be observed that as a rule the prominent node is a feature of the genus Phyllostachys, the smooth being characierislic of the Arundinareae.
It is not proposed, however, in this paper to go further into botanical questions, which may be studied to advantage in Chapter 5 of * * The Bamboo Garden."
It was stated above that professor Matsumura enumerates 22 species of bamboo known in this country, only seven of which he apparently regards as exotic, though I think that the estimate should be larger, and one of his list, Phyllostachys heterocycla, the so-called kikko-chiku, must be regarded as a mere 'sport,' while Arundinaria Hindsii seems to be properly separable into two species, or at any rate well established gardeners' varieties. The Japanese author whose work is translated in the following pages has a list of 5 1 sorts, but of these at least a dozen are either doubtful species or mere 'sports,' leaving only 39 real species. Out of these I have twenty growing in my own garden or in pots, but mostly in the ground, and doing fairly well.
Of the bamboos grown in Japan three only usually attain a great size, the moso, madake^ and hachikuy all of which are valuable for economic purposes. The first supplies the bamboo
lO
shoots used as a vegetable, the sepond is commonly employed for water pipes, scaffolding poles, roofing poles, and many other purposes, being perhaps the commonest of all, the third though less common being equally adaptable to the same uses. The first is often denoted the feathery bamboo by foreign residents, from the manner in which its plumes bend over, and the yellow stem and yellowish -green foliage render it a picturesque object in the landscape. Of the larger species it is certainly the most decorative. Next to it in point of beauty I am inclined to place the tai-niin-chiku^ which also has a drooping habit, and perhaps the hanzan-chiku on account of, the deep green of its tall, straight stems. The latter is much planted in Japanese gardens. If the sheaths, which are very persistent, are stripped off" by the gardener, it looks better than when left in its natural state. Nari-hira-dake is also much plant- ed in Japanese gardens, perhaps on account of ihe name, which is that of a celebrated poet and devoted admirer of the fair sex. That yadake should also be a common ornament of Japanese gardens is perhaps somewhat surprising. The very persistent sheaths are certainly not a beauty, and the only point that recommends it to us is the bushiness of the head. Hoiei-chiku is probably cultivated for the sake of the great variety of the deformed stems. Of the dwarf bamboos the kumazasa is a great favourite. In the spring it puts forth new fresh shoots, yihxch bear bright green leaves, but when the frosts of winter come on, these begin to decay from the edge, until in the following spring they present that curious appearance so much appreciated by Japanese artists, and so often imitated in metal >vork. It is a most useful plant for covering banks under
II
trees, where nothing else will grow but weeds. Smaller varieties are also seen in Japanese gardens growing on the ornamental rock work. Kimviei chiku^ stnvo-chiku, okina-dake (a rare sort) and iaisan-chiku are usually grown in pots. They are all more or less delicate plants. Taisan-chiku will not bear exposure to the cold of a Tokio winter, and must be placed in a greenhouse as soon as the frosts begin. The first two, if protected from the north wind and from frost, may be left out in verandahs wilh a southern aspect, but if planted in the open ground are liable to lose their foliage. But they are beautiful varieties for the decoration of interiors, and on that account should not be neglected. Bungo-zasa and hotei-chiku if carefully trimmed make excellent hedges, but the latter is apt to send out spreading roots in all directions, and so requires to have this disposition severely checked. Kanchiku grows best in a moist situation, and is therefore not usually available in gardens. The square bamboo, shikaku dake, the black stemmed kuro-chiku and the grooved bamboo shibo-chiku are curiosities, which a collector will do well to plant here and there, but they are not adapted to landscape gardening. Gardeners' varieties of Hakone-dake, Kan-zan chiku, and Bungo- zasa, bearing leaves variegated with white, are sometimes to be met with, but they are mostly delicate plants. Of species described by the author other than those here mentioned few have come under my notice, and it is probable that they are not to be found, at least in Tokio or Yokohama nurseries.
NIHON CHIKU-FU.
OF THE BAMBOO IN GENERAL.
The Bamboo has many Japanese and Chinese synonyms. Of the former there are Chihbo gusa (thousand fathom plant), Kawa-tama-gusa (river-gem -plant), Yu-tama-gusa (evening- gem-plant), Ko-yeda-gusa (small-branch plant), Takasa (tall plant), of the latter *This noble-one' (jftiS"), *Rain and wind swept noble-one (81® &), Hu-lu-sun (^ftfii), ^ enveloped knot noble-one (Jfeffll'fl*).^ Its Chinese name is Chuh and in Korean it is tai^ the European word is bamboo. In the Linnean system it belongs to the first order of the 6th class, and in the natural classification it belongs to the loth family of the Gramineae. An evergreen endogenous plant, its common scientific name is Bambusa graminea.
The Chinese character It is a pictorial representation. According to Kaibara in his ''Japanese etymology (H4^j!8),' take is from iahaki, tall, ke and ka being interchangeable, the derivation thus being perfectly natural. There are a great many varieties of bamboo. The Japanese Encyclopaedia' (5BI 81 ^ :3f H >&) estimates them at sixty one, while the Pi-
* My inquiries as to the meaning or derivation of this name have been fruitless. [Trans.]
2 All of these are poetical names. In common usage there is take in Japanese, Chu in Chinese, alone. [Trans.]
Nihon ChikU'Fu. 13
ch *iian H wa-ching (IK ff ?£ tt) enumerates thirty nine. Those known to exist in Japan exceed fifty in number. Both in Japan and China a large numbe/ of works have been written on the bamboo from first to last. But while some are confined to its description from the side of horticulture and floriculture, and others go no further than the names and descriptions of species, or merely furnish pictorial representations, no book exists upon the cultivation of the plant. We have therefore, in spite of our incapacity, ventured to bring together what is to be found in various works and the results of our own limited experience.
The uses of the bamboo, of whatever size, are extremely numerous. The callings of the agriculturalist and artizan in recent times have made rapid progress, and the applications of the bamboo in the arts have increased correspondingly. The sales in Tokio alone (we quote from the statistics collected in 1878) were 134,144 bundles of bamboos of all sizes, the value being 126,380 silver dollars. The extent of its use may be inferred from these figures, and the best method of its cultivation has become a subject of constant inquir)'. We shall begin therefore by describing species noted for their numerous useful applications, and then proceed to speak of the varieties.
The bamboo flourishes best in a warm climate, but owing to the progress made in recent times in the methods of culti- vation it has become possible to grow it in colder regions.
Bamboos may be broadly divided into two classes, firsdy
> A Chinese work, in six volumes; the preface is dated 1688.
14 Nihon ChikU'Fu.
those which can be utilized for various purposes, secondly the decorative varieties, suitable as ornaments for our garden^ and the gratification of the eye.
Dr. Dupin a Frenchman once observed to me that while many plants grow with great rapidity, none is com- parable to the bamboo in this respect. It will grow as much as six feet or more in a single night When the sprout is still tender, it draws its nourishment from the rhizome, but in a few days reaches a height of from eight to ten feet. As soon as it becomes able to absorb moisture from the ground through its fibre-like roots, its rate of growth becomes more energetic, and each internode rapidly lengthens, so that in a single night it will grow as much as six feet. In the case of trees, however, the most rapidly growing species do not grow more than six or seven feet in a whole year. Till ten years after planting, even a plantation for firewood or charcoal will not yield any return. But the bamboo, if planted in suitable soil and properly cultivated, in a few years becomes a dense thicket and can be annually thinned out, so that the profit in a single year is equal to that obtained from other plantations in ten or fifteen times that period. The prices and profits of bamboos are here given for the information of those interested in planting.
size. price. number,
circumference i ft and over i dollar i
,, 8 to 9 sun'^ „ 2
7 Sim ,, 4
* 5//;za 1.19 Engl, inches.
Xihon Chiku-Fu, 15
circumference 6 sun i dollar 6
5 ^«« M to
the value per ian (\ acre) of a plantation of bamboos of 5 sun circumference at most, 10 dollars, ditto 6 5«/i ,, at most, 30 ,,
„ 6 sun ,, and upwards 50 ,,
The above represents the average annual yield from the culms, young shoots, and sheaths of madake (Phyllostachys Quilioi) and ha-chiku (Phyllostachys henonis). The culms of goma-dake (Phyllostachys nigra) and the young shoots of mbsb-dake (Phyllostachys mitis) show an even greater profit. Consequently whether planted at the foot of hills, in valleys, by ponds, by the side of streams, on moorland, in gardens, on banks of rivers and reservoirs, the bamboo is a source of considerable profit. When planted in our gardens or under our windows, its sombre green and grateful shade afford us delight. In pots its elegance is worthy of admiration, and its close neigh- bourhood casting a verdant shade on our dwellings protects us from sickness and refreshes our energies. We must ac- knowledge that learned and simple are justified in their appreciation of it. One of the ancients said '*How can this noble plant be dispensed with for a single day ? ", and I, in compiling this litde book, say the same.
BAMBOO SHOOTS.
Take-nO'kOj takanna, karaiama, suzu-no-ne are Japanese names for the young shoot. In Chinese it is written 15 or P, and has half a dozen synonyms. The Japanese Ency-
1 6 Nihon Chiku-Fu,
clopaedia observes that the shoot after sixteen days growth resembles the parent plant, whence the name ^ fit ?C (plant like its mother). The same work informs us that the bamboo is of either sex, which can be detected from the first branch it puts forth. Those which grow in pairs are invariably female. It puts forth sprouts, and those soft ones >yhich are dug up when the root-stock is spreading are called root-stock sprouts. Those which are dug up at the root of a full-grown bamboo in winter, before they appear above ground, are called winter sprouts, and are much appreciated. The same work states that the consumption of bamboo sprouts is like com- pounding medicine, fixed rules must be observed in order to benefit by it, otherwise they are harmful. In digging them up wind and sun should be avoided, for if they be exposed to the sun the core becomes hard. If water is admitted the tissue becomes tough. The flavour is developed by boiling after the skin has been removed. If cut with a knife while yet raw it loses its softness. It must be boiled long. Eaten raw it is decidedly unwholesome. Such as have an irritating taste are bad for the throat, and they must first be thoroughly boiled with wood-ashes over and over again to remove this irritating quality. The sprouts of the madake (Phyllostachys Quilioi) are esteemed the best.
But the pole is the most important part of the madake, the shoot being of less value. All the books say that its shoot is bitter, and yet the flavour of the shoot of this species surpasses that of any other. It is therefore called the 'bitter-sweet shoot' The inhabitants of Tokio do not eat the madake shoot if gathered afler the beginning of July, on the ground
*'<tt%^^
Nihon Chiku^Fu, 17
of its being unwholesome, while the Kioto people regard the pole of a bamboo that has sprouted afler that date as inferior, and they use the shoot for food instead of letting it grow up. This is merely a difference of opinion between the East and West
However the madake is principally to be valued for the pole, and its use as food is of secondary importance. No bamboo has such a large and succulent shoot as the mbsb-dake (Phyllostachys mitis), and it is better to plant this species if the object is to make money out of the shoots. The virtues and preparation thereof will be found in the section dealing with the nwsd-dake,
BAMBOO BRANCHES.
These are used for fencing, for making brooms, for fish stews, ^ as poles to support climbing plants and a multitude of other purposes.
In modern limes the saltburners regard the finer branches of the bamboo as the best for covering the boilers. They say that the boiling point is sooner reached, and that they are more durable.
The branches of nara (Quercus glandulifera), kash (Q, acuta) and keyaki (Zelkowa acuminata) are used as stakes for the green seaweed known as tiori (Ang. laver) to attach itself to, but they are of no use afler the first year, whereas bamboo branches not only last for three years, but also the
» Boxes or cages constructed so as to float in water, and used for keeping live fish in till required for the table.
1 8 Nihon Chiku-Fu.
nori which adheres to bamboo branches of two years old and upwards is said to have a belter colour.
In the oyster culture bamboos with their branches attach- ed are planted for the oysters to fix themselves on. The branches of ordinary trees soon decay, but not so those of the bamboo, which are therefore better for the purpose. There is the additional advantage that the oysters can be more readily detached from them, and they last longer.
For collecting igisii^ ^ the branches of the madake are cut off in June, and a bundle made of thirty or forty, weighted with stones. The apparatus is then sunk in the sea, and the weed which is found to have collected on the branches when they are hauled up is collected and prepared for the market
BAMBOO SHEATHS.
The sheaths of the madake are of a light yellow ^ colour, with black spots. In size they range up to i foot 5 or 6 sun in width, and over two feet in length. Their use is manifold, for making hats, sandals, sandal-thongs, burnishers or the block-printer, as wrappers for meat, poultry, fish, cakes, vegetables and fruit. There are some thirty or forty dealers in bamboo sheaths in T5ki5 alone, and the quantity annually dealt in may be estimated by tens of thousands. For the soles of the best class of bamboo-sheath sandals and of wooden clogs the smaller sheath of bamboo branches, commonly known
* Ceramium rubrum (Rhodophyceae), a red seaweed.
* That is, when dried ; while fresh they are rather of a light brown, the pscodophyll or blade green with a purple edging. [Trans.]
Nihon ChikU'Fu. 19
as cda-gawa, is preferred. Its colour is pure white. It was used for the class of sandals formerly known as seiia and the soles of what are now called geia (wooden clogs). Bamboo sheaths are treated at length under the section Kawa-shiro-dake,
JOINTS OR KNOTS.
According to the Japanese Encyclopaedia, knots are the points at which the internal communication of the bamboo is interrupted. The Somoku Sho-fu (IJC^lctt Jff)^ asserts that the knots of the bamboo are affected by the waxing and waning of the moon. If cut during the first ten days of the moon the centre of the septum is found to be convex : if cut during the next ten days flat, and during the last ten concave. If cut at the full or new moon, it is likew ise flat. It is added that experi- ment shows that the male* bamboo generally has the septum concave, the female has it convex. The vulgar belief is that professors of the tea-ceremonies in cutting tea-scoops, and pro- fessors of flower-arrangement in cutting their bamboo vases, are guided by this theory. But the experiment has been tried of cut- ting stems of bamboo both before and after the 15th day of the month. On splitting them it was found that some of the septa were convex and others concave, while others again were flat. There was no uniform rule. Both young and old stems were examined, and it was found that the first seven or eight knots
* 3 vols., 1827. The passage referred to is in vol. III. f. 26 v.
* Tlie expressions * male * and * female,* as usually understood in botany, are not correctly applied to the bamboo. But as used in Japanese they respectively indicate bamboos that have prominent nodes and flat nodes ; or as we might perhaps say, the genera Phyllostachys and Arundi- naria.
20 Nihon Chiku-Fu,
above the root had flat sepia, the next two or three were convex, the next five or six were either flat or concave. The same result was obtained by cutting up some young shoots. There is of course no reason why, after the shoot has grown and matured into a stem hard throughout, the septa should change their form with the phases of the moon. It cannot be denied that her influence is felt in the case of living animals such as crabs and crayfish, which grow fat or lean with the waxing and waning of the moon, but it is impossible that the septa of the bamboo should undergo a similar change. All that can be said is that the common people give currency to extravagant absurdities.
THE ROOT.
According to the Chu-pu Siang-lu (It Iffl^JI)* bamboos have two sorts of roots. Firsdy, those which spread send out underground stems the first year, from which the shoots and upright stems are developed the following year. Secondly, the caespitose kinds, without waiting to send out roots, put forth shoots every year which form culms, but in their case the branches and leaves are not developed till the following season. The for- mer class are those that have a creeping root-stock, from the nodes of which spring the shoots. To this belong the madake, ^ hachiku,^ mosddake,^ medake,^ kanzan-chiku,^ Eakone-dake,^ nezasa, "^ goma-dake^ ® Jcan-chiku, » Hotei-chiku, ^ ^ suzu-dake, ^ ^ kumazasa, ^ ' and Bungo-zasa, ^ * If the rhizome of any of
« Phyllostachys Qtiilioi, a P. Henonis, » P. mitis, * Arundinaria japonica, » A. Hindsii, • Bambusa Laydekeri, f [not identified] « P. nigra, » B. marmorea, >o P. aurea, »» B. Senanensis. »* B. palmata. »» P. ruscifolia. F. M.
* A Chinese work on bamboos.
Nihon ChikU'Fu. 21
these kinds be transplanted when the shoots are just springing, they will invariably do well. i/The csespitose kinds are such as shoot up either from the top of the root of the parent plant, or from its end, or from a knot on the stem, such as the iaizan- chiku,^ Hdrai'ChikUy^ kokdchiku,^ Shakoian-chikii^ , and Kana- yama dake. Some of the mc-dake"^ sorts likewise belong to this class, which can easily be propagated by transplanting three or four old or new stems of the parent.
Even in the case of the ;w r;5r7, tna-dake Tind ha-chikuy which produce a large stem, the shoot comes originally from a very small knot on the root-stock, suddenly developing in size when it has attained a growth of about an inch. In most cases, while yet underground, from six to a dozen of the knots will throw out thick bundles of fibre-like roots, the knots being quite close together, and these fibre-like roots being produced in great num- ber. Those which are grown in poor soil, or which though having only creeping root-slocks, send up comparatively slender stems, generally have six underground knots. The me-dake and the caespitose species have from three to nine subterranean knots, the rest being above ground. It the depth of soil is so little as not to allow of these fibre-like roots growing naturally, they sometimes develop above the surface. For plantations of such species, it is best to lay down more soil.
The development of the bamboo is said to be on the
ternary system. The stem attains maturity in three years, and
attains old age in six. After thirty or sixty years as the case
* Bambnsa vulgaris, * Bambusa nana (M.) disticha (F. M.),
» [not identified] ♦ Arundinaria metallica. According to Mr. Freeman-
Mitford this and the next name are synonyms for one species. 0 Arun- dinaria japonica.
22 Nihon Chiku-Fii.
may be it flowers and produces seed. The number of the knots is also divisible by three. The shortest underground roots have three or six knots, the deeper ones nine or twelve. The whole number of knots in the longest stems is sixty, sixty three, or sixty six. No matter what the height may be, in nearly all cases the knots will be numbered by threes.
THE LEAF.
In Chinese medicine the leaf of the bamboo has been used as a lotion for the eye. We are not aware whether this practice is observed any longer, but it is quite possible that the virtues of the leaf may come to be utilized more and more. In growing ginger and mioga (Amomum mioga) if bamboo leaves are used as a covering to protect the root from the direct rays of the sun, the colour will be a brighter red, and a better price will be ob- tained. If the branches are piled up after the bamboos have been cut and the leaves allowed to fall off and then collected, ihey will make an excellent manure not only for spreading about the plantation, but also for application to rice fields and arable land in general.
MADAKE {Phyllosiachys QuilioiY.'^l.) Another name of this species is tiiga-dake (the old name is kawa-dake i'ltj* or ko-kazva-dake*^). The Chinese name is S^lt (i.e. niga-iake or bitter bamboo). It is also vulgarly known as gara or kara-lake. The Japanese Encyclopaedia ex- plains ina-dake to mean ma-kawa-dake ^ i. e. true-sheath-bamboo, which in Japan has been understood as kawa-dakc i.e. river-
• This is denied by the author of the Kei-yen Chiku-Fu, a most pains- taking work on bamboos. Unfortunately it has never l)ecn j rintcd.
Nihon Chiku-Fu, 23
bamboo. It adds that the shoot has a sheath variegated with purple, and its flavour is bitter ; the stem is green, the inter- nodes comparatively long. The largest are as much as i fool 6 sun in circumference, sixty or seventy feet in height. One variety of this bamboo grown in poor soil is no more than three to four mn in girth, and twenty feet in height. Its nodes are large and the longitudinal grooves deep. It is used for fenc- ing or blinds, for stands (called mogan) on which dyers spread cloth for bleaching. Thus far the Encyclopaedia.
The name gara-take is perhaps a corruption of this word viogah, and the transcription 0f It {kara-dake) is probably an error based on this assumption.
From the Kei-yen chiku Fu (S. SI It iff) and other books it would appear to be uncertain whether the madake is indi- genous to this country, or was introduced from China at an early period. It is the most useful of all the bamboos grown in Japan. The size varies according to the quality of the soil in which it is grown. The internodes of the smallest examples are from four to five inches in length, those of the largest specimens from a foot and a half to two feet. The number of knots from the root to the tip of the stem is sixty, sixty-three and even sixty-six in the longest examples.
EXTRACT FROM THE KEIYEN CHIKUFU MADAJCE.
This bamboo does not attain any great size near Tokio, but at Ome, Nerima mura, and near Matsudo in Shimosa it grows to a height of thirty or forty feet with a girth of over a foot. For two or three feet above the ground the nodes are close together, just as with the hachiku (Phyllostachys Henonis), but above that they are further apart than in that species. The shorter internodes are from four to five sun in length, the longest from a
24 yihon ChikU'Fu.
foot to a loot and five or six sun. The formation of the nodes is the same on both stem and branches, but while the upper ones are prominent the lower ones are very inconspicuous. Unlike those of the hachiku^ the stem nodes are prominent, those of the branches not so well marked. Culms over ten feet in height do not begin to branch before the 17th or i8th node from the ground, smaller ones from the 8th or 9th, or in the case of very small and slender stems the branching may begin from the fourth or fifth.
Sometimes the branch is solitary, followed by pairs at the succeeding knots, sometimes there are pairs from the l)eginning, without any solitary ones. It differs from the hachikuy however, in bearing at several of the lower nodes a small yellowish bud about one-tenth of a sun in dia- meter. When the old stems of previous years begin to put forth their new leaves, this yellow bud swells into a small green sprout, andd evelops into a new branch in addition to the old one. The branch produced in this way is generally solitary. The consequence of these yellow buds is that though the nodes nearer to the ground be without branches or leaves, the stem is grooved all the same, differing totally in this from the Jiachiku^ the stem of which is perfectly round at that point. The presence of a white dust on the stem below each node is alike in both of these bamboos. The leaves grow in threes, fours, fives or sevens, and are larger than those of the hachiku. At the base of each leaf are found hairs two or three tenths of a sun in length, and of a yellowish brown colour, somewhat finer than those inserted close to the tip of the sheath. When in the course of time the culm be- comes ripe, the branches and twigs, which about the fourth month should send forth new leaves, assume a pendulous iX)sition, and seen from a distance resemble the seeding of the dwarf bamboo {sasd). The pipe of the madake is thicker than that of the hacJiiku^ and is of firmer texture. This species was always preferred for the construction of bows. The sprout comes up a month later than that of the hachiku (say in June), and the sheath is marked with purple blotches.
The growth of the madake in very rapid. A shoot in my own garden that was 4 ft. 9 in. high on May 13 had attained 7 ft. 5 in. on the 17th, the growth on successive days in the interval being 10 in., 5J in., 8 in., and 8J in. respectively. [Trans.]
SUITABLE SOIL.
The best soil for planting the madake is one composed of rich loam, sandy clay and sand mixed. The smoothness and
MADAKE
(^'HrsriiXiOeT^cmrs caxniiioi)
Inflorescence . November 1899
Nihon ChikU'Fu. 25
hardness of the cuticle are produced by silica. Chemists tell us that the ash of the bamboo is rich in silica. Hence a deep loamy soil mixed with sand and gravel is to be preferred. Damp soil and hard stony ground are bad. This bamboo may be grown by the side of streams, on high land, open plains, slopes or steep hills, but it is best to plant it in a warm situation wiih a wood or hill to the south west to serve as a natural screen from the wind.
MANURE.
The dead bodies of dogs, sheep, cats, rats and other animals, the skins, bones and hoofs of cattle and horses, are the best for this purpose. Decayed rice and wheat plants, rice and barley bran, and other vegetable matter, ashes, the contents of the dust-bin, rotten compost, stable litter, the dung and urine of men and horses, and lime where the soil is not sandy, may all be used. Seaweed, fish-washings and kitchen salt do not suit the bamboo. It is stated that the whole plantation will die off if the washings of arame^ or buckwheat husks are applied.
TRANSPLANTING.
For this purpose a spot must be selected presenting no obstacles to the bamboos spreading freely in every direction. It is advisable to choose from two to five healthy stems of from two to three years old with one or two of this year's growth, care
* A seaweed, Ecklonia bicyclis.
26 Nihon Onku-Fn.
being taken to avoid injuring the creeping root-stock which is transplanted along with the canes. The 13th day of the 5th moon according to the lunar calendar, which is called the drunken day of the bamboo or the bamboo's day of bewil- derment^, is said to be a good moment, but any time before the appearance of shoots above ground, and excepting mid-summer and mid-winter, will do. The rainy season {bai-ti), any rainy day, in fact, or before rain is especially suitable. A temperature of more than 45° Fahr. or 7° Celsius is considered everywhere desirable. A hole three feet^ square should be dug, at the bot- tom of which bran, paddy husks, wood ashes, decayed leaves, stable manure, rotten compost, human manure or horse drop- pings that have been kept for some time, should be laid to the depth of a foot. On the top of this fine earth should be laid to a deptli of five or six sun. This process of laying down alternately manure and fine earth having been repeated three or four times, the bamboo may be planted, and covered in with manure and fine earth on the top, to a height of five or six sun above the level of the ground, and after watering, the earth should be pressed down with the spade. Care must be taken to support the clump with poles, so that it is not blown over by the wind. To secure the plantation spreading rapidly, not more than thirty clumps should be planted in one tan^ ot ground, and during the winter they must be frequently man-
* So-moku Sho-fu, vol. III. f. 26 v. [Trans.]
* *Foot'means the Japanese shakn taii.g in. and sun a tenth of that measure. So throughout this translation [Trans.]
3 Tan = a quarter of an acre, or more exactly 0.24507. [Trans.]
Nihon ChikU'Fu, 27
ured. If the transplantation has been properly carried out, in four or five years a dense thicket will thus be formed.
If it is not possible to plant a large number, they should be set in the northwest corner, as the plant has a habit of travelling from northwest to southeast and so gradually spread- ing in all directions. The Ju-nan Pu-shih (ft ffl H iL) says that it is characteristic of the bamboo to move towards the southwest, but experience has shown that if there is no impedi- ment on the eastern side it usually travels in a south easterly direction.
The Pi-ch'uan Hwa-ching (^' IS ?S ^) has the following observations ; —
The methods of planting the bamboo may be exhausted in four words : scattered, close, shallow and deep. ^ *' Scatter- ed " means a clump in a space three or four feet square, so that the soil may be unoccupied by anything else and facilitate the root-stock's spreading. ''Close" means having a large bole, each clump consisting of three or fv)ur stems, so as to allow of the roots closely supporting each other. ** Shallow " means that it shall not be planted deep in the earlh, and *' deep " that even if the hole be shallow, river mud be piled up thickly about the root.
Sato Shinyen remarks that if one man plants one clump, in ten years it will result in a luxuriant group. If you transplant a large clump such as ten men will be required to transport, the same result will be attained in one year. The important point in transplanting is to take care that the roots
i Vol. IV, f. 2.
28 Nihon Chiku-Fu.
are not injured in digging up the parent bamboo. The creep- ing root-stock must not be broken or damaged, and as much of the soil which adheres to the roots must be taken as possible. Regard must be had to the aspect of the plant in its original home, i.e. whether it faced north or south, so that this may not be changed in transplanting it. The rhizome must point to the southeast. It is best to transplant before rain, or during a gentle shower, and if drought follows on transplantation, the root must be watered every evening until rain falls again. The method of transporting bamboos for planting at a distance is to dig over the plantation in October or November, and carefully select a rhizome having a bud at each knot, and with a sharp knife cut it off from the root, bedaubing the place where it is amputated with woodashes or earth, wrap or roll it in straw to protect it from damage, and put it in a cask or box full of dry earth. It must be so packed as to avoid contact with sea- air or damp, before despatching it to a distance. On its arrival a high and dry spot must be selected, and a deep hole dug, laying manure at the bottom and over it good soil. Then plant your rhizome, covering it up thickly with fine earth, and the following year it will put forth its shoots and develop into a clump. This has been verified by experiment. Care must be taken, because the buds at the nodes of the rhizome are delicate, and if exposed to damp are apt to decay.
PROTECTION.
If a bamboo plantation is properly managed, it becomes, like a timber plantation, an inexhaustible source of income.
Nihon ChikU'Fu, 29
In a warm locality care must be taken not lo cut too many stems, and to select the older canes. If this rule is strictly observed the canes multiply and grow close together. But many plantations show signs of neglect in cutting out the old stems, and so letting the plants wither, and also of excessive thinning, which again weakens the plantation. The plantation must be neither too thick nor too sparse. If too many stems are cut out and the spaces left are large, the sun's rays penetrate, the stems turn yellow, the pipe becomes thin, the knots become enlarged, the ground gets dry, and the fertilizing principle evaporates, so that the good canes gradually decrease in number, and the plantation finally becomes thin and impoverished. It is therefore not advisable to leave in stems of more than four years of age, but the plantation should always be left so dense, as to secure that even in broad daylight it shall be pervaded by semi-obscurity. The sun's rays should not penetrate, otherwise the soil will not remain constantly moist. The fallen leaves and rubbish decay and rot naturally, producing a constant supply of manure, and the canes pre- serve a deep green colour. In this way the plantation gradual- ly produces a good class of canes both stout and tall, and pre- sents a handsome appearance. It is possible also to preserve a bamboo plantation in a cold locality by a method known as yabu-maki. Even in localities sometimes visited by a heavy fall of snow, this will keep them from being broken or killed. The proceeding is as follows. About October the plantation is divided into areas of some sixteen square yards, having regard to the relative density of the canes, which are then bound together with straw ropes, beginning at a height of four
30 Nihon Chiku-Fu.
or five feet above the ground, and continuing to the very top, into a conical form. There is then no danger of their being bent or broken by gales of wind or heavy falls of snow. Of course much depends on the skill with which this is done. Ten clumsy hands may set to work binding, and yet the end be that as soon as the wind or snow comes the whole thing falls over, and more harm than good is brought about, while a single man who knows what he is doing can perform the work efficiently without help. A ladder may be used in bind- ing the lower portion, but as the work proceeds, the foot should be rested on the rope already coiled round, and so the binding be carried to the top. When this is done neither snow nor wind can ever upset it. As soon as the snow melts in the following spring, a sickle is applied to the rope at the top and the successive bands cut upwards, so that they fall off of themselves, and the canes are liberated, presenting the same appearance of verdure as before.
GENERAL OBSERVATIONS ON CULTURE.
Some bamboos have creeping root-stocks, others have not. Such as are provided with long root-stocks, like the madake, are commonly called tavane (over-rooters), having a constant tendency to creep above ground, and in autumn to produce sprouts from the end of the stock. These sprouts are known as yoko-dake^ and some cut them for the table, but it is considered better for the plantation, when these sprouts appear, to dig them up and bury them, as they are, deep in the ground. If in an old plantation it is observed that the root-stocks frequently creep above ground,
Nihon ChikU'Fu. 31
the old roots should from time to time be dug up and got rid of; then, after manure has been thrown in, the whole surface should be spread with five or six inches of rich soil. If this is done for three or four years, the plantation will be entirely renovated, and will produce good stems. For bamboos a deep soil in which there is a mixture of gravel is considered good, and the soil must be loose, so that the rhizome or root-stock can creep and spread at its ease. The old stumps should therefore be dug away and the soil made as loose as possible, plenty of fertilizers being put in during the winter, and any dead carcas- ses of animals that happen to be at hand may be buried here and there about the plantation. It is often stated in books that the bamboo flowers at the age of sixty years, seeds, then withers and changes its roots. The * ' Forest Flora of Central India " says that the bamboo flowers after thirty years, and that this is recorded to have happened in 1802, 1832, and 1862. People now say that the flowering and fruiting of the bamboo is a presage of bad harvests. It is very unreasonable, however, to conclude that this is necessarily followed by the death of the plant. Thirty-four or thirty-five years ago the bamboos in my garden and in neighbouring plantations flowered and seeded. The following year the large culms withered, but the smaller ones continued to live. On digging over the plantation it was found that old slumps and old rhizomes were matted together. These were removed and human manure, rotten compost, ashes and bran, buried plentifully. Good culms began to shoot up, and in six or seven years after the seeding took place the plantation was quite green again, with large stems in plenty. Therefore, in spite of the statement that flowering and seeding
32 Nihon Chiku^Fu.
take place every sixty or thirty years, followed by the death of plant, it may only be that owing to the plantation having been neglected, it becomes thick and full, so that the nourishment is drawn out of the soil, and the old roots becoming matted together, degeneration takes place, and on degeneration reach- ing its acme and tending to the withering of the plant, flowering and seeding follow (bamboo seed will be described later on under the heading of Suzu-diike). Consequently in managing the bamboo so as to obtain a good plantation, the main thing to aim at is that the rhizomes or root-stocks shall be stout and strong. In the case of species provided with creeping root- stocks, if the latter are strong and healthy, well-sized sprouts will be sent up, and the culms will be vigorous and large. It is supposed that if cryptomerias and evergreen oaks {Kashi^ Quercus acuta) are planted here and there to protect the bam- boos, the danger of breakage from snow will be avoided, but experts deny this. Not only do the tops of the culms suffer injury from the branches of the trees during gales of wind, but the sprouts and young culms get broken. The stems being prevented by the branches of these * protecting ' trees from yielding to a weight of snow are often broken and split Besides this, the shade of trees is not favourable to the growth of the sprouts.
CUTTING.
The rule in cutting is to take four and leave three out of seven. Culms should be left three whole years, and be cut in the fourth. The stem by that time has grown tough and strong. After the sixth year the cuticle becomes yellowish and
Kihon Chiku-Fki, 33
the stem is old, so it is better to cut them in the fourth year.
The best time for cutting is from the 8th to the lolh moon. The saying is that bamboos cut on dark nights in the eighth moon (after the 20th day of the 8th moon of the lunar calendar) are exempt from insect-pests and last longer than others. The best therefore are considered to be those cut after the first frosts, that is from the tenth moon onwards to the first moon of the new-year.
To preserve bamboo canes against insect pests, the septa should be pierced, or broken, and the canes soaked in a solution of sulphate of iron or in lime-water, or merely sprinkled with the solution. If this be done the canes will last long and there will be no risk of insect-pests or decay.
There are seasons also when bamboos should not be cut, namely from the 88th day after the beginning of spring, (Feb. 2 or 3) i.e. May 6 or 7 until August 6 or 7. Bamboos cut during this interval are brittle and weak, much worm-eaten and of very little use. The Japanese Encyclopaedia says * ' Autumn is the best period for cutting bamboos, and * ' winter comes next. Those cut in spring and summer are " weak and much infested by insects. The common saying is *' wood " in the 6th, bamboo in the "8th," that is the 6th * 'month for cutting trees, the 8th for bamboos." If the smaller ones are cut first and the large left, the plantation will gradual- ly become luxuriant, and yield more and more fine and large stems. An axe or hatchet is better for the purpose than a saw, the stumps being split up with a hatchet so as to facilitate their rotting away. If this is not done the old roots will become
34 Nihon Chiku-Fu,
matted together underground, and hinder the spreading of the rhizomes, so that there is a risk of their not producing good shoots, and of the plantation becoming thin and bare.
BAMBOO STEMS OR POLES.
The uses of the canes are manifold. In Japan they are employed in place of copper or iron pipes, and, either suspend- ed on supports or buried underground, are used for the trans- mission of water. These are called kake-hi ox take-doi. Large ones are made into rafts for use in sowing swampy rice-fields and planting the rushes of which matting is made. On the coast of Fuhkien in China the cormorant-fishers catch fish from such rafts. A dozen large bamboos are placed side by side, and fastened together with wistaria tendrils, and a rudder being placed at one end, the raft can be moved in any direction at wilL They serve also for rain-gutters at the eaves of build- ings, for making fences, shingles for roofing, posts, rafters, floors, flag-poles, slicks and supports for all sorts of plants and trees, and for trellises, for baskets of all sizes, rungs of pails and for military and many other purposes too numerous to mention.
I i'
m
!•.'/'.••■•--. :(i'
♦ ■^ -•,♦
-^.
• •
\
PHYLLOSTACHYS MITI3 i nat. size.
Nihofi Chiku^Fu, 35
MOSO CEIIKU.
(Phyllostachys mitis, sive edulis),
Moso is ordinarily written £ S. Another oame for it is Wase-dake^, The Chinese call it ttMIt (Chiang-nan chuh), and give it various synonyms. * The internodes of the moso are short, the stem is of soft texture and the pipe- walls thick. The leaves are small, short and thin. Its new stems bear fine hairs. While still growing the stem is of a pale green colour, but later on turns yellow. It is a native of China, and was brought to Kagoshima in Japan from Loochoo, where it was
* Probably meaning * early bamboo'; its shoots seem to break through the earth earlier than those of any other species. [Trans.)
' WAV(* l»5Ht. !afait» IRBHt. From the Keiyen Chiku-Fu we find that this bamboo is named after Mcng Tsung (Japanese Moso) one of the 24 paragons of filial piety. His mother having Allien sick, craved for soup made from the young shoots of the bamboo. It was in the depth of winter, when such things are not to be had. Mfeng Tsung betook himself to a bamboo plantation, and wq)t so ])lentifully that the ground was softened and an abundance of young shoots sprang up. (W. Anderson, Catalogue of Japanese and Chinese Paintings in the British museum, p.
173.)
The same work gives a morc detailed description than the text. ** The mdsd-c/iiku attains a height of over twenty feet and a girth of 8 to 9 j««, the internodes being shorter than those of the ha-c/uku. The upper edge of the node is much less prominent than the lower, in fact may almost be said to be non-existent. Most bamboos are of uniform diameter up to the middle of the stem, but in the tnoso the internodes gradually taper off to the top of the culm. The first six or seven internodes above the root are somewhat contracted. Each node is powdered underneath with white, as in the case of the ha-cHku. The taller culms do not branch before the 17th or i8th node is reached, smaller ones begin lower down. Sometimes the first branch is solitary, followed by pairs, or again the first node bears a pair, then the next a solitary branch, and later on pairs again. The leaves are like those of the ha^chiku, but more numerous, borne in threes or twos on the branchlets. While the nodes of the stem arc more or less flat, those of the branches are very prominent."
S6 Nthon ChikU'FtK-
of recent introduction, 148 years, ago (in A. D. 1738). * * *i It is now found in all parts of Japan except the north of the main island and the Hokkaido (Yesso). It is much admired by foreigners for the largeness of its stem and the excellence of its sprouts. The introduction of this species was an act worthy of all praise. ^
SUITABLE SOIL.
The 3fdsi) flourishes by preference in a warm climate and a light soil. Specimens grown in Hiuga, Osumi and Satsuma, attain a great size, the circumference of the stem sometimes exceeding three feet. In the neighbourhood of Tokio, where the production of the sprouts is the principal aim sought after, and the cultivation of this species is carried to a high pitch of excellence, very fine sprouts are obtained. The most suitable soil is arable land deep in loam that has been long under cultivation, but it dislikes damp or stony soil.
^ The asterisks mark the place of an inscription said to exist at Kagoshima in a garden of the former princes of Satsuma, giving the facts of its introduction and gradual diffusion throughout Japan.
s The sheath of the Phyllostachys mitis has a tough texture and is of a light brown colour marked with dark blotches ; it is thickly covered with short fine bristles. The pseudophyll is broad at the base, slowly tapering to a point. The ligule spreads right and left of the pseudophyll, and is fringed throughout with hairs, straight where they lie between the pseudo- phyll and the stem, but much curled on the right and left sides where they are free to develop. As is the case with others of the genus Phyllostachys, the sheaths begin to fall oflf at a very early period of growth of the stem.
The size of the cane varies greatly in Japan. In the province of Satsuma it is said to sometimes attain a diameter of over ia foot. At Tokio the largest stem 1 have seen measured i ft. 5 J inches in circumference about 4 ft. from the ground [Trans.].
Nihoti Chiku-Fu. 57
MANURE. When the main object is the production, of sprouts, after they have been dug up, the holes should riot be filled up^ but a fertilizer previously composed of a mixture of two loads oi human njanure, One of horse droppings and one of rottea straw should be thrown in together with decayed leaves, and then covered up to promote the development of the ro6t-§tock. When autumn and winter arrive, the carcasses of animals and the drainings of rotten compost will be found to produce an excellent effect
TRANSPLANTING.
For this purpose holes two feet deep should be dug, and horse droppings, rotten compost, fallen leaves and vegetable mould thrown in, and sprinkled with old human manure, then covered with fine earth, on which the clumps should be set, and then the roots buried in fine earth. The head of the stem should be cut off in a slanting diiection 8 or 9 feet above the ground, and supported on both sides by poles of wood or bamboo, the earth round the roots being brought together with a hoe, and pressed down lightly. The right time is from the middle of June to about the end of October, and the very best is during the rainy season.
PROTECTION.
When the object is to obtain sprouts the system will naturally differ in some points from that pursued with respect to the Ma-dake (Phyllost^chys Quihoi).
Firstly, the soil is to be kept loose, and therefore neither man nor beast mast be admitted into the plantation.
38 Nihon Chiku-Fu.
Secondly, cut grass, straw, rough matting and such things should be spread on the surface to protect the soil from drying, and it is considered very desirable to have piles of rotten com- post here and there on the ground.
Thirdly, precautions must be taken against cold. If the plantation is exposed in winter to the violence of the north wind, it should be fenced round with straw or grass. To ensure the root-stock being strong and large, so that it may produce abundance of sprouts, when the young shoot has grown enough for ihe sheaths to have fallen off rather more than halfway up the culm, while they still adhere to its top, it should be shaken about with a pole, till the branches break off at a suitable length. All cultivators whose aim is to procure sprouts employ this method. The number of parent clumps to be preserved per tan* should be from sixty to seventy, two or three culms in a clump ; that is to say, 1 50 bamboos is the right number to keep.
GENERAL OBSERVATIONS ON CULTURE
The Albsb in the warm localities of the south and west of Japan does not require manuring and digging round in order to obtain large and fine sprouts and canes, but in the north- eastern portion of the country it stands in special need of fertilizers, as it is only by the attention paid by man to the application of manure that big stems and sprouts can be secured.
In the first place the plantation must be dug over so as to loosen the soil, manure be liberally applied, and the creeping * Quarter acre.
Nikon ChikU'Fu. 39
root-stock be buried. When the sprouts have been dug up between March and May, the holes left should be filled with stable-manure, wood-ashes, bran, rice-husks, oil-cake, dead leaves and rotten compost. The creeping root-slock will spread from six to twelve feet between August and October, and great care must be taken not to injure it in digging up the sprouts. Where it makes its appearance above ground, it must be buried a couple of feet below the surface, and covered up with earth after being thoroughly dressed with manure, human or stable, and rotten compost. The root-stock should be allowed to extend freely and be covered up with fine earth, gently pressed down with the spade. If plenty of fertilizers are used, the soil thoroughly dug over and the root-stock covered up deeply, fine sprouts will be uninterruptedly produced the following year. Another method is the follow- ing ; When the small buds make their appearance on the root-stock (about the 8th moon) the soil should be dug over to a depth of two feet and manure thrown in. Posts should then be driven in close together, so as to block the advance of the creeping root-stock, and force it to twist round. Then it should be covered with earth and manured with human or horse droppings. Next year's sprouts will be sent up in abundance from the bends of the root-stock. This method will be found useful where the plantation is limited in size.
CUTTING.
Cutting is managed in the same manner as in the case of the Madake, but the proper time is between the later autumn and the early winter. The stems cut at any other time are
40 Nihon Chikti'Fii,
liable to the ravages of insects and become useless. Larger moso are converted into pails and brasiers, flower-vases, tea- trays, tobacco- trays. Even one-handed pails {sarubd-oke) and vrashing-basins made of this species have been seen.
SPROUTS.
If the sprouts are dug up before they make their ap- pearance above-ground, they are tender and especially well- flavoured. Of all the bamboos the mono is regarded as by far the best for the table on account of its size and general excellence. During the spring and summer it is highly esteemed as a vegetable delicacy. Since some years attempts have been made to acclimatize it in France, but doubtless owing to unsuitability of climate and soil, it has not yet been reported to have succeeded. At the same time, though sprouts will begot from the mosii five years after transplantation, ten must elapse before the plantation becomes fairly well-established. After ten years a /t//; * will yield 2200 catties of sprouts annually. Both the French and Germans in particular highly esteem our tttoso sprouts for the delicacy of their flavour. One German has declared that it is surpassed by no other vegetable. In consequence of the high estimation in which it is held by both ourselves and foreigners, great progress has been attained in the art of preser\-ing the sprout, and it has come to be an article of commerce both tinned and potted.
HACHIKU. (rhyllostachys Ilononis) Olher synonyms for this species are o-dakCy ktira-dake^ </?fvi- iiike, Chinese names for it are K it, *1t , fS. The leaves of * Quarter acre.
PHYLL0STACHY8 HENONIB j ziat. sise
Nihon ChikU'Fu, 41
the ha-chiku^ are shorter and narrower than those of the ma- dake (Phyllosiachys Quilioi), the branches being more subdivid- ed. The height of the culm is fj om 30 to 40 feet, and its girth seven or eight sun, 2 Infrequently it attains a height of fifty and a girth of two feet. The surface is of a pale green, powdered with white. Compared with the ma-dake, its nodes are flatter and the internodes more contracted. The sheath is of a pale brown, with a few blotches. •** It is now grown all over the country. In respect of suitabihty of soil,> transplantation, manure, protection and cultivation the same remarks will serve as for tlie ma-dake. The uses to which the culms are put are the same as in the case of that bamboo. For the manufiictuie of bamboo ware and various utensils it is more valued. The kind used in the manufacture of Suruga ware is exclusively ha-chiku,
* The Keiyen Chiku-Fu quotes a dictionary to the effect that hachiku is a contraction of haku-chikn^ white bamboo. [Trans.]
2 i.e. 8J to 9J inches. But I have measured one in the garden of the Akasaka Palace that was 11 J inches in circumference, its height, estimated by the eye, l)eing about 30 feet. [Trans.]
3 The pseudophyll is wavy, like the blade of a malay kris, with a number of hairs about its juncture with the sheath [Trans.]
■• The Japanese Encyclopaedia says that ha-chikti = Jiaku-chiku^ white bamboo, and that the sheath of the sprout is white, its fciste slightly sweet the colour of the stem also white. The internodes shorter than those of the ma-dake. The girth of large specimens is from 4 to 5 j«w, its height 20 to 30 feet. The Yamato Honzo says that ^ fl* means * not bitter bamlxx).'
The Kei-yen Chiku-Fu gives the following account of this bamboo.
Height from twenty to thirty feet, girth sevai to eight sun. For the first foot or two from the ground the nodes are close together, being se- parated by only two to three urn. Above that they are wider apart, say from six to nine sun. The upper nodes are somewhat prominent, the lower ones even flatter than the scar left by the sheath in falling oft, and when the latter are closely examined each node will be found to be accompanied by a row of small knobs along the upper edge, alxjut the size of a grain of millet. These are nothing else but undeveloped rootlets, which have been prevented
42 Nihon Chiku-Fu,
and those specimens are preferred which are slenderer near the root and increase in size from the height of the eye upwards, the internodes being i foot 5 or 6 sun in length. The bamboos grown on the south side of Asabata-numa in Abe department in Suruga are alone employed. A smaller and more slender variety, known as gara-dake, is used for walking-canes and umbrella handles. The sprouts are produced earlier than those of the tna-dake, namely in April or May. The sheath has fine lines forming purple markings, and bears fine hairs, but no blotches of colour. The sprout is slightly sweet, and devoid of any bit- ter flavour.
from growing by the fact of their being too far from the ground. Culms above ten feet in height do not begin to branch until the fifteenth or even the eighteenth knot is passed. Those under that limit b**gin to branch as low down as the seventh or eighth knot. Sometimes the first knot has two branches, the second bearing only one, while from the third upwards the branches will be in pairs, or conversely the first knot l>ears one branch and all the rest two. But on the whole, pairs of branches from the begin- ning are the rule and single branches the exception. Where they are in pairs, tlie first left hand branch is thicker than the other, the next knot having the right the thicker branch, and so on alternately up to the tip. These pairs of branches divide, and these branchlets again in their turn, the ends of the twigs bearing the leaves, which are two to three sun in length and three-tenths of a sun in width. At the tip there are two opposite leaves, with three below them, or five in all. Where only three or perhaps two are found, and those of small- er size than here stated, this must be put down to the others having fallen off in the lapse of time, and is not characteristic of the species. The stem nodes of the ha-chiku are flatter than those of the ma-dake, but on the branches they are more prominent than in the case of that species. Where the branches grow there is on either side a long and narrow groove in the stem from the node upwards, but where there are no branches there is no g^roove and the stem is perfectly round. The whole surface is covered with a white dust, but especially near the lower nodes the stem is of a pure white, as if a strip of white paper one-tenth of a sun in width had been pasted on to it. The ha-chiku sends up its sprouts in the fourth month (about May), the sheaths of which are marked with purple lines, and bear fine hairs, but there
Nihoft ChikU'Fu. 43
MEDAKE. (Arundinaria Japonica).
Other synonyms are onago-dake,^ nayo-dakey nayii'take, Mikatva-dakey hikkan-chiku,^ aki-iake and kauHi-hke^; also niga- take. According to the Yamato Honzo the sprouts are bitter, and far inferior to those of the kurc-iake. * But it must not be confounded with the ma-dake. * A slender variety is known as shino-dakey shinu-dake or hoso-iake, A longer and stouter variety goes by the name of iaka-sliino or o-shino, • Its girth is three to four sun, and height six or eight yards. It grows straight, and the internodes are in some instances as much as two feet and more in length. The young stems are dusted with white. It has a persistent sheath. The leaves are thick and smooth. This species grows spontaneously in the hills and on open moors, and does well also on river-banks. It has a creeping root-stock, which spreads freely. When planted on the west and north of a peasant's cottage it grows thick and bushy, and forms an excellent shelter against the wind. This bamboo is an indispensable article in the household, being
are no blotches of colour as with the nui-dakc. At the end of the sheath there is a small pseudophyll, by the side of which grow fine curly hairs, like those of the maize plant, very short, very like the reel hairs on the hind leg of a crab.
* Also oMM'takt^ pretty generally [Ti ans.]
2 i.e. pencil-stem-bamboo. [Trans.]
3 According to the Yamato Honzo because of its sheath being very persistent.
* Kiire-iaki would seem to mean a variety of the Jia-chiku, at least so says the Kei-yen Chiku-Fu. [Trans.]
« Also written ^ 4t» bitter bamboo. Of course no one who had both si)ccics before him would run any risk of confounding them. [Trans ] « The Chinese name of this kind is jjg ^t*
^
ARUNDINARIA JAPONICA
€j
L
arundinaria japonica
(:m::e]-idjls::e3)
44 Nihon Chtku-Fu,
used for raising well-buckets, and for fences. For catching iairagi and minikui (shell fish, Pinna japonica and Mya arenaria) the tallest specimens are selected,, cut in late autumn and stored during the winter in a smoky place. In early spring they are bent over a fire and an iron hook affixed to- the end. With the instrument thus formed the bottom of the sea is dredged, and thus the tairagi, minikui and othef kinds of shell-fish are caught. Cut into lengths of six or seven feet it is plaited together to form a fish -stew, wliich floating in the sea serves to keep iai, suzukiy cray-fish and so forth alive.
The viedakc is found abundantly in the provinces of Bo- shiu, Kadzusa, Shimosa, Suruga, Idzu, Shimotsuke and Musa- shi. Next to these it is common in Sagami and Hitachi. A spotted variety is found in the district of Yalsushiro, province ol Higo. It bears the cold better than the ma-dake oxha-chiku^ is very easy to cultivate, grows in soil half earth and half stone, and flourishes in situations exposed to the violence of the waves of the seashore. Plants growing on hillsides or river embankments expose their root-slocks, and they hang in the water without suf- fering any loss of strength or luxuriance. These qualities render it of great use in the construction o^kase (groins) as a protection against floods. By this word is meant obstructing the flow of a side current by planting bamboos on the banks of a large river, or at the water-line of a dike where it is feared that the water may break through. Then when they begin to grow thick and close, the inner face is stopped up with straw, vegetation, or the bark of trees, or again it is filled up with earth and stones. Such kase are absolutely necessary as a protection against floods and inundations.
t
Nikon ChikU'Fu, 45
The sprout of the me-dake is very bitter, and it is too hard to eat. The smaller canes are one to two sun in girth, and from six to seven feet high. They are used by the common people plaited together as ceilings, also for the frame-work of mud- walls of houses, for the frames of round fans {iichi-wa)^ for all sorts of baskets, the ribs of umbrellas and many other purposes.
RASETSU'CHIKU, (Spiral-noded Bamboo).
This is a sport from the me-dake, and is found on a pro- perty called Ichinotsubo, belonging to one Ichinotsubo Gonyemon, at the village of Nagasato, district of Kuri, province of Satsuma. For a distance of three feet six or seven sun it is twisted into a spiral, and then puts forth a straight stem. From the terminal node spring several branches, and it is altogether a curiosity. Every year four, five or six stems take this spiral shape, of which two or three wither. Being merely a sport, this bamboo serves no useful purpose, but it is interest- ing from the point of view of botanical science and natural history.
yiN-DALCHIKU,
This is the same species as the me-dake, and is found on Kamigatake about three ri from the village of Fukuoka, district of Takashima, province of Omi. It is a natural growth and has never been cut, for which reason it is called Antediluvian Bamboo. ^ At the same time no one has ever seen a withered cane of it. Being hard and tough, it has now come to be used for the handles of writing-brushes, and seems
1 Lit. Age-of-the-gods Bamboo.
46 Nihon Chiku-Fu,
destined to become an article of commerce. Its appearance is somewhat unusual, and its tough and hard quality is likely to render it useful for various purposes.
YADAKE (Phyllostachys Bambusoides. ) * Also called Ya no take. Its nodes are flattish, the inter- nodes over two feet in length. Formerly this bamboo was obtained in quantities from Ya-no-shima in Bitchifl, but at present it has spread to all parts of the country. This bamboo is employed for arrow making, by paring, heating and straightening it. The best are grown in the province of Hitachi, and those from Kadzusa and Shimosa take the next rank. No o\h(tx ya-dake are suitable for arrow-making. It is also used for planting hedges, it is cut and made into low fences in gardens, and is also used in making baskets of various sorts, and tea sieves, besides being turned to account in many other ways. 2
» Chinese names for it are «1t. fl[1t. «. ff f^lt, flfft, »«.
* According to the Kei-yen Chikn-Fii " the stoater stems of this bam- boo are * thicker than a middle finger,* the smaller thinner tlian a little finger, and attain a height of fiom 8 to over 10 feet. The nodes are even flatter than those of the medake^ the internodes varying from 8 or 9 sun to a foot. The branches are always solitary, never in pairs, though some- times they will be found in twos and threes near the tip of the calm, but in this the plant is very diflferent from the inedake with its branches in threes and fives from the beginning. The leaves are as mach as a foot in length, and a sun or more in width, and arc borne in foors, fives, sevens or eights, those at the tip of the twig being opposite, but the rest alternate. As in the case of the inedake^ the sheaths of the new culms are persistent during the first year, but fall off afterwards."
This notion of opposite leaves is not strictly accurate. In all cases the leaves are alternate, though at the tip of the branch the distance is so mach reduced that the leaves seem to spring almost from the same spot. The sheaths of the yaddke are of a bright green coloured with a pale purple edging, and are covered with innumerable fine white bristles, except where
^
JPHYLL0STACHY8 BAMBU80IDES i nat. size
Nihon Chiku-Fu, 47
HAKONE-DAKE (Bambusa Laydekeri F, M.) This also is a species of medake,^ and grows wild in abundance in the Hakone mountains in the district ot Ashigara, province of Sagami. It sends up its sprouts in July, and by August or September they have attained a height of some nine feet. From this fact the medake ^ gets the name of Aki'take (autumn bamboo). The whole culm is at first com- pletely enveloped in its sheaths, only two or three branchlets and leaves being visible at the top of the stem. In April of the following year, when the warm weather comes on, it loses the sheaths, and puts forth branches and leaves. The larger specimens have a girth of three inches, and a height of not more than ten feet. ^ The inlernodes do not much exceed a foot in length. Late autumn is considered the best season for cutting. By the people of that region it is used for fuel, and on account of its not burning fiercely it is converted into torches
overlapped by the upper part of the inferior sheath. The pseudophyll is long and slender, seldom however exceeding i -Jin. in length. Along the middle of the stem the sheath generally reaches up and covers the superior node. Where the bud, which afterwards develops into the branch, appears above the node, there b a faintly marked groove along the stem for two or three inches. The dimensions of a stem cut from a cultivated plant were, height 12 ft. lo in,; girth 2 J in. The largest leaf measured ii in. by ij. This species of bamboo is frequently to be seen in private gardens in Tokio. Near Atami it seems to be called ^^V«^ [Trans.]
^ This amounts to no more than calling it a species of Arundinaria. It is possible that it may turn out to be this, and not Bambusa [Trans.]
2 Of which the author calls this a species. But the Kei-yen Chiku-Fu makes it a varietv of shino-dake, sec note at end of this section [Trans.]
3 The translator has seen one which measured 19 ft. 7 in., and this is by no means unusual. He has measured an intemode which was i ft. 4} in. long.
48 Nihon Chiku-Fu.
and firewood. A very large quantity is cut every year for pipestems, and a gopd deal is sold for the handles of writing- brushes and chopsticks. It is also plaited into low fences, under the name of Numadzu fences {Numadzu-gaki), which have an elegant appearance. Plaited together the poorer people use it for clap-boards, and it is utilized in making baskets, sieves and many other useful articles. Quantities of this bamboo are sent out from Mariko in the province of Suruga. What is locally known as higu-dake is the same variety as the Hakone-dake.
According to the Kei-yen CJiikti-Fu this is a variety of shino-dakc, as will appear from the following extract.
** Shinu or shino^ also known as hoso-take (slender bamboo). Very common everywhere. The stem is of a dark green colour, 8 or 9 ft. high, the branches in threes or fives. The leaves are 7 to 8 sun in length, 4/10 to 5/10 of a sun in width, and are arranged in sixes. The sprouts come up in the 4th or 5th moon (May-June). The nodes are powdered with white both above and l^elow. There is a variety grown on the island of Oshima (Vries I.) and called after it. This is more slender and has longer inter- nodes than the ordinary sort.
** There is another variety called Hakone-dake, more slender than i^tya^-dake (q. v.), the branches and leaves resembling those of the shino^ bat rather smaller. As the leaves are persistent, it is useful for making brooms."
Shino'dakey not Hakone-dake, is the local name nt Atami. The longest intemodes in ordinary specimens seem to be somewhat less than a foot in length, but as the note on p. 47 shows, specimens are found having intemodes nearly 17 inches long. At Hakone village it Is known as ottna" dake or madake (* real-bamboo '). The top of the culm in a mature plant is exceedingly bushy. One of the upper joints of a stem that I examined proved to bear seven branches, most of which were subdivided, so that the whole number of twigs, developed and undeveloped, was 49 or 50, of which 37 bore leaves, mostly in fives, a few only in threes. The di- mensions of the leaves were 3 J in. by J in. In a valley on the coast just beyond Atami grows abundantly a bamboo known as me-jiro^ which resembles so closely the so-called Hakone-dake that it is probably identical
ARUNDINARIA HIND SI I \ nat . sise
^ ^-..^'.^
Nihon Chiku^Fii, 49
KA^'ZAN CHIKU^ («UJlt). ( Arundinaria Hindsii, Bambusa erecta. )
This too is a kind of medake, ^ in form resembling the yadake. It grows very straight and erect, has flat nodes, and when planted near dwellings reaches a height of from 7 to 8 feet, with the diameter of a little finger. Larger specimens attain to over 20 feet, with a girth of over 3 sun. ^ The inter- nodes are 7 or 8 sun in length. ^ The leaves also resemble in shape those of the yadake;^ on young stems they are borne in
In species. It has a smooth green sheath, which when dry presents a grooved surface, and has a narrow lanceolate pseudophyll a1x>ut one- fourth of the length of the sheath.
Stunted examples of hahone-dake may be found growing by the side of a path through the thicket, not more than eighteen inches in height and I / 16 of an inch in diameter. Owing to the smallness of their size, these might easily l)e mistaken for an entirely diflferent species. The Hakone folk
say that this species never flowers ; if it does, it is evidently only at long intervals.
Under cultivation I have seen a culm of shino-dake^ apparently identical with Hakone-dakc\ that measured 11 ft. 10 in. in height, the greatest girth being only ij in.
The Nihon Chiku-Fu, as has been seen, describes me-dake and Hakone- dake as two species, and regards shino-dake as a variety of the former. On the other hand, the Keiyen Chiku-Fu describes medake-^n^ shino-dake separately, making out Hakone-dake to be a variety of the latter. Both works agree in referring taka-shino to the medake. I am disposed to think that all three are merely forms of the same plant. [Trans.]
^ The Chinese name is iSS^.
2 i.e. a species of Arundinaria.
a 3 j«w=3.57 inches. But the translator has measured one that was 18} feet high, with a maximum girth of 4.14 inches. Another 17 feet 10 in. was 4 inches in girth. These are ordinary sizes for a mature culm.
* The largest internode in the latter case was 11 J inches.
s The terminal leaf of a young stem measured 9} inches by | in. but the ordinary leaves of a full-g^own stem were only 6 in. by J inch. The spines on the edges were less marked than on a first year's leaf, and the reticulation also less clear.
50 Nihon Chiku-Fu,
fours or fives. The branchlets are three the first year, increas- ing to five in the second year, and nine or ten in the third. At the summit of the stem the leaves and branchlets grow closely together. Compared with the ordinary me-dake the branchlets are longer and more luxuriant, thus rendering it suitable for brooms. In soil that suits it the stem grows stout and will reach a height of over seventy or eighty feet, ^ from which it has got the name of "cloud-sweeping-broom bam- boo." It does well in a slightly clayey soil. ^ It is a hand- some plant and capable of a multiplicity of uses, but at present it is almost exclusively grown for ornamental purposes.
The author of the Keiyen Chiku-Fu (written in 1828) states that he had seen this species in only one spot, but it is now common enough, and may be seen in many gardens at Tokio. The dark green stem, usually clad with the dry sheaths, its erect carriage and somewhat bushy head render it a conspicuous object. The same work says it is named after Kanzan, one of a pair of jovial-looking persons, the other being Jittoku, of whom pictorial representations are common in Japan. Jittoku holds a scroll in his hand, the other has a broom. This species from its adapt ability for broom-making has obtained the name of '* Kanzan 's bamboo." But according to Mr. Anderson it is Jittoku who holds the broom. [Trans.]
TSU-SHI CHIKU,
Another name of this is (ffll M It) gio-yo chiku. Its stem and branches resemble in form those of the ya-dake, but the leaves turn upwards instead of hanging down. The form of the leaf too is similar to that of \!ci<tya-dakey but very slender, its length being little more than a s«/i, ^ and the width only -^ or -^ of a sun. The leaves are arranged in fives as in the case of the
^ This statement requires confirmation. It seems scarcely credible. « The original has |jth prob. a misprint for itt. « This should no doubt be * foot * according to the description in the KH-yen Ckiktt-Fuy of which this section is a mere condensation. [Trans.)
Nihon Chikti-Fu, 51
ya-dahe. The sheath of the young stem is persistent at first, but falls off entirely after a year or two. Of all the medake^ this is the most elegant. The Kei-yen Chiku-Fu remarks that owing to the long and slender form of its leaves, they resemble thread from a distance ; and as the most delicate are not more than two sun in length and i-tenth ofa/?w«wide, they still look like thread when one approaches close. Hence the name Isu-shl-chiku (constantly thread like bamboo). This variety was by the ancients preferred for making arrows not only on account of the straightness of the stem, but probably also be- cause, the leaves standing upright, it differed from the other kinds, its general form being thus more in harmony with the straightness of an arrow's path.
NEZASA.
Another name for this is i-zasa (IS ffi), its Chinese name being ^ M tj" sen ri chikit or ' thousand-league bamboo, ' The old books tell us that sasa as a name for bamboo-grass is sai- sai (slender-slender, ^ >* ). In some places it is known as kome-zasa and i-zasa (31 ffi). Its stem and leaves resemble those of the me-dake, but are shorter, and its height does not exceed 7 or 8 sun. It is found pretty universally in the woods and on moorland. The creeping root-stock spreads in all directions, and interferes with the plants in a garden. If in order to obviate this, it be burnt or cut down, the more that is done the more it puts forth new shoots, so that it is difficult to get rid of; nevertheless its usefulness is very great. It is used for thatching houses, and as the creeping rhizome holds earth
^ i. e. Arundinariae.
52 Nihon ChikU'Fu.
together in solid lumps, it is employed to prevent banks from slipping away ; on river embankments it is found of very great service. In the construction of batteries and of embankments to resist inundations it is indispensable to plant long grass {haya^ Imperata arundinacea) and susuki, Miscanthus sinensis, and nezasa to prevent the earth and sand from giving way. The best way to prevent its spreading, when that is desired, is to gather a quantity of common seaweed ^ and bury it all round the field. According to what the author was told by a peasant of Kusu-ga-ura in the province of Sagami, if this plan be adopted neither sasa nor nezasa will be able to spread.
The Kei-yen Chiku-Fu (vol, V, 37 v.) has a section entitled sasa. When growing on moorland it is called no-zasa^ in woods It takes the name ot ne'Zasa^ and at Hakone it goes by that of Hakone-zasa. It attains a height of one or two feet, and its leaves resemble those of the me-daie though of smaller dimensions.
The ordinary size of the leaf varies from 2 to 3 inches in length and from J to J of an inch in width, being thus of unusual tenuity. The colour is a darker green than in most species. The stem is no thicker than a piece of string, entirely cylindrical, and much branched.
GOMADAKE. (Phyllostachys nigra) The Chinese names for this sort are * purple bamboo ' (jRIt), 'purple prince' (ft©), 'purple moss' (X^), and Kwanyin bamboo (R la It). The Kei-yen Chiku-Fu remarks that it is usually called goma-dake because it is covered with very small purple and black spots resembling goma (sesame seeds). ^ In some places it is called kuro-chiku (black bam-
> Zostera marina.
2 vol. III. f. 5 V. But the same work (f. i. v) says that it gets these purple and black spots in consequence of a change of colour at a later period of growth of the stem.
PHYLLOSTACHYS NIGRA
Nihon ChikU'Fu. 53
boo). ^ Its form is similar to that of the ma-dake. According to the Hon-z6 KSmoku Kei-mo, it belongs to the same species as that bamboo. ^ In the first year of growth the stem is of a green colour, and turns black the following year. This bam- boo is of hard and firm texture, with prominent nodes. At first the cuticle is of a deep green gradually changing to light purple, but when the stem ripens in the next season, the purple colour changes to black. Wherever it grows it spreads with the greatest rapidity. The culm is erect, and attains a height of over ten feet with a circumference of 3 or 4 sw//, the largest ' specimens reaching over 20 feet with a girth of 7 to 8 s//«. The sheath is spotted. The sprouts make their appearance about the summer solstice. The leaves and branches do not grow thickly. It is found at the foot of mountains and on uncultivated moorlands. In a warm climate its growth is rapid. In the province of Yamashiro it attains a great size, and there is a place which takes the name of Shichiku from it. This bamboo can be easily transplanted, and the uses of the stem are various; the consumption for walking sticks and umbrella handles is very large. It is used also for * eaves-curtains ' {noreti), fences, for flooring the verandahs of small rooms and tea-rooms, ' for the crossrods'* of ceilings, the clap-boards ^» of bath rooms, and it looks particularly well when used to cover up the joints of wainscoting.^ It does not strike deep into the ground, and its transplantation and cultivation present no difficulties whatever.
1 The Kei-yen Chiku-Fu (vol. Ill f. 11. v) maintains that Kuro-chiht is a different species.
2 vol. 33. f. 17. V.
« Kozashiki and cha-zasJiiki; * saioo-btichi ; ^ shitami; « tatc-bame tto me-ita.
54 Nihon Chiku-Fu,
I once planted three culms o^ goma-dake in my garden, which in three years time had increased to eight, which I divided be- tween two friends. One planted his in a large jar and filled it with water. The plant continued to flourish. The other put his into a flat flower-dish, when the culms developed yellow and green stripes. This is now greatly valued. The goma- dake in rich soil attains a girth of 5 or 6 sun and a height of 18 or 19 feet, but the smaller ones grown in poor ground are more useful. At the village of Shimo Uchimaon the southern bank of the Toda-gawa in Musashi (district of Ashidate), the soil is stony and infertile, so that cereals and vegetables cannot be raised, but from 7 tan (i J acres) planted with this bamboo the proprietor is said to sell an annual average of 500 dollars worth of stems for walking-sticks and umbrella-handles. This ground is poor soil, and the govia-dakc it produces are short and slender, and more suitable therefore for town use. The plantation require no particular care or attention, and is simply thinned out every year. The Hwa-ching (ifS 91) says **The goma-dake comes from Priest's Island, in the Chusan ar- chipelago. ^ Its culm is slender and of a deep purple colour. It is cut for shu'^ pipes, •'^" In Japan it is often used for making flutes. There is a great sale of them for children's toys.
KAN-CHIKU (Bambusa marmorea F.-M.)
The Honzo Ikka-gen (?|c tjc — ^ "3") says there is a plant called sei-chiku (H It), of which the Japanese name is kan-chikti
2 A musical instrument of Chinese origin.
3 Pi-ch*uan Hwa-ching vol. IV. f. 3 v.
BAMBUSA MARMOREA
Nihon Chiku-Fu, 55
(5S 4t cold bamboo), also called mdso chiku,'^ It puts forth its sprouts in the winter. The JCei-yen Chiku-Fu^ says : ''There are many kinds of bamboos, but this has shorter branches, closer nodes and denser foliage than any other. Owing to the slenderness of the main stem the branches and leaves at the top of the culm hang down, as is the case with Narihira-dake (Arundinaria Simoni)." According to the Yamato Honzo, the kan-chiku puts forth its sprouts in the winter. But those which are now grown at Yedo (Tokio) get their sprouts in the autumn, which by winter time exceed the parent plant in height. This is perhaps owing to a difference of climate. The sprouts are smaller than those of the suzu-iake^, but they are sweet and particularly agreeable to the palate.
The leaves of the kan-chiku resemble those olma^akc in shape, but are smaller and thinner. The stem is slender, and the nodes prominent, the internodes short, the pipe thick, and the tallest do not exceed 8 or 9 feet in height. When the sheaths fall off, the stem is of a pale purple, and above each knot is a slight swelling all round, as if showing where hair- like roots are about to develop. It has a dense habit of growth, but the root does not spread far. It is often planted round houses to form a fence. This bamboo flourishes in damp soil, and also in high and dry places. According to the Yamato Honzo the sprouts are black in colour and slender, and it gets its name of kan-chiku (cold, or frost, bamboo) because its sprouts come up during the winter months. The
* This is the name of the Phylloslachys mitis, s. eduh's.
2 Vol. III., f. 7.
» Bambusa senanensis.
56 Nihon Chiku-Fu.
branches and leaves do not make their appearance till the summer. The sheath, which is very persistent, is marked with small spots. The culm is slender, with numerous nodes, and being soft and tough is excellent for basket making. Of the larger specimens whips are made, also pencil-handles. The Chinese name is shichikn (Sfit, purple bamboo), but it must not be confused with the real shi-chiku (the goma-dake or Phyllostachys nigra).
The root-stocks of the Bambusa marmorea are greatly valued for whips, but formerly only the Shogun could use them for this purpose. Those of which the nodes are close together were preferred. According to tradition the proper measure- ment was from the nipple of the right breast to the end of ihe middle fmger of the outstretched left hand, of which the handle took up six sun, and the remainder must have thirty-three nodes. Such were cdWtd yurushi much i (the right to use them being reserved to riders who had special permission from their ridingm asters) and they were highly valued by teachers of equitation, but the whips with thirty three knots were very rare. There is a bamboo of the same sort as the kan-chiku, locally known as jnogusa-dake, which grows at the village of Kami Shimada, in the district of Naka, province of Hiuga. Its sprouts make their appearance in September or October, and its growth surpasses in rapidity that of any other bamboo. The sprouts have a sweetish taste. The culms are used for making shuttles and for spools for winding thread, also for the ramma of partitions inside houses, and for gratings to the windows of reading rooms (# 9F, sho-sai).
In the spring of 1898 this bamlx)o was found flowering: freely at
,-yfc*-
PHYLLOSTACHYS AUREA \ jsat. size.
Nihon Chiku-Fu, 57
Komagome and Iriya in the suburbs of Tokio. The cultivators assured me that it does this constantly.
As to its classification among tlie Bambusae, it is to be observed that it has only three stamens. Hence it seems to belong to tlic Triglossae, and probably belongs to the subsection Phyllostachys. The side opposite to the branches is round, while that from which they spring is strongly marked all along each intemode by three grooves, corresponding to the three branches. The Kei-yen Chiku-Fu remarks that the middle branch of each group of three is longer than the two outer ones, the middle branch attaining a length of over a foot, whilst the internodcs of the culm vary from 2 to 2j sun. In some specimens these dimensions, Ijoth of internode and branch, are exceeded. The diameter of the culm is given in that work as from 3 to 4 tenths of a sun, and the total height as attaining sometimes over ten feet. But this is under very favourable circumstances, at least in Tokio, as for instance in the garden of the Akasaka Palace, where I have measured specimens that were 2 inches in girth, and over 15 feet in height. The longest intemode was nearly 6 inches. A cross-section showed a pipe 5/16 of an inch in diameter, the walls being ^ of an inch thick. The lower internodes are sometimes nearly solid. [Trans.]
HOTEI CHIKU (Phyllostachys aurca M.)
Tlie Chinese name is A M It (human face bamboo), commonly called ^ ^ It {Hoiei chiku). It has many synonyms, such as Riukiu-dake (Yamato flonzo), ginger bamboo (S It), devil's face bamboo (A M tt), Buddha's face bamboo (fIS M It), Buddha's eye bamboo (JW DRtt), Tiger mountain bamboo (i* UJ It), Chiung* bamboo (^Slt), Crane's knee bamboo (tt BR It), Sapindus bamboo (?fc ^ It), drumstick bamboo (JftfiHt), bamboo of many knots (^ jK tt), Buddha's belly bamboo (S IH: tt), all of these names being alkisive to the swollen form of the internodes. The hoici-chiku is large near the root, and grows gradually more slender towards the tip, attaining a height of 6 or 7 feet. The internodes near the root, varying
• Name of a particular species.
58 Nthon Chiku-Fu.
in number from 2 or 3 to 12 or 13, are much contracted, and the nodes are crooked or slanting, sometimes level, the sur&ce being prominent, so that it takes the shape of the masque of a man, a demon or a saint, or that of a crane's knee. Some of the sheaths resemble the scale of a fish, others the shell of a crab. Japanese cut the stem for walking-sticks ; these are jight to carry, and elegant. It is also used for fishing-rods, or, the septa being removed, for pipe-stems, or when polished, as legs for a table, for picture-frames, slender canes serving as umbrella-handles, handles of brooms, or wooden ladles (hishaku) and pencil-handles. The Hotei-chiku may be planted as a hedge, or grown for ornament in a garden or in flower-pots. Accord- ing to the Kei-yen Chiku-Fu, the sprout of this bamboo, though of small size, is better flavoured than that of any other variety, but most people are unaware that it is edible. The same author considers the different names given at the beginning of this section as merely synonyms for Phyllostachys aurea. Both Chinese and Japanese lovers of the quaint and curious have invented names just as it pleased their fancy, and so the list of synonyms has grown. Possibly the so-called Takeda-take was merely a Phyllostachys aurea that Takeda Shingen had planted.
The name comes from the prominent svvelh'ng under the nodes, or perhaps of the internodes near the root, which is thought to resemble the face given by artists to Hotei, one of the Japanese " Seven Gods of Good- luck" (Shichi Fuku-jin). Or as the author of the Kei-yen Chiku-Fu also suggests, from the swollen belly of that mythical personage. The second synonym Riu kiu chiku is from its having been introduced into Japan from Loochoo.
The same work states that it reaches a height of from 8 to 10 feet.
Nihon ChikU'Fu. 59
There is a double groove on that side of it from which the branches spring.
As stated by both the Nihon Chiku-Fu and Kei-yen Chiku-Fu, the intemodes near the gpround are much contracted, sometimes five or six only, in other instances as many as a dozen, the nodes being often set slantingly. A marked feature of this species is the swelling immediately below each node.
As to the specific name Aurea, it is very likely, as Mr. Freeman-Mitford suggests, a corruption of Horai, and the " Useful Plants of Japan Described and Illustrated (Tokyo 1895) " gives the two names U-sen-chiku, Horai- chiku (no. 349) for it. Miquel (Prolusio Florae japonicae, p. 173) suggests that the name was given from the colour of the dead leaves. But yellow is the colour of all dead bamboo leaves. Franchet and Savatier (Ennmeratio II. p. 606) suggest that it is a neighbour of Bambusa nana, which Mr. Freeman-Mitford says is the name under which a species, renamed by him B. disticha, is sent out by the nurserymen. The plant described by him seems to agree with what the Japanese gardeners call ho^o chiku.
It seems very doubtful, therefore whether IIotH chikit should be called Phyllostachys aurea.
The sheaths of Ilotci-chiku are spotted near the upper extremity, baggy instead of sitting close to the cane, and are provided with a brown limbus.
In the garden of the Akasaka Palace there are specimens 4-J inches in circumference. The irregular nodes sometimes occur near the ground, sometimes at a height of 4 or 5 feet, and other culms are quite regubr. The former are really deformed, unhealthy plants. [Trans.]
KIKKO CHIKU (Phyllostachys heterocycla).
The Chinese call this • tt or ft 3fc {Ki-mon chiku)^ i. e. tortoise marked bamboo. What has of late years been cultivated in gardens as an ornamental plant under this name superficially resembles the Hotel chiku, but is quite a different species. In the case of Phyllostachys aurea the internodes are short for a distance of from two to five feet above the ground, and from that point upwards there is a swelling under every knot and the internodes are not contracted. Near the top of
6o Nihon Chiku-Fu,
the culm it resembles the madake. The stem of the kikkd-<htku
is long and stout and above lo feet in height, with a girth of
I foot 4 or 5 suHj and the nodes form a sort of chain, being
closely interlaced for three or four feet above the ground,
forming a pattern like that of a tortoise's shell. The branches,
leaves and stem look like those of a variety of Phyllostachys
mitis. According to the Pi-ch'uan Hua-ching the 'tortoise
marked bamboo ' grows on Pao-to shan, ^ about one stem
annually, is used for making fans, very curious, but it is now
no longer obtainable. "^
Of late years ' tortoise marked bamboo' has been found
growing on a hill called Kuma-korohl in the eastern ranges of
the prefecture of Ishikawa. The Buddhist priests call it * the
lotus bamboo' (^1t) and pretend for the benefit of silly old
men and women that it is a sign sent from the Buddha. It is
said that it has now been transplanted lo the temple of Daishi
at Kawasaki in the province of Musashi. Recently this form
of bamboo has been cultivated by florists, and if its cultivation
is continued for some years, it will be the most remarkable of
curious bamboos.
There can be no doubt that this is a sport, whether natural or artificially produced, of the mosd-dake or Phyllostachys mitis. It is described by Mr. Frecman-Mitford as 'a freak of Nature.' At the Botanical garden in Tokio, and at the gardens of the Tokio Nurseries in Komagome, may be seen groups of this sport. It is only the lower part that is distorted, for three or four feet, the upper portion of the stem, which attains a height sometimes of 12 feet, being normal in its growth. A plant of it in my possession threw up a sprout the year after it was transplanted, which developed into an entirely normal, but feeble culm. [Trans.]
2 Pi-ch'uan Hua-ching, Vol. IV, f. 4 v.
PHYLLOSTACHYS NIGRA
Nihon ChikU'Fu. 6i
MADARA-DAKE, OR HAN-CHIKU (Variegated Bamboo).
This plant has many designations and local names, but there are only three distinct kinds. One is a variety o^hachiku (Phyllostachys Henonis), and has a variegated stem, with blotches, variously known as hanchiku (Se It blotched bamboo), wn-pan-cMku (8 JlE It, clouded bamboo) or ko-han-chiku {J3^ JlE It, tiger mark bamboo). The provinces of Yamashiro, Hiuga, Tamba, Tango and others are noted for its production. Then there is a variety of variegated bamboo belonging to the nicdake species (i.e. an Arundinaria), which is also called ko-han-chiku, found in Yatsushiro district, province of Higo, and in the provinces of Suruga and Shimosa. In China the kind known as SB iCW (Siang fci chu) is most esteemed. The Yamato Honzo quotes the Chang-Chou-fu-Shi (j$ iW /ff '^^) to the following effect: **The internodes have blotchy marks resembling the traces of the tears of Siang-fei. A fine Madara-dakc locally known as Hei-jiku chiku (ffifWIt) is found at Togakushi san in Shinshu, and also covering a space of thirty did (73 J- acres) on the side of Cho-kai-zan in the district of Atsumi, province of Ugo. This is a kind of s/zs//- iakc (Bambusa senanensis) bearing blotchy marks. The Shakotan chiku which grows in the Hokkaido is also of the same kind as suzti-take. ^ In China these blotchy bamboos are much appreciated. They are classified as follows : —
i) Siang-fei chu grows at Kulo,^ and has a shiny stem,
^ This seems doubtful. It resembles rather Bambusa metallica [Trans.] * "Stt This description is from the Pi-ch'uan Hwa-ching, vol. IV. f, 3, as also that which immediately follows. [Trans.]
62 Nihoft Chiku'Fti,
bearing yellow and black spots, round like the traces of tears. It is a very valuable sort.
2) Meilo chu (ttiKIt) has a stem resembling that of Siang-fei chu with fine wavy marks and no round spots, the colour being dark, but not so large. It is much used for the sticks of fans.
The best blotched bamboos imported from China are used for pencil handles, tables and bookshelves. The cuticle bears yellowish brown concentrically circular marks, which spread out like traces of tears which have soaked in. This is the real Siang-fei chu. The inferior qualities have the same con- centrically circular marks, but of a black colour, and of unequal size, the small marks spreading over the entire surface. This is the niei-lo-chn. There are very many sorts of blotched bamboos, which are said to come from the provinces of Fuh- kien, Kwang-si and Cheh-kiang. The real siang-fei comes from Cheh-kiang in the province of Hu-nan,^ and is difficult to procure in China ; hence the value attached to the Siang- fei chu at all periods. Those which of late years have been in the shops are believed to come mostly from the mountains of Chehkiang. 2 Lovers of the curious and rare attach much value to the siang-fei^ and are ignorant of the fact that so many sorts exist. The varieties are briefly indicated by the accom- panying woodcuts. Specimens of these varieties formerly brought over by a Chinese are preserved at the Tokio museum. It seems probable that the blotches are the traces of a species
* This seems wrong. Perhaps Hunan and Chehkiang provinces are meant.
* ftiS Compare Pi-ch'uan Hwa-ching vol. IV. f. 4. [Trans.]
Nikon Chiku-Fu, 63
of fungus which grows on the bamboo. The Chinese long ago started this view. The Jfi (Ch'u) bamboo when young is covered with a fungoid growth. The inhabitants cut it down, soak it in water and wash off the fungus, which leaves purple markings behind. A poem by an Emperor of the Ming dynasty on the blotchy bamboo of Huang-chou^ says: *'Many marks of mossy spots develop on the green bamboo for ever and ever ; the ' traces of tears ' seem still new."
Some of the blotches on viadara-dake have a white mould on them and show marks of a fungoid growth. It is the local climate which produces some kind of fungus resembling mould on the cuticle, that leaves a blotch behind. Hence it is not every stem in a plantation that has these marks. At Goka no she in Higo in the hills behind Hito-yoshi the niadara-dake grows wild, but they are not all alike, and only the mottled stems are cut down. The madara-ddkc of Obi in Hiuga, Mt. Kirishima and Sadowara in Satsuma are somewhat different from the Chinese Siangpei chu, but the markings are clear and the general quality superior, so that they deserve to be ap- preciated. 2
KUMAZASA (Bambusa palmata F.-M., B. VeitchiiM.)
Also known as mma-zasay •** yakida-zasa, heri-tori-zasa and chi'jnaki'Zasa. The Chinese synonyms 35 It jo<hu ; ff It
2 The blotches of han-chiku do not make their appearance till the 3rd or 4th year. There are specimens in the garden of the Akasaka palace, measuring 5 inches in g^rth, and about 15 feet in height. [Trans.]
3 ^/wrt = horse, yaki-ba forged -blade, //^r/-/^r/ = edged ; chi-maki, a sort of pudding of glutinous rice.
64 Nihon ChikU'Fu,
/sien-chu; Uj fi It Shan-pei-chu, commonly written SRj&ti* 'silver edged bamboo.' The stem is slender, the knots not prominent, and the tallest specimens not more than six or seven feet in height, three to four feet being more usual. Some stems have four or five branches, others none at all. The leaves measure eight sun in length, with a breadth of about two sun. The young leaves are bright green, the old ones becoming edged with white to a depth of 2 or 3 tenths of a 5tt«. Hence the name 'silver-edged bamboo.' The lowest leaf is generally small, the other 4 or 5 being broad and long. The Japanese Encyclopaedia remarks that a branch of the mmazasa has six or seven large leaves, of which the largest are a foot in length and two sun in width. In the autumn it acquires perpendi- cular stripes of a yellowish white colour, very pretty. This bamboo grows luxuriantly on hills, steep precipices and in damp places, but does not flourish on flat or dry ground. Hence it prefers the shady sides of hills, river banks and the like, it is chiefly used by the vendors oisushi^ and by cook-shops for ornamental purposes, as well as for wrapping up different kinds of cakes and sweetmeats. Sometimes it seeds, and the grain is very useful to the poorer classes.
There is a kind known as kokumazasa, the stem of which is from 6 to 7 sun up to a foot in height, some of them bearing two or three branches, some none at all. From the top of the stem four or five leaves grow out horizontally. Its young leaves are green, the old ones edged white to a depth of i/io
* Cakes of cold boiled rice, flavoured with a slice of raw fish, prawn, seaweed and so forth.
B AMBUS A SENANENSIS leafk
Nihon Chiku-Fu. 65
of 5 s««, just like the larger kumazasa. This sasa'^ grows wild on the mountains in all parts of the country, and when planted in a pot grows thickly, forming a handsome object. Florists therefore combine it with other plants for decorative purposes.
SUZU'DAKE (Bambusa senanensis). Kho C7i\\Q(^yam(i-dake, m i-suzu 2ind no-suzu. The Chinese synonyms are S (tai), fS (chi), Sr K (jo-tsien). This bamboo resembles the kuma-zasa, but is larger. In Shinano, Kodzuke and other parts it is often called Hei-jiku chiku. 3 The Bambusa senanensis grows wild on mountains and open uplands, and resists the greatest extremes of cold. It spreads right into
^ Generic name for the small bamboos, usually called *dwarf- bamboo* or * bamboo grass' by resident English.
Under the name kiima-zasa the author has described two entirely different plants, namely Bambusa palmata, which is a tnll species, and Bambusa Veitchii, a shorter and more bushy species. Both are accurately described in Mitford's "Bamboo Garden." The former can l>e found by the road side on the way up the Hakone pass, above and l;eiow the hamlet of Hata. The yonni^ shoot may be found in mid-June attaining a height of six feet, and is remarkable for the bright green erect stem and the parchment-coloured sheath. At this period it will have developed perhaps only two or three large leaves near its top, and the branching comes later. Its nodes are somewhat prominent. The other species (Bambusa Veitchii) is common enough on mountains, covering what Professor Sargent well calls the "forest floor." Its sheath is longer and more persistent than is the case with B. palmata, and the nodes are less prominent, while the stem is more slender and pliable, less erect and shorter. It is common every- where on the mountains ; the flat called b-taira on the road from Nikko to Chiuzenji just before the lake is reached is for instance covered with it. In common parlance both species are known as kumazasa, but the lesser one may sometimes be distinguished as ho-kwnazasa. At Hakone the larger one is by some named I/d-jiktt-dakc, which according to the author of the Nihon Chiku-P'u is a synonym of Bambusa senanensis {^suzti-takc).
2 This is in some places a synonym of Bambusa palmata.
66 Nthon Chiku-Fu,
the deepest recesses and up to the highest summits of the mountains. The nodes are not prominent, and ihe largest stems attain a girth of i sun with a stature of ten feet and more. The leaves are 5 or 6 sun in length, with a width of about a 5w//, narrower than those of the 5d:srt, and tapering off at the tip. Seen from a distance it resembles the susuki (Miscanthus sinensis) in appearance, a fact which suggests that suzu-dake may be contraction o{ susuki-iake. In some places this bamboo grows and spreads over an extent of many square miles. It is especially abundant at Suwa and Kiso in the province of Shinano, and on the hills of Nambu in the province of Riku- chiu. It is found in remote valleys where no other species will grow, and in spite of its large and broad leaves and upright stems, in places subject to violent winds, or liable to deep snow- falls, it goes creeping on the ground. The plants seen in Echizen and Kaga have much larger leaves than the sasa, but their edges do not turn white, and the culms resemble those of ya-dake (Phyllostachys bambusoides) with flat nodes, attaining a height of ten feet and more, and the thickness of a finger. The suzu-dakc found at Omura in Hizen is said to be remark- able for the length of the internodes. In China it is said to be used for making arrows. The sheath is of a deep green hue, the stem being white when the sheath falls off. * Larger bamboos
* The Kei-yen Chiku-Fu says * the sheath turns white when it withers', which is a more correct statement than that in the text. In a youni» slioot the sheath is straw-coloured near the root, further up ijreenish tinged with purple, and at the tip quite green. It is covered with bristles, even underneath the overlapping part of the inferior sheath. There are no hairs about the pseudophyll. A full grown stem bears many solitary branches, each subdivided into other branches, and out-topping the main stem. The leaves arc dark green above, glaucous underneath, with a well
Nihon Chikii-Fu, 67
being uncommon in the northern parts of this country, the inhabitants have always been in the habit of collecting the sprouts, which they preserve for the table in a mixture of salt and kirazii (bean-curd refuse). In China Ihey speak of "pickled bamboo-grass, salted geese," from which it would appear that the sprout of this species is eaten. This bamboo is tough and flexible, so that crooked stems can be easily straightened. The slender culms of those found in the Kiso mountains are perfectly straight and wellformed. They are split in half and plaited into baskets of various shapes and into mats, forming one of the products of Shinano. Where this bamboo grows Mild it hinders the development of trees and obstructs the path of the mountaineer, but is very useful for binding together the crumbling sides of declivities, and for thatching the cottages of the peasantry in mountainous parts of the country. Furthermore, the seeds of this plant and of the sasa furnish the poorer classes with food.
BAMBOO SEEDS.
These are known as jincnku^ (natural rice) sasa-mc-guri
(dwarf-bamboo sprout chestnuts) and iakc mugi (bamboo corn)
in Japan, and there are numerous Chinese synonyms. Both
marked midrib and as many as 10 parallel nerves on each side. The leaves sometimes a foot long and two inches wide. The sheath very persistent. Abundant at Chiuzenji, common at Hakone.
Where suzti-take grows at high altitudes it may at first sight be confused with kwna-zasn, but on nearer examination will be found to be much more branched, taller in the stem, and having the leaves longer and more slender than those r^ that species ; they are somewhat pendant, instead of standing out level from the head of the plant. The tiM stems Ijear a slight resemblance to those of va-itake. [Trans.]
68 Nikon Chiku-Fu,
the kttma-zasa (Bambusa palmata) and suzu-dakv (Bambusa senanensis) flower from lime to time and bear seeds. Accord- ing to the It K SU Chu-shih-chi the seed of the bamboo exactly resembles wheat, being somewhat pointed at both ends, and in taste also, with an astringent flavour, the only diff'erence being a suggestion of bamboo about it. , The common people call it * natural rice ' or 'bamboo corn,' and eat it parched. They also grind it, and make the flour into small dumplings (dango) and coarse vermicelli. It is said to be not inferior in taste to corn. The Chinese say : "The bamboo sometimes flowers, small and white like the blossom of the jujube tree, producing a seed like that of wheat. It is tasteless and as- tringent. The people of Chehkiang call it * bamboo rice," hence the name. The old plants of madake (Phyllostachys Quilioi M.) hachikii (Phyllostachys Henonis) and medake (Arun- dinaria japonica) also flower and seed, but the grain is small and not suflicient in quantity to be collected for food. Only ktwiozasa and suzndakc seeds arc obtained in large enough quantities. In 1843 all the bamboos round the town of Takayama in Ilida for a distance of many miles seeded, and the population young and old assembled to harvest the crop, at the rate of 5 or 6 to (to = J bushel) per diem, in all some 250,000 koku {koku=^ bushels nearly). Five years later rice and other cereals having failed, so that there was a great deficiency of food stufls, the people are said to have gathered bamboo seed for food, and thus escaped dying of hunger. It is said that once the suzu-dake and what is locally known as hei-jiku-
^ 3H JF chin-latig-kan ; it •% bamboo rice ; \^ jj /icn-sliih ; gi5 JK chi.fii ; 3g a^ K limg-kau-shih.
Nihon ChikU'Fu. 69
chiku^ on the mountains in the vicinity of the two districts of Ina in Shinshiu seeded on a large scale, and that all the culms afterwards withered. The facts appear to be these, that when the seeding took place, the people crowded into the hills to collect the grain, of which they obtained so much that it was impossible to carry it all away in one day. Carrying baskets suspended from their necks, they entered the bamboo thickets, collected the spikes that had seeded, shook the grain down and gradually got it all together. Those who worked hardest obtained as much as five or six bales of bamboo seed. They ground it, made the flower into small dumplings and puddings, and were able to cat it for several days in succession without getting tired of the taste any more than of fern-powder {zvarabi-ko)y Pueraria starch {kuzu-ko) or powdered pine-bark. ^ A sort of sa^<? can also be brewed from bamboo seed, which though it is rather sharp to the tongue does not otherwise differ in taste from ordinary sake. The people of Shinshiu have what they call suzii-rnen prepared from bamboo seed. The bamboo seed is collected, and pounded in a mortar by the aid of a water-wheel ti^l it becomes fine and white. Or it is ground fine in a stone mortar, put into a sieve with twice the quantity of corn, adding one-tenth of brine, well stirred round and kneaded, then slowly pulled out into fine threads, then put into a box to which heat is applied. This preparation is said to be of a delicate flavour, resembling vermicelli. Not long ago the sasa which grows so abundandy on the mountains near Koma-
' i.e. the go-hci wand bamboo. Go-Jiei is the wand bearing white paper, placed in front of a Shinto shrine. [Trans.] » This is from a note of Mr. Tanaka Yoshiwo.
70 Nihon Chikii-Fu.
ga-take in Koshiu seeded, and some Shinshiu people taught the inhabitants how to use it for food. Since then the crop harvested is about 1500 sacks (containing 4/10 of a koku, or 2 bushels),^ a family of five or six persons collecting as much as from 5 or 6 sacks to ten. (There were fourteen villages that had gathered 100 sacks and upwards). The utility of bamboo seed has been demonstrated. Dr. Oscar Kerner of the Agricultural College at Komaba near Tokio has compiled a table of the chemical analysis of sam or chimaki- zasa from the Yamanashi prefecture, which shows the richness of bamboo seed in nutritious elements. The result of the chemical analysis of sasa seed shows that its chemical composition is the same as that of wheat or rye.
BUNGO-ZASA OR PHVLLOSTACHYS RUSCIFOLIA
(Phyllostachys Kumasaca, iNIunro ; Bambusa viminalis,
French gardens; li. ruscifolia, Siebold.)
Bungo-zasa (written SJ. Vk. U), also known as okanic-zasa, Jyo-zasa^ Toba-zasa, at Arima in Scttsu Inajio no sasa. According to the Japanese Encyclopaedia this plant bears five leaves at each joint, hence the name go-mai-zasa. The Ji-kin- sho (Jft tt ^) says it was originally introduced from the province of Bungo, whence the ordinary name. The Kei-ycn chiku-Fu informs us that at various local fairs at the end of the year it was the practice to sell masks of Okame^ woven of this bamboo which gave rise to the name okamc-zasn. It grows
A The kokit = 4.9629 bushels.
2 The £at-chcelced damsel of ancient Japanese legend. [Trans.]
Nihon ChikU'Fu, 71
from two to three feet in height. The stems are slender, ^ but the nodes prominent, the leaves thin and mainly resembling those of Phyllostachys Quilioi. At each joint, where the leaves spring from is flat, and there is a groove in the centre of which rises a ridge. ^ On the side where there are no leaves it is round, and in shape very like a small stem of the Phyllosta- chys mentioned. It flourishes well in a clay soil, so that the stems of plants growing in suitable moist ground with plenty of loam grow stout and long and thickly together. It does not grow in stony soil. This bamboo is converted to various uses. Of it are made different sorts of baskets, smoking trays and chopsticks, also toys. The Japanese Encyclopaedia remarks that '* the gomai-zasa grows a foot or more in height, the leaves arc a deep green, resembling those of the Shino-dake but shorter. Five leaves grow together on each stem, and it is of a luxuriant habit. It is planted in gardens for ornament." This bamboo bears transplantation easily. Grown in the corners of gardens it not only adds to the appearance, but is also of great practical utility. As it is a densely growing plant it may be planted as a hedge with excellent effect. ^
* There is a clump of tins bamboo at the Botanical Gardens in Tokio, growing peril a ps four feet high. The stem measures J in. in circumference. [Trans.]
2 This is a very marked characteristic. [Trans.]
3 The branches begin to spring alx)ut the third or fourth node above the root, each branch being from J in. to | in. in length, with generally only two tiny nodes, and bearing only one leaf at the apex. But the general rule is that five branches are borne by each node, three growing outwards from the flat side, and two towards the semi-circular side of the stem. The middle leaf of the three is larger than the two outer ones. At the extreme top and Ixjttom of the stem there are usually only three leaves instead of five. The colour of the stem is mostly green, but sometimes of a
72 Nihon Chiku-Fu,
JITCHIKU (Solid Bamboo).
This plant variety has several synonyms, all with the same
meaning. ^ It grows at Ichi-u-zan in the province of Awa in
Shikoku, and on Fukura shima, one of the islets at Matsu
shima in Oshiu. It is to be bought at the latter place. The
genuinely solid stems fetch high prices, those having a small
fistula being cheap. The island of Chuk-do^ in Corea is
famous for them. Those grow^n in Shimo Ina district in
Shinshiu are known as Inamura-dake. Tlie leaves and
branches resemble those of the hotei-chiku (Phylloslachys
purplish brown, and the intemodes, which seldom exceed more than 35 inches in length, zigzag slightly from joint to joint. The larger leaves measure alx)ut 4 in. by | in., have a well-marke<l midrib, and seven lateral veins on each side of it, the reticulation Ixjing exceedingly fine. The edges are armed with very fine teeth, which can 1« more easily felt by running the finger along them than distinguished by the naked eye, though visible under a common magnifying glass. As Mr. Freeman- Mitford points out, the foliage bears a resemblance to that of the butcher's broom, whence Siebold gave the specific name ruscifolia. It certainly ought not to be called knmasaca (which is a corruption of kumazasa), that being an entirely distinct plant. Vimina/is (osier-like) is not as characte- ristic as Siebold 's name.
The dimensions of a specimen from the garden of the Akasaka Palace were as follows :
length 6, ft. 4 inch
2nd internode 9J „
3rd », 9 »»
4th „ 8 „
5tb „ 6J „
6th „ 6J „
girth -jf^ „
largest leaf, 6 inch by i^ [Trans.]
' K*Mt. K^'lt. »;.&«•. [Trans.]
* There are three islands so named. i. Eden Is. off Quelpaert ; 2. one on the coast of Chhung-chhong-do ; 3. one on the coast of Kang- won-do.
Nihon ChikU'Fu, 73
aurea), the grooves on the intern odes being deep. Large specimens attain a length of over twenty feet, with a diameter of over a sun. This bamboo is not solid at both ends, the part nearest the root exhibiting the peculiarity to a greater extent, while at the other end there is a small fistula about the diameter of a needle. Sometimes the inadake (Phyllostachys Quilioi) and hachiku (Pli. Henonis) growing in poor soil are found to be solid through one or two internodes above the root. The creeping root-stock in particular is often solid. According to the statements of people who bring jiichiku for sale from Matsushima, there is a plantation there of this variety of bamboo, but it is found that only a proportion of the culms prove solid on being cut, most of them merely shewing a pipe of which the walls are thicker than is usual with other bam- boos, while the fistula is smaller ; and a good number have to be cut before a culm is found which is entirely solid. From the fact that Phyllostachys Quilioi and Ph. Henonis present this appearance when grown on poor soil, it would appear that though there is a variety of which the interior is filled with tis- sue, it is a characteristic of the bamboo in general to be hollow, and it is quite natural therefore for Xha jiichiku to possess a small fistula. 1 It is used for seals, and walking-sticks, the more slender specimens serving as riding-whips. It is stated that very large specimens of the solid bamboo are found in China. Should it be possible to have a flourishing plantation of large
jiichiku, there would doubtless be a large demand for the canes.
^ It is clear from the foregoing that the so-called y//r////&// is not a species, nor even a variety, but merely a sport, the occurrence of which depends on circumstances of soil and nutrition. [Trans.]
74 Nihon Chiku-Fu,
At the village of Asake in the district of Shimo Ina in Shinshiu lives one Miyanoshita Sojiro, who grows the solid bamboo, manuring it once a year with barley bran and horse- dung, which he calls In-zai-chiku (seal -bamboo), but no large quantity has as yet been brought to market.
HORAI CHIKU. (Bambusa disticha, F. M., Bambusa nana M.)
The Chinese name is lH S 4t (fung-wei chu. Phoenix tail bamboo). In Tosa it is known as Doyb-chiku (± /fl It), and Shun-yo-chiku. In Banshiu it goes by the name of Sansho^ dake and in Satsuma by that o{ Ko-gin-chiku. This species is of two sizes. The larger, known as U-sen-chikii^ is much grown in Suruga, where it is used for hedges. The leaves spread out like the fingers of a hand, and are arranged like a feather fan, from which fact it gets its name. The smaller variety is also known as hl-o-chiku (A ® 1t), and is a * sport ' of the other. It is grown in pots as an ornamental plant. The leaves are short, and grow in shape like those of the Torreya^ nucifera. Planted round gardens it attains a height of from six to eighteen feet, the internodes being* two feet long. It is of a slender habit, and very tough and flexible. It may be divided by beating into fibres excellent for the preparation of slow matches. The fistula is exceedingly fine, and is occupied by a core like a peeled rush, without any coating of bast.
• i.e. Feather fan bamboo, from the way in which its leaves spread out,
[Trans.]
* In Japanese Kaya^ classed as a coniferous tree, but belonging to the yew family.
BAMBUSA NANA ( HOO-CKCIICTJ )
Hence it 19 aCjLe-: r.i..i:-.v . '.-. : :/ . •.-./:.:■•.»:
arc iaand baii2±r i.v- -.- ■ -r- .- '.'••.- -.rt-y.or:
cnriing op-»ari ..-_ -.v- ■.". ■:, .'.« " -" *- vt,'*
lengtbec^ ;•"- i i"^r.. .•'••. • •. * •,
gza«iB3llT j-..:rK.-._-.- -. - ■■'- \ . ..- ■•."--
vhicn fr.-t -r. *- > > •.....-• '■-'
reach tiifi t»".»l '^-t ■ ■ . . ^ ':. :.• . ■ ' -'
in '.rZi-^:^ Jr-.c: .■..-. - . ' . '.- ■-■ "
^s\-z :. :..-. :
XT :.r^ *rr.
NUion Chiku-Fu, 75
Hence it is styled Tsushin-chiku. In neglected hedges roots are found hanging down from the insertion of the branches, curling upward in the form of a fish-hook. The upper part lengthens into a culm. From the root other roots branch out, gradually increasing in number so as to form a bole, from which fine hair-like roots grow downwards, but as they cannot reach the soil, they stop growing after attaining a sun or two in length. From the bole a number of stems grow closely together, of which the inner ones bear branches. This bole attains the size of a ^ bushel measure,^ and yet is held on to the parent stem by a single root-fibre. Should it be hit with violence, it comes away suddenly, and if stuck in the ground will give rise to a dense growth. This bamboo likes damp soil, and when planted near water lets its roots hang down. Owing to this habit, the ho-d-chiku^ grows luxuriantly when planted in a flower pot filled with water. About Hon jo and
* That is I /tf, = exactly 0,4963 bushels.
2 The Kei-yen chiku-Ku gives additional particulars, namely that the stem resembles that of the yadake (Phyllostachys bambusoides), being about the thickness of a chop-stick, or even less. It grows to a height of two or three leet, with internodes three to four sun in length. The branches are solitary, but after a while a bud springing at the insertion of a branch will develop into a second branch, but it never has branches in threes or fives like the medake (Arundinaria japonica.)
The sheath is very persistent. The leaves are like those of the madake^ broad at the base, pointed at the tip, i sun and 4 or 5 tenths long, 3 tenths wide. At the base of the leaf are very short brown hairs. The leaves are from nines up to thirteen in number, the first being large, and the rest successively diminishing in size, the terminal leaf being three- tenths of a sun in length, and one-tenth in breadth. It is of a caespitose growth, and mingled with the larger stems described will be found others extremely slender. In Suruga it is planted as a hedge, and attains a height of five or six feet, the leaves being then large in proportion.
76 Nihon Chiku-Fu.
Kameido in TokiO it may be seen growing as a hedge. There it goes by the name of iaibo-chiku, while in Kiushiu the local name is chin-chiku, and its habit of putting forth roots from the insertion of the branches prevails exactly as in the case of those grown in Suruga. If the tip be cut off when the culm is young, roots grow from the insertion of the branches, develop- ing into a bole, but this does not happen if the amputation of the tip is delayed until it has made some progress in growth. It sends up sprouts at all seasons, but chiefly during the dog- days, from the end of July to the middle of August. Hence it has been called doyb-chiku (Dogdays-bamboo). Its leaves unfold in September and October.
The stem is perfectly cylindrical, without any trace of a groove, A plant in my garden, the year it was taken out of the pot in which it originally grew, threw up shoots as much as 5 ft. 9 in height, the longest intemode of which measured 9 inches, with a circumference between 7/12 and 8/ 12 of an inch. The sheath is shown in the accompanying drawing. It is distinguished from all other bamboos by the way in which the leaves are set at right angles on the branches. llic longest culm bore buds on the lowest two nodes, an incipient branch on the 3rd node, 4 on the 4th, 6 on the 5th, 8 on the 6th, 10 on the 7th, 7 on the 8th, 5 on the 9th, 5 on the loth, i only on the nth. Th« branches develop from the top downwards, and in doing so push off the sheath, which then curls round one of the outermost branches. In this it resembles the Arun- dinarias. To determine however whether it is A. or Bambusa we have yet to see it in flower. The leaves bear small spines closely set along both edges, perhaps more conspicuously on the left edge seen from the branch, and no reticulation can be seen with an ordinary magnifying glass. The leaf is broad at the base, tapering off at about § of its length to a fine point. [Trans.]
Nihon ChikU'Fu, jj
TAISAN-CHIKU (Bambusa vulgaris). Another name for this species is daimio-dake (;h ^ It). In China it is usually known as Lung-t'ou-chu* (dragon's head bamboo). Florists grow it in pots, pretty generally, under the name of 3^ Ul It, Big-mountain Bamboo. The leaves are broad and large, measuring over two su?i, and the stem has a girth of six or seven swt. The branches are far apart, the nodes flat, the sides of the i)ipe thin, the whole appearance of the culm resembling a large asht (Phragmites communis, a large reed). Formerly this bamboo was imported, and planted in the public garden at Nagasaki, but gardeners now grow it in pots or in the open ground. Whether it is that the Japanese climate docs not suit it, the fact remains that it has not yet been successfully cultivated, and we do not hear of plantations of it. It has no creeping root-stock, but the bole shows above ground, the root and nodes being close together, growing like a dragon's head, whence the Chinese name. Its sprouts come up in August or September, and the culm is tall and straight, of a very sturdy habit. But when the winds of autumn arrive and the tem- perature diminishes, it suddenly stops growing, the tip and leaves wither, and if great care is not taken it will often die altogether. It is important therefore to ensure that it is kept warm. According to the Kei-yen Chiku-Fu it is a large species with delicate leaves, putting forth its sprouts in the 8th or 9th moon, which grow very large ; the sprouts are tender and have an excellent flavour. The sheath having been removed, it should be soaked in water for a day or two, then boiled and *81K1t
78 nioCNi(hikU'FiL
eaten. Otherwise it is rather bitter. This bamboo is abun- dant in Satsuma, and the Chinese import the shoots in increas- ing quantities as an article of food. At Nagasaki it is to be found in the Botanical Garden, but is rare in private possess- ion. In Satsuma it goes by the name of To-kin-chiku. * Both stem, branches and leaves are of large size, and the nodes depressed like those of the ashi (Phragmites communis). It reaches a height of 20 to 30 feet, with a girth of from 8 or 9 sun to a foot and 3 or 4 sun. The sprouts make their appearance in summer, and have an agreeable sweetish taste. It is common in the district of Ibusuki in the province of Satsuma, and resembles both bamboo and ashi, or rather something between the two. In some specimens the stem has longitudinal yellow streaks, others are without. The bole is caespitose, the nodes being crowded together underground, with innumerable hair-like roots growing thickly from between them. If some trouble were taken to extend its cultivation, it might hereafter become of great utility. There are specimens of the bole, stem, leaves and branches in the Museum at Tokio.
TAIMIN CHIKU (Arundinaria Hindsii, van graminea, P\-M.)
This is a Kind oivicdakc^ (Arundinaria Japonica), and is commonly called tai-mio-chiku {^ % It) also daimio-dake (;^
* /tif ^ 41*- ^^^' Freeman-Mitford says that this species is not hardy in England. Op. cit. p. 217.
* That is to say, it is an Arundinaria.
AR.
ARUNDINARIA HINDSII, VAR. ORAMINEA
( T^IIi^I Jsr-CHIIJECTJ ) i nat, size
Nihon ChikU'Fu. 79
^ It). Its classical names were Awo-ba fuye-dake, ^ futaba fuye-dake and simply * fuye-dake/ In ancient times it was called S 90 It from the fact of its growing on the hills round H W ^ (a monastery) on Awoba-yama at the village of Shimidzu, district of So, in the province of Satsuma. An old writer states that in the reign of Tenji Tenno a piece was cut and made into a flute of very sweet tone. The Emperor gave it the name of Awoba Flute Bamboo, and from that time onwards the locality was required to furnish the court with bamboos for flutes. ^ This species when grown in a warm situation puts forth shoots all the year round, hence the
» Grccn-leaf flute bamboo ; two-leaved flute-bamboo ; flute-bamboo.
Chinese names are EH^ti* ^"d I?9^1t» ^^oi\\ meaning * Bamboo of the four seasons.*
2 Up to here from the Kei-yeii Chiku-Ftit which goes on to say :
The plants brought from here and cultivated at Yedo attain a height of 15 or 16 feet and a girth of 3 sun. The first two or three nodes above the root are close together, not more than 3 or 4 sun between them. Above that the internodes lengthen out to 8 or 9 sun or even to i foot 5 or 6 sun. The first or 2nd nodes above ground are surroundeil by rootlets, much as is the case with the shi-ho cMku (Bambusa quadrangularis). The lowermost branches are in threes or fives, but from the middle of the culm upwards they are as many as seven or eight. The branch sheaths are persistent. The leaves are slender, and are arranged in eights or nines.
In the case of a plant growing in the translator's garden the principal dimensions were as follows. Ilcii^ht 11 feet 6 inches. Longest internode 1^4 i"«» girth of the same 2 inches. The largest leaf on a young stem was loj inches by {] in. with well-marked reticulation and spines irregularly planted along both edges. But an ordinary leaf taken from a mature stem was only 7IJ in. by \ in., the spines being more numerous on the left than on the right edge. This bamboo diflers from Hindsli, of which botanists regard it as a variety, by the pendulous habit of the top, and the much lighter green of the culm, as well as its small'jr diameter, which may be taken at one half of that of Ilindsii.
8o Nihon Chiku-Fu,
Chinese name ' Bamboo of the Four Seasons/ but in Tokio and its neighbourhood it has shoots only during the summer season. Its internodes are sometimes as much as two feet in length, the leaves long and narrow and of a bright green. The sheath is persistent. Its root has numerous hair-like root- lets, and the plant is erect. It is said that flutes made from stems of this bamboo grown on rocks and crags can be heard to a great distance. It has a creeping root-stock, which spreads freely, and exhibits terminal buds which if pulled up above the ground develop into culms. If a warm situation be chosen for this bamboo it will flourish luxuriantly. There is a small variety cultivated in pots as an ornamental plant, which looks like a dwarfed Kanzan-chiku (Arundinaria Hindsii), but is in reality different. The leaves of A. Hindsii are tough, while those of the iaimin-chiku are soft. In the province of Chikugo there is a variety known as daimio-dake. This forms small groups among the rice-fields. The old culms are of a yellowish brown colour, and the peasants use it for making slow matches, also for oil-press baskets. In form it is said to resemble the ordinary mc-dake.
The Kei-yen Chiku-Fu speaks of the Yomel-chiku (K 99 It), or iaimo-dake, alias Kolo-chiku (Sf ^ It), and also mentions the Muramatsu-dake grown at Muramatsu in Echigo. The writer has not seen these, but supposes them to be merely synonyms for the Taimin-chiku. ^
1 The following is what the work referred to (vol II. f. 20 v) states: —
" There is another kind named tainio-dakey dai-viid (? tawiin) chiktt or
yomei-chiku^ ten or twenty feet high, with a diameter of 8 or 9 tenths of a sun
ro even more. The nodes resemble those of the ha-chiku (Phyllostachys
^ihon ChikU'Fu. 8i
Ilenonis), the intcrnodes being 8 or 9 sun in length. The branches begin from the 12th or 13th node, and are in pairs or threes, and then every node up to the top bears six or seven, being quite bushy. All these branches are shorter than those of ordinary bamboos, measuring 6 or 7 sun or over a foot, their nodes being very close together, not more than 1.4 or 1.5 sun npart. With respect to the leaves, there are two opposite ones at the tip,* and four below arranged alternately. But from the fact that there is a small dried sheath below the six belonging to a leaf that has fallen off, it is plain that they are really in sevens. The two terminal leaves are the longest, measuring 5 or 6 sun by -6 or 7 of a sun, the four lower leaves being a little smaller, but there is no uniformity in this matter. For the first 12 or 13 nodes above the root the stem is cylindrical, and then for four or five internodcs bearing branches there is a groove somewhat longer than in the case ot the me-dake (Arundinaria). Beyond that point the grooves are deeper, like those of o-dake (Phyllostachys), as if the cylinder had been pared away. The branches are channelled in the same manner as the upper part of the main stem. Also, under the first one or two nodes that bear branches there is always a small yellow bud destined to develop two or three branches the following year, just as in the case of the Hotei-chiku (Phyllostachys aurea). The sheaths of the culm fall off as the sprout grows upward, but those of the branches are persistent, just like those of the tnedake (Arundinaria). In a clump there will be cases where the yellow buds appear on the first or second nodes, in others they l^egin on the fourth, fifth, sixth or seventh. Unlike other bamboos, there is no groove above the yellow buds. Some stems bear pairs of branches on the 8th or 9th node, and above that have five or six at each node throughout. Others at the 15th node have a single branch, and above that they are in threes, fives, sevens or even eights. Sometimes there are no yellow buds near the root, but four branches on the 4th node, with three on the 5th and 6th, and above that five or six. Again, pcjrhaps there will be two node bearing branches in pairs, with the next solitary, and then the two follow- ing may have three branches each. Sometimes the two or three nodes near the root develop rootlets all round, in the manner of the • square- bamboo,* and other stems are entirely without these appendages. There are various differences according to the height of the culm or its age, so that it cannot be fully described from a single specimen."
The foregoing is a specimen of the careful examination bestowed l)y the author of the Kei yen Chiku-Fu on the plants known to him. With
* 1 hi«, as pointed out in another case (p. 46 note), is a mistake. [Trans.]
82 Nihon Chiku-Fu.
NARIHIRA-DAKE (Arundinaria Simoni.)
Another name for this bamboo is Wagochiku (tt ^ W). In from it is between inadake (Phyllostachys Quilioi) and medake (Arundinaria japonica), the leaves re-sembling those of the latter and the nodes those of the former. Its habit is tall and erect, and delicate, reaching a height of fourteen or fifteen feet, with a girth of from 2. 5 or 2. 6 sun to 3 sun. The leaves are long and large, 6 (m* 7 sun by .7 or .8 sun to i sun. ^ From the first node upwards a groove occurs alternately on either side of the stem, narrower and more shallow than in the case of other bamboos. Its leaves and branches are very luxuriant and beautiful. Ikit the top of the culm even in old stems is flexible, hanging down to one side. If planted in a warm
regard to the Muramntsu dakc, of which he gives some account at f . 15 v. of vol. II, he reports on the stem only, not having seen the leaves. But the infers that they must l>c of large size, l)ecause of the semicircular form and great depth of the grooves on the intcrnodes, which he says is a characte- ristic generally accompanied by largeness of leaf. The internodes he dc- scril^es as not more than 3 to 3.} sun in length, though in other respects the stem resembles that of the yadake (Phyllostachys bambusoides).
[Trans.]
1 The dimensions of a culm taken from a plant in the garden of the British 1 negation were as follows : Height 19 feet ; longest internode 12 J inches, girth 3I in. The leaf was 6 J in. long by } to i in. wide. This stem bore no branches until the 15th node was reached, but there was a bud at each node from the 7th to the 14th, and a' very faint groove along the side of the internode from the bud upwanis. The?e buds would no doubt have developed later on into branches. The culm zigzags slightly from one node to another.
The sheath is of light green throughout and bears a long and slender pseudophyll of the same colour. There are no hairs at its insertion on the sheath. The sheath soon dries up and falU off. A very fall descri[)tion of this siKxics will be found at P. 59 of Mltford's *• Bamboo Garden.'*
ARUNDINARIA 8IM0NI
AR UNDINARIA SIMONI
Sheath full size ; Stem on :i small scale, sh 0 wing sh eath s till adh ering.
Xihon Chki'u'Fu. S3
situation it grows luxuriantly. About TokiO the young culms must be protected against frost. A soft deep clayey soil is to be preferred. The sheath is tougher than with other species, its inner surface smooth, useful for tea scoops.
The Japanese Kncyclopaedia remarks : *' Narihira-dake resembles the nayo-dakc (Arundinaria Japonica), but its leaves are like those of the maddke (Phyllostachys Quilioi). It is called after the celebrated Narihira, whose features were those of a woman. It is of the caespitose class, and the young culms shoot up close to the parent plant.
According to the ZO-ho Chi-kin-sho (^^iJ !i ^ ^ tj^) ^ the Narahira-dake resembles the male bamboo (Phyllostachys), but its nodes are those of the female (Arundinaria).
The Kei-yen Chiku-Fu^ says that the statements that the leaves of the Narihira-dake resemble those of the female bam- boo, and that its nodes are like those of that species are equally erroneous, and an examination of the plant confirms this opinion.
1 Vol. V. f. i6v. This work was published in 17 10.
* See Vol. II. f. 42 V. Our author has written in a hurry. The work he refers to says : *' The leaves of tbe Narihira arc like those of tlic me-dake (female bamboo), and the nodes like those of the o-dake, (male l)amboo, i. e. Phyllostachys). But according to the statements of the Japanese Ency- •clopaedia and Zo-ho Chi-kin-sho the leaves are like those of Phyllostachys Quilioi and the nodes like those of the medake, both of which are erroneous.
The Kei-yen Chiku-Fu gives the following description: —
From the first node above the root there is a groove accompanied by a yellow bud on alternate sides of the stem. This groove reaches up to the lower edge of the node above, but is much narrower and more shallow than with ordinary bamboos. Usually branches are not borne until the seventh or eighth node is passed, and then the first is solitary. The next three or four nodes severally bear three branches, after which they number four or five. Of the branches in threes the centre one is 2 feet 7 or 8 sua in letigth.
84 KiJion ChikU'Fu.
TAISHO-CHIKU (» It).
Taishb is the pronunciation given in the Nihon Chiku-Fu. The description in that work is evidently taken from ihe Kei- yen Chiku-Fu, and is here replaced by the section devoted to it in the latter book, which is fuller and more trustworthy, as the author had personally examined a plant. [Trans. ]
" Komachi-dake, in Chinese aUt (tang-chu). In Loochoo known as vmieko-iake. ^ It is to be now 2 seen in the garden of Mr. Aoki at Benten-KOji, turning out of Sotode Machi in Honjo. It is 15 feet high, with a diameter of .6 or .7 of a sun, the nodes seeming prominent like those of the chiiing^ but much flatter. The internodes are over a foot in lengthy each node bearing three branches, which are much longer than in the case of most bamboos. The leaves are in groups numbering from seven to thirteen, their shape resembling that
the side branches being shorter, say only 2 feet. Of the branches in foui-s one is l:ut 4 or 5 sun long, being less than the shortest of the branches in threes. The leaves resemble those of the medake, but arc longer, and are groupeil in sixes or sevens. ♦ • ♦ Along the centre of the leaf runs a slender pale yellow nnidrib, with seven parallel veins on either side extending from base to tip of the leaf. At the base of the leaf as in the case of the male bamboo there are always some fine brown hairs 2 or 3 tenths of a stm long. This plant closely resembles one of the so-called Taimin chiku (/^^1t)» *1^^ internodes lieing likewise 8 or 9 stm long, but the branches are longer, and so the habit appears less dense. This is the look of the young culms, but in the older stems new sheaths make their appearance on the additional branches, and then the foliage is more luxuriant.
^ Matiku, as I am informed by Mr. Y. Okakura. [Trans.]
2 Tliat is in 1828, at the time when this book was written. It would be a hopeless task to look for this specimen now, after all the changes iir TokiG. [Trans.]
3 Possibly the rhyllosJnchys Hcnonis is meant. [Trans.]
PHYLLOSTACHYS MARLIACEA
Nihon Chiku-Fu, 85
of the leaves of the madake (Phyllostachys Quilioi), but much
larger, in fact as big as those of the kumazasa (Bambusa
palmata). At the base of the leaves are fine brown hairs, like
those of the ina-dakc. Its sprouts, like those of most bamboos,
come up in the 4th or 5th moon (May to June), but in the
autumn other small sprouts develop above the radical node
which in the following year become branches. The Chu-pu
Siang-lu states that in the case of plants growing * 'south of the
passes" large sprouts develop in autumn by the side of the root,
but this does not occur in Japan. This is owing to difference
of climate and temperature. The same work states that the
small shoots on the lower nodes if pulled off and planted will
take root, which no doubt would also happen in warm parts of Japan, such as Suruga and Satsuma.
The Ni-hon Chiku-Fu adds that this bamboo is found at
Otsuno in Bungo, where it goes by the name of Otsuno-dake,
and also on IwO ga shima off the coast of Satsuma.
SHIBO-CHIKU (Phyllostachys Marliacca F.-M.) The Shibo-chiku is a native of Awaji, its branches and leaves being exactly like those of the ma-dakc (Phyllostachys Quilioi), but its nodes less prominent, and the surface of the stem marked with a number of longitudinal grooves, varying from -I to "4 sun in size. It is also written 8S1t, shiwa-chiku. The common expression for * to wither' is shibomu, and the name shibo has probably been given to it, because the surface is like that of a young stem shrivelled after being cut The shrivelled appearance of living flesh is called shiixxiy wrinkle, hence the other name, as the numerous grooves of the stem look like wrinkles.
86 Nihon Chikti-Fu,
The Honzo Ikka-gen (4^^ ]$C — SS5 XT) remarks: -'In the province of Awa there is a peculiar bamboo known as shhva- chiku, the stem bearing numerous longitudinal lines like the wrinkles on a face. A large culm is several suti in diameter, and curiosity-fanciers make flower-vases of it. There is another grooved kind called yama-dake, but the two are iden- tical."
When it is said that this bamboo no longer is grown in Awa alone, but is to be found in other provinces, the real fact is that there are grooved examples of the viadake. China possesses many species of bamboos, but none of the books speak of shhva-chikii, whence it is inferred not to exist in that country. It is a curious bamboo from Awa, that is all. In the time of the former daimibs there were some at Sumoto in Awaji, of which much care was taken, but they have now all been cut down. Though some remain round the houses of the small gentry {sht-zoku), if attention is not bestowed on them, they will gradually disappear. Let public-spirited persons take them under their protection.
The root of the shiica-chiku spreads upwards, while that of the viadake extends below. It might seem convenient there- fore to plant them together, but it is said that the viadake^ possibly owing to the manner in which it absorbs the nutritive elements in the soil, nourishes exceedingly, while the other gives way and finally dies.
The Kei-yen Chiku-Fu says little about it, and the probability is that the author of that work had never seen a growing plant, as he descrilxrs minutely a portion of a culm that had been sent him from Awa. QTrans.]
PHYLL08TACHYS CASTILLONIS
i ICIlSdIlSdIEI-CHIIKITJ )
i nat size; Leaf full site.
Mhon ChikU'Fti, 87
KIMMEI-CHIKU. Bambusa (Phyllostachys) Castillonis F. -M. Bambusa striata, M.
Usually written ^ W It Kimmei chiku, also ^ It golden bamboo and JB It streaked bamboo, also called shima-dake, striped bamboo. In the province of Ise the local name is kin-gin-chiku (^ ffi tl", gold and silver bamboo), in Bungo awoba-iake, green leaved bamboo, in Tosa shima-dakc, striped bamboo, in Buzen hiyon-chiku. ^
Large examples of this species reach 15 or 16 feet in
height, with a girth of 2 or 3 .s//;/, the smaller being only 4 or 5
feet, with the thickness of a finger. The nodes are prominent,
like those of the ma-dake, the cuticle being yellow with green
longitudinal markings, sometimes only one or two. In
alternate internodes the colours arc generally reversed.
Though the cuticle is yellow or green as the case may be, the
tissue when cut across differs from that of other bamboos in
not being pure white, but tinged with a pale green hue. Its
leaves resemble those of the ma-dakc, and bear two or three
narrow longitudinal white markings on the upper surface.
The sprouts make their appearance in June, and are edible.
On the sheath will be found several green, yellow and red
stripes, with purple spots, not unlike those of the ma-dake.
The beauty of branches, leaves and stem is a perfect picture.
At present it is cultivated merely as an ornamental plant for
the house or garden. If carefully looked after in a warm
situation it will grow into a large clump. A friend of the
* Chinese names are '^i^IHS'^lt ^- ^^ green-in -gold bamboo, ^^(^ K4t» SE^Ittlt, 5*«1t, «K1t '•. e. green and yellow bamboo, jgW
1t» iiJF^It. Wit. Kit, iaiit. ^ti*.
88 l^ihon Chtku-Fu,
writer having placed a root of Kimmei chiku in a flower-pot, filled it up with water and placed it on a stone. But no care was taken to protect it against frost, so that it faded and finally- withered away. Thinking there was no help left, he threw it away in a corner of his garden. But to his surprise the withered branches put fortli leaves, and the withered root sent up sprouts, which developed into young green culms. He was about to change the dirty water in the flower-pot, when he found the decayed body of a dead mouse under the stone, to which the revival of the withered bamboo was due. He left the water unchanged, and cutting off the withered leaves and branches, took precautions against frost during the ensuing winter. When spring came, he removed the stone, replacing it by earth, and the result of his care was a fine healthy bamboo.
The Japanese Encyclopaedia says: '' ThQ gimmei chiku (SR W It) has a white cuticle, the groove corresponding to the branches alone being green. When it withers the green changes exactly as in the case of an ordinary bamboo."
It is suggested in the Kei-yen Chiku-Fu that this change of colour of the kimmeichikti is due to climate, but there is the case of a plant in private possession near the portof Samusawa in Oshiu of which the larger culms have a girth of 2 to 3 sun^ the internodes being over 2 feet in length, while the lesser stems are a sun or more*in girth, with internodes about a foot long. It is a inedakc with two white streaks, respectively '2 and '4 sun in width.
The 5l Tic 14 if So-moku Sho-fu» says that the 3J ^ Bl S 3£ (0-gon-kan heki-gioku) has a green groove where the rest of
^ Vol. III. f. 27.
Nihon ChikU'Fu, 89
the internode is a golden yellow^ with now and then a green streak, the branches being coloured in the same way. The leaves also have yellow streaks. Its sprouts appear in the summer, and the sheath is spotted, like that of the ma-dake. Large culms attain a girth of one foot. There is also a variety in which the colours are reversed, that is the groove is yellow, ^ while the rest of the internode is green, with now and then a yellow streak. This should be called S^lfflJJ^It (Heki- gioku-kan o-gon-chiku). Some Kimmei-chiku are yellow with green markings, which is the ordinary form to which the former name applies, while others are green with yellow markings, with a corresponding name. But this is merely du2 to the relative size of the green markings in each case. It 13 no matter for surprise if the green and yellow stripes should vary in size according to differences of climate, soil and use of fertilizers. So the Chinese name W^lt, green-and -yellow bamboo, is no misnomer. This species is said to have been brought from Corea by Kato Kiyomasa towards the end of the 1 6th or beginning of the 17th century.
This bamboo produces its sprouts in the same manner as any other kind. If cut between September and December, the green markings will be more or less persistent. It may be used for basket-work, pipe stems, pen-handles and so forth.
* This is Mr. Mitford's Phyllostachys Castiilonis. v. " Bamboo Garden '* p. 153.
* Tliis is a plant described on p. 154 of that work. The Kei-yen Chiku-Fu says it is rarer than the other [Trans.]
90
Xihim ChikU'Fu.
'I he translator possesses a i^lant of KimmK-i-ckikM with ycUow stem ami green f::rooves, the young culms ct which arc at first of a red oolour^ almost as bright as that of the str'C^ckiku (4. v.) He has also some extremely lurge si)ecimen5, the largest ot which was 39 fcet high bdone die top was cut off for transt^lantirig, the girth l>eing loj indies, and the longest intemode 1 1 inches. The lower nodes bear no branches, and there are no signs of grooves, but where the groove would be in a smaller specimen there is a band i i ir.cl'.es wide, consisting of pale aixl dark S^ccn stripes, anJ in the yellow portion there are narrow green striJX^$ conncctmg the broad bands aix>ve and below. A young culm is entirely green.
OGON CHIKU.
The Chinese synonvnis uf this plant are ^ It goMcn bam- boo, iK it it yellow skinned bamboo, ami iE -9 yellow culnu It is found in Satsuma. L«.>ochoc> and ihe province of Awa at the eastern entrance of the ( lulf ^ »f Tokio. The It Iff fl^ tt Chu-pu siang-lu say:> that the golden bamboc* grows in Kiangsoo and Cheh-kiang. and is altogether like the Phyllostachys Henonis (lla-cfnbi ).
According to the ikiSHA (Ju-nan pii-shi) the golden bamboo has a stem of a pure yellow colour like gold.
The Kei-yen Chiku-Fu^ says the plants ;:rown in Loochoo and Satsuma resemble the ma-Likr but are >maller. It adds that those \\ hich come from Awa attain a height of over twent}- feet, and when fresh have not a distinctly yellow colour, but are bright yellow when dry, like pure gold. The Ogon chiku has the whole stem K.'^i an uniform yellow, widi no streaks of any other colour. It resembles the * yellow bamKx> with green grooves ' as regards its branches and leaves, but the stem differs entirely, so they mu>.t not be confounded.
» Vol. III. f. 16 V.
BAMBU8A ALPHONSE KARRI
( sTJ^w-o-cmiccr >
91
'lonsc Karri, F.-M. )
(Corcan l)aml)oo). In o, fi $!i It Nvliite thread mboo, -b ^ it seven- go is Roku-shi-chiku,
I and nodes resemble
), with a height of 3
The internodes are
nchcs are borne in
inches smaller ones
gly. Those with
that are the older
'^^oes on, a couple
threes and those
•m is of a bright lence its name >ears five or six ', whence the
siiji'iakc (line
ulinal lines.
jntical, and
•c 'golden-
dianged to
bamboo/
suma as a
fe:::
Niho7i ChikU'Fu. 91
SUWO'CHIKU (Bambusa Alphonse Karri, F.-M.)
This is also called Ko-rai chiku (Corean bamboo). In Chinese ^ iK It Golden thread bamboo, 3 )% it white thread bamboo, ®>J)Bt4t sweeping-thread bamboo, -tStlt seven- thread bamboo. The local name in Higo is Roku-shi -chiku, II $^ It green thread bamboo.
The Kei-yen Chiku-Fu says the stem and nodes resemble those of the medake (Arundinaria japonica), wiih a height of 3 to 5 feet and the thickness of a little finger. The internodes are about 5 sun (6 inches) long, and the branches are borne in threes, fives or sevens. From the larger branches smaller ones spring, sometimes in couples, but also singly. Those with branches in threes are young plants, above that are the older ones. As in the case of the medake, as time goes on, a couple of buds are put forth between the branches in threes and those in fives.
When this bamboo is young the whole stem is of a bright red, as if it had been dyed with sapan wood, hence its name stavd'ChikUj sapan wood bamboo. The stem bears five or six longitudinal green markings, like a green thread, whence the Chinese name * golden-thread bamboo.'
The Yamato HonzG speaks of a kind called stiji-iakc (line bamboo), which is a medake, with white longitudinal lines. It resembles the daivm-dake {^ ^ W), but is not identical, and is probably nothing else than an old stem of the 'golden- thread bamboo', in which the green lines have changed to white. Hence the Chinese name 'white-thread bamboo.'
This bamboo is said to have been sent from Satsuma as a
92 Nihon Chiku-Fu.
present to TokiO. Tradition says Kato Kiyomasa l)rought it back from Corea and planted it in Higo, whence it has spread. The local name is ' green-thread bamboo/ and the Higo people attach much value to it. It was at the General Exposition of 1877 that the writer first saw this bamboo. The name Korai- chiku denotes its Corean origin. It is easy to propagate, and it is much grown as a pot-plant. The * golden-thread-bamboo ' is fully described in the Sn-moku Shb/u. ^
SHIKAKU-DAKE (Bambusa quadrangularis. ) The Chinese name for this species is :(? It (square bamboo). It is usually known as 0 ft It four-cornered bamboo, also as E9 ]& It four-sided bamboo.
Its appearance resembles that of the ma-dake, but it is more delicate, and little more than a sun in diameter. The corners are blunt, not truly angular. It looks well converted into walking-sticks, legs of tables or posts of tea-rooms. It is said to have been introduced from Loochoo. When planted
» This work (vol. III. f. 25 v.) describes the Kin-s/u-chiku (golden thread bamboo) as unable to resist cold and not given to spreading laterally. It is like neither the hacJdkn (Phyllostachys Henonis) nor the madake (P. Qailioi). It grows to a height of ten feet, having a liard culm, and flat nodes. The surface is yellow with green stripes, the leaves having yellow stripes. The sprouts appear in autumn, and are of a purple colour traversed by green stripes. In the following year the young culm develops its branches, and when the leaves make their apjx^rance, the purple streaks turn yellow. The sheath is persistent."
Note by Translator. The uncovered portion of the internode on a young culm is covered with fine bristles, but the sheath itself is quite smooth. Where the pseud ophyll joins the sheath there is a small projection bearing hairs, l)ut on the covered side the hairs seem to project directly from the edge of the limbus. The sheath is at first green, and remains so much longer than the limbus, which quickly dries, and becomes of a pinkish colour. For the shape sec the accompanying illustration.
Nihon ChikU'Fu, 93
in a warm situation it grows to a considerable size, attaining a height of over ten feet. The intemodes are from 3 to 4 sun long, with a girth of 4 to 5 sun. One or two nodes immediate- ly above the ground put forth numerous hair-like rootlets, and above that point every node has wans above it, which seems to indicate a similar disposition to produce fine rootlets. Hence the local name in Sagami, ibo-dake (wart-bamboo). The best lime for transplanting it is during the rains. It is also much propagated in the rainy season by cutting lengths of two or three intemodes and planting them in the ground, when the wart-like protuberances lengthen out into hairy rootlets. The cuticle is of a pale green colour and rough to the touch. Compared with the wrtcfayt<? the leaves are narrower and smaller, and are very pointed at the tips. The branches, which begin to grow from the 12th or 13th node above the ground, are short and slender. On young branches there are 3 to 4 leaves, on older ones 5, 6 or 7. The sprout of the square bamboo appears in the summer months in some cases, in others it is delayed till the autumn. The latter only develop their branches and leaves during the ensuing year. The sheath has small purple spots and the sprout is of an agreeable flavour. It is well known that this bamboo does not everywhere produce its shoots at the same time of year. It is said that in the district of Koza in the province of Sagami the shoots come up in January, while in the district of Kuka in the province of Suwo they arc delayed till the end of autumn or the beginning of winter, and it is not till the rainy season of the following year that the sheaths fall off and the branches and leaves develop. In the district of Yoshikawa in Tosi the sprouts sh ^w them-
94 Fihon Chiku-Fu,
selves about the time of the autumnal equinox, and they are particularly good eating.
The Kei-yen Chiku-Fu quotes the Tanshiu Dzuchiku ifi WBUt) to the effect that "the square bamboo comes from Higo. But it is now found at various places in Musashi, larger specimens being a span or more in girth. When the plantation is old and the culms have reached their full growth, they are now and then found with a diameter of over 2 sun. The writer had himself seen flower-vases made of stems over 3 sun in diameter. There are some pretty ones marked with lines, supposed to come from Loochoo, very different from the ordinary sort. Cut with a saw they show a square section." ^
The Honzo Komoku Keimo says : ' * The square bam- boo comes from Loochoo, but is now much grown in all parts of the country. It has a diameter of 7 or '8 sun, and is square without angles. Its whole surface is rough like sand. For 3 or 4 nodes above the ground it has rootlets projecting all round like thorns. If these nodes be cut and thrust into the earth they take root readily. The stems are used for walking- sticks. In China large bamboos of this square form are said to exist "2
The 1tifi¥ll-'^ says: "The s(iuare bamboo exists in various parts of the two Cheh, the provinces of Kiangsi, Kiangsu, Anliui, Kwangtung and Kwangsi.* The leaves and branches are like those of Phyllostachys Quilioi. But the
* Kei-yen Chiku-Fu, vol. IV, f. 8 v. 2 Bk. XXXIII f. 12 V.
' Cliu-pu Siangj-lu.
•* See riayf.iir, Cities and Towns of China. [>. 201.
NVion Chiku-Fu. 95
nodes and stem are square like ihe ^ ^3: ^. * In late autumn it
puts forth sprouts, which develop into culms in the following
year. Tall specimens attain a height of over 20 feet. There
are no very large stems. It looks well with its pillar-like form."
It is said that in China the square bamboo is sometimes
found solid. Those grown in Japan have a thin pipe, and
their tissue is soft. They look well when used for walking
sticks and for other small articles. The general form of the
bamboo is cylindrical, and this species alone is square, for
which reason it has been regarded as a curiosity. A method
exists of shortening the internodes. When the sprout is about
to appear above ground, the sheath is stripped off, and the
internodes become curiously contracted. These deformed
specimens are used for the verandah railings of tea-rooms and
libraries.
The sheath is of delicate texture, and hangs very loosely to the young culm. Its upper portion is fringed with fine hairs, and the pseudophyll is exceedingly small, projecting from the straight end of the sheath, which is perhaps not more than 1/12 in. broad at the tip, like a tiny needle. [Trans.J
KOKO-CHIKU. This is commonly known by the name of Nankin-chiku (Chinese bamboo). The Chines names for it is # KS It, bam- boo of filial obedience. The Kei-yen Chiku-Fu^ adds 38 it kind bamboo, Wfi It Righteous bamboo, ~F 13: It Mother and child bamboo, >LA^1t Brothers bamboo, 38JK1t Kind old woman bamboo, 3Eji¥ti*^ the Bamboo of Wang-Siang, l^ltlttS', Angling line Bamboo, ^tt4t* Peach line Bamboo, #it Red
* Yakumoso, or Leonurus sibiricus, Nat. ord. Labiatae.
2 Vol. IV, f. 35 under the heading Nankin-dake.
3 One of the Twenty four Paragons of Filial Piety.
•* ig^ having nearly the same sound as ^, one being Vao^ the other Ciao,
96 Nihon Chiku-Eu.
Bamboo, jR 21 Slit Purple cloud canopy Bamboo, flit Basket Bamboo, Ifclt Autumn Bamboo, 0¥1t Bamboo of the Four seasons, all different names for one species. Tradition says that the Chinese Buddhist priest Taopen brought it with him when he became a naturalized Japanese, and having planted it on the hill by Sofukuji, the Chinese temple at Nagasaki, built a cell there, to which he gave the name of It^kMS Chiku rin An, or Cell of the Bamboo grove. Hence this bamboo was called To-chiku (i.e. Chinese bamboo) or Chikurin-chiku. In the growth of the sprouts, the summer ones are said to come up inside the parent plant, and keep it cool, while the winter ones come up outside and keep it warm. Hence the popular name Koko-chiku, Bamboo of Filial Piety. The subsequent cultivation of it at Fukuoka and Hakata in Chiku- zen is attributed to the initiative of the former daiinio of Chiku- zen, Kuroda Nagahiro.
The culm and branches of this bamboo resemble those of the Taimin-dake (Arundinaria Hindsii var. graminea, F.-M.)^ but it is a different species. The leases vary in length from 7 or 8 sun to 2 or 3, and in width from over a stin to -5 or -6. The culm varies in height from over 20 feet to 6 or 7. It grows dense- ly, a single clump containing at times several hundred stems. The root is caespitose, and does not spread. It loves a warm climate and a sandy soil, hence even in Chikuzen, wherever ex- posed to the northerly winds of winter, it dies down, and does not put forth its leaves before the warmth of spring comes on^ the sprouts making their appearance in August or September. The people boil them as a rare dish, out of the proper season. They are tender and have an agreeable sweet taste. The
Nihon ChikU'Fu. 97
sheath is persistent. It is used for tea-scoops, being light and smooth.
The Yamato Honzo says : * * According to the P6n ts'ao the ' loving bamboo ' (38 It) is also known as the ' righteous bamboo ' (H It). It grows clump-wise without spreading, and is grown as an ornamental plant. Possibly this is the 'Chinese bamboo ' (kara-take) recently introduced. It is also known as the Nanking bamboo. The ^ K xS V states that there is a caespitose bamboo, the sprouts of which do not spread abroad, hence its name Sfe4t."i
The m%VL^^ says ** The* Ml It (bamboo of filial obedience) has long and slender stems, forming a large clump. In the summer its sprouts come from the inside and produce coolness, which they transmit to the parent bamboo. In the winter they come up outside and afford protection to the parent plant by covering it up. This is why it is called ' loving filial- affection'."
The Honzo Komoku Keimo says : **Thc 'loving bam- boo * has a slender stem, not more than 6 or 7 feet high. Its sprouts grow close together, not externally."^
The Kei-yen Chiku-Fu, * quoting the ^ SK './j 4& 1* 8E (I-pu Fang-wu liao-chi) says : "The ' loving bamboo ' has caespitose roots, which do not spread. There are several other varieties. Those of which the internodcs are 8 or 9 sun in length are
* Quoted from the Kei-yen Chiku-Fu vol. IV. f. 36.
* Vol. IV. f. 3 of the Japanese reprint
^ Quoted in the Kei-yen Chiku-Fu, vol. IV. f. 36. The original passage is in Bk. XXXIII, f. 19.
* Vol. IV. f. 36 V.
98 Xihon ChikuFu.
called IE It (basket bamboo). That which attains a foot between the nodes is called =}? It (Bitter bamboo). That which has branches hanging towards the ground is called Mtl4fr (Thread-hanging l)amboo). Canes with l»»ng intermxles and a smooth cuticle arc made into hais."
There is a kind of * loving bamboo ' resjmMing the ho-bi chiku. The kind mentioned in the Kei-yen Chiku-Fu as having a stem and l)ranches like those of the Ho-bi-chiku, but longer leaves, is the * loving bamboo * of the Honzo Komokn KeimO, while the variety just descril)ed is the * loving bamboo » of the Yamato IlonzO, and is the same as the * bambo> of fdial obedience' ilescril)ed in thel&lKESI, * the * loving bamboo ' of that book l)eing another sort. For it says "the Moving bamboo ' has a solid stem, and long internodes ; it is weak though strong looking. Its slender toughness suits it for use instead of wistaria tendrils."
The Koko chiku does not grow in a dense clunij) except in warm situations. .V ship-broker residing at Kobe had some plants .sent from Chikuzcn, but found aft 3r the lapse of years that it did not flourish. In iSSiaroo: was brought from Chikuzen to Tokio, l)ut in spite of the care taken to protect it from the cold in winter, it withered and died. It may safely be inferred that the sudden change of s(jil and climate was the cause in both these cases.
KANAYAMA-DAKK. (Bambusa metallica, F.-M.) This plant was discovered by Mr. Shirono in i8So at the goldmines at Yamagano in the district of Kuwabara, province
1 Vol. T\'. f. 4 V.
Nikon ChikU'Fu, 99
of Osumi, hence its name. Since then it has been found from time to time on the neighbouring hills. It is a sort of Kuma- zasa (Bambusa palmata) with purple markings on the stem. It is very tough, and the pipe is unusually thick, like the Shakotan-chikui from the province of Shiribctsu in the Hok- kaido. Most bamboos that do not possess a creeping root- stock produce buds on the stem from the knots, beginning from the 4th and as far as the 8th knots from the root. But this species and the Shakotan-chiku produce buds at every node of the main stem, which in their turn become stems, just like those which spring from the underground buds of other species, which is the remarkable point about them. There is a specimen at the Museum in Tokio, which shows that the parent stem has produced from each knot buds, which develop- ed into culms taller than the original stem. The specimen has been deprived of both tip and root, and yet measures seven or eight feet in length. The first branch-culm is longer than the parent, while the third projects beyond the 2nd. If one of these stems be severed from the parent and planted in the ground, it will grow. The surface of the cane is marked with dark brown spots, but the colour is not the same in every case, being lighter or darker according to circumstances. Some are almost black, others much lighter. Although it is not so elegant as the Siangfei bamboo (see above p. 61) for the manu- facture of literary utensils, it may be applied to various useful purposes. Since its discovery it has been chiefly employed for bookshelves and pen-handles.
1 In Mr. Freeraan.Mitford's opinion (which the translator shares) these two kinds arc identical.
98 Nihon ChikU'Fu.
tailed Hit (basket bamboo). That which attains a foot between the nodes is called S^ 4t (Bitter bamboo). That which has branches hanging towards the ground is called H^lkVt (Thread -hanging bamboo). Canes with long internodes and a smooth cuticle are made into hats."
There is a kind of ' loving bamboo ' resem!>ling the hb-hi chiku. The kind mentioned in the Kei-yen Chiku-Fu as having a stem and branches like those of the Ho-hi-chiku^ but l6nger leaves, is the ' loving bamboo ' of the Honzo Komoku Keimo, while the variety just described is the * loving bamboo » of the Yamato Honzo, and is the same as the 'bamboo of filial obedience' described in thel&ff?£jK, ^ the * loving bamboo ' of that book being another sort. For it says * * the ' loving bamboo ' has a solid stem, and long internodes ; it is weak though strong looking. Its slender toughness suits it for use instead of wistaria tendrils."
The Koko chiku does not grow in a dense clump except in warm situations. A ship-broker residing at Kobe had some plants sent from Chikuzen, but found alt^r the lapse of years that it did not flourish. In iSSiaroot was brought from Chikuzen to Tokio, but in spite of the care taken to protect it from the cold in winter, it withered and died. It may safely be inferred that the sudden change of soil and climate was the cause in both these cases.
KANAYAMA-DAKE. (Bambusa metallica, F.-M.)
This plant was discovered by Mr. Shirono in 1880 at the
goldmines at Yamagano in the district of Kuwabara, province
■ — ~— ^ __^ — . __ — _
1 Vol. IV. f. 4 V.
Nihoji Chiku-Fu. 99
of Osumi, hence its name. Since then it has been found from time to time on the neighbouring hills. It is a sort of Kuma- zasa (Bambusa palmata) with purple markings on the stem. It is very tough, and the pipe is unusually thick, like the Shakotan-chiku^ from the province of Shiribctsu in the Hok- kaido. Most bamboos that do not possess a creeping root- stock produce buds on the stem from the knots, beginning from the 4th and as far as the 8th knots from the root. But this species and the Shakotan-chiku produce buds at every node of the main stem, which in their turn become stems, just like those which spring from the underground buds of other species, which is the remarkable point about them. There is a specimen at the Museum in Tokio, which shows that the parent stem has produced from each knot buds, which develop- ed into culms taller than the original stem. The specimen has been deprived of both tip and root, and yet measures seven or eight feet in length. The first branch-culm is longer than the parent, while the third projects beyond the 2nd. If one of these stems be severed from the parent and planted in the ground, it will grow. The surface of the cane is marked with dark brown spots, but the colour is not the same in every case, being lighter or darker according to circumstances. Some are almost black, others much lighter. Although it is not so elegant as the Siangfei bamboo (see above p. 61) for the manu- facture of literary utensils, it may be applied to various useful purposes. Since its discovery it has been chiefly employed for bookshelves and pen-handles.
^ In Mr. Freeraan-Mitford's opinion (whicli the translator shares) these two kinds arc identical.
lOO Nihon Chikti'Fu,
The yL-%VL1Si^ (Pi-ch'uan hwa-ching) mentions a bamboo called SWIt (ssu-ma-chu), the peculiarity of which is that it has buds which grow from the knots, and after these have develop- ed into culms, the knots of the latter send forth shoots. Perhaps this may be the same as Kanayama-dakc and Shakotan chiku.
There is another sort found at the village of Nishi Soya, district of Mima, province of Awa in Shikoku, which is locally known as Boshinc-dakc and Sakae-dake. ^ It has no brown- spots on the culm like the Shakotan-chiku and Kanayama-dake, but resembles the ordinary shino-dakc, and does not grow thicker than a thumb, but every year about the month of April, as it grows taller, buds arc produced between the nodes, which develop into stems, exactly as in the case of the Shakotan- chiku and Kanayama-dake. These buds or sprouts are boiled, or roasted in the ashes, or eaten pre[)ared with vinegar and 7uiso. The leaves are used for wrapping up rice-cakes, and
* Vol. IV. f. 4 ot the Japanese reprint.
* This seems to Ix; Tora-fu (or simply tora-) dakc found on the Hakone mountains, which is quite u different species from Bambusa I^ydeknri, though often seen growing with it. The stem resembles that of B. I^ydckeri, but differs from it in the manner it has of putting forth single branches from even the lowest nodes, which often grow to a greater length than the parent stem. The leaves arc rather longer than those of B. laydekeri. The sheath of the young shoot is green, closely set with stiff bristles, which is a distinguishing mark. The base of the pseudophyH bears small bunches of hairs. There is a small thicket of it at Ashinoya in the grounds of a ruined Buddhist temple behind the village. It does not seem to be mentioned by any writer on Japanese bamboos, and is probably a new species. In the third or fourth year the stem is in places covered with a black fungoid growth, which when washed oR leaves the stem stained irregularly of a light black. Hence the name tora-fii, tiger- mottling. See the last section in this volume. [Trans.]
yihon ChikU'Fti. loi
are valued for their fragrance. The culms may be used for making library utensils, sticks with which to hang up pictures on their hooks or for walking-sticks.
KAWASHIRO-DAKE.
The Kavi\ishiro-ddke is also called Kashiro-dake and Shira-dakc, Chinese names being IS 1t^ and 7lc fi It. ^ It is a sort cAha-chiku but having longer internodes, and reaching a height of 20 or 30 feet. The stem is hard, and the sheaths Avhitc, whence the name kawa-shiro-dakc (white sheathed bam- boo). What is known in Chikugo as Shira-^ake is the same. In the diary of a journey made by Mr. Tanaka Yoshiwo he notes that it is a well-known plant at the village of Hoshino, district of Kami Tsuma, in the province of Echigo. Its culm, he says, is like that of the madake, and it resembles the latter also in having no spots on the sheath. From the whiteness of the sheath it has got the name oi shira-^ake. It is much valued for the thongs olzori (sandals), but the stems cannot be turned to any account except for basket-work. A horseload of the sheaths is worth 70 yen (£ 7). The village of Hoshino produces three thousand bundles annually, each load weighing 33 J lbs. avoirdupois, and valued at from i yen 20 sen to i yen ^o sen (2 s. 5d. to 3s.). They are all despatched to Fukushima, where they are sorted into various (jualities. A good quality is also produced at Ohakari, Kago and Kita Kawada.
This bamboo sends up its sprouts later. When the shoots of the Hixchikti and Madake are already ten and two feet high respectively, that of the shira-dake scarcely exceeds a foot.
• Violet bamboo. 2 Water-white bamboo.
I02 Nihon Chiku-Fu,
The sprout differs from that of the ha-chiku, resembling in the main that of the ma-dake. Round Tokio the branch sheaths of the ina-dake are gathered for making the upper soles of zbri (sandals), the sheath of the culm having brown spots, which make it unsuitable except for the inferior class of sJ/v. But the branch sheaths are without spots, are of a white colour and thin, and are thus suitable foi the soles of clogs and for the better quality oizori. But the soles of the best seiia (sandaM) and of S£>r/were always made of sheaths known in the trade as X7/</ar/(' up-country'), which are nothing else than sheaths of this bamboo sent to TokiO by way of Osaka.
MAGARl-DAKE.
In the Hokkaido arc produced bamboos known as viagari-dakc, and they are also found in Oshiu and Dcwa. They arc small bamboos closely resembling ashi (a reed known to botanists as Phragmitcs communis). The terminal bud of the creeping root-stock grows uj) into a culm, and conse(iuent- ly the portion near the root is cuned. It was formerly sup- posed that this form resulted from the pressure of overlying snow, but that is not the case. It is simply that a terminal bud has grown into a culm. At the Exposition of 1877 a so- called imno-hiki-dake was shown, which came from the village ofAkatsu, district of Asaka, in the province of Iwashiro, which was nothing else but the viagari-dake from the Hokkaido. This specimen is now in the Museum. The length of the stem is a little over 8 feet, its thickness near the root being that
* Differs from zbri in having the hinder part of the sole shod with iron.
Xi/ion Chiku-Fu, 103
of a thumb. The leaves are 7 sun long by i sun wide, and smooth.
We have heard a native of Echigo speaking of the viagari- dake call lijin-dake (Kit). He described it as being of the same character as the via-dake, and 7 or 8 feet high. The ends, of the root grew up into culms. Consequently when cut they were all curved alike, and fences made of them looked very well. The sprout made its appearance in August, just as in the case of the kan-chiku (Bambusa marmorea). Perhaps it is identical with that species. It is said to be abundant between Echigo and the Aidzu district. Cold regions have their own species of bamboo in great abundance, but they do not grow erect as in warm climates. When good sorts are transplanted from warm into cold climates, the culm becomes stout and thick at the root, and becomes gradually slender towards the tip, not growing of equal thickness from end to end as in warm regions. Thus sorts like the niagati-dakc w'hen grown in a warm climate will probably send up sprouts in the same manner as the hlbi-chikii (Bambusa disticha, F.-M.) and kan-chiku. But in a cold climate the sprout trying to come up straight, but prevented from doing so by want of warmth, at first spreads underground, waiting for the advent of warmer weather, and then springs up into a culm. This is the natural working of a cold climate.
Experience shows that bamboos without a creeping root- stock produce a number of hair-Hke rootlets, and mostly send forth buds underground from the third and fourth nodes of the root, which is always provided with these hair-like rootlets as far as the seventh or eighth node. The sprouts of the niagari-^
I04 Nihon Chiku-Fu.
dake in a warm climate would grow up straight from the nodes on the root of the parent plant, and the nodes which give out these hair-like rootlets, when above the ground would have instead small warts, like the square bamboo and the kan-chiku. And in a cold climate the nodes which bear the hair-like root- lets spread below the surface and do not spring up into a culm till all those rootlets have grown. This is why all the lower ends are curved, and not because the terminal bud develops into a culm, as has been erroneously supposed. For the bam- boo in question has no creeping root-stock. Such plants as the kanayama-dake^ which grow in warm climates, produce buds from each node of the parent bamboo above ground, and these branches in their turn are longer than the parent stem. This b probably merely the effect of the climate.
FUTAMATA'DAKE (forked bamboo.)
The Chinese call these 5^ R It (heavenly parent bamboo); Hit (double bamboo); Mttlt (double-branched bamboo); also 'Q'RIt (rejoicing-together bamboo); •H&4t (double- lipped bamboo); Wit (coupled bamboo); ttti* (helping bam- boo); ffl .S 4t (mutually affectionate bamboo); *%fil It (peach- hair-pin bamboo"^ and so forth. Also 381 4t (lucky bamboo). This is a sport which sometimes occurs in a plantation, just like a tree with two, three or four leaders. But the latter is common enough, and not worth regarding as a curiosity. In the case of the bamboo it is unusual, hence is regarded as a rarity, and gets the name of 38Ht (lucky bamboo). The writer has seen such forked stems of Phyllostachys mitis in [the possession of a florist at Negishi in Tokio, and at the village of
Nihon ChikU'Fu, 105
Angio in Ashi-date district, province of Musashi. At about the fourth or fifth node above the root, the stem divided. Sometimes the sport takes place at the tenth or fourteenth node. The Kei-yen Chiku-Fu has a drawing of one that divided into five stems, and speaks of others that had eight or nine, and even as many as eighteen stems.
According to the Japanese Encyclopaedia there was a forked bamboo at Tennoji near Osaka, which was a plant of Ha-chiku (Phylloslachys Henonis).
Tlie Yamato Honzo explains the tt ti* as being a double bamboo, and quotes the 4t ft (Chu-fu) of the Chinese writer £ dF S5: (Wang Tzu-ching) in regard to it. The sprout it seems was called 'S* R. In Japan, it adds, it is a rarity, but is mentioned in the SB IKi^fi?^ (Ro-ya Dai-sui Hen).
The Kei-yen Chiku-Fu says:^ " The varieties of the bam- boo are particularly numerous. At the monastery of KK# {Kwang-yen-szu) at Hangchow there was a whole plantation of bamboos having double culms. The most curious case was that of a bamboo rising out of the top of an old tree, and growing luxuriantly, in shape like a serpent or dragon coiled up."
Not long ago in the garden of Otani Enzai there was a double bamboo, the top of which grew out of an old decayed pinetree ; it was a ha-^hiku and exactly corresponded with the
* The following is a quotation from a Chinese work given in the Kei- yen Chiku-t^t^ and not an original statement of the author of that book.
[Trans.]
io6 ^iJwn Chiku-Fu.
curious specimen said to liavc existed at the above-named monastery. ^
1 he iHf'ff tE 0X (Pi-ch'uan Hwa-ching) speaks of a double bamboo growing at the West Hills at Wulin in Chehkiang", the peculiarity of which was its long culms and slender leaves. The culms grew side by side, and their colour was particularly beautiful.
The Kei-yen Chiku-Fu cites innumerable other cases of bamboos with double culms, most of them from Chinese books. '
All I these cases arc mere sports, and if people like to regard them as good or bad omens, let them indulge their fancy. Only, in transplanting them, let great care be taken to dig them up with plenty of soil round the bole, and bind it together carefully with cords.
OKINA'DAKE (Old man's bamboo.) Usually written a^ It, also called ^ B It (mokume-dake). In the It Iff S¥ J* (Chu-pu Siang-lu) it is called IBJ at It (striped bamboo). The Okina-dake is of the same kind as the Ila-chiku, having 3 to 5 pale yellow stripes along the upper and under surfaces of some among the entirely green leaves. The leaves of the tip and the young leaves arc sometimes green without white stripes. The ZO-ho Chi-kin-shO (* li fl6 ffl 1^)* says that the Okina-dake has white leaves with green stripes, which seen
* This passage is a note in the Kei-yen Chiku-Fu, vol. IV. f. 21 v.
[Trans.] » Near Haiigchou. Sec vol. IV. f. 3 v. of the Chinese work quoted.
[Trans.] a Abridged from the original. [Trans.]
* Wrong citation. It is from the supplement entitled Ki-cki chi-kin- shd, vol. I. f. 22 V. pub. in 1719.
Nihon ChikU'Fu. 107
from a distance look as if it were covered with newly fallen snow. It is a variegated form of ha-chiku^ and much valued by florists, but not much grown now. It is a beautiful orna- ment to a garden.
The It 18 ^ fl says the IS it It Chien-iao-chu (striped bam- boo) grows in the mountains of the Two HTr (Two Cheh)^, and is also found cultivated in gardens, its culm resembling the ' water bamboo ' {^ It), but with the nodes closer together. The leaves are like those of the ^ IH It (hair-end bamboo), very long and slender. On their upper surface are pale yellow stripes, 5 to 7 in number, and they are sometimes as many as fourteen or fifteen in a bunch.
There is another sort called tK ^ It (suishi-chiku^ Rock crystal Bamboo) of the same species as ha-chikuy the variegation stripes being wider than in the case of the Okina-dakc, and of a pure white. Another name for it is S UJ It snov.-mountain bamboo. It was formerly much cultivated by florists, but is no longer to be seen. 2
RIO'SU-CHJKU (Dragon's beard bamboo.) Also known as ft IS It {Rw-so-c/iiku, dragon thread bam- boo). It used to be formerly imported from abroad, but the writer has not heard of its being grown in Japan. But in April of the present year^ a wild bamboo was found near the hills at Yokosuka in the province of Sagami, not far from Yokohama, the culm of which was as slender as a needle, or
* See Playfair's ** Cities and Towns of China," p. 201.
« This seems to Ihj taken from the 1^7|cMi]9l% {Sd-tnoku Kin-yo-shiu) 2nd series, vol. IV. f. i.
* 1885 seems to be meant.
io8 Xihon Chiku-Fu,
as thin as a thread. Its leaves also were small, like those of the ordinary sasa (bamboo grass). A number of these slender stems were growing together in a clump, without any branches. Those which were found under trees were taller, and bore fewer leaves. When exposed to snow or frost it withered, but of those which were protected by other plants or grew in a sunny exposure, and experienced neither frost nor snow, about half survived the winter, the other half perishing. But from the dead plants fresh culms sprang up abc*ut April. The people of the locality call it iio-dake^ and it may perhaps be the same as the Riu-su-chiku,
According to the Uf»ffifElft (Pi-ch'uan Hua-ching) "the Dragon's beard bamboo grows in the mountains of Ts'in-chou* and Cheh-kiang. Its height is scarcely a foot, and the culm as slender as a needle, fit for planting in a basin. But it should not be exposed to snow or frost in winter. '=2
The drawing given in the Kei-yen Chiku-Fu (vol. V. f 40 V.) shows it to have branches. But the bamboo we speak of is of the same character as the jue-dake,^ which is quite different from the nezasa, and has no branches. The writer is cultiva- ting it, to see whether it can be kept alive. It is a sort o{ sasa,
* Now called ^ R 815 i See Play fair's •• Cities and Towns of China.** It was apparently in Hunan.
2 Vol. IV. f. 4.
3 i.e. is an Arundinaria.
Nihon ChikU'Fu. 109
SOSETSU CHIKU,
This is a variety of bamboo with extremely long inter- nodes, found at Yanagawa in Chikugo. In the Kei-yen Chiku-Fu^ there is mentioned a bamboo staff four feet in length and a span in girth, with a knot at each end, said to have belonged to Saigio HOshi, 2 and still preserved at Shigi- tatsu-sawa at Oiso on the TokaidO. The No-sei zen-sho (ft i§fc ^ •) is also quoted as speaking of a bamboo the internodes of which were six feet in length.
According to the ¥^%'^W^ (Pi-ch'uan Hua-ching) the Soseisu-chiku has a lofty culm, with internodes a chattg (2fc) in length, and comes from 36 -9: tU KB, and the *Sl9IEW (Pen-ts'ao Huei-yen) states that this bamboo has them five or six feet in length. However wc have never seen anything of the sort. Perhaps such varieties may exist in India, but we have never heard of them in Japan. What is known in this country under the name olhira-iahe (K It) is in shape like the madake with smooth knots, and reaches a height of fifteen or sixteen feet, the leaves resembling those of the viedake, but shorter. The greatest distance between the nodes does not exceed a couple of feet, but at the Tokio Museum a specimen is preserved, the internodes of which are 2 feet 5 or 6 sun in length.
SO^SHI-CHIKU. Is the name given to a bamboo bearing branches on both sides of the knots. It is merely a rare sport, and difficult to
^ Vol. II, f. 50 V.
' A celebrated poet, b. 1140, d. 1198.
3 Vol. IV. f. 4 V.
no Nihon Chiku-Fu,
obtain. According to the Kci-ycn Chiku-Fu ^ * * this bamboo is of rare occurrence. lis girth is not more than a span, but from right and left of each knot a branch issues, so that it looks like two bamboos growing together. The grooves similarly are found on both sides of the stem, and extend from one knot to another. In consequence of this formation, the stem is flattish, the longer diameter being 1.7 .<?////, the shorter only '9 sun. The alternate internodes are at right angles to each other. The nodes being prominent suggest the madakc^ but when carefully examined it is seen to be a sport of the ha-^hiku" The same author reports that some years ago a florist in Kameido had a green bamboo 15 or 16 feet high, in which above the 12 th or 13th knot counting from the root each knot had pairs of branches alternately at right angles to each other, just as in the variety already described, but at the top of the culm it was like an ordinary bamboo. This likewise was a sport of the ka-chikn, said to have been obtained from a neigh- bouring plantation. At the Museum is preserved a * double- branched bamboo ' known as the bifurcate ( fuia-mata-dake^ which is a great curiosity. This specimen has a flattened stem, with grooves on both sides of the first internode, followed by one having branches similarly situated ; the third internode has no branches, but they occur again on the fourth. Towards the top it divides into two stems, the knots of which bear branches alternately, growing on the same system as the first, second and third knots. This extremely curious object is a sport of the ha-chiku,
1 Vol. IV. f. 28 V.
Xihon C/nkU'Ifu, m
CUIGO-ZASA (Bambusa argento-siriata M.)
This is also known as Shima-zasa and Ydnagiba-zasa, It is scarcely a foot in height, and has long slender leaves growing at the tip of the culm, in number from six to nine. Some of these leaves bear from one to four white longitudinal stripes, while others are half white and half green. In rare cases an entire leaf of pure white occurs. This plant looks exceedingly elegant in gardens, by the side of stones, under trees, ponds, artificial mounds, TiXidtobi-ishL ^ It will flourish inany;kindof soil. If planted and left to itself it quickly spreads all over the garden, being of the same kind as nczasa.
The Japanese Encyclopaedia gives much the same information, and the So-moku Kin-yo-shiu (?t tIc J8 SS Si) de- scribes this plant as a pretty variety of the fiezasa with pure white markings. *
Florists have a dwarf bamboo they call oroshima (Bambusa pygmaea), the leaves and stem of which are again smaller than those of the chigo-zasa. It is planted among the stones of artificial mounds and ponds. In spite of its small size, it spreads freely, and when planted in a small pot it fills it up entirely.
There is also a variety known as Kamuro-zasa (Bambusa aureo-striata). It has a soft branchless stem and yellow mark- ings on the surface of the leaves, which arc of delicate texture and very pretty. It is particularly suitable for treatment as a pot-plant
* In Japanese gardening flat stones of irregular shape disposed in lines arc so called.
» So-moku Kin-yu-shiu, 2nd scries, vol. IV. f. 4.
112 Nihon ChikU'Fu.
MARLDAKE,
This is not a separate species. If the head of a mosb or hoiei-^hiku (Phyllostachys mitis and P. aurea) be cut oS, numerous branches will spontaneously spring from the end of the culm, the leaves of which will cluster thickly in the shape of a ball {mariz=^hz\\). Florists sometimes call them * Hundred leaved bamboos/
According to the Zo-ho Chi-kin-shdy the foliage of any kind of bamboo will become denser, if the stem be cut short in May or June. ^ The production of these artificial plants depends upon a trick of the trade, which consists in tearing off the sheath from the young sprout. It may be done with the mdso or hoiei-chi'ku. The sheath next the ground being left in its place, the second and third are pulled away as quickly a& possible, care being taken not to injure the stem. The inter- nodes will then contract, and a short stem is the result When this sprout has grown up and sent forth its branches, two or three of the latter being left according as may be judged best, the upper part is all cut away. The branches that year will be few, but increase in number from year to year, as do the leaves also, until they present a spherical form.
The Japanese Encyclopaedia says : * * We have never yet discovered whether a bamboo exists bearing a hundred leaves on one bfanch. But if the lower branches and leaves be removed, as well as those of the middle of the stem, and the leaves and branches left together at the top, the leaves will
1 Vol. VITT. f. 18. V.
Nihon ChikU'Fu. 113
grow densely, so as to look as if there were a hundred on one branch."
RAKANJO'CHIKU (the Lohan'si Bamboo cane.)
This also is produced artificially. A tjmall plant of Phyllostachys Quilioi {madake) should be chosen, and as soon as the sprout appears above ground, the sheaths should be removed with such care as not to injure the culm, in anticipa- tion of their falling off naturally. The internode will then bend into a serpentine form, or at an angle. Various forms may thus be produced. An acquaintance of the author pursued this method year after year with a plant of Quilioi, with pleasingly varied results, and has now a small clump consist- ing of a dozen or so of such stems. He informs me that if a single sheath is removed at a time, the best curvatures will be obtained. It sometimes happens in a plantation that the same effect is produced through pressure from the fencing, or from other objects, whether wood or stone.
In China these bent stems are said to occur spontaneous- ly. The Vifi^Vk (Chu-pu Siang-lu) asserts that the RakanjO- chiku grows at iB 185 /l^, the ancient Jung-chou.> To the east of this place rises Jung-li shan, where this bamboo is found, crooked like a dragon or serpent. But the crookedness of the bamboos on that mountain is probably caused by huge stones, or some other obstacle. For the bamboo's nature is to grow straight, and the alleged crookedness is contrary to it. The
* Arhttt, a Buddhist saint.
' An ancient place-name. See Playfair's " Cilieb and Towns ot China," p. 294.
114 Xihon ChikU'Fu.
Chinese regard it as a wonder because they are ignorant of its •cause.
TAI-MAI-CHIKU (JRiait).
According to the Kei-yen Chiku-Fu the Chinese name of this plant is jR ^ tsze-jo.
It is about two feet high, and its leaves resemble those of the Kumazasa, though more slender, attaining however length of 8 or 9 sun, wiih a breadth of over i sun. The leaves are arranged in sevens, and where only 5 or 6 are found, it is because the lower leaves have withered and fallen off. On the upper surface they have a pale red ^ midrib down the centre like that of the Kiimazasa, and on either side eight parallel veins from base to lip. In spite of the small size of this bamboo, it puts forth a single branch at each of the nodes, and in the persistence of the sheath resembles the Kumazasa, The only difference is the dark purple colouring just below each node. Although some ten years or more have elapsed since thii bamboo was planted at the country houie of the dainiid of Shirakawa at Otsuka, it is said never to have grown any larger.
The 1ttffl¥» (Chu-pu Siang-lu) says: -The fiSSW (Pei-jo chu) occurs sometimes. Its stem is more slender than a chopstick, its leaves as large as the palm of one's hand and long. Tlic ^ It (jo-chu) is identical with it, the only difference being the dark purple colour of the stem."
To us it appears that this bamboo, though of the same
kind as the Shakolan-chiku and Kanayama-dake, differs from
1 * Yellow * in Translator's copy of the work quoted. See vol. TIT. f. 15. V.
Nihon ChikU'Fu. 115
them as to size in consequence of dissimilarity of climate. Again, in different localities it has had different names given to it in an arbitrary fashion, and florists especially have frequently indulged their fancy in this manner. The author has never seen the bamboo referred to, but believes that the name iaimai chiku given to it is merely a freak of the florists. He makes a note of it therefore for what it may be wordi.
SHAKU-HACHI-DAKE.
The Chinese give to this bamboo the following names : ^ It (t'ung-chu), ^ SB It (t'ung-tsieh-chu, open node bamboo) and *8B1t (wu-tsieh-chu, nodeless bamboo). It is reported to be found in the province of Bingo in Japan, but the author has not come across it. Perhaps it did once exist, and has now disappeared.
The Japanese Encyclopaedia says : *' Chiujo Hime was
the daughter of Yokobai Udaijin Toyonari In the space
of six hours she wove a mandara fifteen feet square, and used a knotless bamboo to roll it upon."-^
The i^'^Vfi Hon-zb Kei reports that * 'a knotless bamboo is found at Himedani in Bingo, commonly called shaku-hachi-^iake.
The l» ff ?E « (Pi-ch'uan Hua-ching) says: *The a fflf It (t*ung tsieh chu) grows at J)t W (Chen chu). Its stem is erect, and without a knot, and the fistula has no septa. This is also a variety." 3
To us it appears that notwithstanding the foregoing descriptions, no one has ever yet seen a bamboo of which the
^ Handbook for Japan, 2nd edition p. 398, where the lepjend is given at some length.
2 Vol. IV. f. 4 V. of the Japanese rq^rint.
1 1 6 NiJwn ChikU'Fu,
fistula had no sepia. The name shakti-hachi'dakc may have come from its presumed suitability for making the flutes called shahU'hachi, ^ or perhaps because the internodes \vere i foot 8 sun in length. We make a note of it merely for \vhat it may be -worth.
TAIMALCHIKU (JS ffl 4t). a The Kci-ycn Chiku-Fu says this bamboo is found at Molojima near the Fujikawa R. in Suruga. It is a large sort of Phyllostachys Quilioi {rna-dake), with variegated markings* Many years ago a person unnamed discovered this bamboo on a visit to Suruga, and brought back a piece about eight feet long and nine sun in girth, cut out of the middle of a culm. On inspection it was found that half of the stem was yellow, the other half bearing on the internodes large markings of dif- ferent shapes. In some cases they were contracted on one side, in others they resembled a large curved cucumber of late growth, in others again contracted on both sides like a gourd. Some were big at one end and small at the other, like a fan.^ Then there were others not contracted at all, but merely coloured dark purple. These markings in every case were of a deeper shade below and a lighter shade above. Both in China and in Japan there are many kinds of variegated bamboos, * but such as this with its strange natural markings ^^ are rare. The
^ i. e. 1 foot 8 sun in length.
» This differs from the other name tai-mai-chiku in the syllabic iai being written jg.
3 UcJtiwa,
* The Kci-yen Chiku-l"u ndds the word *aitif daily -produced ' (vol. III. f. 30 v.). [Trans.]
« Add ' on each internodc* [Trans.]
Nihon ChikU'Fu, 117
description here given is that of a single stem after it had been dry for some time, but as it was said that there were plenty of living stems, and that too of young ones, there was no doubt great variation in the markings. Some one travelling there found the peasants splitting the stems to make those long baskets which, filled with stones, are used for strengthening the river banks against flood water. It is a great pity to employ such a curiosity for so ordinary a purpose. Owing to the fact that this bamboo grows in Suruga alone and nowhere else, botanists make no mention of it. The first occasion of its being obtained was that above referred to, and so it is generally unknown. ^
Taimai-chiku is the local name for it. The markings are extremely- large, and resemble those on the carapace of a tortoise, whence the name. We are disposed to the opinion that this plant being a variegated bamboo of the male bamboo class 2 and distinguished for the beauty of its markings, the name has been given to it, somewhat without justification. But from the drawings we think it must be of the same species as the Tamba han-chiku (variegated bamboo of Tamba).
SHIRd-CHJKU 5S ^. It.
Shibu'ldka (Astringent Bamboo) is another name for this plant. It grows to a height of five or six feet, and in stem, branches and leaves resembles the ya-dake (Phyllostachys bambusoides). Sometimes each leaf is veined with white, but
^ The passage taken from the Kei-yen Chiku-Ku ends here. The rest seems to be the author's own. 2 i. e. a Phyllostachys.
ii8 Nihon Chiku-Fu.
even on the same plant other leaves without such markings and exactly like those of the ma-dake are sometimes found. It was probably introduced long ago from China, and is now to be found at the Otsuka country-house of the Daimio of Shirakawa. In general form it is a variety of the ya-dake with variegated leaves. The sheath is persistent TTie upper half of each internode is rough to the touch like sand-paper, and it may be used for polishing. So far the Kei-yen Chiku-Fu. The statement in the Honzo Komoku *'its nature is rough "^ probably refers to a bamboo of this sort.
The » » ?2 « (Pi-ch uan Hua-ching) says : The S » It (SzQ-lao chu) grows in JBTrfH (Hsin-chou). A single branch bears a hundred leaves. The cuticle is rough, and may be used for whetstones. When long used it becomes somewhat smoother. If moistened with vinegar or soy after a night it becomes as rough as before. It is much used for the quarrels of crossbows. ''2 The plant thus described is identical with what we have before us. But the author has never seen a bamboo of which the cuticle was so rough that it could be used as a substitute for sand-paper. The cuticle of the bamboo is formed of silica, and if rough might be used for polishing. The hl'Chiku (Bambusa (juadrangularis) has that quality to some extent, but not enough for use in polishing. We mention the statement for it what may be worth.
i The author of the Kei-yen Chiku-Fu expressly says tliat the plant at Otsuka had not this rough surface, and he doubts the identification with the Chinese Szu-lao Chu. Mr. Katayama seems to have read the passage rather hurriedly. Sec vol. II. f. 63. [Trans.]
2 1. c. vol. IV. f. 3.
Nihon Chiku-Fu, ii(>
CHJN'CHIKU (?* It).
Is also known as chiu-chiku (insect bamboo). It is said to grow at Saga in Hizen. The specimens found in China are said to produce at each node an insect, like a young cicada before it gets its wings. Those grown in Japan are inhabited by an insect like a beede.
The J^J'?'- — iSW (Hon-zo Ikka-gen) says: ** There isL the insect bamboo, which produces an insect shaped like a cockroach. It grows at Saga in Hizen, and is called chin-chiku'*^
The It Iff? ft (Chu-pu Siang-lu) says: *'The insect- bamboo is found on the 4:155 Ul (Ch'i-min Shan). Its growth is dense like that of a reed, y.ach node produces an insect, like a young cicada that has not yet got its wings. There is no outward sign of it, and it develops with the growth of the cane. When the bamboo is on the point of completing its growth, a hole appears on one side, from which it issues forth. It is also found on^lBllJ (Tung-yang Shan) in ll?W (Wu-chou)."
This is a (luotation given in the Kei-ycn Chiku-Fu. ^ In the prefecture of Fukuoka there is a plant known as chin-chikti^ the leaves of which are short and slender like those of the Hd^ hi-chikii (Bambusa disticha). It was much planted as a hedge round the (juarters of the military retainers, under the name of chin-chiku-kahc,^ and was considered very common. The Chikuzen chin-chiku is large, like the Tosa doyd-chiku. It is said to resist the wind, and to rise up again erect after being blown down. In nearly every locality there is a plant to which
» Vol. II. f. 67.
120 NiJion ChikU'Fu.
this name is applied. In the district of Ashikita in Higo there is a chin-chiku also known as hotaru-zasa (firefly dwarf-bamboo). What is called chin-chiku in Mikawa is Phyllostachys aurea. In Echigo the name is given to the magari-dakc (curved bamboo). There are other kinds known as chin-chiku, but the author has never found any that produced an insect in each node. We mention the statement for what it may be worth.
KAN-CHIKIA (Chinese bamboo).
This is said to be found in the province of lyo. The author of the Kci-yen Chiku-Fu' says it was to be found in a copse belonging to a farmer named Kaneko Ichizaemon living at the village of Kaneko about 3^ ri from the river Sakawa- gawa in Sagami.
The ^H (Sun-pu) says: **The kan-chiku is so large that a single large internode will hold a koku (4*9629 bushels) while the smaller ones will contain several io (0.4963 bushel). It can be made into tubs and barrels. A single joint of the sprout will hold two or three shd (0*04963 bushel)". ^
The Japanese Encyclopaedia tells us that the Kan-chiku grows at Yung-ch'ang (^ B) in the province of Yunnan, and that measures of capacity can be made from it.
According to the Go-zasso (S H ffl) there is a huge bam- boo found at ]■ i? (Lo-fu) twenty feet in girth, with thirty-nine nodes, each internode twenty feet in length.
The ^b%VLWL (Pi-ch'uan Hwa-ching) also speaks of a
2 Vol. III. f. 36 V.
» See Kci-yen Chiku-Fu III. f. 37.
Nihon ChikU'Fu. 121
WL^Vt (Lung-kung chu) found on Lo-fu shan, the diameter of which is over seven feet, the length of the internodes being twenty feet. Its leaves are as large as those of a banana. The same work asserts that the stem of the ES R It (Lin-ho chu) is sometimes ten spans in girth, more wonderful even than the lung-kung bamboo. It is found at ES R (Lin-ho).^
The 1t2Si¥Jft (Chu-pu Siang-lu) speaks of the fi5S4t (Lung-hwuh chu) which grows on Lo-fu shan, whence it lakes its name. All the stems are ten [blank] in girth.
Our view is that the kan-chiku, so-called, found in lyo and Sagami is nothing else than Phyllostachys Quilioi of large size owing to a suitable soil. It attains a girth of something over two feet, and is evidently different from the lung-kung and lin-ho bamboos.
KOBU'DAKE,
This variety has several Chinese names, as SS Of 4t (Kao- tsieh chu, prominent node bamboo) flllt (chiung-chu)^, ^ ^1t (fu-lao chu, old man's staff), ffl jilt ( Yin-t'ing chu, silver-barb bamboo). It used to be imported from China, but seems now to have disappeared. The Kei-yen Chiku-Fu^ tells us that a plant was introduced about 60 or 70 years ago, and grown in a garden belonging to Matsudaira Harima no kami, which in three or four years spread so as to cover a space of sixteen square yards. But that there was none of it left when he wrote.
The Taki family possessed a withered culm which is fig- ured in the above-mentioned work. The whole stem was red
1 Vol. IV. of Japanese reprint ff. 3 v. and 4. * Perhaps Phyllostachys Aurea. [Trans.] « Vol. IV. f. 4 V.
122 Nihon Chiku-Fu,
and black, '3 or -4 mn in diameter, with six nodes in a length of three feet. The nodes were shaped like the beads of an abacus, round and flat, with a girth of three sun.
The Japanese Encyclopaedia says: **The SSfit Pao- tsieh chu is found in S (Shu). It has prominent nodes like pieces of gravel, and is no other than the fli It (chiung chu)."
In the 4t Sf (Chu-pu) we find it stated that the best bamboo for walking sticks is the % (chiiing). Its form is unusual, and looks artificial. Why it should grow in S (Shu) only, and nowhere else does not appear. One of its synonyms is $^ ^ (fu-lao) old- man's staff.
This is probably a sort of Kobu-dakc.
BICHIKU. Bambusa tessellata M. (« #).
This bamboo is also called JRIt {kuai-chu), ^ JR {kan-san), i(B ¥ (siivig-jo) and fif ^ {isien-kan). It has numerous nodes in a foot of length, and the leaves are as large as a sandal, or like a round fan. This the ** green bamboo of the recesses in the banks of the K'e" mentioned in ihe Shi-king.^ In former times Chinese junks coming to Nagasaki had sails plaited of the leaves of this bamboo, which they never lowered on the voyage. 2 The largest bamboo leaves are selected by the sail- makers, and they are reported to use the leaves of bi-chtku as well as of bamboo-grass {sasa) and the like. The root oibi- chiku is said to penetrate far into the ground, so that it with- stands the frost, and the sprouts, which are edible, make their
* Legge's Chinese Classics Vol. IV. Pt. I. p. 91. » Probably 1 ccause they sailed with the monsoon, and ran liefore the wind. [Trans.]
Nihon ChikU'Fu, 123
appearance both summer and Nvinter. If it were introduced into the Hokkaido there is no doubt that it would succeed.
The Japanese Encyclopaedia informs us that the Bambusa tessellata is found in ftSffl Ching-nan^ and has many nodes to a foot of stem.
The It Iff Chu-fu describes the Bambusa tessclata as a sort of ch'iiin (Bf). It is full of nodes and short. In Kwang-tung and Kwang-si it is called ^|R {Kan-san), Its root strikes deep, and it resists cold, flourishing on "those banks of the KM."
IDARA-DAKE, prickly bamboo. The Japanese Encyclopaedia informs us that this is a rare object, and never found of any great size. 2 The Kei-yen ChikU'Fu citing all the books enumerates over ten synonyms, and also gives a figure of it, which however does not agree with the statement of the Encyclopaedia. It appears that it has never been heard of in Japan, but the ItSff (Chu-pu) states that in China the prickly bamboo has a root like a multitude of wheels, and knots like a bundle of needles. It jseems from this that though the so-called ibara-dake resembles the figure given in the Kei- yen Chiku-Fu, the name can only have been given in Japan to a sport. If you plant a Phyllostachys Quilioi in your garden, and when the sprouts come up pull off all the sheaths and leave it to grow, the nodes will twist about at varying angles, exactly like the woodcut in the Japanese Encyclopaedia. Nezasa is also called ibara-dakey probably because its prickles being like needles, it is a great nuisance to the farmer. The cut stumps
^ In Hupeh. Playfair's " Cities and Towns of China " p. 63. 2 Quotation copied from the Kei-yen Chiku-Fu. Vol. 11. f. 57 v.
[Trans.]
124 Nikon ChikU'Fu,
of bamboos arc also termed * devirs-teeth/ because, if persons walking in the woods come in contact with them, they are apt to be wounded by them, as if they had been bitten by a devil. Both in China and Japan names often arise in this way. The name ibara-dake has no doubt been given to wild bamboos growing in the woods because they hurt just like thorns. But we have never yet heard in Japan of the thorny bamboo men- tioned in the It St (Chu-pu) nor of that figured in the Honzo Komoku, which is said to have a girth of two f^et, and to aTord protection against robbers.
^AKASA-DAKE (Upside-down Bamboo).
It is difiicult to train a bamboo in this form. The method consists in raising up the over-ground rhizome of som3 bamboo that has a creeping root-stock, and thrusting the terminal bud into the ground. Then wait until it has put forth filiform roots in abundance, and the leaves and branches have developed, when the root-stock should be severed, and a bam- boo is produced which grows upside down. The 46 IS i^ K Hoku-yetsu Kidan, ^ it is true, makes mention of an ' Upside- down bamboo,' but this was most probably an artificial plant, not a natural growth. According to that work, it is to be found at the village of Kami Toriya near Niigata, at a spot sacred to the memory of Shinran ShOnin, and the plantation is still thick and dense. In ancient times there were ' upside- down bamboos ' here, but now there are no more to be seen.
* A description of the province of Echigo.
Nihon Chiku'Fu, 125
VARIA.
How to shorten the intemodes (joints) of bamboos.
To shorten the joints of bamboos for fishing-rods and walking sticks. When the young stem has shot up to a height of eight or nine feet, pull off the sheaths.
To give lightness to bamboo stems.
Cut them down just before ripening, fasten a heavy stone to the tips, and hang them up to dry in a smoky place.
To flatten out bamboo stems. Remove the nodes at both ends, and scrape off the hard cuticle, then after splitting them down one side, boil them with buckwheat husks or the root of Bocconia cordata. When they are thoroughly softened by the boiling, take them out and place them on a flat table. Then introduce a piece of wood into the slit, and open out the pipe gently. If it does not flatten the first time, boil it again till it docs. Afterwards the outside, from which the cuticle was scraped ofl^, should be ironed with a hot iron, to prevent the bamboo resuming its previous shape.
To split a bamboo, begin at the top, and work downwards towards the root end.
To lengthen the intemodes of a growing bamboo.
When the sprouts come up, select the largest and health- iest, and manure them with manure made from rotten corpses of animals, and pile up the earth round them. Also tie the sheaths round with rushes or straw to prevent them falling off".
To prevent the root-stock of a bamboo spreading, you may dig a deep trench round the bamboo, and fill it with seeds of the saikaclii (Gleditschia japonica). But if that is too trouble-
126 Nihon Chiku-Fu,
some, the same result can be obtained by using buckwheat husks, or seaweed from the shore, if you live by the seaside.
MANURES.
Dead bodies of cattle, horses, dogs, cats, rats and any other animals, also bones, skins, and hoofs, also boot leather after being thoroughly soaked in water, also cuttle fish (sepia) and the guts of cuttlefish. Also beef or dead rats put in a tub of water and allowed to putrify until all the smell disappears, and the liquor mixed with rain water.
Dead leaves, rotten leaf mould, stable manure, rotten compost, bamboo leaves, bran, refuse of sake (rice-beer), Mrazu (rtfuse of bean curd), human dung, dung of horses and cattle, oil-cake (excei)t the refuse of sesame oil).
Water in which rice has been washed, bath-water, mud of rivers or rice fields, sand, lime, old shells.
Bamboos dislike seaweed, salt, stems of buckwheat, buckwheat husks, sesame, ginger, leaves and seeds of the saikachi (Gleditschia japonica), salt fish.
TORA-FU'DAKE
Nihon ChikU'Fu. 127
SUPPLEMENTARY. TORA-FU-DAKE.
This bamboo, which is found on the hills to the south and south east of the Hakone Lake, does not appear so far to have been described by botanists. That it differs essentially from the so-called Hakonc-dake, which the writer takes to be the same as me-dake and shino-dakey is clearly shown in the accom- panying illustration. He found it growing along with the latter in May 1899. The way in which it branches calls to mind the kana-yama-dake or shakoian-chiku (q. v. ), and perhaps imder cultivation it may show the same caespitose habit, but in the bamboo thickets where it is found growing along with Arundinaria japonica this characteristic is not noticeable. On the other hand its foliage differs a good deal from that of kana- yama-dake, the leaves being much smaller and narrower. The stem is cylindrical, like that of Bambusa and Arundinaria, and the upper half of each internode is of a purple colour. From the second year onwards a black fungus is apt to develop, especially on the lower internodes, which when washed ofl leaves dark blotches. Hence the name iora-/u^ which means ' tiger-marking. '
The branches often out-top the end of the main stem.
The sheath of the young shoot is bright green, and is covered with short stiff bristles. There are hairs about the base of the pseudophyll. [E. M. S.]
ASIATIC SOCIETY OF JAPAN.
A General Meeting of the Asiatic Society of Japan was held at the British Legation, Tokio, on Wednesday the 21st June at 4 p.m., Dr. Edward Divers, F.R.S., being in the chair.
The Chairman having called on Sir Ernest Satow to read his paper entitled : —
**THE CULTIVATION OF BAMBOOS IX JAPAN,"
Sir Ernest Satow said that the main portion of his paper was too long and in some respects too technical to be well adapted for reading. He would therefore read only the Intro- duction, of which the following is a precis.
The writer commenced by observing that it was only in recent years that the bamboo had been cultivated in England in the open air. For a long time it had been supposed that the climate of Great Britain was too raw and cold for such delicate plants. At present, however, it had become rather the fashion to grow bamboos, and horticulturists seeking for hardy species had naturally turned to Japan because its climate, though possessing on the whole a higher temperature than Great Britain, was subject to correspondingly greater cold and more frequent frosts in winter. The result had been very successful. In one instance, that of a garden in the Midlands, a locaHty noted for the severity of its climate, some fifty species had been found to flourish exceedingly well, though of course not reaching the dimensions they attained elsewhere. A large number of these had been imported from Japan, and it migh
interest people to know that a considerable business in the exportation of bamboos to Europe was now being carried on in Tokio and Yokohama.
The writer's object in preparing this paper had not been to give an account of the uses to which the dry cane might be turned but rather to encourage the cultivation of the living plant, and to assist in determining the right nomenclature of the various kinds of bamboos already introduced into the gardens and parks of Great Britain.
The body of the paper consisted mainly of a translation of the **NihonChikuFu/' or ** Manual of Japanese Bamboos," a book published in 1885 by the late Katayama Nawohito. A Dutch translation of this work had been prepared some years ago by Monsieur L6on van der Polder, Secretary to the Netherlands Legation in Tokio, and the same gentleman had also made a French translation which still remained in manu- script. A new version in the English language might not, it seemed to the writer of the paper, be regarded as superfluous. In the preparation of this, care had been taken to follow the original text as closely as possible, but it had appeared. advisable to omit some unimportant matter, such as the difterent methods of preparing bamboo sprouts for the market, and the chemical analysis of bamboo seed. The author, or to speak more correctly, the compiler, of the work in question having evidently been indebted to an earlier and more elaborate book, the Keiyen Chiku-Fu, written by an anonymous author, the latter had been compared thoughout and extracts had been given where necessary.
Ill
The writer had been led to undertake the labour involved in the preparation of the paper by the recent publication of " The Bamboo Garden " by Mr. A.B. Freeman-Mitford. That work contained descriptions of many of the species mentioned by Katayama as they had been grown by him in central England. It was well known that differences of soil and climate when supplemented by care bestowed in cultivation resulted in considerable variations in many plants, especially so far as size was concerned. The Rosa engosa, the oleander, and the Berberis Thtmberjii were all instances of the changes which occurred and the Bamboo was no exception to the rule. It was therefore no matter for surprise that gardeners and cul- tivators should find it difficult to determine the plants which they obtained in Japan. They usually arrived in poor condition and it was necessary for three or four years to elapse before they developed sufficiently to admit of accurate identification. In the meantime, however, they had been named by the dealers, and sometimes in a manner which led to great confusion. Another cause of error lay in the fact that labels became illegible in transit and becoming detached were afterwards assigned to the wrong plants. Hence, as the reader who consulted Mr. Mitford's book would learn, there existed a considerable amount of uncertainty as to the proper scientific equivalents of the Japanese names of Bamboos, which was increased by the mul- tiplicity of synonyms given to them -in Japan.
Various instances illustrating the uncertainty which existed were given by the writer, who proceeded to refer to the great merits of the list of Japanese plants compiled by Professor Matsumura of the Imperial University of Tokyo, which gave
the names of all the botanical species known in this countr}', and not properly to be included as exotics, distinguishing as far as possible the indigenous species from those which had been cultivated for so long a time as to be fairly regarded as naturalized. Professor Matsumura's scientific names disagreed in some instances with those given in the list at the end of Mr. Mitford's book, and therefore whenever in the author's paper the Japanese name of a bamboo appeared as the heading of a section both the specific names, distinguished by initials, had been given. In the cases where no Latin names had yet been assigned it might be found that the Japanese names merely represented garden varieties.
After referring to the practical dilliculty in identification caused by the fact that most bamboos flower very rarely, the author of the paper discussed in detail the question of the classification of certain species of Bamboo, drew attention to the permanent characteristics of all bamboo, and the essential diflferences which existed between certain varieties, and exa- mined generally the question o^ genus identification.
Professor Matsumura, it was pointed out,, enumerated in his list 22 species of bamboo known in Japan, only seven of which he apparently regarded as exotic. Katayama, on the other hand, mentioned 5 1 sorts, but of these at least two dozen were either doubtful species or mere * * sports."
Of the Bamboos grown in Japan three only, as a rule, attained any great size. These were the Moso, the Madake and the HachikUf all of which were valuable for economic purposes. The first supplied the bamboo shoots used as a vegetable ; the second was commonly employed for water pipes, scaffolding
poles, roofing poles and many other purposes, being perhaps the commonest of all ; the third, though less common, was adaptable to the same uses as the second. The first was what was commonly known to foreign residents as '*the feathery bamboo," from the manner in which the plumes bent over, and the yellow stem and yellowish-green foliage rendered it a picturesque object in the landscape. Of the larger species it was certainly the most decorative, the next to it in point of beauty being one of the smaller species, the Taumin-chiku^ which had also a drooping habit.
After he had finished the reading of the Introduction to his paper, the concluding portion of which dealt with the cul- tivation of the Bamboo in Japanese gardens, Sir Ernest Satow made the following additional observations :
The origin of the word bamboo, he explained, was obscure. Colonel Yule, in his delightful "Glossary of Anglo-Indian words," thought we got it through the Portuguese from a Canarese word banwu. The earliest Portuguese writer called it mambu, and its first occurrence in English was in Hakluyts Voyages (1586) in the form Bambo. By the time of Purchas, in 162 1, it had assumed its present form Bamboo.
The Bambusaceae, according to Munro, quoted in Mit- fords ** Bamboo Garden," were divided into three sections, Trigiossae, having three stamens, the True Bamboos, having six, and Baca/erae, having six stamens and a berry-shaped fruit. The first of these contained three sub-sections, of which the first, Arundinariaey contained three genera , two of which, namely Arundinaria and Phyllostachys, he had already described by their main characteristics.
VI
If we dug up a bamboo we found that it consisted in many instances of an under-ground stem with knots like those on the over-ground stem but closer together. In the specimen of Hotel chiku which he showed it would be seen that each knot bore a bud.. Some of these buds developed and thrust themselves above-ground in the form of a shoot. This shoot he compared to a closed telescope which was gradually drawn out as the stem gained in height. The stem never grew in thickness after it was once formed and it attained its full height in the first year of its life, the only apparent exception being in the terminal leaf which sometimes did not unfold till the second year. The branches developed in the same manner as the stem, and bore the leaves. Both main stem and branches bore buds at the knots or nodes, which in many cases did not develop during the first year of life.
The joint or portion between two nodes was called the internode. It was enveloped in a sheath, terminated on the lower part of the stem by a leaf-like appendage styled limbus^ or pseudo-phyll. It had no midrib, but at the top of the stem the last four or five assumed the form of a true leaf. These leaves were borne on sheaths which covered each other almost entirely, so that they seemed to grow close together ; but if their sheaths were carefully stripped off it would be seen that each sheath rose from the lower end of an internode which it tightly embraced. Only the terminal leaf had no sheath and sprang directly from the top of the last node of all. In one species, the Bungo-zasa {Bamhusa niscifolid), the branches were very short, and each bore only one leaf. It would be seen therefore that the unit out of which a bamboo was built
vu
up consisted of a single internode wfth its accompanying sheath and pseudo-phyll, or true leai^ as the case might be.
Various species of bamboos were exhibited in the course of the lecture and the differences in their sheaths as to colour and hairiness were pointed out. The ligule, which was ex- plained to be a small membranaceous portion of the sheath adhering closely to the stem and preventing rain-water from running down and lodging between the sheath and the inter- node, was also shown, and the lecture concluded with the exhibition of a small collection of variegated bamboos.
The Chairman thanked Sir Ernest Satow in the name of the Society for his valuable and interesting lecture.
The meeting adjourned at 5.30 p.m.
&UJlt^ r
HYAKUNIN-ISSHU
(.SINGLE SONOS OF A HUNDRED POETS.)
LITERAL TRANSLATIONS INTO ENGLISH
RENDERINGS ACCORDING TO THE ORIGINAL METRE,
CLAY MacCAULEY, A.M.
TIIK ASIATIC SOCIETY OF JAPAN, TOKYO.
AUTHOB'S NOTE.
HYAKUNIN-ISSHU.
VOL XXVII: PARf IV. IMPORTANT ERRATA.
Page VIII, Line 7, for "Mineyuki " read "MuneyuH.''
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"Yoshitake.'
77.
8>ada70ri.
Naishinno.
No. 17.
seventy-eighth.
8 „ "Yoehitaka"
16, „ "87"
17, „ «»Tadayori" 13, „ «*Nai8hino"
4, „ '»No. 7." ?4, ,. •* eighth"
5, at end of line insert — {»-.
10, at beginning of line elide — or.
21, at end of iine insert - in. 4, for '*Miaa'' read JVusa.
23, „ ^*no" „ of.
16, „ "Oh" „ Or.
18, „ "Its" „ It is a. 2, elide "carry." 8, ibr Kyogen read Kenybgen,
17, „ "look" „ looked.
11, elide "femily"
22, for "fallen" read "fleeting." 15, „ "Captain F. H. read Captain F.
Various other errors are at once patent to the reader. Numerous mistakes in fvnctvaticny owing to a very hurried proofreading, remain in the published text.
anese
oets). 1 as a s had g:e, I
and Ti for came iared red a iglish irase
my
ly.-
The : the dons re of
this after nake
• In the preparation ol the work 1 have received much valuable assistance, that I here gratefully
PREFACE.
About six years ago, at the house of a Japanese friend, my attention was first called to the Hyaku-- fdn-isshu (The Single Songs of a Hundred Poets). The members of the family were using them as a ** parlor-game." Not knowing that the poems had ever been translated into the English language, I soon afterwards asked one of my students and friends, Mr. Iwao Hasunuma, to translate them for me. Mr. Hasunuma's rough-hewn work became the foundation upon which the structure here reared was laid. Nearly four years ago I had rendered a large part of the poems into the form of English quatrains. Mr. F. V. Dickins's versified paraphrase of these poems, at about that time, came into my hands. It had been made thirty years previously, — evidently under many limiting circumstances. The desire then awoke in me to attempt to put the Hyakunin-isshu into English in literal translations that should, at the same time, follow the metre of the Japanese originals. More than a year ago this venture was carried to completion. To day, after much re-study, amendment and amplification, I make the work public.
• In the preparation of the work I have received much valuable assistance, that I here gratefully
11 Prejaa.
acknowledge. I am greatly indebted to His Excel- lency Sir Ernest Satow, who placed at my disposal notes on the Hyakuninrissku made by him during his reading of the poems in 1872, " with a very good teacher," These notes I have had with me during die final revision of these pages. I am under obligation, too, to Dn W. G. Aston's " History of Japanese Literature," and his " Grammar of the Japanese Written Language ;" to Professor B. H. Chamberlain's essay ** Upon the.Use of Pillow-words and Plays upon Words in Japanese Poetry," and to his ** Introduction " to the " Classical Poetry of the Japanese ;" and also, to the " History of the Empire of Japan," published by order of the Imperial De- partment of Education, translated by Captain F. H* Brinkley. Quite recently, '' Die Ueder der Hundert DichteTy' " eingeleitet und ubersetzt von P. Ehmatm^^ — ^an issue of the German Society for '^ Natur und Volkerkunde Ostasiens,'* — ^has come to me, and I wish to acknowledge further, in connection with some biographical dates and certain obscure gram- matical forms, assistance from the notes of this generally excellent German translation. As far as I know, besides Mr. Dickins's English renderings and that of Mn Ehmann in German, there is no other translation of the Hyakumn-isshu, excepting a French version of a score and more of the tonka by Professor L6on de Rosny, in '* Anthologie yapcm* mse^ a work which I have seen but have not had
Ihe Asiatic Society of Japan, iii
opportunity for using. Some special items of ii>- formation gathered concerning the origin of the whole compilation and its adaptation for the purposes of card-playing, I owe to my friend Mr. Saichiro Kanda«
Again thanking those whose labors I have used for the furtherance of my own efforts, I submit the completed work to the kind indulgence of any who may wish to gain some insight into the essay of the Japanese mind to express itself in poetry.
Clay MacCauley.
. »«iW^^^»<^^^^^«
->4-^
INTRODUCTION.
^ Japanese poetry, regarded as part of the world's literature, is individual and unique. It had its origin in a prehistoric age ; its form and content were of its own kind and were practically fixed at the time it first appear- ed in written speech; and it reached its culminating excellence nearly a thousand years ago. At the present day, when the Japanese people have been released from their long held seclusion from the other peoples of the world, there is the probability that their poetry will come under the same stimulus that has vivified and started forward their sciences and their other modes of mental energy; but, so far, there has appeared little sign of promise for any noteworthy poetic development A study of Japanese poetry, therefore, carries one far back in the centuries, and into a literary realm that lies as isolated in the world of letters as the Empire of Japan has lain in the world of nations.
With a wish to make a contribution to the study of the poetry of Japan I invite you to turn to the collec- tion of poems known as the Hyahmin-isBhu. This collection may fairly be accepted as representative of that which is characteristic, as a whole, of the unique poetry of this people. It is not the largest single collec- tion of Japanese poems ; it did not originate, as was true of most other collections, under Imperial direction ; nor does it contain any of the few longer poems that once promised much for the future of Japanese poetry ; but.
vi IrUrodudion.
in these single songs of one measure, taken from the works of a hundred writers, there have been gathered many that are of the very highest excellence. All of them are distinctive in form and in subject-matter, and nearly all of them were produced in that period of Japan's history whose literature has been commended as " classic/' Besides, this collection of poems as a whole is comprised within an easily managed round number. And, more* over, whatever may be its worth throughout, it is at present, and has been for a long time, in largest part the household poetry of the Japanese, in the form of a game at cards, in which man, woman and child rcptBt over and over again in their play the measures and thoughts of these verses. In brief, there is no other gathering of Japanese poems so manageable for a single course of study; for all ordinary investigations, it is sufficiently instructive concerning the peculiar character- istics of the poetry of Japan; and for readers in Europe and America it will serve to show well the kind of poetic production and pleasure that has the largest &vor with this people.
These " Single Songs of a Hundred Poets " were not gathered together in this form until towards the middle of the thirteenth century. At that time there were existing many comprehensive and accepted com- pilations of verse. The poems that, according to tradition, had been sung by the gods and ancient heroes had been preserved in such authorised histories as the Kaiiki (Record of Old Things), and the Nihon-fihoki (History of Japan), which brought the traditions and records of the country down from the farthest past to about the end of the seventh century of the Christian era. But,
IJie Asiatie Soddy of Japan. vii
near the middle of the eighth century, during the reigh of the Empress Koken, Tachibana no Moroe began to collect into one work all the poems then extant, which work, in the ninth century, as supplemented by Dtomo no Yakamochi and others came into literature as the celebrat- ed Manyoshu (Collection of Myriad Leaves). In the twenty volumes constituting this collection there are 4,515 poems, among which are gathered 268 of what are called naga uta, '* long songs," because they are composed of more than the five lines to which the standard Japanese poem is limited. The ** long songs/^ or naga uta, of the Manyoahu are spoken of as especially admirable. They have been used for centuries as models of their kind by Japan's poets. Among the many writers distinguished in the Manyoahu are Kakinomoto no Hito- maro (No. 3), Yamabe no Akahito (No, 4), and Otomo no no Yakamochi (No. 6), specimens of whose verse appear in the Hyakunin-isahu, In the tenth century, after the Imperial capital had been fully established in Kydto and a hundred years and more of the dominance of Chinese influence in Japanese literature had passed, a revival of literature distinctively Japanese took place. By order of the Emperor Daigo, between the years 905 and 922 A.D., Ki no Tsurayuki (No. 35), a poet of the rank of the earlier Hitomaro, made a new compilation of verse^ called the Kohinshu (Ancient and Modern Songs). This work is now esteemed the finest, and it is the most studied, collection of poems in Japanese literature. It contains more than 1,100 **songs,'' or tUa, only 5 of which are naga uta. This work, divided into twenty parts, has among its treasures quite a number of via^ of the standard measure commonly known as lanka^
viii Introduction.
which are repeated in the Hyakunin-isshu. Among the tanka so quoted, is the one ascribed to the Emperor Tenchi (No. i), and those written by Sarumaru (No. 5), Kisen (No. 8), Ono no Komachi (No. 9), Henjo (No. J 2), Kawara no Sadaijin (No. 14), Yuldhira (No. 16), Narihira (No. 17), Yasuhide (No. 22), Kanesuke (No, 27), Mineyuki (No. 28), Oshikdchi (No. 29), Korenori (No. 31), Olcikaze (No. 34), and Fukayabu (No. 36). It was at this period in the empire's history that poetry began to have a language peculiarly its own, distinctly marked off from that of ordinary speech. Fifty years later than the compilation of the Kokinshu, about 970 A.D., a school of poetry was established in the Imperial Palace, and poetic composition became, and for a long time remained, one of the chief accomplishments of the members of the Court and of the nobility. Various col- lections of verse, supplementary of the Manyoshu and the Kokimhu, were then made under Imperial command. Between the time of the completion of the Kokinshu (922 A D.), and of the gathering of the Hyakanin-isshu (1235 AD.), no less than seven authorised and distin- guished collections of poems were made. These were I. Gosenahu (After Collection), 2. ShuisliU ((lathered Remnants), 3. Ooshuishu (Post-Gathered Remnants), 4. Kinyoahu (Golden Leaves), 5. Shikwashu (Wild Flowers), 6. Senzaishu (Immortal Songs) and 7. Shinkokinsku (New Kokinshu). These works together with the Kokinshu are known in literature as the Ilachidaiahu (Collections of Eight Dynasties). They are all possessed of much merit. It is said that the Shinkokinahu ** contains stanzas con- structed with remarkable skill, the phraseology subtle and elegant, the rhythm easy and graceful, the style
The Asialio Society of Japan. ix
refined and the ideas profound." It *' stands at the head of all collections of poems published under Imperial auspices'*' In these seven compilations may be found some of the best tanka reproduced in the Hyakunin-isshu. For example, those written by Hitoshi (No. 39^ and Tadami (No. 41) are found in the Ooaenshu; those by Ukon (No. 38), Kanemori (No. 40J, Kentokuko (No. 45), Eikei (No. 47), Yoshitaka (No. 50), Sanekata (No. 5i), Michinobu (No. 52), Kinto (No. 55), Izumi Shikibu (No. 56), Daini no Sammi (No. 58), Akasome Emon (No. 59), Sei-Shonagon (No. 62), Michimasa (No. 63), Masa- *usa (No. 73), are taken from the two Shuidiu ; those by Gyoson (No. 66), Tsunenobu (No. 71), Yushi Naishi no Kii (No. 72), are quoted from the Kinyoahu ; those by Yoshinobu (No. 49), Ise no Osuke (No. 61), Hdshoji no Nyudo (No. 76), Sutoku-in (No. 87), are from the Shikwa- diu ; and those by Tadayori (No. 64), Suwo no Naishi (No. 67), Toshiyori (No. 74), Mototoshi (No. 75), Hori- kawa (No 80), Go-Tokudaiji (No. 81), Doin (No. 82), Toshinari (No. 83), Shunye (No. 85), Saigyd (No. 86), Kwoka Mon-in no Betto, (No. 88), Impu Mon-in no Taiu (No. 90), Nij5 no In no Sanuki (No. 92), Jien (No 95), are from the Semaiahu. The Shinkokimhu was in large measure only a re-editing of the poetical collections made subsequently to that of the Kokinshu. The leading poets of the later time, that is, towards the thirteenth century, were Toshinari, Saigyo, letaka (Karyu), and Sadaie. Special mention should be made of the poet- Shogun, Sanetomo (No. 93), of the end of the twelfth century, whose songs, it has been said, " find no parallel in cognate compositions subsequent to the Nara Epoch," With this store of poetic treasures at command,
X IfUroduction*
some one about the year 1235 a«d, brought together ^hese " Songs of a Hundred Poets '' as one anthology. Just by whom and how the Hyakunin-uahu came to ht gathered is no longer known. Certainly, in its present form, its editorship is doubtful. The author of the Dai Ifihon-ahi (History of Great Japan) was satisfied, upon the authority of the MeUgdsvhki (Record of Brilliant Months), that the collection was made by Teikakyo whose family name was Fujiwara no Sadaie (No. 97). Sadaie, or Teikakyd, held high otfice. He was an Im- perial Vice-Counsellor prior to, and under, the reign of the Emperor Shijd (1233- 1242 A.D.). He was also one of the leading poets of his day. Under his direction the Shinkokinshu was compiled. The Mei-gdm-ki was, it is said, a daily record kept by Teikakyo. The origin- al manuscript has almost wholly perished. Indeed, some of the supposed authorised sheets of the work are doubtful. And there is much question whether the present form of the Hyakunin-isshu is that which it had at the first Among the traditions connected with the compilation of the anthology is this : — Teikakyd was a skilful writer of the hana syllabary. He also held a position that might be called the poet-laureateship of the time. Among his friends, or relatives, was a noble named Utsunomiya Yasaburo, or Rensho, who became a lay-priest, or nyudo, and lived in a cottage in the village of Ogura in Sag^. In the *' Record of Brilliant Months " it is stated, *' I wrote for the shoji of the * Middle House of Saga,' colored papers, and sent them. At night I sent them to Ringo." Ringo, whose name is generally known as Tameie, was Teikakyd's son and was married to
The Aaiatk Soddy of Japan. xi
Utsunomiya Yasaburo's daughter. With some> the sup- position is that the latter, Rensho, who was a poet also, had requested Sadaie through the son to write down, with his skilled pen, a hundred poems which he, Rensho, had selected for the decoration of shoji in his new country house at Ogura, Sadaie obligingly com- plied with the request. Were this story true, Rensho, not Sadaie, would have whatever reputation belongs to the compilation of the hundred songs. Afterwards, when Tameie, as it is said, copied the poems from the shikishi, or thick fancy-colored paper, used for the writing of poems, he arranged them in an approximate chronological order. Another tradition locates the poetic ornamentation of the shoji in the poet's own country house at Ogurayama, whither the poet had retired after resignation of his office in the Imperial Court. Sadaie's choice of the poems, according to this story, was made without special forethought and without system. He wrote down the verses at random, just as they happened to come into memory, while he had brush in hand. Strict literary judgment did not Suide him. For this reason, the songs show un- equal merit; some, displaying the very finest quality, appearing side by side with others that are of inferior worth. The mode of production of the collection, however, is a matter of comparative indifference. This ** Century of Songs " exists : — by the fortune of cir- cumstances, in time it became known everywhere as the Ogura Hyakunin-iaahu.
How the hundred poems happened to come into use for a household game at cards is not known. The first decided notice of the game is found after the time of
xii Introdudian.
the fourth Shdgunate, or in the age of Oenroku (1688- 1703 A. D ). It was in this period that Kaibara Yekken wrote the " Great Learning for Women'' {Onna Dai- ffoiu), and other books for the education of women. Special attention ^vas paid to the education of girls then. Girls' books were much in demand. At that time the Hyakunin-iashu became useful as a text-book for private female education. During the Shogunate, when the poems had been transferred to separate cards, a package of the Hyakunin-isahu was looked upon as a part of the bride's household outfit. At that time, many samurai in Kyoto, skilled in calligraphy, aided in the financial support of their households by writing the hundred poem-cards for the market. Some of these cards, writ- ten by well known noblemen, have had great financial value. A story is handed down, that about six hundred years ago, the Imperial Court guards had a habit in night-watches of writing with bits of charcoal inside their porcelain plates, each, one of the ''parts" of extemporized poems, renga, and of seeing how one part would fit with another. This verse-play, it is supposed by some, suggested a similar use of the hundred songs. But, as said before, the origin of the uta-garutaj or "song- cards," is unknown. We must be satisfied with the feet that two centuries or more ago, the poems somehow had gained place in the homes of the Japanese people in the form of a game, whereby they have become the common property of old and young, and are to-day as household words. (See Transactions of this Society Vol. II, page 129.)
Before making a closer examination of the Hyakur nin isahu, let us take a glance at Japanese poetry
The Asiatio Society of Japan. xiii
generally. What are its special characteristics, — in form, in content and in general quality ?
Simplicity and brevity in its forms, are probably the most prominent characteristics that appear to an eye accustomed to, and familiar with, the poetry of the West. The standard model for Japanese poetic struc- ture is a five- versed stanza, named the ianka^ in which all the songs of the Hyakunin-isshu, and by far the most of Japanese poems, are embodied. The tanka is composed of only thirty-one syllables. These syllables are arrang- ed in five verses, or measures; the first and third measures containing as a rule five syllables each ; and the second, fourth and fifth measures, each including seven. Usually these five verses may be divided into two complete parts, namely, the "first," or "upper/ part {kami no ku), made up of the first three lines, and the '* second,*' or " lower," part [Bhimo no ku), consisting of the fourth and fifth lines. The reputed most ancient song treasured in Japanese tradition, the song of the god Susa-no-o, sung at the building of the bridal palace for a celestial pair, is the prototype of this popular measure. " When this Great Deity first built the palace of Suga,'' says the Kqjiki " clouds rose up thence. Then he made an august song. That song said : —
" Yakwmo taisu
Lumo yae gaki liuma gomi ni
Yaegaki tmkuru:
Sono yae gahi wo /"
Or, in somewhat free translation, according to the 9riginal metre : —
xiv Introduction.
'^ Many clouds appear ;
Eight-fold clouds a barrier raise
Round the wedded pair.
Manifold the clouds stand g^uard, O that eight-fold barrier- ward ! "
Besides the tarika there are numerous variations ia arrangement of the fundamental five and seven-syllabic verses, but the limits of this study prevent their illustra* tion. There are, however, two extremes of composition that may be noticed in passing, the naga ula^ or ** long song,'* and the hokhi^ or *' first verses," The naga via is indefinite in length. It is made up of couplets of the two kinds of verses, — ^the five and the seven syllabled verses, — the end of the poem being in an additional seven syllabic verse. The hokht is a complete poem contsdned in only seventeen syllables that make up the first three lines, or " part,'' of the ianlca. The hjokhi must be an exceedingly compact bit of word and thought skill to be worth anything — as literature. The following hokhk^ which is also an acrostic of the word yutaka, '* firuit- fulness," "abundance," — is a good illustration of its kind.
Yujudachi ya
Ta wo mi-meguri no Kami naraba.
If the sununer shower
Would but round the rice-fields go As it were a god !
So far as cadence is concerned, Japanese poetry is almost without it. Careful students of the language, like Dr. W. G. Aston, and Professor B. H. Chamberlain,
Ihe Asiatic Society of Japan. xv
fiul to find any. •' The cadence of Japanese poetry," the former says, " is not marked by a regular succession of accented syllables as in English/' It has, says the latter, ^' neither rhyme, assonance, alliteration, accentual stress, quantity, nor parallelism." These judgments are true, but with some qualification. It is true that Japanese verse has normally an irregular cadence, yet much of it may easily receive, and often does receive in the reading, the movement of some of the simpler measures of English poetry. It is common, for example, to hear such verses as the following read as though they were composed in trochaic movement : —
Nikumarde
Kikami kaesii na Nikumarero
Itihimi mhmare
Hateshi vakerd)a.
Hated though you be,
Hate for hate do not return ;
Hatred given accept.
If for hatred you give hate, Then to hating comes no end.
So, in a Buddhist hymn, Nori no Hatsune (The Dominant Note of the Law), its lines generally take the rhythm of English anapestic verse, as : —
Itaaura goto ni hi wo htsane ; Bokushiu ruten no tane wo mahi; Hakanahi kono yo wo a^gosu nari, etc.
In spending my days chasing things that are trifles S In sowing the seed of the six-fold migration ;
xvi Introduction.
I pass through the world with my life purpose baffled^ etc. However, speaking broadly, the prosody dominant in Western poetry does not appear in the poetry of Japan, except, we may say, through the influence of a natural but unacknowledged rhythmic instinct.
.Again, in the construction of Japanese verse there are certain special rhetorical oddities, such as re- dundant expletives and phrases, called " Pillow-words " and ** Introductions,'* that are of especial importance in a study of this poetry. These expressions are purely conventional ornaments or euphonisms. Much of the superior merit of this verse-writing depends also upon a serious use of puns and of other word-plays. By way of description of these special verbal devices let me repeat the words of an honored member of this society. Professor Chamberlain, as given in an essay read here more than twenty years ago. (Transactions, Vol. V. p. 8 1.) The *' Pillow-words " says Prof. Chamberlain, ''are as a rule, simple epithets that were formerly applied quite naturally and appropriately to various objects, places and actions, but which in most cases by the process of phonetic decay, by being used in connection with expressions having but a very dis- tant affinity to the expressions they originally served to define," etc., *'have become almost unrecognisable and practically devoid of meaning." '* They are prefixed to other words merely for the sake of euphony. Almost every word of note has some ' Pillow-word/ '* Dr. W. G. Aston in his admirable work on '* Japanese Literature ** names " Pillow-words " '* stock conventional epithets," something after the fashion of Homer's * swift-footed '
The Asiatic Soeiely of Japan. xvit
Achilles, or *many-fountained' Ida." They are "survivals from a very archaic stage of the language."
The special '' Pillow- words," ** Introductions " or " Prefaces " used in the Byahinin-iashu will be properly noticed as they occur in the following pages. Here, by way of illustration of what has been said, it will suffice to note the " first part " of the third song of the collection. This tanka contains the *' Pillow- word/' ashibiki no^ ** foot-drawing '' associated with yama dori, " mountain pheasant.*' The first part of the tanJca is a ** Preface " for the sentiment that follows. Ashibiki no yama dori no- 0 no shidari o no, is literally, " the downward curving feathers of the tail of the foot-drawing mountain-pheasant," a phrase practically meaningless as here used, except as it may be a combination of sound and thought that tends to intensify and to fix the dreary plaint of the second " part " of the tanka, which tells of the loneliness of the long, long night.
Another very common special device in Japanese poetry is the use of the pun, or of kenyogen a word subjected to two definitions, to convey the writer's mean- ing. This interpretation is thereby oflen accomplished gracefully and with special clearness. At times the ienydgen occasions most agreeable intellectual surprises. In the tenth tanka, for example, the poet helps along his meaning quite pleasantly with play upon the word-sound^ " Vaaka'* which means, as thus written, " Great Hill," or ''Slope," and, when written "-4iwoJb," "Hill of Meeting.'' The same fact is true of like words in many others of the songs.
A third word-play of little worth, and considerably wanting in dignity, to Western literary judgment is the
^viii Introduction.
use of so-called " Pivot-words/' These words serve to complete one thought and to begin another, neither having logical connection with the other. As such words occur they will be explained in the notes that follow. Here, this English sentence may serve to illustrate how a "Pivot-word" works : — "As the chariot approached, I said to the driver, 'Alight !' (a light) that guides our foot- steps through dark ways." The command " Alight !'* ^' to descend " has the same sound as the words, " a light,'* that " guides,*' but between the two there is no logical connection. Yet, while the word closes the sentence of command, it serves, also, to open the descriptive passage that follows. Speaking o! these and other word-plays special to Japanese serious poetry, Protessor Chamberlain remarks: — '* There is nothing in the nature of things constraining us to associate plays upon words with the ridiculous. Each literature must be a law unto itself."
The subject-matter, or content, of the poetry of the Japanese, to characterise it generally, is simple and, ordinarily, serene emotion in reference to persons, or to objects in nature. Still broadly characterising it,— -it is, in general quality of expression, in a high degree, re- fined, dainty, elegant and subdued. It is meditative, not didactive. It is suggestive and impressionist, like Japanese painting. It is given over to small fancies >vrought under the lyric impulse. Poetic imagination, as known in the West, has no place in Japanese verse.- There never could have been a Dante, Milton, Shelley, Wordsworth or Browning under Japanese poetic limi- tations. Poetry is not, in Japan, a means chosen for sounding and recording the depths of profound spiritual experience. It has never been, and could not be, the
The AsicUio Society of Japan, xix
vehicle of an epic. Yoshida Kenko, in the fourteenth century, wrote in his delightful reveries, called "Weeds of Idleness'* (Ikure-zure guaa); — "Japanese poetry is especially charming. Even the toil of an awk- ward peasant or of a woodman, expressed in poetic form, delights the mind. The name of the terrible wild boar, also, when styled * fusui no toko ' sounds elegant." This passage seems to disclose the Japanese poetic *' charm,"— an effect produced by the embodiment of simple fancies in brief, refined speech, Ki no Tsurayuki, long before Kenko's time, wrote in his preface to the Kokinshu " Poetry began when heaven and earth were created. In the age of the swift gods it would seem that as yet there was no established metre. Their poetry was artless in form and hard of comprehension. It was in the age of man that Susa-no-o made the first poetry of thirty and one syllables. And so, by the vain multiplication of our thoughts and language we came to express our love for flowers, our envy of birds, our emotion at the sight of the hazes which '.usher in the spring, or our grief at beholding the dew. As a distant journey is begun by our first footsteps and goes on for months and years ; as a high mountain has its beginning in the dust of its base and at length arises aloft and extends across the sky like the clouds of heaven, so gradual must have been the rise of poetry.'* Tsurayuki thus, also discloses the Japanese poetic ideal,— the commonest notions in the form of simple but refined verse as patterned for man by a god in the far past. In Tsurayuki's catalogue of the themes which through poetic expression had "soothed the hearts of the Emperors and the great men of Japan in bygone days," he does not anywhere carry the reader beyond
XX Introduction.
auch things as, joy in spring flowers, and in autumn moons, and their like; beyond love, eternal as Mount Fuji's smoke, or yearning like a cricket's cry, and grief made deeper by flowers shed from their stalks in the spring, or leaves filing in autumn. All his long list of themes lies on the same level of thought and feeling. " Poetry," he said, '* drew its metaphors from the waves and the fir-clad mountains, or the spring of water in the midst of the moor. Poets gazed on the under leaves of the autumn lespedeza, or counted the times a snipe preens its feathers at dawn, or compared mankind to a joint of bamboo floating down a stream, or expressed their disgust with the world by the simile of the river Yoshino, or heard that the smoke no longer rises from Mount Fuji," Beyond these things Japanese poetry does not go. It remains where, according to Western ideals and aims, poetry is but little advanced from the place of its beginnings, or where its highest excellence consists in merely the refine- ment of rudimentary form and content.
In carrying on our study, it is desirable that we should have in mind, further, somewhat the circle of men and women in which devotion to poetic composition was dominant, and also the social environment of the writers. The Hyaku/nin-Mshu is a collection of verse whose parts date from the latter part ot the seventh to'the^beginning of the thirteenth centuries. Most of the songs were written in the ninth and tenth centuries. Throughout most of the period covered by this anthology, the production of poetry was one of the chief pastimes of the Imperial Court and of the members of the higher aristocracy. This fact, one readily sees, explains much that is characteristic of the compositions. Poetry was a polite accomplish*
Uie AsiaUe Society of Japan, xxi
ment, and it varied with the varying fortunes of its exalted source. Before the eighth century, that is, " the age of Nara/'the Imperial capital was changed almost as often as the Emperors were changed. Court-life thus was conse- quently comparatively barren and commonplace. Pomp and grandeur were almost unknown, and luxury did not tempt to indolence and vice. At Nara, however, thrcugh the larger part of the eighth century, seven Emperors reigned in succession, and on account of a growing intercourse with China court-life then became increasingly ceremonious and ornate. Towards the end of the eighth century, under the Emperor Kwammu, the site of Kyoto was chosen for the Imperial capital. Then the Imperial residence became fixed, to remain unchanged for eleven hundred years. At that time, too, and for the next four hundred years, the career of the Japanese aristocracy was one of increasing wealth and luxury. The comparatively unpolished, frugal and industrious habits of the Nara age by degrees disappeared. The ruling classes entered upon a career of high culture, refinement and elegance of life, that passed, however, in the end into an excess of luxury, debilitating effeminacy and dissipation. It was during the best part of these memorable centuries that Japanese literature as beUea-lettres, culminated, leaving to aftertimes, even to the present day, models for pure Japanese diction. The court nobles of the tenth, eleventh and twelfth centuries had abundant leisure for the culture of letters. They devoted their time to that, and to the pursuit of whatever other refined or luxurious pleasures imagination could devise. For instance, among the many notable intellectual dissipations of the age were re-unions at daybreak among the spring flowers, and boat
xxii Introdudion.
rides during autumnal moon-lighted nights, by aristo- cratic devotees of music and verse, who vied with one another in exhibits of their skill with these arts. Nari- hira (No. 7), it is said, "the celebrated beau and di- lettante of the times of the Emperors Montoku and Seiwa, was a typical specimen of these devotees of refinement and sensuous gratification/' In much of the verse of this '* Century of Song," the sentimentality, the refinement and the laxity of morals of the pleasure-loving courtiers and aristocrats of the latter half of the Heian age (800- 1 186 A.D.) are exhibited. The poems are, in good part, an instructive comment on the life of the high classes of the times.
The treatment of the Syakunin-isahu offered in these pages is to be accepted as a literary rather than as a scholastic work. Here results rather than processes have been given. Only such technical exegetical notes as are needed to make exceptionally obscure words and pas- sages more intelligible, have been attached to the trans- lations. The translations themselves are, as strictly as is possible for English renderings, made literal, both in prose and in metrical form. The metrical renderings have been attempted as exact reproductions of the origi- nal measures of the tanka, and, where possible with fidelity to literalness, have been clothed in poetic terms. Some biographical information, and some illustrative comments upon the writer's meanings have been attached to each poem. These last named notes, it is hoped, will be found helpful and of special interest to readers gene- rally. An attempt has also been made to give appropriate titles to the metrical translations.
Now, taking these " Single Songs of a Hundred
The Asiatic Society of Japan, xxiii
Poets/' as a whole, the reader will find that, broadly judged, they can be gathered, in accordance with their subject-matter, into three groups. Let us name theses groups, I, Xaiure, or contemplation and description of scenes in the outer world ; 2. Sentiment^ or moods asso^ ciated with the milder human emotions, such as melan- choly, pensiveness, regret, sympathy, contentment, grat- itude, friendship, filial love, loyalty and the like. 3. A third group, belonging to the deeper ranges of emotion, but distinctive enough to be regarded separately, is composed of those poems which are an outburst of the passion Love. Love poems are in a high degree char- acteristic of Japanese, as of all other, poetry. In this collection, forty- six of the ianka, nearly half of the songs, have for their motive, some phase of this great human passion. Twenty-nine of the tanJcd are given to the more ordinary sentiments ; and twenty-five to the scenes of nature. It will be well, however, in reading all these songs to remember that they need not be taken as tran- scripts of personal experiences. Most of them were creations for use in poetical contests and as exhibits of artistic skill. Often they may hive had no other basis than the writers' fine feincies drawn from imagination's realm.
We shall not here try to pass all the songs in re-* view. Readers can examine them at their leisure in the following pages. But, to illustrate the judgment just made, attention is called to a few songs which show some noticeable skill in form and mood, considered as utterances of the Japanese muse.
The fourth tanka, for instauce, is a delicate bit of suggestion and impressionism concerning a scene in
xxiv Introduction.
nature. In its English form we will name it, " Beauty made Perfect/' At the coast of Tago is one of Japan's very best sea and landscapes^ Rising as its centre and crown is the " peerless mountain/' Fuji. The scene is at any time one of supreme beauty. But the Japanese poet would add yet one touch to the consummate excellence.
When to Tago's coast
I my way have ta'en, and see
Perfect whiteness laid
On mount Fuji's lofty peak By the drift of falling snow.
So, also, in song seventeen where the poet celebrates the delight he felt at seeing the scarlet leaves of autumn floating upon the blue waters of the river Tatta. He recalls the wonderful age of tradition, when the gods, so it was said, held visible sway in the world, and all marvels were seen and done.
I have never heard
That, e'en when the gods held sway
In the ancient days,
E'er was water bound with red Such as here in Tatta's stream.
In tanka twenty-two, there is a punning word-play tl^at does not ill befit even serious verse. The word uraahi may mean *' a storm," or it may mean, " wild," or '* violent." The poet wrote : —
Since, 'tis by its breath
Autumn's leaves of grass and trees Broken are and waste,
The Ariatio Sodety of Japan.
Men may to the mountain wind Fitly give the name, '• The Wild."
A refined and delicate picturing of the mag^c wrought by the early frost of autumn is presented in song twenty-nine.
If it were my wish
White chrysanthemum to cull : —
Puzzled by the frost
Of the early autumn time,
I, perchance, might pluck the flower.
Then, an effect of a falling snow is beautifully and graphically shown in the thirty-first tanJca :-—
At the break ot day,
Just as though the morning moon Lightened the dim scene,
Yoshino's fair hamlet lay
In a haze af falling snow.
Again, the fancy of likening dew-drops to gems^ such as is given in the thirty-seventh song is quite pleasing : —
In the autumn fields,
When the heedless winds blow by
0*er the pure-white dew.
How the myriad, unstrung gems Everywhere are scattered round.
Passing over the many other verses devoted to scenes in nature, let us turn from this group, with a glimpse of ** The Beautiful World " given in the ninety^ third ianka. The writer was, we will suppose, on a lovely day seated near the sea-shore : —
xxvi Introdtustion.
Would that this our world Might be ever as it is !
What a lovely scene !
See the fisherwoman's boat, Rope-drawn, rowed along the shore.
The group containing via expressive of the serene or milder sentiments, is quite varied in mood and merit* Song number five, is one of the most attractive of them all. It was inspired by the poet's hearing " a stag's cry in autimin " : —
In the mountain depths.
Treading through the crimson leaves. Cries the wandering stag.
When I hear the lonely cry. Sad, — ^how sad, — ^the autumn is ! The eleventh song, however, is one of deep, touch- ing feeling : — " An Exile's Farewell/' It is an appeal to the insensate boats of the fishermen, the only objects, connected with human life, that witnessed the poet's unhappy start for the place to which he had been banished.
O'er the wide, wide sea.
Towards its many distant isles.
Rowing I set forth.
This, to all the world proclaim, O ye boats of fisher-folk !
In Japan, as elsewhere, sadness is especially asso- ciated with moonlfght, and with the autumn among the reasons. And in Japan, under the Buddhist faith, a pessimistic tone is exceptionally prominent, in literature. These facts will help to explain the twenty-third tonka.
2he Asiatic Socidy of Japan. . xxvii
Gazing at the moon
Myriad things arise in thought,
And my thoughts are sad : — Yet, 'tis not for me alone, That the autumn time has come.
In the twenty-eighth ianka, a mood accompanying a winter scene appears : —
Winter loneliness
In a mountain hamlet grows
Only deeper, when
Guests are gone and leaves and grass Withered are : — so runs my thought.
A longing for friendship, that inclines man in soli- tude to take even the lifeless things about him into his companionship, is beautifully shown in the sixty-sixth tanka, in a personifying address to a solitary cherry-tree.
Let us each for each
Pitying hold tender thought,
Mountain-cherry flower !
Other than thee, lonely flower, There is none I hold as friend.
To one who has seen the pensive and exquisite beauty of the scenery near there, a peculiar charm pervades the eighth song, — " A Night at Suma's Grate.'' In ancient times there was an Imperial barrier at the place.
Guard of Suma's gate.
From your sleep how many nights Have you waked, at cries
Of the plaintive sanderlings Migrant from Awaji's isle ?
xxviii Introduction.
There is a note of hope in the eighty-fourth song^ an agreeable departure from the general sadness of these poems of Sentiment ; — *' The Transfigured Past" If I long should live,
Then perchance the present days May be dear to me : —
Just as past time fraught with grief Now comes fondly back in thought. Many others of these poems of the sentiments are worth repeating as illustrative of our theme, but we will now turn to the third group, — that which is gathered about the mighty power moving in all human life, — Love.
Tanka thirteen tells of "Love Perfected/' The poet uses the figure of a mountain rill becoming a full, serene river.
From Tsukuba's peak
Falling waters have become Mina's still, full flow.
So, my love has grown to be :— Like the river's quiet deeps.
In tanka sixteen, by means of two word-plays,-^one upon the word Inaha, a mountain, or district bearing this name, to which the poet was going, and, also, the phrase, " if I go ; " the other upon the word matsu mean* ing ** a pine tree,** and to " wait," as one pining for another may wait, — by means of these word-plays an assurance of ** Faithful Love '* is well given. Though we parted be,
If on mount Inaba's peak I should hear the sound
Of the pine-trees growing there, Back at once I'll make my way.
The Asiatic Society of Japan. xxix
In the eighteenth song, one of the distinctive devices of Japanese poetry, the ** Preface " and euphonic '* In- troductory-word " appear. In the English rendering the word *' gathered '* reproduces approximately this device. The first two lines of the stanza are to be regarded as purely introductory. The theme is " Secret Love."
Lo ! the gathered waves
On the shores of Sumi's bay !
E'en in gathered night,
When in dreams I go to thee, I must shun the eyes of men.
The solicitude of a woman about the safety of a man who had deserted her, showing thereby the self-efface- ment that love at times effects, is well expressed in the thirty-eighth tanka. The lover had sworn to the gods that he would never desert his mistress. The wronged woman, therefore, feared that the gods might execute vengeance.
Though forgotten now.
For myself I do not care ; —
He, by oath, was pledged,
And his life that is forsworn, Such a thing of pity is !
*' Unconfessed Love " that betrays itself is the theme of the fortieth song : —
Though I would conceal,
In my face it yet appears, —
My fond, secret love ;
So much that he asks of me
" Does not something trouble you ? "
XXX Introduction.
" Love Perplexed '* is pictured in the forty-sixth song under the simile of a mariner at sea with rudder lost.
Like a mariner
Sailing over Yura's strait With his rudder gone ; —
Whither o'er the deep of love Lies the goal, I do not know. The recklessness that accompanies pursuit in lovei and the longing for continued life that comes with suc- cessful possession, are thus shown in the fiftieth song :— For thy precious sake
Once my eager life itself Was not dear to me.
But, 'tis now my heart's desire, It may long, long years endure.
Fearfulness concerning the future faithfulness of a lover just pledged, is told in these anxious verses of the song number fifty-four, — '' A Woman's Judgment." :— If, ''not to forget''
Will for you in future years Be too difficult,
It were well this very day
That my life, — ah me ! — should close.
Distrust of one who has a reputation for insincerity and unfaithfulness finds place in tanka seventy-two, under the guise of dread of the waves of the beach of Takashi. Well I know the fame
Of the fickle waves that beat On Takashi's strand.
Should I e'er go near that shore I should only wet my sleeves. *
The Asiatic Sociely of Japan. xxxi
Struggle to conceal a love that may not be shown to the one beloved, is admirably exhibited in the eighty- ninth ianka^ in an apostrope to self. The poet wrote :—
Life ! Thou string of gems !
If thou art to end, break now ;
For, if yet I live,
All I do to hide my love.
May at last grow weak and fail.
These are but a few of the many songs of which love, in some of its phases, is the theme. I shall quote only one more of them. It is the one written by the compiler of this anthology, the Hyakuniri-iashu, the poet Teikakyo, or Sadaie. It is a vivid picture of a common scene on Awaji island, used in simile here to show the poet-lover's impatience in waiting : —
Like the salt sea-weed
Burning in the evening calm
On Matsuo's shore,
All my being is aglow
Waiting one who does not comes.
Here the introduction to this " Century of Song ^' may end and the way among the songs themselves be entered. No one knows better than the present writer, the difficulties one meets with in making the venture here made, or how unsatisfactory the results gained. The real charm of these dainty bits of verse will forever elude the quest of one who, foreign to the Japanese people and their language, seeks to discover it, and to show it to the world. But I have done faithful service in my search, and I hope that some measure of attainment has been secured.
APROVACAM.
Vi efte Liuro do Taifeiqui, nao tern coufa por que fe nao deua imprimir. |
Manoel Barreto Vifta efta tnformagao dou licenga pern se poder \ imprimir. O BiTpo de lappam
Manoel Barreto died 1 1 March 1620. But Luis de Cerqueira, the last Bishop of Japan who actually reached the country, died there 20 February 1614. He had been in Japan as Bishop since August 5 1598, and the book must be assigned to some date between these two. I have not been able to discover any mention of it in the annual Missionary reports of the period, but that is not wonderful, as the reports are silent about several other books known to us as extant in the libraries.
The second of the two is a small volume belonging to the Marquis Tokugawa, who represents the Mito branch of that family. It is printed in Roman type, and consists of fifty-eight leaves including the title- page and preface, small 8vo, and bears the imprint In collegio Japonico Societatis lesu, ANNO 1600. On being examined it proved to be identical with the work numbered 11 in my pamphlet, preserved in the Biblio- teca Casanatense at Rome. That however is printed in cursive Chinese characters and hiragana^ except the title-page, whereas this is in the Roman alphabet throughout. It was evidently produced at Nagasaki, though no place is named on the title-page. The one edition was no doubt intended for the use of the Japanese converts, the other for the missionaries who were not familiar with Chinese characters and the Japanese syllabary.
HYAKUNIN-ISSHU.
HYAKUNIN-ISSHU.
(SINGLB SONGS OF A HUNDRED POETS.)
I.
TENCHI TENNO.
Jki vo ta no
Kario no io no
loma too arami
Waga koromode wa Imyu ni nure-tautsu.
Lttebal Tbanslation: —
Arami too
Because of the coarseness
no of the
no of the
to hut
ta rice-field
no
of
ioma of the rush-mat
kario
so far as coDoeros
nure'tsutm they are becoming wet
temporary -hut
no oM
of autumn,
waga koromode
my sleeves
ni Uiwyu.
with dew (or rain).
Kario^ in the phrase kario no io no, is a generic name applied to certain kind of hoose, te,, ** temporary-honse," ''shed," '* hnt>" whenos the apparent redundancy of the phrase, " the honse of the temporary boose." The meaning is, *' the house '' of the kiitd called '< texnporarj- honse;" as,ifone should say, ''a warehonse-honse." The sign of the
4 TBE ASIATIC SOCIETY OF JAPAN.
aoeiuatiTe case^ too, when placed before adjectival noans in mt, ai bere- — lORKB 100 arami, — baa tbe force of suob prepoeitional phrases 48, ** be, oaoae of/' '< by means o(" on acconnt of/' etc. Thus :— ** Beoiuse of the ooaneness (in textnre) of tbe rueh-mats, — ^mj sleeves are growing wet, etc.'' Twlau la a verbal suffix showipgeiinultapeltj, or association» in time of action, as ; — " The r'ish-mats being coarse, at ths same time firom tbe falling or dripping dew, nij sleevf s become wei."
ExPLANATOBY NoTE. These verses have been ascribed to tbe Emperor (Tmnd) Tenchi, whose reiga covered the period between the years 668 aad 672 A.D. He had his seat of government at Otsu near KyOto. His reign wis long famed for its bcDevoleoce.
The wtiter, it i^ said, gave expressioo, in the poem, to sympathy with his subjects to whom had fallen the hard lot of work in the rice-fields. The temporary shelter-sheds, built by the laborers near their fields fur use duriug the harvest time, did not protect them from tbe season's fogs and raios. In imagination the Emperor had placed himself in ooe of these harvest-huts. He embodied his fancied experience and o^ood in verse.
In form, the poem does not quite comply with the stand- ard measure of the tanka. In the third verse, — toma wo aramit — are six syllables ioslead of the required five. Sucb variations in Japanese verse, however, are not infrequent. A literal reoderiog of the poem in its origioal metre, on account of grammatical peculiarities, has not been satisfactorily secured in the present version.
Metrical Translation : —
AN EMPEROR'S SYMPATHY.
Coarse the rush-mat roof
Sheltering the harvest-hut
Of the autumn rice-field ;—
And my sleeves are growing wet With the moisture dripping through.
HYAKUNIHr-ISSHU.
II.
JITO TENNO.
Haru sugite
Nairn kinikerashi
* Shirotae no
Koromo horn iefu Ama-no-kagu yama.
Literal Translation: —
IfcUm Uniherashi
Summer seemingly has come,
sugite Ama-no -
beiDg past. (Lo I) Heaven's
iefu it is said,
hodu are dried.
haru spring
Kagu yama Perfume Mount
koromo clothes
(where),
no shirotae, of surpassing whiteness.
Pome editors substitute for hosu Ufu (teju is pronounced cKo), the word hoshitarUf or tori. With these adjectival affixtrS Mount Ama-no ' Kagu would be described as *' white with dryini; clothei/' Skirotae is a poetical term for **pare,'' ^* surpassing/' '* azquiaite/' " silk-white ' > whiteness. Kanhi is a suffix cooTeyiog the notion of 'MikeuesB," or '* seemingnesB.*'
Explanatory Note. The Empress (Tenn5) Jit5, a daughter of the Emperor Tenchi and reigning from 690 ta 696 A.D., is said to have been the writer of these verses.
Mount Ama-no-Kagu, it is supposed, is a hill that rises not far from Nara. In the summer-time the slopes of this mountain were often white with drying-clothes spread over them by the people of the villages lying around the base of the mountain. The Empress probably had this summer scene in mind when she wrote her song ; or, the song may be descriptivd of a late fallen snow upon the hill's slopes.
THE ASIATIC SOCIETY OF JAPAN.
METBicAJi Translation :-r-
MOUNT AMA-NO^KAGU;— A PICTURE. Spring, it seems^ has passed.
And the summer come again ; For the silk-white robes.
So 'tis said, are spread to dry
On the ** Mount of Heaven's Perfume.*'
III. KAKINOMOTO NO HITOMARU.
Ashibiki no
Tamadori no o no
Shidariro no
Naga nagashi yo too Hitori ka mo nen. Literal Translation: —
Shidari'O no (Ah I) Tho downward curving tail-feathers
|
no 0 |
no aahibtki |
yama- |
|
of the tail |
of the foot-dragging |
mountain- |
|
dori |
naga nagashi |
yotoo |
|
pheasant I |
Tiio JoDg, long |
night |
|
nen |
mo |
hitori ka. |
|
sleep I |
indeed |
alone ? |
Id thla translation an attempt has been made to render literally a ' Pillow-word " aod a " Preface/* — verbal oddities that are common in Japanese verse. (See IntroduLdion^ p. zvi.)
It is not certain, however, that the Japanese original has been fair- *ly represented here. Ashibiki no, a '* pillow* word " associated with " mountain '' and with the thinas of moantains, may, or may not, have
HYAKUiriN-ISSHU. 7
been derived from aahi hiku, " to drag the foot.'' Some commeatatorf think rather that the term U a derivative of words meaning ** covered with trees,*' or " thickly growing trees." The first three lines, or "part," of th« poem serve no other purpose than to introduce the longing lament of the last two lines, or " part" Ashtbiki no naturally precedes yoma- dorif with yatnadori is naturally associated shidariro; the whole com- bination making a eophonic introduction or '* preface " to naga-nagoBhi yo. Naga-nagaahi is an intensive form ofnagashif *' long in time." Mo here gives special emphasis to hUari, <'alon3." Nen Is composed of the two syllables ne-n.
ExFLiNATOBY NoTE. The Writer of this ianka^ Hito- maro Elakinomoto, lived towards the close of the seventh and probably daring the first third of the eighth centuries. There is but little that is trustworthy in the accounts of his life. He was an officer at the Imperial court, and at times, so it is said, was a personal attendant on the Emperor Mommu (697-707 A.D.). Hitomaro ranks among the first of Japan's poets.
The poem is a love-song intelligible rather through the mood aroused by its tone, than through explicit verbal ex- pression. Metrical Translation; —
A SONG OP LONGING. Ah! the foot-drawn trail
Of the mountain-pheasant's tail Drooped like down-curved branch !— -
Through this long^ long-dragging night Must I keep my couch alone?
IV. YAMABE NO AKAHITO. Togo no ura
Ni uchi-idete mireba Shirotae no
Fuji no takane ni YvJsi wa furi'tmisu.
THE ASIATIC SOCIETY OP JAPAN.
Literal Translation :-
|
Vchi-idete ni |
ura no logo |
|
|
Goiog out to |
tbeooaatof Tago/ |
|
|
mirtha |
yuki |
tDaJuri48td8u |
|
when I see |
enow |
at the same |
|
ni |
iahme |
|
|
time falling |
on |
the high peak |
|
no |
shiroiae no |
Fuji. |
|
of |
pure-white |
PujL |
In the Terse ni uchirUde mireba the termioal and initial vowd locinds of the firpt three words flow together, nt-K becomiog nyu ani ehi- idde hecoming cK-idete. The nine syllahles are thus reduced in resdlng to the normal seyen. Uehi \% an emphatic or euphonic prefix to the Terb iddt ; — il hai no particular meaning here. In the Manyoshm this song is given, but in a somewhat difiereot form.
Explanatory NorE. Akahito of Yamabe, writer of this tanka, lived a few years later than Hitomaro, under the reign of the Emperor SbQmu (724-748 A.D.). He shares with Hitomaro the reputation of greatest excellence among the poets of ancient times.
In these lines the poet probably intended to call to mind the lovely landscape of the coast of Tago in Suruga as made complete in beauty with one of its parts^ Mount Fuji, receiving a covering of snow.
Metrical Translation: —
BEAUTY MADE PERFECT.
When to Tago's coast
I my way have ta'en^ and see
Perfect whiteness laid
On Mount Fuji's lofty peak By the drifl of falling snow.
HTAKUNIN-ISSHD.
9
V. SARUMARU TAYU.
|
Oku yama ni |
||
|
Momiji fumi-iodke |
||
|
Haiu akika no |
||
|
Koe hiku toki zo |
||
|
Aid wa kanashiki. |
||
|
Literal Translation: — |
||
|
Wa |
aki |
kanashiki to |
|
As for |
aatumD, |
it is sad |
|
ioM |
Mkv |
hoe no |
|
at the time |
I hear |
the voice of |
|
ahika |
naku |
fumi-wahe |
|
the stag |
cry, |
treading through |
momyt and scattering red maple-leaves,
ni yama ohu,
in the mountain depths.
The conpound fumvioakef meaning "to Iread upon, break and scatter/' is said to indicate progress made through obstacles. The mountain patbs in autumn are covered with fallen leaves. Momiji are properly the red, not exclusively maple, leaves of autumn. Zo is a particle used chiefly to give emphasis to antecedent wordp.
Explanatory Not£. Sarumaru, whose office was that of Tayu, an attendant at a Shinto shrine, lived probably before 800 A.D. In the Hojoki, written in the year 1212 a.d. by Eamo Ch5mei who became a hermit and dwelt in a ten-feet square (hojo) hut on Oharayama near Kyoto, is a passage- telling of his daily walks. It reads, " I cross Mount Sumi, I make a pil- grimage to Iwama, I worship at Ishiyama, or else I thread my way over the plain of Awadzu and pay my respects to the remains of the old Semimaru (No. 10). I cross the river Tagami and visit the tomb of Saramaru Tayu."
10 THE ASIATIC SOCIETY OF JAPAN.
This soQj^ depicts the deepoDinij; of autamn's melanoholj bj the plaintive cry of a stag, beard from the depths of moun- tain forests.
Metrical Translation: —
THE STAG'S CRY IN AUTUMN. In the mountain depths,
Treading through the crimson leaves^ Cries the wandering stag.
\Vhe(i I hear the lonely cry, Sad, — how gad — the autnmn is!
VI. CHUNAGON YAKAMOCHI.
Kaaasagi no
Wcdaseru hashi ni Oku shimo no
ShiroM wo mireba
Yo 20 Juke ni keru
Literal Translation: —
Yo 20 Juke ni keru
The night has far advanced,
mir^ wo thiroki no shimo
when I see whiteness of frost
oku ni kaaasagi no watcaeru
lying upon the magpies' stretched-across
hojshi. bridge.
Keru ii a particle that, as a suffix, gives a preterit sense to verbs —fuke ni luru,^^* has far advanced."
HYAKUNIN-BSHU. 11
Explanatory Note. Yakamoohi, by oflSce Ghunagon, or Imperial State Adviser of the Middle Rank, is much es- teemed for his poetic skill. He flourished towanis the close of the eighth centurj.
Iq this poem, the writer notes the far advance of night by the appearanca of hoar-frost (which forms when the night is well advanced) upon the timbers of the '' Magpie Bridge," a passage-way in the Imperial Palace grounds. This name " Magpie Bridge " was ^iven by popular superstition to the " Milky Way/' of the skies. Kasasagi is a kind cf raven, or magpie. It was believed in ancient times in China, Korea and Japan, that the kasasagi on the seventh day of the seventh month of each year bridged •* the Kiver of Heaven," the •* Milky Way " by intcrfolding their wings, so that the haUiorime, or the weaver, — bride of the heavenly herdsman — might cross it for her annual visit to her spouse. The myth in many forms has been a favorite in Japan. It easily found a place among the names given to the many structures that were parts of the Mikado's Palace, the home of " the Son of Heaven." Metbical Transultion : — A WINTER MIDNIGHT IN THE PALACE COURT.
If the " Magpie Bridge,"—
Bridge by flight of magpies spanned^—-
White with frost I see : —
With a deep-laid frost made white :— Late^ I know^ has grown the night.
VII.
ABE NO NAKAMARO.
Ama-no-hara
Furi'Sake mireba
12 THE ASIATIC SOCLBrY OP JAPAN.
Kasuga naru
Mikam no yama ni Ideshi (8hH ha mo.
LiTEBAL Translation: —
Mireba furi-mke Ama-no-hara
When I look afar (o'er) Heaven's Plain,
mo ha tmhi ideshi
18 it the moon (that has) come forth
ni yama no Mihaaa
upon the mouDtain of Mikasa
naru Kasuga,
being in Kasuga ?
Ama^o-haaa is a poetic name for the sky. Furi sake miru is mada forcible by the use of furi,—furu " to brandish/' as with a weapon. Mo IB sign of emphasis upon the aLteoedent thought. Naru=:n% arUf '*to be in," or "at"
Explanatory Note. It is said that the poet, Naka- maro of Abe, wrote this poem daring a farewell entertainment given to him at the sea-side bj some friends in China, when he was about to return to his home near Nara in Japan. The time was the middle of the eighth century.
The verses tell of the poet's longing for home as he saw the risen moon shining over the ocean that lay between China and his native land.
Metrical Translation: —
A THOUGHT OF HOME. When I look abroad
O'er the wide-stretched " Plain of Heaven/' Is the moon the game
That on Mount Mikasa rose^ In the land of Kasuga ?
Br^UiKVSSHb^JBSBJl. IS
VIIL KISEN HOSHI.
. Wagaiowa
Miyako no lalaunU Shika 20 8umu
Yd too Uji yama to
HUo wa iu nari.
Literal Translation : —
Wa voaga to iatsumi
As for mj hat (it is) south-east
no miyako shikd 20 simu
of the capital city ; thus — I dwell.
wa hUo iu nari yo wo
As for meoy thej say of the world
to Ujiyama.
that it is a '* Moant of Sorrow."
Explanatory Note. The priest (Hoshi) Kisen, writer of these verses, lived at Mount Uji not far from the capital city, Kyoto. The nearness in proaunciation of the word ushi, *' gloom " or ** sorrow/' to that of the word Uji, the name of the place of his home, prompted him to carry on his reflections by means of a pun, a device which, as^ has been noted, is common in Japanese^ versification.
Various opinions exist amoog commentators as to the real purport of his reflections. One says, " the idea is that the author flees to a remote mountains, Ujiyama, to escape the sorrows of this world, but finds that sorrow still pursues him, in the name of the mountain.*' Another remarks that, the author leaving the capital for a distant place so that he may shun the world, people have named the place, the " Mount of Shunning." Yet another interprets the poet as thinking of Mount Uji, hb homo, " * as a very pleasant place.' Why
14 THE ASIATIC SOCIETY OF JAPAN.
then has it been so misnamed,—' Mount of Sorrow ' f Why take a pessimistic view of the world while nature may be en- joyed?"
The tanka is obscure in meaning, or rather, as we aee^ it easily yields to various interpretations. Tsurayuki (No. 86) in his criticism of the more ancient poets wrote, ** Kisen is profound, but the connection between the beginning and the end is indistinct. He may he compared to the autumn moon, which, as we gaze on it, is obscured by the clouds of dawn."
Metrical Translation: —
A BUDDHIST'S REFLECTION. Lowly hut 18 mine
South-east from the capital :-— Thus I choose to dwell ;—
And the world in which I live
Men have named a *' Mount of Gloom/'
|
IX. |
|||
|
ONO NO KOMACHI. |
|||
|
Hana no iro wa |
|||
|
Vtsuri ni keri na |
|||
|
Itazura ni |
|||
|
Waga mi yo ni furn Nagame seshi ma ni. |
|||
|
Literal Translation :— |
|||
|
Wa As for |
hana no the flower's |
iro color, |
(it) |
|
ulmri-ni'keri passed away |
ni in the |
ma time |
|
|
aeshi (I) did |
nagame long-gazing |
itazura ni vainly, |
HTAKUNIN-iaSHU. 15
waga mi furu ni
(while) mj body (t e. I) was going throagh
yo. the world.
In rtading tho first line, hana no tro tea, elide tbe o sonnd of no, thus, — hana n'iro wa* Seshi, is the preterit form of wru, ** to do." Waga mi, "my body,"=»* myself" =** L" To, "the world,"-" this life." Furu associates the idea of the furu, " fall of rain," — naga ame " long rain," (an idea played with by the poet in the word nagame "looking" or "gazing,")— wilh /uru "to pass," which refers to "the passing" of one's life in the world.
ExPLAJ^ATOBT NoTE. Komachi of Ooo was a famous poet living in the middle of the ninth centary, 834 — 880, A.D. She was famous as well for her boaaty as for her poetic ability. In his prefare to tbe Kokinshu Tearayuki (No. 35) said, ** Ono no Komachi " shows " feeling in her poems, bat little vigor. She is like a lovely woman who is suffering from ill-health."
This song carries a double meaning throughout. The poet associated her beauty with the color of a flower. As the latter perished under the " falling,"— /uru, — of " long-rains," n<iga qth^,— so her beauty has faded while she was " passing,' —yum— through the world, ''gazing upon," — nayame,— or giving her time to, trifles.
Metrical Translation: —
VANITY OF VANITIES.
Color of the flower
Has already passed away
While on trivial things
Vainly I have set my gaze.
In my journey through the world.
16 THB ASIAXIC SOOIEXy Off JAPAN.
X.
SEMIMARU.
Kore ya kono
Yuku mo kaeru mo WaJcarete wa
Shiru vio ehircmu mo Avisaka no seki. Literal Translation: —
Yuku mo kaeru mo wakarete
(For those) either going or returning, having
wa shiru
been separated as for ; (for those) either
mo shiranu mo kore ya
kuowing or not knowing, this truly,
kono seki no ausaha.
this (here, is) the gate of roeetiog hill.
Ausaka Is literallj ** meeting- hill" or "tlope," The word is pro- tioanoed Osaka, wh'ch as pronoonceH may also mean " Qreat Hill."
Explanatory Note. This poet, Semimaru (No. 5), living towards the end of the nioth century, was famous as a musician.
Just before reaching the city of K}5to, on the Tokaidu, the main thoroughfare of the east sea-provinces of Central Japan, one passes Osaka, an important place, because there the road leads over a low ridgo, in a narrow defile, across the mouDtain-barrier that separates Kyoto and the eastern part of the empire. In aocient times an Imperial guard-house was located there. Past this barrier, travellers to and from Kyoto and the east and north must go. The poet Semimaru in his picture of the busy scene there, played upon the words Osaka "Great Hill," or "Slope," and Auaika, (Osaka) " HUl of Meeting."
HYAKUNIN-ISaHU.
17
Mexbioal TbA1!7SLATION : —
AT THE OSAKA BARRIER. Truly, this is where
Travellers who go or come Over parting ways, —
Friends or stranger^ — all most meet ; •Tie the gate of " Meeting Hill/'
XI. SANGI TAKAMURA.
Wadd^no-hara
Taaoshima kakele Kogi^idmu to
Hito ni vxi tsuge-^/o Ama no t8wri4nme. LiTEBAL Tbakslation: —
Hara no
(Cer) the plain of
yaaoshima the eighty (Le. many) islands,
idenu j to
I go iorth : that,
tsurHune (O 0 fishing boats
tsugeyo proclaim I
Kakete from kakeru in the sense of *' passing from one thing t» another.'' The tniribune are here personified and charged fdth a message ^o the home^blk and to mankind. To is an imperatife €■• damation.
|
wada |
kaJceU |
|
the oceai |
I, ' towards |
|
kogi- |
|
|
u. |
rowing |
|
ni |
hito wa |
|
to |
men |
|
no |
atna |
|
of the |
fisher-women, |
n THE AsiAsie sodcry 09 japah.
EZPLAKATORT NoTB. OfiS. IMX TakaBlllK% WM bf <
a Priyy ooanoillar (Son^^ and waa also m aoted. aoholar. Ha lived in the ninth oenturj. Having at one time loat fiivor with the Oonrt anthorities bj sonve supposed show of disrespeot to the Emperor he was banished to the Oki islands. These - lands are famons in Japan's traditions and hist6rj. Several historic personages have saflfered banishment to them. Thej were to ancient navigators^ ** far away.** Men of high degree considered dangerous to. the atate, were of coarse powerless there.
Takamura's poem is a pathetic legacy to his friends at Ky5to as he started upon his^ lonely joonwy to the aolitoda of the distant archipelago.
MSZTBIOAL TbAKSLAZIOII :*^
AN EXILE'S FASSWISLL.
O'er the wide^ wide seay
Towarde^its many dM»nt ialea^
Rowing I set forth.
Thia^ to all the world proolaiin» O ye boata of fisher-folk I
xa
SOJO HENJO.
Amaiau-kaze
Kumo no kayo^
FfM-^ofi yo
Olome no sugata Shibcuhi todomm. Lmnt AL TftAHBLATION : —
Winds of Heaven» blowing
kayoiji no kumo todomm
the thoroagh&res of ihm ohmdt. I would
shibcuhi okme no sugata.
detain a little while these virgin forms.
Tiu 18 hero a genitife suffix. Todamtn is read as a fonr-syllablad word*
Explanatory Notb^ The^ Bisbap (^Sofi) HenjO was of Imperial descent Daring his< eavlf years he bore the name Yoshimane no Manesada. Upon- the death (850 AnDr^of the Bmperor NimmyG^ with whom ho was in.hi|^ £lvor and to whom ho was much devoted, he took orders at a Buddhist priest. Abooi sixteen years later* a short time before his death, Im: was made a bishop. Tsurayuki wrote of Bishop HenjO as a poet that, though a skilful versifier he laokod real feeling. " Ho excels in form, but substance is wanting. The emotion produced by his poetry is evanescent. I might liken him to one that should conceive an artificial passion for the meve paintedrsembUuica of a maiden."
It is said that the poet saw, at a coart festival^ oaUed the Imfe^ ne Akari no Sechie. " Feast of the Light of nenty,** given in connection with the first oflering of rice to the godtt and to the Emperor in autumn (NUnamo jUoteuri), a dance of some nobles' daughters. He was so charmed by the scene that he likened the young maidens to heavenly beings. A% according to ancient belief, the pathways of the celestial beings lie throug]li an UDclouded sky, he prayed the winds that they would dose with clouds the ways to the heavenly home.
MiTTRiGAL Translation: —
ANGELS ON BABTH. O ye Winds of Heaven I
In. the paths among the clouds Blow, and close the ways,
That we may these virgin forms Yet a litae while detain;
so THE ASIATIC SOCIETY OF JAPAN.
xin.
YOZEI IN.
Tmkuba-ne no
Mine yori oimru
Minano-gawa
Koi 20 immorite
Fuohi to nari nuru.
Literal Translation: —
Minano^awa otmru yori
(Like) Minano river, falling down mm
mine no nuicuba-ne
the ridge of the peak of Tsakuba,
koi 20 taumorite
(so mj) love accumulating
to nari nuru fuchi.
has become at last a deep pool.
In, aesociated with the name of an Empero^ indicates abdicatiOD of sovereignty Tsttkuba-ne, is a oontraction of Tmkuba, the name of a monntain, and mine *' peak." Zo indicates emphasiB of the thought eipiertSd. Nari-nuru is a poetic fbrna of the safliz fiari and cxprewes completion of action. Nuru h the contracted form of the adjective tmirtt ** past " or " preceding/' and indicates completed action.
Explanatory Note. The retired Emperor (7n) Thai,
whose reign extended from 877 to 884 ad , is credited with
the authorship of this tanka.
The writer likened his love to the still, deep waters of the
Minano river, that, from small and feeble beginnings, had at
last become serene, strong and full in their flow.
Metrical Translation: —
PERFECTED LOVE.
From Tsukuba's peak.
Falling waters have become
Mina's stilly full flow :—
So my love baa grown to be ;—
Like the river's quiet deeps.
HYAEUNIN-ISSHU. XIV.
KAWARA NO SADAIJIN. Miohtnoku no
Shincbu moehieuri Dare yxia ni f Midare somenishi
Ware narandku ni.
Literal Translation :—
|
Dare yue ni |
9ornenishi |
|
|
For whose sake |
(have I) begun to be |
|
|
midare |
shinobu |
|
|
disordered, |
(like the) s/iinoftii-fern |
|
|
mochi zuri |
no |
Michinoku |
|
figure-print |
of |
Michinoku (if loare nara |
|
not for yours ?) |
I am |
nahu ni,
not (a man to change).
Someniahi has the twofold mcaniog of "beginning," and ot ** dyeing,"— someru " to begin," or " to dje." The phrase can read, " beginDing to be confosed or bewiHerfd/' as a lover, or being ''dyed with a confused pattern," as a fabric. 8hinobUj—A kind of fern or grassy whose leaves are mach tangled, or intricate in form, was in ancient times placed upon cloth and inbbed with a stone until the cloth was slained with its oatllncs. Nara naku^snatranUf *'am not."
Explanatory Note. The name of this poet, is Mina* moto T5ru. His death occurred in 949 ad. His official tit{e heads the tardea, — Sadaijin that of one of the highest officials of the Council of State, — the Minister of tho Left,— residing in a part of the capital Kyoto, called Kawara.
The poem is understood largely by inference. In one of the parts of the province of Mutsu, Michinoku, printed-cloths
an THE ASIAXID SOdETY OT JAPAN.
were made in old times. T^j were lutereBting from their odd tangle of lines, taken, as described above, irom a kind of fern, or grass, grown there. The poet wished to remove any ground of suspicion of his lojaltj from tbe mind of the woman be loved. Hence, a desoriptton of hie bewildered, embarrassed, confused mind as lover, that he likened to a Michinoka Mnobu'^nni ; and his protestation that to his mistress only, who was the source of this confusion, he could not be other than faithful
MsTBicAL Translation: —
A LOVER'S PROTEST.
Michinoku print
Of ahinobu^a tangled' leaves I For whose sake have I^
Like confused begun to be ?
Only yours I I can not change !
|
XV. |
||
|
KOKO TENNO. |
||
|
jS!tmt ga tame |
||
|
Haru no no ni ideU |
||
|
Wakana tsumu |
||
|
Woffa koromode ni |
||
|
Yuki wa furirUutm. |
||
|
Litisbal Tbanslation :— |
||
|
Kmiga |
tame idde ni |
|
|
(For) thy sake going |
forth into |
|
|
no |
no haru |
iMumu |
|
the field |
of spring |
to pluck |
WJtAXUJnBSMSBMS* mt
wiahana yuld wa jfuri
joong green herbe ;— the anow falling
tsuUu ni waga karomode.
meanwhile upon my elolhea-
9nd8 (%.€. sleeves).
Rmd niidele as thit^ not four, irllabla,— ni'ifete. Oakhaiaa fBditiT8iigii,B<«yoaof8ake,"a*'70iir take."
ExFLAjrATORY NoTiB. TIm 'Emfotor K(3k5 reigned bet time yens, — 885^7 a.d. He has been named '' a aagmdotti monaich/' He is -said to have written these verses as da* aoriptive of filial devotion,— of his love for his grandmother.
Mexbical Tbas^slation : —
FILIAL LOVE.
It is for thy sake
That I £eek the fields in spring,
Gathering green herbs,
While my garment's lianging sleeves Are with falling anow befleoked.
XVI. CHUNAGON YUKIHIRA.
|
lacAt waJcare Inaba no yatna no Mine ni ofuru MaUu to 8hi kihabc |
\ |
|
|
ERAL TrANBLATIOW :— |
||
|
Tatihi wdkare Being separated, maJUu the pine-tree, |
ofuru ni growing npon |
hikaba M to if I hear fllffIS thepMk |
34 THE ASIATIC SOCIETY OF JAPAK.
no yama no Inaba
of the mouDtain of loaba,
kaeri'kon ima.
(I shall) come back immediately.
Ihchi is an aoxUiar j prefix to wakare, and is here chieflj ittphonie' Inaba is the name of a JapancM province but has also another mtdniqg* '' if I go/' Matsu is a two-fold word. It may mean '' a pine-tree,** or 'to wait ;" much as the English word *' pine " maj mean a ** pine tree** or '* to pine,'^ while waiting, ^i here has no other office than thai of or aiding in prodncing euphony. To is the subprdiosting oonjnnotion *' that/' introdadng the assertion that follows. *' The sound of. the plni tree ; that, should I hesr," etc. Eon ia two syllabled and is so readr- hhn.
Explanatory Note. Yukihara, an Imperial Privy Councillor (^Ghunagon), died in 893 a.d. He ^m distingoiBh* od through service given to several of the Mikados during a long life. He was half-brother to Ariwara no Narihira Aaon* His full name was Ariwara no Yukihara Asdn, Aaon was originally the family deeigoation of the second of the eight chief famiHes ot ancient times. Later it became an honorary prefix to the names of CDurt-officials above a certain rank.
Yukihira had been appointed governor of the province of Inaba. In this tanka he assured his loved one that if he should hear the sound of ''the pine tree" in the land of Inaba, he would know thereby that she would be ** waiting or pining '' for him aud he would return at once. The poem ex. hibits several characteristic plays upon words.
Metrical Translation:—
PROMISE AT PARTING.
Thouj^h we parted be,
If on Mount Inaba's peak
I should hear the sound
Of the pine-trees growing there, Back at once I'll make my way..
HTAKUNm-IiiSHU.
xvn.
ARIWARA NO NARIHIRA ASON.
26
|
Chihayaburu Kami yo mo |
kikaza |
|
|
Taimta gawa Kara-karefnai ni |
||
|
Mizu kukuru to wa. |
||
|
Literal Tbanslation: — |
||
|
Kikaza . I have not heard, |
mo even (of the) |
|
|
chiJiayaburu mighiy |
kami-yo god-age, |
such |
|
a thing |
wa as (this). |
to kukuru that binds |
|
mizu water |
ni with |
kara karemii Chinese deep-scarlet |
|
color, (at) |
latsuta gawa. Tatsuta river. |
Chihayaburu is probably derived from iichi hayai^ " most early,*' or the •* quickest," and furu, ** manner," the whole word meaning ** hav- ing the manoer of swiftness or strength. ' It is a " pillow-word *' for kami. As such it has not much more signiBcance than the definite article. Kara-kurenci ni mizu kukuru^ indicates a kind of dyeing hj which parte of the fabric are so bound up that when dipped in the dye they do not lake the dye-stuffs color.
ExpiANATORY Note. The writer of this song, Ason Narihira, who lived between 825 and 880 A.D., was a man of princ^Ij birth, of distinguished culture and of notorious gallantries. He was exiled on account of his intimacy with the Empress. The lae Monogatari, founded, it is said, in largo part upon diaries left by Narihira, celebrates him in the ad- ventures of a young court noble who is its central figure. But it is not necessary to assume that all the adventures ascribed to tbe hero ever happened. Literature at the time dealt
36 THE ASIATIC SOOKBTT /QT JAPAIT.
finely with fact. As a poet, Naxihira was somewhat obsoare and extremely concise^ as the present Umka shows. Tsarayuki wrote of him, ^ he overflows with sentiment, but his language is deficient" He characterized NarihiraVi style as like ** a dosed flower that hath lost its color, but whose fragrance yet remaineth."
The river Tatta (Tafouto), not far from Nara, near HOryuji, is celebrated fbr its beauty, espedaliy in autumn when (he leaves of the maples growing along its banks ohange color. The poet recalled the lovely autumn scene there, lik- ening it to cloth on whose blue baok^ground exquisite scarlet-figures were outlined. Such loveliness had never been heard of, even in the splendid 4ivine past.
Meirigal Translation: —
AUTUMN AT TATTA RIVER.
I have never heard
That, e'en when the gods held sway
In the ancient days^
E'er was water bound with red Such as here in Tatta's stream.
XVIIL
FUJIWARA NO TOSHIYUKI ASON.
Suminoe no
Kishi ni yoru nami Torn 8ae ya
Yvme no kayoiji
HUo me yokuran.
BYAKORBSf^WBOBLX!. i ST
LiTEBAL TbANBLATIOK :-t-
|
Nami ycru Waves gather |
Of upon |
iia/ii no the coast of |
|
|
Sumi-no-e Bay of Sumi I |
Even |
»• |
yoru at night, |
|
hayogi in the thoroughfares |
no of |
yume dreams, |
|
|
yoTcwran (I) shall avoid |
MUhme. men's ejes. |
Sumi^io^ it the ancient name given to finmijosti Bay near OMka. Tcisuran is roul as a four syllabled worcL
ExPLANATOBY NoTE. Ason Toshijuki, the writer of this song, died at the early age of twenty seven (907 a.d.)- He was an o£Bcer in the Imperial Ouard.
The first two verses of the ianka are anoUier illuatration of ** the pro£Etce " in Japanese poetry. Yoru, or *' gathering/' of the waves, seems to serve no other purpose than to prepare the way in sound for yoru, " night/' a word on which the writer's theme turns. So anxious was the lover that his attachment should not become publicly known, that he declares he must avoid the eyes of men even in his visits to the beloved hie dreams by nighL Metrical Translation ; —
SECRET LOVE. LfO the gathered waves
On the shares of Sumi's bay ! E'en in gathered tiight,
When in dreams I go to thee, I must shun the eyes of men.
|
W THE ASIATIC 0OGIE1T |
OF JAPAir. |
||
|
XIX. |
|||
|
ISR |
|||
|
Haniuxigaia Mijilcaki ashi no Fushi no ma mo |
|||
|
Awade Jcmo |
yo wo |
||
|
SugudiUe yo |
ioya. |
||
|
Literal Translation : — |
|||
|
8ugu$hiie yo Pais through |
kono this |
yo life. |
wo |
|
atoade |
mo |
ma |
|
|
not meeting |
even |
for the |
space |
|
no fushi of joint |
no of |
mijikaU short |
ashi reed |
|
Nanitvagata to of Naniwa marsh ? — that. |
ya. do 70U say ? |
¥\M no ma has the two -fold meaning of a ^ space of time/' and of an *' intenpace in length.*' The word-play here inrns upon this donble Qoia^haia^ "seaihoie/' *• marsh."
Explanatory Note. The Lady of Ise, prominent in the oourt of the Emperor Uda t888-897 a.d.) ; the Mikado's iayorite; mother of a Prince, Katsura; an aooomplished loholar and of most amiable personal qualities, was prominent about the year 890 a.d. Her father Tdugukage Fujiwara was governor of the proyiDce of Ise, whence came the name by which the daughter is known in literature.
Through the word-play of the song the writer reproached her loTer with the question, *' Do you aak me not to meet yon •gain, — not even for a moment ? "
HYAEUNIN-ISSHIT.
IfsiBiCAL Translation: —
A LOVER'S REPROACH. Even for a space,
Short as joint of tiny reed From Naniwa's marsb. We mo^t never meet again In this life ? This, do yon ask ?
XX. MOTOYOSHI SHINNO.
Wahinureba
Ima hata onaji
Naniwa naru
Mi wo tsukushite mo Awanu to zo omou,
Lrr£BAL Translation: —
|
Wabinureba ' ima Since I am distressed, now |
hata moreover |
|
onaji (it is) the same (whatever happens). |
|
|
atoanu mo I will meet (you) even (if) |
tsuhuhite destroyiDg |
|
mi too naru Naniwa. my body is in Naniwa (bay). |
Mi wo tiukuahite^" doBirojiBg mj body*'' or ^'takini; m j lift.' Iq this phrase is embodied also^ mi too tndnuihi i.s., "a tide-gaage." Nantf see No. 7.
Explanatory Note. The writer of this tanka was the Prince QShirmd) Motoyoshi, son of the Emperor YOsei who reigned from 877 to 884 a.d.
Prince Motoyoshi was noted for his love-adventures. In the present song he gave utterance to a mood following tho
THE ASIAIHQ SOGIBnr OF JAPAN.
exposure of a forbidden intimaey* 1% AowrAker lookiaMBM ef deipair. Pablicifcy had isade hii afiaise about ai bad at thef oeuld be. Further attempts at ooDoealment were oseleik Therefore, he resoWed, he would meet his mistresi. His lift might be the peualty he would paj, but tiiat mittered not The word-play with nd too tsukushi suggests both " the de- structiou of life/' and " the tide-gauge " of the bay of Naniwa where death might be found.
Metrical Translation : —
RESOLVE HSr DESPAIR. Now, in dire distress,
It is all the same tb me 1 So, then, let ns meet
Eyen though it ooste my life In the Bay of Xaniwa.
|
XXL |
|
|
SOSEI HOSHI. |
|
|
Imahomuto lUdbakarini Nagazukim Aricdk no tmki |
^ |
|
5RAL Translation :— |
|
|
JBdUcciri fit to titht Only beoanse that he said, |
MWV |
|
moment I oome," I hwre waited |
|
|
tsurti iofia |
tmki |
(until) theoaming OQti indsad I of th» omoo
no ariake no nagamikk
of day-break of tho^loiig; monlk.
JfiaiMiO'tiuk^ U " the moon thining tho tdgjit throiu^ and n- muning yinble at day-break ; " bat here the writer probably rdbre to the moon aaitanpeara, or rieee, about day-break, w«. on. Ihe. twantieth or tweoty-fiiret day of the lunar month. Naaciuki, ** long month/' or ai aooia aay,. an^ abbrerialion fiir ifuthari isukif *^rifiB*cntlhis months" was the month of the old Japaoeae calendar almoet synchronooa with tba pieaent OaHOfbar. MachiriMuru is read aa four syllablea not five, moeV- imrw. Jraaa»28anezolamatbo,a<*indeedr <*intruthl" **a]a8l*'
Explanatory Note. The writer of thia aoDg, the Buddhist pxiflat {BOiki) Sosei.. lived towards the end of the ninth century and was, as a layman, named Tosbimine no ffironobn. He is said to bave been Bishop HoojO's son, Bisbop Hffl[»j5 was married before he took priestly orders.
The poet' telb in his ianka of an all-night vigil be bed SMde^ awaiting the comiog of the loved one^ who bad promised aBiinunediate retom.
Mbibigal Trakslation : —
FAITHFUL WAITINQ. Just because sbe said,
'' In a moment I will come/' Pve awaited ber
£?en until tbe moom of dawn,
In tbe long months, hathrappeared*
xxn.
BUNYA NO YASUHIDE.
J^JUon fcoTCL fW-
AUnokumki^no
Shi orureba
Mube yamakau wo AtoM to wan.
THE ASIATIC SOOIEmr OF JAPAN'
|
Literal Transi^tion |
• |
||
|
Kara nijuku |
oMfio |
||
|
Ab, by meaDB of its |
blowing, |
antamn's |
|
|
ku9aki no |
thiorurdKi |
||
|
grasses and trees |
are hanging |
||
|
mube |
yama |
||
|
down broken, |
fitting (is |
it). |
mountain |
|
haze wo iurdn |
arathi. |
||
|
wind be called |
"The Wild" |
(or "Keroe)." |
Sara nisayue ni, " oq aooount of." ShionarelHif is, according to some eommentators, composed of ski^ "branch/' aad oru, "to break." Others saj that thicru is eqaiyaleni to Bhibomi-onm^ " &de and break CiSt" and that ** hang down bent/' is the ancient meaning.
Explanatory Note. Yasuhide ot Bunjra, a greatly celebrated writer, lived in the latter part of the ninth oenloiy • He has been criticized as giving to his verses more beauty of form than worth of content. Tsurajuki said of him, — "he is skilful in the use of words, but thej match ill with his matter, as if a shopkeeper were to dress himself in fine silks." This ianka holds a graceful plaj upon the Japanese names of *« a storm/' arashi, and of arashi "wild," "fierce," "vio- lent," "savage'* actions.
METBidAii Translation : —
THE MOUNTAIN WIND. Since 'tis by its breath
Autumn's leaves of grass and trees Broken are and waste,
Men may to the mountain-wind Fitly give the name, *' The Wild.''
|
JjyAKUlfI|I-I8BBV. |
|
|
xxm. |
|
|
OE NO CHISATO. |
|
|
Ihuki mireba |
|
|
Chiji nimono ko9o |
|
|
Kanashi here |
|
|
Waga mi hitotsu no |
|
|
Aid ni tvQ aranedo. |
|
|
LiTEBAii Translation : — |
|
|
Mireba tsuki When I look (at) the moon, |
ehiji flit in myriad |
|
tnono hoao ways things, indeed ! |
karaahi here are sad ; |
|
aranedo tea ni although it is not, as coDcerns |
the autumn. |
|
no waga mi hitotsu. for mjself alone. |
H
Bead akiniwa in tbe last verse as aki n' too.
ExpLANATOBY NoTE. Oe of Chisato, it is Bupposed* Mved towards the end of the ninth century.
In this poem, much celebrated and often quoted ia Japanese literature, the writer tried to tell of the lonelinep and aadness that came to him with the autumn evenings ; — ^yet^ not for him only had the autumn oome.
liEEBiGAii Translation : —
THE SADNESS OP AUTUMN.
GtLze I at the moon.
Myriad things arise in tboughti
And my thoughts are sad ; — Yet, His not for me alone, That the autumn time has come.
ii THE ASIATIC SOCIETY OF JAPAN.
XXIV. KAN KE. '
Kano labi wa
Miiaa mo tori-aeza Tamuke yama
Momiji no nishiki Kami no manirmani. Literal Translation: —
Wa kono tabi tori-aezu mo
As for this time, I had Dot even
niLsa manumani time to bring nuBi, (here are) at the plea- no kami nishiki no sore ol' the gods, brocades of
momiji lamuke yama.
the red leaves of " The Mount of Offering."
Nu9a were, in ancient times, strips of silk, or cloth, in fife colors ^ white, yellow, pur pip, green and black, that were scattered in frant of a god's fehrine, or plxcf^d there b >un 1 to wanti^ of sacred wood, as an accom- paniment to a petition for divine favor. Tamuke yan%a U the name of a moantain near Nara. The word Tamuke U a d-trivative ot tamuke, '* the offSer of any thing to a go 1/' or " to t'le spirit of one dead,'' — * the action of stretching oat t*ie hands in ^application ; ' hence lamuke yami, <*M[oant of Offering.* ' Mani-mani in from mama ni, ' * ac<x)rd ing to one's choice or pleasure." Ton-anu is be read tor'oeni in order to glfe proper metre to the line.
Explanatory Note. Kan Ke— " the House of Kan," — was a name of Sugawaraof Michizane, a man of distinction mnd of many accomplishments in art, literature and statecraft. He lived during the latter part of the ninth and in the first part of the tenth centuries. Ho died in 903 a.d. at the age of fifly-nine, while serving as a minor ofBc3r in the admini- stration of Kyushu, (0 which post ho had been degraded as tha result of an intrigue against him, when he held one of the highest Imperial offices, that of *' Minister of the Bight '*
HYAKUNIN-ISSHU. 35'
(^Vda^in). After his death he was deified as Tenjin Soma and worshipped as *^ the God of Loamiag and Oalligraphjr." The chief temple dedicated to Tenjin ISama is loeated al Dazaifu, in north-western Kyushu, the place of Michizana^s exile, and the ancient seat of the government of the island.
This poem was composed, eo it is said, at a time, when Michizane attended the Mikado on an excursion to Tamuhe yamcu It was nol proper that a subject should make an ofibr« ing hf his own on such an occasion. Therefore, let the god, sboiuld he be so pleased, accept from him, instead of the absoit fiiisa, the brocades of scarlet leaves then lying upon the moan- tain.
Meibigal Tbanstjltion :-<-
ON TAMUKE YAM A.
At the present time.
Since no offering I could bring,
Loy Mount Tamuke I
Here are brocades of red leaves. At the pleasure of the god .
XXV. SANJO UDAIJIN.
Na ni shi owaba
Lusaka yarna no
Sane kazura
Hito ni sMrarede Kuru yoshi mo gana.
Literal Translation: —
Sane-hazura no AxiwJca
(If) the creeping vine of '' MeeungHill
86 THE ASIATIC SOCIETY OP JAPAN.
yoma owaba M ni
jnoantain/' really aooords with its
«a mokanayoshi kuru
jiBme, ii there not some means to come
ahirarede (or draw it in to thee) without (the act) be-
nt hito.
coming known to men ?
AuMoka k both the Oaka HUl aod a " Mteting-Hni" (No. IQ.). &m^ kwmra if a creeping tIsp, that grows on MonntOsaka, and at many other places. It 18 here located on Mount d«ika eimply forih» sake of the W0fd*p]aT therebj made possible. Kuru, means both ** to come/' and *' lo draw in/' as a rope, "hand over han^" Toahi is "way," <'nieaiis^" ** opportonity/' " chance." JVa is here an emphatK ezpletiye. Oa^ka^ —interrogative sign. R-^ad ski owaba as sh'auaba.
Explanatory Note. The writer of this tanka Fnjiwara no Sadakata, Udaijin, or '' Minister of the Right " under the Mikado Daigo, and dwelling in Sanj5, the third great thoroughfare of Ejoto, lived in the early part of the tenth century. He died in 932 a.d.
This poem depends for its interpretation almost wholly upon the suggestions of its wordplays. The lover pleads with his mistress to continue her secret visits to him. If it be really true that the creeping vioe is from the " Hill of Meet- ing/* is there not some means by which to draw it hand over hand secretly to its very end, that is, to the place (or time) of meeting ? — in other words>, ** Can you not manage in come way secretly still to come to me ? "
Metrical Translation: —
FOR SECRET TRYST. If thy name be true,
Trailing vine of " Meeting Hill/' Is there not some way,
Whereby, without ken of men,
I can draw thee to my side?
HYAKUKIN-ISSHU. ST
XXVI. TEISHIN KO.
|
Ogwayama Miae no momiji-ba Kokoro araba |
|
|
Ima hiio-tabi no |
|
|
Miyuki matanan. |
|
|
LiTEBAX TBANSLA.TION : — |
|
|
Mmyi-ba no (If) the maple leaves of |
mine the peak |
|
no Ogura yama araba of Mount Ogura have |
kokoro heart |
|
hito tabi ima (or minds), one time more |
no of |
|
miyuki matanan. Imperial visit they will wish to awail |
L |
Bead kokoro as kok'ro. In maJtanant the nan is expressive of ** wish" or *' cksire.'' Maehi nan is an equivalent for " desirous of waiting.'' Nan is read as two syllahles, na-n.
Explanatory Note. Lord (A'o) Teishin is tlie post- humous name of the Imperial chief Minister of State, Fuji- wara no Tadahira, who with his two eons occupied the three highest offices of the state at the same time, thus grcatlj strengthening the power of their family as the Imperial power began to decline. He died about 936 a.d.
The Mikado ITda, after his abdication and his becoming Ho-o, "an Imperial devotee of religion," had visited Mt. Ogura in the autumn time when the variegated foliage greatlj beautified the landscape. It is a tradition that he ordered the poet to recommend to his son, the reigning Emperor Daigo, a visit to the beautiful scene. This tanka is the poet's invitation to his august sovereign to make the journey.
88 the asiatic society of japan.
Keibical Translation-.—
THE MAPLES OF MOUNT OGURA,
If the maple leaves
On the ridge of Ogura
Have the gift of mind,
They wiiriongingly await One more august pilgrimage.
XXVII. '
^ CHUNAGON KANESUKE.
Mika no hara
Wakite nagaruru Izumigawa
Itsu miki tote ha
KoishUkaruran.
LXTEBAI. TRANSIiATION : —
Ka hoishi'karuran
Why do I 80 foiidly think of (her) ?
itsu miki tote
When have I ceen (her) ? that saying.
Izumigawa wakite nagaruru
The river Izumi gushing forth, running
Mika no hara. over Mika's plain.
Immif *' a ppriDjs cf water," anl itsu mi, '^ when see/' m&ke the chief word-play of this tanka.
ExPLANATORf NoTE. The Imperial Privy Councillor (^Chunagon) Kanesuko Fujiwara lived at tho beginning of the tenth century.
In this poem he makes rather a subtle play with words. In the first three lines he speaks of the " gushing forth/' and
HYAKUNIN-ISSHU. 3^
** mimiDg abroad/' of the Izumi river, and then tarns to hii apedal purpose, the query — ** When did I see ? — (iisu miii), or, was it only from rumor spread abroad, that I came to long ibr her of whom I thiok " ? The words mika, *' see T ** and Lntmi ga (or ka) '* when see ? " and itsu mild tote Jca^ ** when did I see?" — (" I do not remember ;")— are all suggestive of the writer's uncertainty as to the cause of his fondness.
Metbical Translation: —
A LOVER'S QUESTION.
Over Mika's plain,
Gushing forth and flowing free.
Is Izumi's stream.
I know not if e'er we met : Why, then, do I long for her ?
XXVIII.
MINAMOTO NO MUNEYUKI ASON.
Yamazato wa
Fuyu zo mbishiaa . . Masari keru
HUo-me mo kuaa mo Karenu to omoeba.
LrTEBAii Tbanslation: —
Wa yamazato aabiahisa
As for a mountain village, loneliness
zofuyu masari keru hito-me
in winter hns increased, (as) human eyes,
mo kusa mo karenu
and also grasses, have disappeared : —
to omoeba.
^hat, when I thiuk of it, (is true).
40 THE ASIA17C ^OOlErr 0^ JAPAN.
Jk»'Mit^<' whliered away/' andeotly *< to aepatate," aa^ '• to itvt ohl^i ttjM ftom anTthiiig.'^ It is «quifaleut to both *'th« lAsMitt If tirilonb'' and '* the withering away of yegetation." The list line tkoM md karen* to mnotba, to make the measure of the tonka.
ExpLANATO&Y NoT£. AsoTi Munejuki Minftmoto lival during the first half of the tenth oenturjr.
Li this fiODg^ the wiiter tells of hoW lonelj a mdantain Tillage becomes in winter, when both its enlivening ela* mentSy the summer guests and its verdure^ have disappeared and withered away.
llBnuGAii Translation: —
A MOUNTAIN VILLAGE IN WINTER,
Winter loneliness
In a mountain hamlet grows
Onlj deeper, when
Guests are gone, and leaves and grass Withered are ; — so runs my thought*
XXIX. OSHIKOCHI NO MITSUNE.
Kokaro-aie ni
Orahaya oran Hdisu-shimo no
OldmadowaBeru
SMragiku no hana.
Literal Translation: —
Orabaya . kokofXHxie
If I wish to pluck it, by giless
oran shiragiku no
it may be plucked,-— the white chry^
tiYAfttmiK-is!)ntT. 41
hana oJd mado'
santhemum flower placed under
waseru no hatgu AiiM.
the delusion of the first frost.
JCMbrtKite^a heart-hit^" <* con)ectare," **^e88.'' Oki-madawoMtru^ ** poltfng on dec?ption/' Hatmirthimo^ ** first," or ** autamnal, froflta." Bead hokoro aie m as kok*ro aU ni. Bead oran as three Bjllables o-ram.
Explanatory Note. This ianka was composed bj OshikOchi no MitdUne, distinguished ns one of the compilers of the Kokinshu. He lived at about the beginning of the tenth century.
The poem has been vatiouslj interpreted. One commen- tator gives this as its meaning ; — it is impossible to Judge' on account of an accumulation of frosty which flower is the white chrysanthemum among many chrysanthemum flowers* Perhaps one might, by a guess, pluck one, but only by chance. Another critic thinks the writer intended to say, that under so great an accumulation of frost one could not, except by chance, distioguish flower from frost. Yet another critic says, the scene of intermingled flowers and frost is so lovely that the poet could not bear to destroy its beauty by plucking the flowers.
MSTBICAL TraKSLATIOK : —
THE FROST'S MAGIC.
If it were my wish
White chrysanthemum to call ;-^
Puzzled by the frost
Of the early autumn timCi
I perchance might pluck the flower.
42 THE ASIATIC SOGIfiTT OF JAPAN.
XXX. MIBU NO TADAMINE.
Afiakeno
TmrenakumieM Waiareyori
Aha-Uuki baiari
UJd mono vfa na$ld,
Lftebal Translation:^
Toriwakare Since partiog (from her), (she) looking
tsurenaku aribke no
cold and unfeeling, O^^O ^^^ moon
wa nathi appearing at day-break, there is no
uki mond bahcari
disagreeable thiug, to much so, as
aha-imki. the day-break.
Ariake,—ib» moon that Bhines at and after day-break, is spoken of as * cold and ^ofeeling," bectOFe it shines on ms thoagh unmindfol of, or indiflerent to, the coming of the day. Bahcari is is eqoiyalent here to kodOf diAt, etc and is quantitative, — "asmnchas."
Explanatory Kots. The writer of this song ift&M (NQm) no Tadamine died, so it is said, in 965 A.D , at the age of ninety-nine years.
This poem, is illustrative of the best of Japanese versifi- cation, both in form and in content. Its motive is to express how deeply the lover felt the coldness and indifierenoe shown him by his mistress.
HYAKUNIN-I88DECn«
48
IffsnucAL Traksultiok ;—
LOVE'S CRUELTY. Like the morniDg moon.
Cold, aDpitying was my love. Since that parting hour,
Nothing I dislike so much As the breaking light of day.
XXXI. SAKANOUE NO KORENORl
Asaborake
Ariake no tsuki to
Miru made ni
YoAino no saio ni Fureru shirayuki.
Literal Tbanslation : —
Shirayuki The white snow
sato no Yoshino theyillase of Yoshino,
made much as (if it were)
no ariake of the morning moon,
fureru ni falling upon
to
that
nuru I see
tsuhi the moon (l^S^O asaborake. at day-break.
oppning/' i, e^
Asaborake, is equal to cua, " mornini; " and kirake «< day-break." '* YoahinOf is a mouotain village, much celebrated for the beauty of its sitDatlon and its masses of cherry bloom in the spring.
Explanatory Note. Bat little U known of this poet» Korenori Sakanoue, who lived at some time during the tenth century.
44 THE ABtKttC iXXSamt 0» JAPAN.
The writer composed this dodg, it h 8aid, when, AttAl^ a jonmej in Yamato, he law snow felliag apon YoBhino. Hit fancj was that the soow-fall made the laadsoape look tm though it were lightened by the pale shining of the moon at dawn, or bj light obscured in mist, or haze.
METBICAL TfiANSIiATION :-^
SNOW FALL AT YOSHINO. At the break of day,
Just as though the morning moon Lightened the dim scene,
Yosfaino's fair hamlet lay
In a haze of falling snow.
XXXII. HARUMICHI NO TSURAKI.
Yamagawa ni
Kaze no kaketaru Shigarami wa
Niigare no aenu
Mbmiji narikeri.
LirEBAL Translation : —
Wa shigarami As for the pile and vvicker bankbarrier,
kaketaru no kaze
laid along by the wind
ni yamagawa nari keri
in the mountain stream, it is only
momiji aenu mo
red maple-leaves, that can not
nagare. flow away.
HYAKUKIK*ISSflU. 4ft
SKPL4irAT0RY Note. Tsuraki Haramiohi jQoamhed about tbe begioDiDg of the tenth century.
The poem embodiei a dainty ooaeeit about a diifk of eeariet autumn-leaves blown against the bank of a stream and kept there, as though thoy were a kahetaru, — a row of the piling, (oommon in Ja|>aQ), that is bjuod together by enwoven wiikwSy or bamboos, and placed along a stream's bank for ita
piotectbn.
Mkcrical Translation : —
A FANCY IN AUTUMN.
In a mountain stream,
Builded by the busy wind, Is a wattled-barrier drawn.
Yet it is but maple leaves
Powerless to flow away.
xxxni.
KI NO TOMONORI.
Hisakata no
Hikari nodokeki Ham no hi ni
Shizu'kokoro naiu
Hana no chiruran,
LrrsRAL Tbanslation : —
M hi no haru hiaakata no
In the days of spring, (when) long-enduring
hikari ' nodokehi naku
light is cheering ; (why), without
sldziirkolcoro hana
quiet mind (i.e. impatiently), (do) flowers
Airuran. scatter ?
46 THE ASIATIC SOCIETY OF JAPAN.
Miakata no is • *' pillow-word " applied to " heayeo/' and taoeldtial oljects. There is no general agreement among conmnentatora- aa to ihtt dcriyation of this word. It is ftupfiosed to 1m a contraction of At no aoiu bdta, ** the aide on whii b the sun shines." It is derived also from Atr^ no haiaihi wf, ** haying the form ot a g nrd/' though why so deriyed it la di£Scnltto explain. An explanation offered is, that in the beginnitig^ the nniyerae exiated aa a great plantic Kpher?, which in time began to take shape aa two spheres, bavintr, at length, the form of a ^'mrcL or of tbt flgnre 8. At last these two f>pheres sep i^at d, the upper one becomlnff the ann, the lower one, ite<>lf finally dividing, becomiug the moon and the earth. According to thi^ explanation the heavens might natarally be spoken of as " goari shnp d." By others hisakafa is defined as ** long duration," **ever]a>ting," *' eternal/' Chiruran is read as a fioor ■yllablei word, chi-rura-n.
Explanatory Note. Toaionori Ki, nephow of Tsura- yuki and collaborator with him iu the ootnpilatioD of the Kokinr lAii, "Ancient and Modern Sjogs/' died early in the tenth century.
In this lanka the poet wonders why the cherry-flowers to speedily perish in the eh^jerful, quiet d lys of spring.
Metrical Translation : —
THE FLEETING LIFE OF FLOWERS.
Id the cheerful light
Of the ever-shining Sun^
In the days of Fpring ; —
Why, with ceabeless, restless haste Falls the cherry's new-blown bloom ?
XXXIV. FUJIWARA NO OKIKAZE.
Tare wo ka mo
Shiru-hUo ni sen
Takasago no
Maim mo mukashi no Tomx) naranaku ni.
HYAKUNIN-ISSHn. 47
|
LiTBKAL Translation : — |
||
|
Tare wo ka mo mi Whom shall I have |
m of |
|
|
shiru'hito koown-ptraoDS (i.e. friends) ? |
mo while even |
|
|
maim no Takasago the piucs of Takasago |
naranaku ni are not |
|
|
iomo no companions of (my) |
muhashi old tim(8 |
Bead sen of the second veree as two lyllahles, — Be-n, Explanatory Note. Okikaze Fujiwara flourished in the first quarter of the teoth century, and was in 911 A.D. in office in tlio proviDce of Sagami.
One of the symbols of old age, io frequent use in Japaa- ese literature, ia two pine trees near Takasago on the sea-coast west of Kobe, in the province of Harima. They are per* sonified as a man and a woman, and are known as Aioi-nO' Maisu^ " the growing old together pines." But in Motokiyo's No no JJiai "Takasago" (1455 a.d), one old fir tree at Takasago and another at Suminoje near Osaka are thus de- signated. The " old man *' of this iVo poem, says, " Whom can I take to be my friend ? Exc?pt the fir-tree of Takasago, my ancient comrarle, there is none to converse with ma of the bygone days. So I make my own heart my companion, and thus give utterance to my thoughts."
In this song, it is supposed, that the poet intended to tell of the solitude of old age, as though he wou'd say, — " My age is far advanced. The friends of my life hivo all passed away. Whom can I regard as friends remaining ? The old pine-trees of Takasago have live J during my life and they are associated with men ss representing old age. Yet, they never were, and cannot be, friends with whom one can commune. In truth, I am absolutely friendless so far as true friends, or friends of many years, are concerned."
a THE ASIAIXO SOCIHflir OF JAPAN.
Mbtbical Tjunslation : —
SOLITUDE IN OLD AGE.
Whom then are there now,
Id my age so far advanoed,
I can hold as friends ?
Even Takasago's pines
Are no friends of former days.
XXXV. KI NO TSURAYUKI.
Hito wa iza
Kokoro mo jBhiram Furuaaio %oa
Hava to mukashi no
Ka ni nioi-keru.
loTEBAL Translation: —
Iza toa hito kokoro
'So, indeed I as for the human mind
mo shirazu wa
it caii not be known, bat so far
furuaato as concerns my native village,
hana to nioi-kem
the flowers are emitting odor,
fiika no mukashi.
with the fragrance of old times.
JSn, is an exclamation of denial, ** not ao*' I Zo is osed to emphasiie the poet's assertion about the flowers of his native place.
Explanatory Note. Tsurayaki Ei was a member of a noble family of Imperial descent. He died in 946 A. D. sixty* four years old. During his career he held many prominent
HYAKUNIK-BSSHU. ^
positions in official life and was distinguished for his rank in literature. In prose he left two works that are classics of the Japanese language, — his record of a homeward journey from Tosa when he was recalled from his goyemor-ship there, — the Tasa Nikki (" Tosa Diary "), 935 A. D., and his preface to the KokinBhu (*' Ancient and Modern Poems "). He was the chief compiler of the Kokinsh^ ; appointed to this work by the Em- peror Daigo in 905 A. d., having for his assistants Oshikochi no Mitsune (No. 29), Mihu (Nibu) no Tadamine (No. 80), and Ei no Tomonori (No. 33). In the hoJdnshu, *« the best pieces that had been produced during the previous one hundred and fifty years " were to be gathered aud treasured. It was com- pleted in 922 A. D. Its twenty volumes contain about eleven hundred poems nearly all of which, are tonka,
A story told of Tsurayuki relate?, that he once went to see a friend after a long absence. His friend upon meeting him jestingly asked him, how it was that he could so easily find his way to the house. Seeing a plum-trceat the gate of the house, in full bloom, Tsurayuki broke a spray of flowers from it, and handing it to his friend, extemporised the present ianka, intend- ing thereby to reply, that whatever might have happened in his friend's mind or heart in absence, himself, at least, was as constant as this fragrant flower-tree, in its blooming each spring.
Metbical Teanslation :—
CONSTANCY IN FRIENDSHIP.
No I no! AlS for man^
How his heart is none can telU
Bat the plum's sweet flower
In my birthplace, as of yore, Still emits the same perfume.
50 THE ASIATIC SOaETY OF JAPAN.
XXXVI.
KIYOWARA NO FUKAYABU.
Naisti no yo wa
Mada yoi nagara Akenuru wo
Kumo wo izuko ni
Tauki yadoruran.
Literal Translation : —
Wa yo no nattu
As for the night of summer,
nagara made yoi ahenuru wo
while (it is) yet the evening, it dawns.
ni izuho no
In what part (ue, where) of
kumo tauki yadoruran*
the clouds (does) the moon find a
plaoe to rest ?
In the phraie akenyru wo, — wo is emphatio and marks a paaie.
Explanatory Note. Nothing of special value is known of the writer of this tanka^ Fukajabu Eijowara.
The meaning of the poem is, — the summer's night, of which the poet sang, peemed to him so short that, while he imagined it jet the evening, the next day's dawn had ap- peared. But in so short a night what had become of the moon ? It could not have crossed the sky. It must then have Ibond a hiding place among the clouds I — Thb is a charae- teristic Japanese poetic conceit
Meibioal Translation: —
A SUMMER NIGHT'S FANCY. In the summer uight.
While the evening still seems here,
HYAKUNIN-ISSHU.
51
Lo I the dawn has come.
In what region ofthe olonds
Bas the wandering moon found place ?
XXXVII. BUNYA NO ASAYASU.
ISiira-tsuyu ni
Kaze no fukUhiku
AH no no wa
Imranuki'tomenu Tama zo chirikeru.
no of
Ltteral Translation: —
Wane As for the field
Juhishiku no
(by the) strong blowing of
ahira^imyu the white dew,
iama zo chirikeru.
beads are scattered about.
aki autumn,
kaze ni
the wind upon
tsuranukp-tomenu the strung-unfixed
T$uranuki4(nnenu, '^nol fixed bj boring and Btriogingf*' as beads upon threads.
Explanatory Note. Asajasu of Bunja lived at the close ofthe ninth century. He was the son of Yasuhide no Bunjfl, writer of tanka No. 22.
The poem composed, it is said, at the request of the Em- peror Daigo, 900 A.D., embodies a delicate, bsautiful fancy; the likening 9! dewdrops to gems.
6S THE asiaho society or japan.
Metrical Translation : —
SCATTERED GEMS. In the aatumn fields,
^'faen the heedless wind blows by O'er the pure-white dew,
How the myriad, unstrung gems Everywhere are scattered round 1
XXXVIII. UKON.
IVaauraruru
Mi tcoba omowazu Chikaiteshi
Uito no inochi no
Oahiku mo aru kana.
Lttkral Translation : —
Wasuraruru tooba mi
Being forgotten, for myself
cmotoazu oshiki mo cam
(I do) not care. It is pitiable— isn't
kana no moclii no hUo
it ? — (on accouDt) of the life of the man
chikaiUshl haying made a vow.
RMd oMtu as oeh'ku.
Explanatory Note. Lady Ukoo, of whom but little ia known, gave expression in this tonka to the devotion of self- forgetting love. A lover had vowed eternal fidelity. He had invoked upon himself divine panishment should he prove fidtb- less to his vow. The woman was deserted in the course of time, but in her grief she lufiercd more through the.fear that her
HYAKUNIM-ISSHU. 63
reoreant lover would die under the outraged justice of the gods, than through the pain caused by the wrong -done to her. • Metrical Translation : —
LOVE'S SOLICITUDE. Though forgotten now,
For myself I do not care. He, by oath, was pledged ; —
And his life, who is forsworn^
That iSy ah ! so pitiful.
XXXIX. SANGI HITOSHI. Asajifu no
Ono 710 ahinofwara Shinoburedo
Amarile nado ka
Hito ?io hoishiki.
Literal Translation: —
Shinotmra no ono no
The small-bamboo plain's field of
amji/u shinoburedo
thick-growiog rushes ! Though I bear
nado ka amarile
it with patieooe, why is it too much
hoishiki no hito. (to bear), the keepiog ono in thought with love ?
Aaajifu in " a clump oiehigaya and other plants growiog io profnaion togetlier.'' Ji is chi with tbe nigori It is an abbreyiatioa for ckigaita^ a sort of amall rush. The first two lines of tbe poem form a ** prefaoe'y whose sole purpose seems to be a euphonic preparation, bj use of the word thino in BhvnowirOy for the expression shinoburedo*
64 THE ASIATIC 800IETY OF JAPAN.
Explanatory Note. Very little is known of the Privj State Councillor (Sangi) Hitoshi. He lived at some time in the coarse of the tenth century.
The poet wonders why it is, that, while he seeks to bear with patience, or to control, the love that has taken posseesion of him, he is yet powerless to do so. With characteristic Japanese fancy he thinks of a field that " bears " ruches, and with that fancy writes of how he *' bears " his overpowering love. Metbigal Translation: —
LOVE 18 LORD. Bamboo-growing plain,
With a small-field bearing reedd ! Though I bear my lot,
Why is it too much to bear ?— Why do I still love her so ?
XL. TAIRA NO KANEMORI.
Shinoburedo
Iro ni ide ni keri
Waga hoi wa
Mono ya oniou to
Hito no iou made.
Literal Translation : —
Wa waga hoi shinoburedo
As for my love, though I conceal it,
ni iro keri ni ide
in my color {i.e. face) it has appeared ;
made to hOo no Urn
to much so that he asks,
omow mono ya. '< Are yuu thinking of something ? "
HYAKUNIN-ISSHU.
6&
Skinoharedo bere has the meaning of ** eonoealment," rather than of 4* patient endnranoe." In the second Terse read fit ide as f/ide.
Explanatory Note. Eanemori of Taira lived in the middle of the tenth cod tar j.
In this tanka the poet tells of the futility of attempts to oonoeal one's love. According to a Japanese proverb, "Smoke and love can not be concealed."
Metrical Traitslation : —
LOVE'S SELF-BETRAYAL. Though I would conceal^
In my face it yet appears, — My fond, secret love : —
So much that he asks of me,
** Does not something trouble yon ? "
XLI. MIBU NO TADAMI.
Koi 8U tefu
Waga na wa madah
Tachi ni keri
HUo shirezu koso Omoi'someshi ga. Literal Translation : —
Tefu koisu The sajing that I am in love ;—
waga na wa (for that) my name
tachi ni keri ga
has gone abroad, although
tomeahi hito shirezu koso.
to love DO one knowing it.
madahi already
omoir I began
^6 THE ASIATIC SOOIETY OF JAPAN.
5ti is an abhrevUted form of the auxiliary verb wni, *' to da'' £010 is an emphatic particle. Madaki is an adverb^ ** before di^light»" or ** ahead J.'' It is used especiallj in poetry.
Explanatory Note. Tadami of Mibu, son of TadasuQCi one of the compilers of the Kokinahu, lived in the tenth centurj.
The theme of this tanka is very Uke that of the song just preceding.
Metbigal Translation : —
LOVE, A TELL TALE. Though, indeed, I love ;
Yet, the rumour of my love Had goae far and wide.
When no man, ere then, could know Tlmt I had begun to love.
XLIL KIYOWARA NO MOTOSUKE.
Chigiriki na
Kaiami ni aode too Shibori tsutm
Sue-no-matsu yama
Nami komji to wa.
Literal Translation :—
Chigiriki na katami ni
(We) have, indeed, sworn mutually,
Aibori tsutsu node wo
while wrioging (our) ^leeves, — (that)
nami koaaji to wa
the waves shall not cross over
yama StLe-no-maiau.
the " Mount of the Pines of Su3."
HTAKUNIN-I8SHU. 57
Chigiriki na is made emphatio and explanatory by no; — *' Have we not indeed, eworn I " Oiigiri ia a contraction of (e'tUgiru *' to grasp hndSf'^ a term ofled in later timea only between lovenL *
In Mntsn, in Northern Japan is a ridj^e called Sae-notnaisu yama, with which this song is associated.
Explanatory Note. Motosuke of Kijowara lived towards the close of the tenth ccoturj.
The poem refers to on older one preserved in the Kekinshu; —
Kimi wo oldie
Addshi gokoro wo Waga motaba
Sue-no-matsu yamii
Nami mo koenan.
"The waves shall cross over Mount 8ue-no-matsu if I shall ever love any oiher one than you." Oh, ''Our love shall continue unchanged so long as the waves do not flow over Mount Sue-no-matsu."
The writer, it is supposed, wrote this song for a friend, in reference to one whom this friend loved but whose affection had failed.
Metbioal Translation: —
LOVE 8 REPROACH.
Have we not been pledged
By the wringing of our sleeves, —
Each for each in turn, —
Tliat o'er Sue's Mount of Pines Ocean's waves shall never pass ?
08 THE ASIATIC SOCIETY OF JAPAN.
XLIII. CHUNAGON ATSUTADA.
Aimite no
JSochi no kokoro ni KuraburAa
Muluishi wa mono too
Omowazari heri.
Literal Tbanslation: —
Kuraburtba ni Icolcoro
When I oompare (it) with the feeling
no nochi no aimiU
of the after time of my haying met her,
wa mukashi
as for (the feeling of) the old time,
omoioaaari keri mono too.
I did not (then) trouble about things at all.
Omcwa preceded bj mono bas the meaning of ** though tftil/' ''foil of care," '' oonoemed." Zaru equals zurca%** not to be." Ito ne^^ive suffix to ▼orbs.
Explanatory Note. Very little is known of this writer* the Imperial State Adviser Atsutada of the Fujiwara family. Ho died, it is said, in 943 A. d.
The poem tells of how his love was intensified after he had once met his mistress. Compared with the passion then aroused, the feelings of former days were as though they had been nothing.
Metrical Translation: —
LOVE AFLAME Ebiving met my love,
Afterwards my passion was, When I measured it
With the feeling of the past, As, if then, I had not loved.
HYAKUNIN-I8SHU. 59
XLIV. CHUNAGON ASATADA.
|
Au koto no |
||
|
t |
Taete ahi nakuba |
|
|
Naka-naka |
ni |
|
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Hito wo mo mi wo mo |
||
|
Urami zaramashi. |
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JRAL Translation: — |
||
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Nahiba taete shi If there were not at all |
aukoto any meeting |
|
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no with her, |
naka-naka ni then, on the contrary, (or |
|
|
in the end,) |
urami zaramoBhi I should not find iault |
|
|
mo hito vjo either coDceroiiig her, |
mo mi wo, or concerning myself. |
Shi 18 merely eopboDic. Tade is here <* quite/' '< entirely ; " with the negatiYe mkuha^ it means "not at all." Naha-naka m, is ordinarily '* con- trary to," or '* beyond expectation." Here it has the force of '* on the eontrary," or ''in the end."
Explanatory Note. The writer of this tanka^ the State Adviser Asatada, was the sod, it is said, of the ** Minister of the Eight {Vdaijin), Sadakata no Fujiwara, ** Saiijo^*' under the Emperor Daigo, in the first half of the tenth century. It is supposed that his death took place in 961 a. d.
The eoug: may be interpreted as a general reflection upon the untroubled mood of the recluse, or, better probably, as praise of the fancied mental peace that would follow complete separation fiom an uncertain, or fickle, lover. — It is delight- ful to meet with her, but if I could not meet with her at all, in the end I should not have either her heartlessness, or my own loneliness, to lament.
60 , the asiatic society op japan.
Metrical Translation: —
LOVE'S UNCERTAINTY.
If a trysting time
There should never be at all,
I should not complain
For myself (oft left forlorn), Or of her (in heartless mood).
•XLV. KENTOKU KO.
Aware to mo
lu behi hito toa Onwhoede
Mi no itazura ni
Narinu beki kana.
Literal Translation: —
Omohoede iu beki hiio wa
Not believing that there h one who will say,
aware to mo
"Pitiable!''
mi no itazura ni narinu be]d
(by) my own folly I ehall become (nothing),
kana. ains!
Omohoede is from tmiohoerUfSsomou " to think ** ; de i^ a negative particle. Bein is an auxiliary adjective with the sense of probabilitj, "may," — of duty, "should."— of contingency, ** would," — or of posn- bllity "could"— etc.; iu beki hito **one who would say." Hazttra ni naru is a poetic expression for ^to die of love, — of disappoiated affection."
Explanatory Note. Lord {Ko) Kentoku lived in the latter part of the tenth century. It is said that he died in 972 A.i>. The present name was posthumous ; his real name having been Koretada Fujiwara.
HYAKUNIN I88HU. 61
The poem is thoB iuterpreted by some oommentators ; — ** I do not care for the woman who would pity me, but I am abont to die for one who does not love me." Othersi more correctly probably, take the verses to mean, ** You do not love me, the man you ought to love, and therefore I am dying I " It 18 said that the writer addressed the tanka to one whose love had failed him, and who had then avoided meeting him. The poem is praised as being very beautiful in form and as charged with only tender reproach.
Metrical Translation: —
LOVE IN DESPAIR. Sure that there is none
Who will speak a pitying word, I shall pass away.
Ah I my death shall only be My own folly's (fitting end).
XLVI. SONE NO YOSHITADA.
Yura no to wo
Waiaru funabUo
Kaji wo tae
Yukue mo ahiranu
Koi no michi kana.
Literal Translation: —
FunabUo tae kaji too
(Like) the sailor having lost his rudder
toataru to wo no Yura mo
crossing the strait of Yura, even
yukue michi no koi
the way to the end, in the path of love,
shiranu kana.
is unknown (to me), alas I
62 THE ASIATIC SOOIETY OF JAPAN.
Toe for taete, is from taeru 'to make an end o('' " to become extinct," '< to )o«e." Yvhte, *' tho place whither anTthinn: «oei," ** baa gone,"-' '* goal/' or ** destination." iTana,— a particle hairing ezoUmatorr foroa. It usuallj expreeaes ** wonder^" ''aorprlae'' or " lament," and is placed at the end of the sentence.
ExPLANATOBT NoTE. NotbiDg in particular is known of the writer of this tanka^ Yoshitada of Sone. He lived in the tenth century.
The poet laments the difficulty he finds in making " the course of his ^rue love run smooth " and sure.
Metrical Translation: —
LOVE IN PERPLEXITY. Like a mariner
Sailing over Yura's strait With bis rudder gone, —
Whither, o*er the deep of love, Liei the goal, I do not know.
|
XLVIL |
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EIKEI HOSHI. |
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Yae-mugura |
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Shigereru yado no |
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SabUhiki ni |
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HUo ko8o miene |
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Aki tea ki ni keri. |
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Literal Translation : — |
|
|
Ni sabiMki no yado To the loneliness of the cottage, |
shigereru over- |
|
yae grown with eigh -fold {i.e. many) |
mvgura hop* vines, |
|
aki' wa |
ki ni keri |
|
autumn |
has come |
hito ko9o miene. although man indeed is not seen.
f
HTAKUKIN-ISfiHU. 68
Miene ii from mieru '* to be Tisible," with the negative raffix n^ ** although not'' Yae-mugura, the Japaneee hop, a climbing vine with leaTea maple-shapfd and co7ered with fine hairs. Km it a particle of ■peoial emphana, derived probably from ho, ''this" and m, ''that** JTertt perfect of ibni,'' to come." Ab a suffix it generallj indicates past time ior the preceding verb.
Explanatory Note. About the priest (^Hdahi) Eikei, practically nothing is known. He flourished in the latter half of the tenth century. In this tanka a three-fold loneliness is made the theme: — a viQe-overgrown cottage; the preseaca of autumn ; the absence of man.
Meibioal Translation : —
A LONELY SCENE.
To the humble cot.
Overgrown with thick-leaved vines In its loneliness,
Comes the dreary autumn time ;—
And no human form is seen.
XLVIII. MINAMOTO NO SHIGEYUKI.
Kaze wo itami
Iwa ulau nami no Onore nomi
Kuddkete mono wo
Omou koro hana.
Literal Translation: —
Nami vJtsu iwa
(Like) the waves btriking a rock,
wo haze itami kana
because of the wind's violeocd, (so) it is, alas !
84 THE ASIATIC SOCIETY OP JAPAN.
anort nomi Jcoro
I alone, at present time
omou mane too
thinking over things, (who am)
tudakeU. dashed into fragments.
Wo, accnsati^e sigo, is here eqaivaleiit to '' by means oC" Thia pariiole ia ** frequent ly found in Japanese where in English a preposi- tion wonld be used." (No. 1.) No after nomi is to be nnderslood aa standing for no gotoku,^*^ like/' *' similar to.*' No frequently oocnrs in ancient poetry in the sense of no gotofcu.
Explanatory Note. Shigejuki Minamoto is bat little more than a name in literature. He lived in the tenth century.
The fancy in this tajika v, that, as wind-driven waves cannot ncove the rocks thry meet but are themselves dashed over and broken upon the rockp, so, the lover, who here speaks, when he is driven forward under the stress of his emotions, is crushed against his mistress's heartlcssness. Japanese critics esteem this a beautiful poem.
METTRicAii Translation: —
LOVE REPELLED.
Like the broken waves,
Dashed by fierce winds on the rocks,
I, alas I am crushed,
When I (wildly) think of her, (And her heartlessness to Die.
•-r^-"
HYAKUNIN-I8fiHU. 6&
XLIX.
ONAKATOMI NO YOSHINOBU ASON.
Mikakirmori
Eji no taku, hi no Yoru wa mode
Hiru wa kie-tsutsu
Mono wo koso omoe.
Literal Tbanslation: —
No hi taku no eji
(Like) the fire kindled by the guard
mihaki-mxyri moete
at the Imperial Palace gates, buming
?oru wa Me-tsnUu hiru wa
J night, extinguished by day,
Jcoao omoe mono wo. I am, indeed, thinking over things.
B/Uid ko9o omoe Bs koa' omoe. Mono too koso omoe is inlerpreled aa '< a troubled broodlDg over afisirs."
Explanatory Note. Asoji Yoshinobu Onakatomi lived in the latter part of the tenth century.
The poet compared his love to tbe watch-fires kept at the Imperial Palace gates ; — aflame and bright by night, when the world is still and dark ; — smouldering, dull, or dead, when the world is ab'ght and astir.
Mettbioal Tbanslatign :—
LOVE AS A FLAME.
Like the warders' fires
At the Imperial gateway kept,—
Burning through the night.
Through the day in ashes dulled,— Is tbe love that fills my thoughts.
66 THE ABUTIO SOCIETY OF JAPAH.
L.
FUJIWARA NO YOSHITAKE.
Kimi ga tame
Oshikarazarishi Irvochi sae
Nagdicu mo gana to
Omoikeru kana.
Literal Translation: —
Sae inochi oshikaraaartshi
Even (my) life, that was not dear (to me),
kimi ga tavne nagaJcu mo ga/na
for jour sake long may it be : —
to kana omoikeru.
that, indeed!, T have thought.
M(hg<ma ib exprwrive of verj strong desire.
Explanatory Note. Yoshitake Fujiwara lived in the latter half of the tenth century. His death probably occurred in 974 A.D.
The sentiment embodied in this tanka seems to be this : — The lover, before he had an opportunity for meeting with his mistress, had been desperate enough to be ready to lisk his life jfor her sake, — careless of oouscquences. But now, that he had met her, life had become precious to him. He prayed that it might be prolonged.
Metrical Translation: —
PURSUIT AND POSSESSION.
For thy precious sake^
Once my (eager) life itself
Was not dear to me.
Bat 'tis now my heart's desire It may long^ long years endure.
HYAKUNIN-IS8HU. 63)
u
FUJIWARA NO SANEKATA ASON.
Kahu to dani
Eyawa ibuki no Sashi-mogusa
Sashimo shiraji na
Moyuru omoi wo.
Literal Translation : —
Kaku to dani eyatoa ilmki
That it is as much as (it is,) how could I tell ?
moyuru omoi
(Consequently) my burning feelings
shiraji na may not be known (to her, that they are)
mahimjo mshi-mogusa no
of the same degree (as the) moxa of
(i&uAi). (Mt. Ibuki).
Ibuki is an excellent example of the frequent word-plaj in Japanese Terse and in ornameotal prose also, natnelj, the use of two meanings embodied in one word {kenybgen), or in the sound of a word, to express related ideas. Ibvki stands here primarily for ui beku *' conld or shonld tell," U. "How conld I tell (her)?" Secondarily, ihdd recalls ML. Ibukit a mountain celebratei for the excellence of the moxa^ a soft wool- like tissue made &om the leaves of the plant Artemeaia, and need as a counter irritant, by homing it upon the skin. Sashi in sashi-fnogxisa is only euphonic, lor use in coonecf ion with the words saahimo ihiraju Bani in affirmative sentences means " at least," " as it is," ete. In ncptive sentences it sijpifies " even," *' so much a«." Fa, is a particle of mterrogation, but is seldom used in asking for information. Its use is diicSy rhetorical.
Explanatory Note. Ason 8anekata Fuji wars lived during the latter part of the tenth century.
The two thoughts of this song are cleverly bound toge- ther in the " privot-word " ibuki The word ends one of the thoughts and leads the other. My love cannot be told to her.
6S THE ASIATIC SOCIETY OF JAPAN.
and 80, she cannot know how inteose it is ; — burning, as it does, into my being even as the moxa from Ibuki mountain.
Metbical Teanslation 2 —
LOVE BEYOND TELLING. That^ 'tis as it is.
How can I make known to her ? So, she ne'er may know
That the love I feel for her Like Ibuki's moxa barns.
LII. FUJIWARA NO MICHINOBU ASON.
Akenureba
Kururu mono to toa Shiriruigara
Nao uramediiki
Asaborake kana.
Literal Translation : —
Shiri nagara kururu mono to wa
Though I know that it is to grow dark
akenwAa (again, even if) it has dawned,
nao uram^eshiki OMboraJce
nevertheless, detestable is the break of day,
hana indeed I
Wa is spedficallj a distingnithing or isolating particle. But often as here, it oan not he well rendered in translation. Its afaseooe ftoBi the translation makes no difierenoe, so far as oonTejrinii: the meaning of the original is conoemed.
Explanatory Note. Ason Michinobu Fujiwaia, of the tenth century, wrote this soDg, to tell of the misery ftlt bjr
HYAKUNIN-ISSHU. 69
H Japanese Romeo, at being driven from hU Juliet bj the coming of the morning. Night would come again, he kneWf boty that notwithstanding, the dawn is hateful.
MirrBiGiAii Traitolation : —
THE REBEL, LOVE. Though 1 know full well
That the night will come again. E'en wlien day has dawned ; — Yet, in truth, I hate the sight Of the morning's coming light.
LIII. UDAISHO MICHITSUNA NO HAHA. Nageld'tsutm
Hitori rmru yo no Akuru ma wa
Ilea ni hisashiki Mono to ka wa shiru.
LiTEEiAL Translation :—
Ka wa akiru ika ni hisashiki mono to
Do you know how long
TTkt loa akuru the time imlil it becomes light,
no yo nuru
of the night (when I am) sleeping
hitori nageki'tsvisu^
alone, at the same time sighing ?
N%aru=neru '^ to sleep/' Akuru ma is the equivalent of akuru nuide no aida i,e. ** the time of waiting until the opening."
Explanatory Note. This writer, the mother (haha) of Michitsuna, a Commander of the Bight Imperial Guard
70 THE ASIATIC SOCTETY OP JAPAN.
{Udaishi), and wife of the Imperial Prime Minister, or Begenti Kaneie, lived in the latter part of the tenth century at the time when lazury and dissipation began to take full possession of the Imperial Court.
Once, so it is said, she was reproached bj her husband fi)r her slowness in opening a door for him upon his return late at night. Her answer was embodied in the present tanha.
Metbical Tbanslation : —
A LONELY VIGIL. Sighing all alone^
Through the long watch of the nighty Till the break of day : — Can you realize at all What a tedious thing it is ?
|
LIV. |
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GIDO SANSHI NO HAHA. |
|
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Wamreji no Yukume made wa |
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Katakereba |
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Kefu wo kagiri no Inochi to mo kana. |
|
|
LiTEBAL Translation: — |
|
|
KatakerAa If it is too difficult (for him) |
wa made on into |
|
yukume wdsureji no the (far) future, not to forget ; |
to mo even so, |
|
kana kagiri no ah me ! the end of (my) |
inoehi life |
|
kefu wo. (would better be) to day. |
HTAKUNIN-ISSHn. 71
ExPLANATOBT NoTE. Oido Sanshi is a deBignaiion eqoiyalent to Jundaijin, the name of the Oourt-official rankiDg in the seoond degree below the Prime Minister in ancient times, and later, of the officer jost below " the Minister of the Bight." But this name has been specifically applied to the official spoken of in this title. His real name was Eorechika Fujiwara. His mother (haha), the writer of the present tanka, was Taka, the daughter of Takashima no Mahito Naritada, and wife of the Minister Regent Michitake Fujiwara. She lived at the opening of the eleventh century.
The meaning of the poem seems to be : — '' If it be too difficult for the betrothed one not to forget, although he has sworn never to forsake mo, it would be far better were my life closed this very day, than for me to live long and go through the misery of neglect and desertion."
MsTBiOAii Tbansi^tion: —
LOVE'S JUDGMENT.
If "not to forget''
Will for him in future years
Be too difficult ; —
It were well this very day
That my life, ah me ! should close.
LV. DAINAGON KINTO.
TaJd no oto toa
Taete hisashiku
Narinuredo
Na ho8o nagareU iSlao kikoe here.
72 THE ASIATIC SOdETY OF JAPAN.
LmSRAL TBAN8LATI0N: —
OtoTiO taki wa Though the sound of the water-fall
hiacuhiku taete narinuredo
long has become silent,
na ko8o nagarde
its name, the more so, has flowed
nao kihoe here. (forth, and is) still heard.
Expi;«ANATOBY NoTE. The Chief State Adviser (JDainar fon) KintG was one of the <* Four Nagon " who gave lustre to the Imperial administrations at the end of the tenth and at the opening of the eleventh ceoturies, the time of the culmina- tion of the classic literature of Japan. He was a member of the Fujiwara family when the Fujiwaras had practical control of the empire. He died in 1041 a.d.
In this poem Kint5 celebrated an ancient waterfall, that had been constructed in the early part of the ninth century £pr the Emperor Saga. Two hundred years later, at its de- serted site, the poet sang of it as famous in story, although its sound and beauty, as parts of nature, had long ceased to exist.
Metrical Translation: —
A FAMOUS WATERFALL. Though the waterfall
In its flow ceased long ago, And its sound is stilled -,
Yet, in name it ever flows, And in fame may yet be heard.
HYAKUNIN-I8SHU. 78
LVI.
IZUMI SHIKIBU.
AroMaran
Kono yo no hoka no Omoide ni
Lna hiio^tabi no
Au koto mo gana.
Literal Translation: —
Arazaran I (Boon) shall Dot be (i.e. shall soon die).
ima hito-4abi no au
One more time of meeting
mo gana ni omoide no
can there be ? (It is) for recollection
hoJca no kono yo. (when I am) outside this world.
In arazaremf the terminal ran is eqaiTalent to (2« oro *' shall pro bablybe."
Explanatory Note. The poet whose name is attached to this ianka as Ladj Shikiba, was the wife of Michiiada Tachibana, Gbvernor of Izumi at the end of the tenth century. During the reign of the then Emperor, Ichij5 (987-1012 A.D.), Japanese literature reached great excellence, notably under the culture of women connected with the Imperial Court. Among these women may edpecially be mentioned, besides Izumi Shikibu, Murasaki Shikibu, 8ei Sh5nagon, Akazome Emon and Ise Taiu, or Osuke. From the second and third named of these writers caoae two works, — the Oenji M&nogcUari, and the Makura no Soshi, — esteemed the best of purely Japan- ese compositions regarded as embodiments of literary style. Izumi Shikibu also produced a highly admirable piece of prose, the Izumi Shikibu Monogaian, purporting to be cor
74
THE ASIATIC SOdETT OF JAPAN.
reflpoDdence with her lover, a son of the Emperor Seize! who carry reigned 968—969 a.d.
In ihe ianka here quoted, the writer tells of the pleading of a dying woman with her lover. 8he b^ged for one more meeting with him, that she might have a happy memory to carry with her into the world beyond death.
Metbical Translation: —
A 80XJVENTR IN DEATH.
8oi)n I cease to be ; —
One fond memory I would keep
When beyond this world.
Is there^ then, no way for me Jast once more to meet with thee ?
LVII. MURASAKI SHIKIBU.
Meguri aite
Mishi ya sore to mo
Wdka/nu ma ni
Kumo kakure niahi Yoha no tmki kana.
Literal Translation : —
MeguH^ite
Meeting (him) upon the road, —
mishi ya *• Have I seen (him) *
ntma 80 or not, while
decide (this),
hana alas!
tmhi the moon
sore to mo If it were
wakanu lean not
no yoha of mid-night
HYAKUNIN-ISSHU. 75
hamo kaJcure-nishi.
in cloud had hid.
Bead megwi aite as meg^ri aite, Nishi is a particle, suffixed to giye pluperfect sense.
Explanatory Note. Lady Shikihu Murasaki, cele- brated as the author of the standard classic in Japanese literature named Oenji Monogatari (1004 a.d.), was the daughter of a noble of the Imperial Court, Fujiwara Tame- toki, and lived in the latter part of the tenth century. She died, it is said, in the first part of the eleventh century, — earlier, according to other accounts. It was said that she was beloved by one of the sons of the Emperor Daigo. She was the wife of a noble, Nobutaka, whom she survived a number of years. Her daughter, who was influenced by the mother's literary inclinations and wrote a novel called Sagoramo Monogatari (1040 A.D.), was the author of the tanka next following this* The name Shikibu was originally an abbreviation of the title Shikibusho, an Imperial department in ancient times that had in charge the rites and ceremonies of the court. The title
may have been borne at some period, by ladies in special service to the Empress. At length, it probably became an official title held by Eome court Jadies, having lost particular association with office.
The poem here given is considered one of noteworthy ingenuity and beauty. Moon, and lover aie identified in the poet's fancy. In her walk the writer meets suddenly with some one ; but, before she can decide whether he is her friend or not, the midnight moon is hidden by cloud ; — the iriend has dis- appeared.
Metrical Translation : —
UNCERTAIN RECOGNITION.
Meeting in the way — ,
While I can not clearly know
If 'tis friend or not ;—
Lo ! tlie midnight moon, ah me ! In a cloud has disappeared.
76 THE ASIATIC SOCIETY OF JAPAN.
LVIII.
DAINI NO SAMMI.
Arima yama
Ina no sasahara Kaze fuheba
Idesoyo hito too
Wasure ya vxi mm.
Literal Translation : —
Kate fukeba Arima yama
If the wind blows (from) Mt. Arima
aasahara no Ina upon the bamboo-plains of Ina.
ide 8oyo wasure ya wa 9ura
Well, indeed I how shall I forget
hUo wo. him?
/de, "well/' "inded," <> behold/' is an exdimation used to attract attention. In connectioo witb «>yo,= acre too, it is used only in poetry. Here it directs attention to a complaint made. Soyo has a double usage in these ver8e8,->(a) the exclamatory use just spoken of, and (b) a use deecriptiTeof *' the rustliug of leaves/' soyo-aoyo, from the genUe blowing of a breeze.
Explanatobt Note. Muresaki Shikibu*8 daughter, here named by her rank of honor, — the third (Sammi), — and from the title of her father or husband, (Datni,) wrote these verses as a reply to a complaining lover.
The first " part," or three lines, of the ianka is a " preface " to the second " part." It serves chiefly to exhibit the word-pUj made witb ide soyo. By using the " wind of Mount Arima ** as an introduction, the exclamation ide soyo suggests also '^ the rustling," soyo-soyo, of leaves, which a breeze effects. Also, '* Mount Arima " may be likentd to the lover ; and '* the bamboo plain " of Ina, lying at the foot of Mount Arima, to the writer herself. Mount Arima's breeze may be regarded as the lover's
HYAKUNIN-ISSflU. 77
letter; and the rustle of the bamboo as her respoDse. The lover had complained of her infrequeDt communication with him. *' Yes, it is as yousay," shereplies. " We doubt each other incur long silences. But if you do not forget me, I do not forget you."
Metrical Tbaisslation : —
LOVE IN ABSENCE.
If Mount Arima
Sends his rustling winds across Ina's bamboo-plains: —
Well ! in truth, ^tis as you say ; —
Yet how can I e'er forget ?
LIX. AKAZOME EMON.
Yasurawade
Nenanuxshi mono wo Sayo fukete
Kotabuha made no
Ihuki wo mishi kana.
Literal Translation : —
Yamravxide nenammhi mxmo wo
Without waiting (for him) I would better have slept.
aayo fukete Icana
The night haviog iar advanced, alas I
mishi isuhi voo Twiahuha
I saw the moon until its
made no. decline.
Explanatory Note. It is said that Lady Akazome Emon wrote this poem for the mistress of the Regent (Kwam"
78 THE ASIATIC SOCIETY OF JAPAN.
paku) Michinaga, who held this office under the Emperor Ichij5 and his two immediate succesBors. The Kujampaku wai " the official who recoived reports prior to their transmission to the sovereign." With this privilege Michinaga gained ex- ceptional power in affairs of state. The Fujiwara family for a long time held this great office. Under Michinaga as Kioamr paku his family reached the summit of its influence.
A story is told, that, Michinaga had promised a visit to his beloved but did not keep his promise. Early the next morning Lady Akazome composed this tonka for the Kioam' paku's favorite, to be sent to the negligeat lord and lover.
Metrical Translation; —
A VAIN VIGIL.
Better to have slept
Care-free, tlian to keep vain watch
Through the passing night,
Till I saw the lonely moon Traverse her descending path.
LX. KOSHIKIBU NO NAISHI.
Oe yama
Ikuno no michi no To kereba
Mdda fumi mo mizu
Ama-no-hashidate. Literal Translation : —
Oe yama Ikuno no rrdchi no
(As) the Mount Oe Ikuno road (to
id kereba mada misu
Tango) is far, not yet have I seen
HYAKUNIN-I88HU. 79
mo fiimi Ama-fUhhaMdate.
or trodden Ama'TKhhcahidaie.
lumi 18 a kyogen with the doable meaning of *^ treading," and of a lelter." The syllabic o in Oeyama and in tokereba ia prolonged in pro- nunciatioDy with the Talue of two ejllables, as o-o, Amamo'haahidaU (*%idge of Heaven "), is a long, pine-coyered strip of sand, almost doidng the mouth of a largo bay in the provinoe of Tango. It is part of one of the three most celebrated places of natural soenerj in Japan. A rotd from Kyoto to Tango once passed through the plain of Iku via Mount Oe.
Explanatory Note. The "Lady-in-waitiog" (Naishi), in the Imporia] palace, Koshikibu, daughter of Izumi Shikibu, became skilflil in poetry in her youth. But, as her mother was a poet of great ability and fame, many persons suspected Koshikibu of getting help for her pen irom the mother. In this connection the story is told, that, once upon a time, the mother and her husband Tasumasa went away to Tango. During their absence a poetical contest was held in the Imperial palace. Koshikibu was chosen as one of the competitors in it. A few days before the tournament, Ko- shikibu happened to meet the Chunagon Sadayori, who asked in a jesting tone, *' Have you received a letter from your mother lately. You must be very anxious.^' Sadayori was about to pass on, when, to his amazement, Koshikibu seized him by the sleeve, reciting the ianka here quoted. The Chunagon was not skilful enough to reply in kind ; he could only jork his sleeve free from Koshikibu's grasp and make a hasty retreat From this time the fame of the young lady in- creased rapidly. Her death took place at quite an early age.
The merit of the verses lies in their smoothness and skilful word-play. Mada fund mo mizu Amano-hashidate may mean either, ** I have not yet had a letter from Ama-nO' haahidaiet** or, equally well, " I have not yet had the ex- perience of being at Ama-nO'hashidaie."
80 THE ASIATIC SOdETY OF JAPAK.
MeTBICAL TRANSLATION'. —
AN ATTACK WELL MET. As, by De's mount
And o^er Iku's plain, the way Is so very far, —
I have not yet even seen
Ama-no-haahidate.
LXI. ISE NO OSUKE.
Iniahie no
Nara no miyako no Yaezaktira
Kefu hohonoe ni
Nioinuru kana,
Lttebal Translation: —
Kefu ni kokonoe
To-day in the " Nine-fold " (Palace)
ka/na nioinuru yae^
ah I odor arises (from) the eight-fold
zakura no miyako no
cherry blosfioms of the capital, of
Nara no iniahie.
Nara, of olden times.
The vaeMokura is a manj^peialled cherry blotsom of great beauty. Tae, «* eight-fold," is here put in coutrast with hokonoe,*' mmMd."^ Kokonoe, *' the ^ne-fold,*' was a name given to the Imperial Palace encted in Kyoto, from the fact of its endosare within nine walk. Krftt (,k/5), ''to-day," stands in oontraet with inuhii, " ancient day."
Explanatory Note. Ise 5suke, or Daisoke, or Tain, as the characters composing the name may be read, was among the literary women of distinguished ability belonging
HYAKUNIN-ISSHU. 81
to the brilliaDt Imperial Court of her day, at the close of the tenth and early in the eleventh centuries. Dsuke, etc. are titles given to a " Vice-Miuister of State." lee is the name of the province with ivhich the poet had became associated, as was the like fact also with Izumi Shikibu (No. 56), or Lady Ise (No. 19).
It is the story, that, a courtier having returned from a trip to Nnra brought with him as a present to the Emperor Ichij5 (987-1012 A.D.), a branch of the msny-petalled cherry flowers bloom *ng there. Nara had been the Imperial capital until 794 a.d, when removal to Ky5to took place. More than two centuries had passed at the time the Emperor Ichijo came to the throne. Delighted with the present of the cherry flowers the Emperor ordered the Lady Osuke of Ise to com- memorate it in verse. The ianka she then wrote is greatly admired both for its beauty in structure and its glorification of the cherry-blossom, the most praised among Japanese flowers, — the emblem of patriotism and loyalty.
Metrical Translation : —
FROM THE OLD TO THE NEW. Eight-fold cherry flowers
That at Nara^ — ancient seat Of Our State, — have bloomed,
In Our Nine-fold Palace conrt Shed their sweet perfume to-day.
LXII. SEI SHONA(X)N.
Yowo komeU
Ibri no wrane wa Haharu to mo
Yo ni AvMka no
Seki tea yurusaji.
82 the asiatic society of japan.
Literal Translation: —
To mo toa sorane no
Though the feigoed crowiog of
tori yo too komete
the cock, the oight beiog far advanced,
hakaru yo ni
(may) deceive, (yet; in the world,
aeJd no Ausaka
the gate of Oiaka (the Hill of Meeting)
toa yurusaji.
does not allow (any such thing.)
Yo V)o komete, literally *^ having shut i a/' or, *Mocladed, the Bight," =*Mate at night," ** midnight?' Ausaka no sdbi, "Ghite of Meeting Hill,'* a play with the name of the well known harrier gate on. Osaka pass, east of Kyoto (No. 10). Ji in yuruaa-ji is a ne^atife particle, an "equivalentofmatin the spoken language ani of bekarazu of the later written language."
Explanatory Note. Sei (family name) Shonagon (an honorary title) shares with Murasaki Shikibu the distinction of leadership among the authors of the classic literature of Japan. Her great work was the Afakura no Soahi (" Pillow Sketch Book") a model of Japanese diction. The title Sh^- nagim, — the lowest of the three classes of Imperial '' Advisers of State," 1. Z>at, 2. dm, and 3. Sho-nagon, — was probably meiely decorative with Lady Sei, as titles associated with Court ladies at that time often were. She was, however, of noble birth, and was one of the ''Ladies-in-waiting" at the palace. It is said, that, when the Empress died in 1000 a.d. , Lady Sei retired to a convent, where she spent the rest of her Ufa
A story told of the present pDem is, that, the Dainagon Tukinari, one of the four great Nagon of the Emperor IchijS's period (No. 55), having been with Sei Shonagon one night and having left her rather early, sent as an excuss for his hasty departure the message that, as the Emperor was then in seclu-
HYAKDNIN-IfiSHU. 83
sion from the world, his attendants also must not be seen in public The crowing of a cock, he added, had taken him from her because he feared that d^y-break was near. Ijady Sei's reply was, that, the crowing of a cock in the middle of the night was a mere device pat forward to excuse him for his faithlessness. The excuse gave opportunity for the poet to make use of a well-known Chinese story. The story ran; — A Chinese prince was once held captive in a hostile country, with a large number of his followers. He somehow managed to escape with them, and had gone as far as a barrier called Kankokukwan, which was opened only at cock-crow in the mornings. At this barrier, late at night and closely pursued, one of his retainers, Ketmn, imitated the crowing of a cock. He imitated it so well that the neighborhood-cocks, also, began crowing. The barrier-guards, deceived, threw open the gates, and Moahoku, with his friends, escaped. 8ei Sh5nagoa's retort to Yukinari was made with reference to this story. The gate of Kankokukivan may be opened by a cheating of its keeper with imitated cock-crowing, she intimated, but at the barrier at (Tsaka there shall be no cheating in that way ; — that is, the gate of the " Hill of Meeting," which she guards, will suflfer no such deceit.
Mktrical Translation: —
A WARNING.
Though in middle night,
• By the feigned crow of the cock, Some may be deceived ; —
Yet^ at Avsaka*8 gate
This shall never be allowed.
84 THE ASIATIC SOCIETY OF JAPAN.
LXIII.
SAKYO NO TAYU MICHIMASA.
Itna toa iada
Omoi'iaenan
To bakari wo
Hitozuie narade hi yoshi mo gana.
Literal Translation: —
|
Mo gami yoshi iu |
7iarade |
|
Is there no means to say, |
without |
|
hitozuie |
io bakari |
|
a messenger intervening, |
only this ? |
|
vx> ima wa iada |
omot-taenan. |
|
that now I shall cease to torture my life |
|
|
(about you)? |
Explanatory Note. In ancient times the Imperial capital, Ky5to, was divided into two sections for purposes of local government,—" the Left " CSakyo), and " the Right *' (JJkyo) Magistracies. Early in the eleventh century, Michi- masa Fujiwara was Head Magistrate (Tayu) of the Left (Sahyo).
A story associated with the present ianha is, that, Michi- masa had formed an attachment for the Princess Masako who had had in charge the shrine of Ise. The Emperor learned of their secret meetings. He at once put the princess under female guardians, by whom no opportunity for an interview with her lover was allowed. The poet Michimasa accepted the privation, but he wrote, " The only thing I now can do is to give up my love for you, yet I still wish I could speak with you and tell you this, myself, rather than through the lipe of another."
hyakunin-isshu. 86
Metrical Tbanslation : —
A RELINQUISHMENT. Is there now no way,
But through others* lips, to say This one fateful word, —
That, henceforth, my love for you I must banish from my thoughts ?
LXIV. GON-CHUNAGON SADAYORI.
Aaaborake
JJji no kawagiri Taedae ni
Araware-waiaru
Seze no ajiro-gi.
Literal Translation: —
Asaborake kawagiri
(Lo !) at dawn, when, the river mist
no JJji taedae ni
of Uji-(river) bit by bit (ditappearing),
ajiro-gi araware
tbe fishing- basket stakes are wholly
iDOtaru disclosed to view.
TaedoA-ni^ "at iDtervais/' ''gradually," expresses tbe gradual lifting of tbe mist. Ajiro^y — poles attacheid to bapkets woren of thin bamlwo strips ; tbe baskets being set into the stream, as substitutes for nets, foir the purpose of catching fieh.
Explanatory Note. The Vice, or ad-interim, Ghu- nagon, "Second Counsellor," Sadayori, was son of the Dai- nagon Fujiwara KintO (No. 55).
86 THE ASIATIC SOCIETY OP JAPAN.
Id this tanka he pictured a beautiful scene at a place always spoken of as beautiful, the river at Uji. The scene described is that at day-break when the mists, slowly rising, disclose, part by part stretching far away, the lines of stakes that cross the river's shallows and keep secure the baskets of fine bamboo-work placed there to serve for netting certain small fish that abound in the stream.
Metrical Translation: —
A CLEARING MIST AT UJI. Lo t at early dawn^
When the mists o'er Uji's stream Slowly lift and clear.
And the net-stakes on the shoals. Near and far away, appear !
LXV. SAGAMI.
Urami-wabi
Hosanu sode dani Aru mono wo
Koi ni hachhmn
Na hoso oshi here.
Literal Translation :—
Oahi here na hoso
How deplorable (it is) <hat my name
hudiinan ni koi
is corrupted (by the rumour) of my love,
aru mono too dani sode
the feet being (that) even my sleeves
hosanu urami wabi
are not dry, (on account of) my hate and misery.
HYAKUNIN-ISSHU. 87
Explanatory Note. Lady Bagami, eo oamed from her husband's, Eiosuke Oo's^ office, that of governor of Sagami, lived in the eleventh century.
This tanka, it is said, was composed as a contri- bution to a poetical contest held in the Imperial palace in 1051, A.D. It is, like so many others of these, and of like collected songs, in all probability not a transcript from personal experience, but from the poet's play of fancy. It records the lamentation of a neglected woman over the injury done to her reputation by a love-afiTair which she is supposed to have and to prize, while, in fact, her garments' sleeves are scarcely ever dry from the tears that flow, because of her hate of the man and her consequent misery.
Metbicax Translation : —
GRIEF IN MISERY.
Even when my sleeves,
Through my hate and misery,
Never once are dry, —
For such love my name decays : — How deplorable my lot I
LXVI. SAKI NO DAISOJO GYOSON.
Morotomo ni
Avxire to omoe
Yamazakura
Hana yori hoka ni Shiru hito mo nashi,
LiTEBAL Translation : —
Morotomo ni aware to cnioe
Together pitiable, that think
"88 THE ASIATIC SOCIETY OF JAPAN.
yamazakura hana yori
O cherry flower ! Your flowers besides,
hoha ni shiru Kilo mo nashi,
other friend there is Done.
ExPLANATORf NoTE. Gy5soD, here named the *'late/' or "former" (saki) archbishop (Daisdio,), in those verses represented himself as a friendless wanderer, associated in a remote mountain wild with a cherry-tree, whose beautiful bloom and fragrance none but himself enjoyed. " Let us pity each other ; for I know none as friend except you, and you no other friend but me." Tradition locates the site of the incident at Omine, a sacred peak not very far from Yoshino, a place famous for cherry bloom. Ascendiog Omine, the poet unexpectedly came upon a lone cherry-tree covered with lovely flowers.
Metrical Translation: —
FRIENDS IN SOLITUDE.
Let us, each for each
Pitying, hold tender thought.
Mountain-cherry flower !
Other than thee, lonely flower, There is none I know as friend.
LXVII. SUWO NO NAISHI
Haru no yo no
Yume bakari nam
Tamakura ni
Kainaku tatan Na koBO oshikere.
HYAKUNIN-ISSHU. 0»
Literal Translation : —
Oshilcere na koso iatan
How pitiable (if) my name shall be
kai naku spread abroad, without my actually
tamakura deserving it, (for having used) an arm-pillow
bakari nam yume no yo no haru
only for the dream, of a night of spring.
Explanatory Not£. The story goes, that, one night when a daughter of Tsuguoaka of Taira, Governor of Suwo, the Lady Suwo, one of the Ladies-in-waiting (^Naishi) in the court of the Emperor Ooreizei (10464069 a.d.), was keeping watch with some of her companions, she became drowsy and expressed a wish that she had a pillow. Im- mediately, an Imperial officer, Tadaie by name, who was in a room adjoining, thrust his arm under the curtain-screen divid- ing the rooms, saying, *' Please use this arm as a pillow." Lady Suwo, the tradition says, declined the offer with these verses. Their meaning is that for so slight an indiecrotion the cost might be overmuch,
Mexmcal Translation: —
FOR DAME RUMOUR'S SAKE.
If, but through the dreams
or a spring's short nighty IM rest
Pillowed on this arm,
And my name were blameless stained, Hard, indeed, would be my fate.
90 THE ASIATIC SOCIETY OP JkPAS.
LXVIII.
SANJO-NO-IN.
Kokoro ni mo
Arade ukiyo ni Nagaraeba
Koishikaru behi
Yoha no tsuki hana.
Literal Translation : —
Kokoro ni mo arade nagaraeba
If, against my will, I should long live
ni ukiyo
in this world so full of vicissitudes,
koishikaru beki yoha no Uuki kana.
I should pine for the midnight moon, alas I
Explanatory Note. The retired Emperor (/n) 8anj5 (1012-1017 A,D.), occupied the throne in the century when the Imperial power steadily gave way before the iucreasiDg aggressions of the Fujiwara family. He was placed upon, and removed from, his seat of sovereignty, during the dominance of the Kwampaku Michinaga Fujiwara (No. 59). It is said that Michinaga once wrote a poem declaring that all the world was created for his own use. Under Michinaga, the Emperors were disposed of at the Kuoampdku^s pleasure.
The poem here ascribed to the Emperor Sanj5, was called forth by the prospect of his own forced abdication. He thought that, perhaps, soon after his abdication he would depart from this life, but, should he live long in the sad world, he should regret the happiness of his past life, of which the midnight moon, which he then saw shining, would remind him.
hyakunin-isshu. 91
Metrical Translation: —
REMEMBERED HAPPINESS. If, against my wish.
In the world of sorrows still, I for long should live ; —
How then I should pine, alas ! For this moon of middle-night.
LXIX. NOIN HOSHI.
Arashi fuhu
Mimuro no yama no Momijiba toa
Tatsuta 7w hawa no NishiM narikeri. Literal Tbakslation: —
Momijiba wa no yama no
The maple leaves of the Mount of
Mimuro arojshi fuku
Mimuio, when the wild wind hlows,
narikeri niahiki no
have become, indeed, the brocadeg of
kawa no TatsiUa the river of Tatta.
Explanatory Note. The priest (Bosht) N5in is said to have been a son of Motoyaeu Tachibana, Governor of the province of Hizen. As a layman he was named Nagayasu Tachibana.
He pictured in this tanka a lovely moun(ain scene at the well known, maple-bordered Tatsuta, or Tatta, river, not far from Nara. Where, and what. Mount Mimuro is, remaim
92 THE ASIATIC SOCIETY OF JAPAN.
yet an undecided qaestion. There are in Yamato, a Mount Mimuro and a Tatta river ; but they are so widely separated from each other that the leaves of (he one could not possibly be blown to the surface of the other. It is supposed that the writer must either have located his scene at another Mimuro mountain and Tatta river than those of Yamato, or have been ignorant of the topography of his scene. However, the geo- graphical uncertainty does not injure the beauty of the word- pictures drawn in the poem.
Metrical Translation: —
THE RIVER TATTA IN AUTUMN.
By the wind-storm's blast,
From Mimuro's mountain slopes
Maple leaves are torn,
And, as (rich) brocades, are wrought On (blue) Tatta*s (quiet) stream.
|
LXX. |
|||
|
RYOZEN HOSHI. |
|||
|
Sobishisa ni |
|||
|
Yado wo iachindete |
|||
|
Nagamurcba Izuko mo onaji Aid no yugure. |
|||
|
Literal Translation :— |
|||
|
Sabidika ni In my loneliness, |
tachiridete going forth from |
||
|
yado wo the house, |
nagamureba if I look around, |
imko everywhere |
mo onaji aid no yUgurc,
also the same autumnal twilight.
JSeed tachi-vieU as tacK idtLtt and yugure ts yuugure.
UYAKDNIN-I88HU. 98
Explanatory Note. Nothing in particular is known of the priest (^Hoahi) 'RjQzen, author of this tanka.
The motive of the writer seems to have been to show that the loneliness seen and felt in nature in the autumn is real. "Being very lonely I leave my house, and lo I every- where is the same autumnal twilight." An ''autumn-eve feeling/' in Japanese literature is understood to be one of sadness. In the Fudokoro no Suzuri of Saikoku (No. 78), the writer speaks of having gone to "the flowery Yashima." But, "even though it was spring, there were no cherry-flowers; so, with feeling suited to an autumn eve, I approached a mat- roofed shed which stood near the beach."
Metrical Translation : —
TWILIGHT IN AUTUMN.
In my loneliness
From my humble home gone forth,
When I look around ,
Everywhere it was the same ; — One lone, darkening autumn eve.
LXXI. DAINAGON TSUNENOBU.
Yuzareba
Kado'da no inaba Oiozurete
Ashi no maro^a ni
AM kaze zo fuhi.
Literal Translation: —
YuzarAa inaba
When the evening comes, the leaves of rice-stalks
94 THE ASIATIC SOCIETY OP JAPAN.
|
no of |
kado-da the field at the gate, |
|
otozurde haviog knocked (at the door), |
the autumn |
|
Jcme zo fuku ni wind blows into |
maro-ya the round hut |
|
no ashi. of * rushes. |
Ashi no maro-ya, a cottage, or hut, made wholly — walla and roof— of rushes.
Explanatory Note. Minamoto Tsunenobu died in 1096 A.D. He was distinguished in the brilliant period o letters and general culture that Japan passed through at the beginning of the eleventh century. He was also one of the "Four Nagon" (Advisers of State). (No. 65.) During the tenth and eleventh centuries the two families, the Fujiwara and the Minamoto, practically held the Imperial administra- tions under their control, and were most prominent in state- craft and in letters.
In the present verses Tsunenobu presents a graphic picture of a peasant's hut, and the blowing of a breeze at night- fall in the autumn.
Metrical Translation: —
AN EVENING BREEZE IN AUTUMN.
When the evening comes,
From the rice leaves at my gate
Gentle knocks are beard.
And into my round rash-hut Autumn's roaming breeze makes way.
HYKUNIN-ISSHU. 95
LXXII. YUSHI NAISHINNO-KE NO KIL
Oto ni kiku
lakaahi no hama no Admiami wa
Kdkeji ya sode no
Nure mo koso sure.
Literal Translation: —
Adanami wa no hama no
As for the vain waves of the beach of
Takashi kiku ni oto
Takashi, I know their fame.
kakeji ya mo
I will not go near them ! Certain,
ko80 sure nure no sode.
indeed, will be the wetting of my sleeves.
Hama no Takaskif " the b3ach of Takashi '' ia Izami, not far from Oiaka. Kakeji ya is derived from kakeru, " to hook on/' or " come into contact with,'' the negative affix jt, and the exclamatory ya.
Explanatory Note. Lady Kii of the House of the Princess (^Naishinno Ke) Yushi, lived towards the end of the eleventh century in the court of the Emperor Horikawa (1087- 1109 A.D.).
Her poem, here quoted, has for its motive lack of con- fidence in her lover, a being, however, probably only of her poetic fancy. ''Your unfaithfulness is as notorious as the' waves of Takashi's beach are famous ; I will not trust you, or them. Should I go near you, or them, the result would be only the wetting of my hanging sleeves with the salt spray, or my bitter tears." The sleeve is an emblem of love.
96 the asiatic society of japan.
Metrical Translation : —
FOREWARNED, FOREARMED. Well I know the fame
Of the fickle waves that beat On Takashi's straod !
Should I e'er go near that shore I should only wet my sleeves.
LXXIII. GON-CHUNAGON MASAFUSA.
Takasago no
Onoe 110 sakura
iSaki ni keri
Toyaiiia no kasumi latazu mo ararum.
Ltfrrax Translation :—
|
Sakura The cherries |
no of |
onoe no takasago that mountain peak |
|
far away |
saJci ni keri have bloomed ; (may) |
|
|
hammi the haze |
no of |
toyama the hither hills |
|
aiazu, mo aranan. not ove. spread (the |
scene). |
Thkamgo is not here tbe name of a plaoe. It means ** sooomulaied sand}" or **higb-sanded," and is associated as a '* pillow word " with mountain rammits. It has the foroe of indicating a peak " far awaj,'' or *' distant." Toj^ama, tells of low moontains or ** hills intenrening." Onoe is, properly, the slope just below a mountain peak. TcUasm mo wanan, expresses a wish.
Explanatory Note. Nothing in particular is oa re- cord of the Imperial Vic^Chancellor Masafusa. He died, it is said, in 1112 A.D.
HYAKUNIN-IS8HU. 97
In this ianka he pictured a lovelj soepe in spring, — a mountain side covered with cherry-bloom.
Metrical Translation : —
MOUNTAIN CHERRYBLOOM. On that distant mount^
O'er the slope below the peak. Cherries are in flower ; —
May the mists of hither hills Not arise to veil the scene.
LXXIV. MINAMOTO NO TOSHIYORI ASON. TJkari keru
Hito too Haisuse no Yania oroshi
Bageshi hare to wa Inoranu mono wo.
Literal Translation : —
Ifwranu mono wo
I did not pray (to Kwannon, the god of the Hase
to wa hare hagnhi
temple,) that he should become fierce,
yama oroshi no Haisuse hito wo
(like) the mountain storms of Hase, — the man '
ukarikeru.
(who is) uDkind.
At Hase (^ateuae), near Nara, if a famous temple dedicated to th» Japanese '* Goddess of Mercy," KwcMncuL ** Kwannon's mercy is hi^er than the moantains and deeper than the torrent^iTer's yalley."
Ezflakatort Note. But little is known of this poet^ Awn Toshiyori of the Minamoto family. It is said that he was a son of the Dainagon Tsunenobu (No. 71).
98 THE ASIATIC SOCIETY OF PAJAN.
Id his versrs the poet recites the pi liat of one who had met with treatment from her lover far unlike that which she had prayed for at Kwannons shrine, at iiase. The loved oa« had become even colder and m)re heartLss to her than before her prayer, — as chilling and unkind, iudeed, as the wind of Hase*s bilU. Her prayer before the xltar of the " Qoddess of Mercy," had been for somathing wholly different.
Metrical Translation : —
MISCARRIED PRA.YER.
I did not make prayer
(At the shrioe of Mercy's God),
That the unkind one
Should become as pitiless As the storms of ilase's hills.
LXXV. FUJIWARA NO MOTOTOSHL
Chiffiri okiahi
Sasemo ga imyu wo
Inoohi nite
Aware Jcotoshi no AH no inumeri
Literal Tbanslation : —
Chigiri okiihi Umu
Greatly promised, (it was like) tho dew
wo saaemo ga niie inochi aware
upon the moxa plants — being life. Alas I
Jtotoshi noaJd mo inmuri.
this year's autumn alto is ab ^ut to pees
away (and the promise has not been fulfilled).
HYAKUNIN-ISSHU. 99
Explanatory Note. The poet Mototoshi Fujiwara, lived in the first half of the twolflh century, at a time when the degeneracy of the Imperial Court began to be accompanied by base intrigue and oprn strife.
This poem was addressed to the Kwimpaku, or Regent, then in power, Tadamichi Fujiwara, who, it soem?, had made Mototoshi a promise to promote the poet*s son to an office of higher rank than he then held. The failure of the Regent to fulfil his pr mise, and the profiest of the p^et, may be taken as fflgns of the time of intrigue, falsehood and uncertainty then becoming characteristic in official circles. The "Hogen Insurrection" occurred during th's period; — a war of rela- tives against kindred, under the spur of ambition, — a conflict, spoken of as one, " that destroyed human relations and ig- nored all the principles of morality." The phrase, " Dow upon mogusa,'* refers to an ancient poem, ascribed to a god, in which the deity says, ** Only have faith and my kindness shall meet your wish, as the reviving dews fall upon the parched mogusa.**
Metrical Translation : —
HOPE DEFERRED. Though your promise was
" Like the dew on moxa plant/' Andy to me, was life.
Tet^ alas I the year has passed Even into autumn time.
100 THE ASIATIC SOCIETY OF JAPAN.
LXXVI.
HOSHOJI NO NYUDO SAKI NO KWAMPAKU DAIJO-DAIJIN.
Wada-no-hara
Kogi-idete mhreba Hisakata no
Kumoi ni magau
OkUau fhirarnamu
Literal Translation : —
Kogir-ideU wada-
(When,) haviog rowed out on the plain
no-kara mireba Mror-
of the Eea I look arouod, the white
nami ohUni magau ni
waves of the offiog I miatake for
hisakala no kumoi,
the ever-shining skj.
Hiaakata, ii • ^'pillow-word," here ooDnected with kvmoif '*tht place where the cloads are/' «.«. *'the skj." *'Tagochi says, that huahatoL^hi no sam katoy '< the side whence the sun comes." Acoording toMabaahi,Ai0al»toaA(ia^Axito»'goar^ (No. 38.)
Explanatory Note. The powerful and UDScrupuloos Re- gent {Etoampaku), and Prime Minister of State (^Daijd-daijin), Tadamichi Fujiwara, spoken of in the ** Explanatory Note *' immediately preceding, late in life gave up worldly affairs and became a religious recluse. He was known thereafter as the Lay Priest, (NyUdo) of the temple HOshQji. He died in the latter part of the twelfth century, (in 1164, it is said,) at the age of sixty-eight. To him, whose life had been filled with disgraceful intrigue and violence, is ascribed the graoefal and quiet tanka here quoted.
htakunin-isshu. 101
Metrical Translation: —
A VIEW AT SEA. O'er the wide sea- plain.
As I row and look around, It appears to me
That the white waves, far away, Are the ever-shining sky.
LXXVII. SUTOKU-IN.
8e too hayami
Iwa ni sekaruru lakigawa no
Warete mo sue ni
Awan to zo omou.
Literal Translation : —
laMgaipa no sekaruru
Like a cascade-stream blocked up
ni iwa se wo hayami
by a rock, its current being swift,
warete mo 8ii£ ni
though divided, in the end
awan to zo omou,
it shall be joined again ; so I thi ik.
Explanatory. Note. The Emperor Sutoku was a promiaent actor in the Hogea Insurrec ion in opposition to his uncle the Kwampalcu Tadamichi, and his father, the ex- Emperor Toba, who was practically the sovereign at the time, i.e. during the second quarter of the two fth century, and for a while longer. Sutoku*s father compelled his abdication (1142 A.D.) in favor of his brother the Emperor Konoye.
102 THE A8UTI0 SOCIETY OF JAPAN.
Afler his father's death (1158 A.D.) he declared war against the Begent Tadamichi, and those who had placed Qo-shirakawa vpon the throne at the Emperor Eonoje's death nearly two years previously. In the ooe coDflict that took place Sutoku's power was broken. He then became a priest, and was made an exile in the province of Sanukt io Shikoku. TTponJhis abdication of the Imperial throne ho received the title In/ihe name indicating the fact of abdication.
The present tanka is a love song, expressive of confidence in reunion with the one beloved afler enforced separation.
Metrical Translation : —
FAITH IN REUNION.
Thoagh a swift stream be
By a rock met and restrained
In impetuous flow^
Yet, divided^ it speeds on^ And at last unites again.
LXXVIII. MINAMOTO NO KANEMASA.
Awajishima
Kayou chidori no Naku koe ni
Iku-yo netavnenu
Suma no aekimori.
Literal Translation: —
Iku yo nezamenu
How many nights have you waked
seMmori no' Suma out of sleep, guard of the gate of Suma,
HYAKTTNIN-ISSHU. ^OS
|
naku hoe ni at the cries |
no of |
hoyoti- the many |
|
Aidori beach-birds |
Aioajishima of the isle of Awaji ? |
Explanatory Note. This poet, Kan^roasa Minamoto, died at some time early in the twelfth centurj, — it is said in 1112 AD.
In the tanka here preserved, the writer is supposed to giye expression to the mood he felt, when ppending a night once at the 8uma barrier, not far from Kobe to the west- ward, and just opposite the island of Awaji. The scene at this point is very beautiful and Feiene ;— the cry of the ehidori, often heard there, is thought to be one of tender melancholy. In the Fudokoro no l^uzuri of Ibara Saikoku (1687 A.D.), is this passage, — "Listening to the cries of the plovers that frequent the Isle of A^aji, one may perceive the sadness of the things of this world."
MSTBICAIi TbaSLATION: —
A NIGHT AT SUMA'S GATE.
Guard of Sumacs Gate,
From your sleep, how many nights Have you waked at cries
Of the plaintive sanderlings,
Migrant from Awaji's isle?
LXXIX. SAKYO NO TAYU AKISUKE.
Akikaze ni
Tanabiku kumo no
laema yori
More-izwu tsuki no Kage no aayakesa'
lof the asiatio socistt of japan.
Literal Translation:—
Sayakeaa no tmki no kage
How clear and bright (is the) moonlight,
more-izaru yori taema no kumo
breaking out from the rifts of the cloudSy
tanabiku ni akikaze.
spread about by autumn wind.
Head mareuuru as mor^suru.
Explanatory Note. Akisuke, the Chief Magistrate, or Vice Minister (^Tayu) of the Left Section (Sakyo) of the Im- perial City, Ky5to, in the twelfth century, died at aboat the middle of the century (1155 a.d.).
This poem is an exqui^iite description of one of nature's most enchanting scenes.
Metrical Translation : —
MOONLIGHT AMONG CLOUDS. See, how clear and bright
Is the moon-light finding ways ' Mong the riven cloudfa
That, with drifting autumn-wind, Gracefully float o'er the sky !
LXXX. TAIKEN MON-IN NO HORIKAWA.
Nagakaran
Kokoro mo shirazu
Kurokami no
Midarete keaa wa Mono wo ko80 omoe.
hyeitnin-is8hu. 106
Literal Translation: —
Nagaharan ahirazu
If it may be for a long time ? Not knowiog
kokoro mo kem wa
his mind about it, this morning
mono wo leoso amoe midareU
I am thinking anxioudly, — mj thoughts disordered
kurokami no. like my black hair.
Kurokami no i« in fart a " pillow word " for midaretef ** distracted/' *' coDfuied," "tangled." It hfs here an especially appropriate applica- tion. Midarete well depicU both ** hair/' and ** thoughts."
Explanatory Notb. Lady Horikawa, designated as being in attendance upon the Empress Dowager (^Mon^in) Taiken, gave expression in these verses to the doubting anzie^ of a woman who has given her love wholly, but knows not yet whether a lastiog affection has been aroused as a return for it.
Metrical Translation: —
IN DOUBT.
If it be for aye
That he wills our love should last?
Ah, I do not knuw !
And this morn my anxious thoughts, Like my black hiir, are confused.
LXXXI. GO TOKUDAIJI NO SADAIJIN.
Hotoiogisu
Nakitsuru kaia wo
Nagamureba
Tada ariake no Tsuki zo nokoreru.
106 the astatic society op japan.
Literal Translation: —
JSagamureba kata too
When I look id the direotion
hototogwu nakitsuru iada
the cuckoo has cried, only
ariake no isuki zo nokoreru.
the day- break moon remains.
Explanatory Note. This M'nister of the Left (iSodot- jin) of Tokudiji ^as the janior, or second Sadaijin, and was the grandson of the original Sadaijin of Tokudaiji, a temple fonnded by the grandfather. The family name of the poet was Sancsada of Fujiwara. It is recorded that he became a priest in 1198 a. d.
In this lanka the poet embodied one of the quaint and suggestive fancies characteristic of Japanese poetry: — ''I looked at the sky as foon as I heard the cry of the ouckoo, but the bird had already flown and the morning-moon only was visible." " It is to be noted that the hoiologisu does not cry more than once or twice a day, and then chiefly at dawn or at evening." ** It is supposed that the bird comes from the spirit- land and makes its appearance about the end of the fifth month, to warn the farmer that it is time to sow rice. It has a mournful note, repeating its own name." In the E^djcld of ** ChQmei (No. 5), the popular notion concerning the bird is thus expressed, — " In summer the hcdotoyisu is heard, who by his rc'iterated cry invites to a tryst with him on that rugged path which leads to Hades."
Metbical Translation: —
A SPIRIT VISITANT. When I turned my loc>k
Toward the place whence I had heard HoioUtffisu, —
Lo I the only object there Was the moon oi early dawn.
HTAKUNIN-ISSHU. 109
*]Cei!Bical Translation: —
NO ESCAPE FROM SORROW. Ah ! within the world.
Way of flight I find nowhere. I had thought to hide
In the moantains' farthest depthB, Yet e'en there the stag's cry sounds.
LXXXIV. FUJIWARA NO KIYOSUKE ASON.
Nagaraeba
Mata konogoro ya Shinobarm
Ushi to mishi yo to
Ima wa koishiki.
Lttebal Thakslation: —
Nagaraeba If I contioue to live for some time,
konogoro ya mata
this time, indeed, again (or, also)
Aincbaren shall be longed for, (just as)
yo to miahi to ushi
time once regarded as sorrowful,
ima wa koiAiki.
now (is) fondly thought of.
ExPLANATOBY NoTE. Ason Kiyosuke Fnjiwara, was the son of the Tayu Akisuke, writer of tanha No. 79. He lived in the latter part of the twelfth oentury.
In the verses here quoted, the poet celebrated the trans-
110 THE ASIATIC SOCIETY OF JAPAN.
figuring power of time as it is celebrated in the modern laratioD, " the past is eDshrined in beauty.'*
Mexbigal Tbansi^tion: —
THE TRANSFIGURED PAST.
If I long should live.
Then, perchance, the present days
May be dear to me ;—
Just as past time fraught with grief Now comes fondly back in thought.
LXXXV. SHUNYE HOSHI.
Yo mo sugaru
Mono omou koro u^a
Akeyarade
Neya no hima sae Isurenakarikeru
LnEBAL Translation: —
To mo sugaru koro
Throughout the night, while (i.e. during
mono omou ma the time) I am anxiously thinking,
akeyarade sae hima
the day not dawning, even the crevioes
no neya (in the shutters) of my bed room,
iaurenakarikeri. are, indeed, heartless.
Bead Mona ommm mon'omoik
HYAEUNIN-IS8HU. Ill
Explanatory Note. The priest (ZTo^t) Shanye son of the Ason Toshiyori Minamoto (No. 74).
In these verses the poet laments his vain hours of waiting for the comiog of the loved one. He declares that, even the chinks in the amcuio, or ** outer shutters/' of his bed-room are cruel, in that they do not show the light of coming day that he may go forth and forget the night's misery.
Metrical Translation: —
WAITING AND LONGING.
Now,— -as through the night
Longingly I pass the hoars^ And the day's dawn lags, —
E'en my bedroom's crannied doors
Heartless are, indeed^ to me.
LXXXVI.
SAIGYO HOSHL
Nageke tote
Tauki ya wa mono wo Omouximru
Kakochi goo nam Waga namida hana. LrrBRAL Translation : —
TmiM ya wa tote nageke
Is it the moon saying, '* Lament 1 "
numo too omowamru waga namida
while thinking over things ? My tears,
hana kakochi goo naru^
alas I have my troubled face.
EzPLANATOBT NoTE. The priest {Hoshi) SaigyO was a
member of the great Fajiwara family in its time of decadeooe*
112 THE ASIATIC SOCIETY OF JAPAN.
This ianka, ascribed to him, is interpreted as the outflow of emotion occasioned but not caused by the moonlight. It isy as though the poet had said, " When I look at the moon, I become unutterably sad, and my eyes fill with tears. Bat I know now that the moon docs not cause my sadness ; that, really is the outflow of my own inner mood.
Mbtrical Translation: —
MOONLIGHT SADNESS. Is it then the moon
That baa made me sad, as though It had bade me grieve ?
Lifting up my troubled face^ —
Ah ! the tears, the (mournful) tears I
|
Lxxxvn. |
|
|
JAKUREN HOSHI. |
|
|
Muraaame no |
|
|
Tsuyu mo mada hint Maid no ha ni |
i |
|
Kiri tachi-noboru |
|
|
Aid no yugure. |
|
|
rral Translation : — |
|
|
Aid no yugure kiri An autumnevening mist, |
taAinoboru rising |
|
ni ha no maid to the leaves of the fir-trees ; |
imyu the drops |
|
no muraaame mo mada of the showers even yet i |
hinu, not dried. |
Aki no yStffvre^** B,n aotamn evening." This is a poetic symbol hr loneliucfls and dreariness. MvroKone is " the falling of raiOf hure and there, in sodden ehoweri." The use of the tree maki, a kind of fir, woald " indicate thai the scene was laid in deep ▼alleys.'*
HYAKUKIN-I8SHU. US
EzPLAVATORT NoTE. Tbo priest (Hdiht) Jaknrai, lived at the cloee of the twelfth centary. He was a i •f the Fujiwara family.
la this (anka the poet depicts graphically a dreary in nature.
MsiBiCAL Tbanslation :—
A CHEERLESS NIGHTFALL. Lo, an aataniii eve !
i^ the deep vale's mists arise * Mong the fir-tree's leaves
That still hold the dripping wet Of the (chill day's) sadden showers.
Lxxxvin.
KWOKA MON-IN NO BETTO.
Naniwae no
Add no iarine no
JBUcyo yuc
Mi wo laukufhVe ya
Koi wataru bald,
LuEBAii Translation: —
Yue hiloyo For the sake ox ooe night, (^r of one joint, or node,
no Icarine of a rashy) cfti at stent sleep, (or of rush-
no ashi no Naniwore
node cat ofi)) oi the rushes of the Bay of
hoi wataru beki Kaniwa, (where we met.) must 1 live, loogiog
mi ICO tsuhadiiU ya, for him, (or wnde,) my body exaaudtiug 7 (or by depthfmeasuiiog gauge f)
}H THE ABIiOTO SOCIETY OF JAPAN.
In thU fonifcji there isan e^necUlly noteirorthy embodimtni of Japm- ese iKMtic *' w«>ri]-play/' Naniwie is (1) tfie name of the place where the loTerR, here celebratviti, met; also (2) it is the name of a bay near Oia1d^ famoosfT its rush-growth. Karine is a ken-jogen, or word with the two mtanings, (1) " a transient, or short, sleep/' and (2) '*the stamps or severed joint of a nish." Hitoyo U CD " one night," and (2) "ono joint of a rush" Mi wo tmkusMU is (I) '^exhausiingoneVsdf." as with longing, and {2) ** a waterdepth measuring g%uge '' K^o^oru ii (1) '*to pass," as through life, and ^2> ** to wade," as in water.
Explanatory Note, Tho High StewaHeaa {Betid) of the Eii)pr(8a Dowager Kw5ka whs a daai;hter of Tosbitaka of the Fujiwara family aod lived probably in the twelfth century.
In this tanka the poet showed great skill in her art. The veracs can be read with either of the two.meaning8, — (1) "For the sake of one small j )int, cut from the reeds of Naniwa bay, shall I wade the waters in which stands a depth measuring gauge ? " or (2) " For the sake of the short sleep of only one night by Naniwa bay, must I now long for him with my whole heart, all life through ? *' The writer's purpose evidently is to express through the ** double entendre,'* a longing that has come with only the acquaintanceship of the moment.
Meibical Translation-. —
A PRISONER OF LOVE.
For but one night^s sake,
Short as is a node of reed
Grown in Naniwa bay.
Must I, henceforth, long for him With my whole hearty till life's close?
HVAKUNIN-ISSHU. . 116
LXXXIX. SHOKUSHI NAISHINNO.
TamanO'O yo
Tat^naba tacnc Nugaraeba
Shinoburu koto no
Yoioari too zo sum, JjITeral Translation: —
lama-nO'O yo taenaba
String of Gems (i e, my Life) ! If you will end,
iaene nugaraeba
(or break,) end ! If I coatinue to live,
shinoburu koto no
my effort to coDceal (or suppress my love,)
yoi£<iri wo zo sum, may indeed become weakened.
TamcMvyo, "thread of gems," issageefltWe of tamcuhii, "epirit/ '*80ul." "life." The su^j^estion is here connected ^ith Utma^n^ "to break/' or "to cut," and tha naga^ **loDg," of nagaractoy *''iflli?e long."
Explanatory Note. The Imperial Princess (iVai- shimio) Sbokushi, or Sbikiko, was a daughter of the Emperor Qoshirakawa (11561 159 a.d.).
In this i)oem the singer apjstropbized her " life," or "aoul," distressed by the effort to cocceal a love to which she had yielded. " If you are to end, O my life I then end, lest, should you longer last, I fail in ray effort to conceal ray vow." Mkithcal Translation: —
DREAD IN SECREr LOVE.
Life ! Thou string of gems !
If thou art to end, break now.
For, if yet I live,
All I do to hide (oiy love)
Mtty at last grow weak (and fail)
tii THE ASIATIC SOCIXXT OF JAPAN.
XC
IMPU MON-IN NO TAIU.
Miaebaya na
Ojima no ama no Bode dani mo
Nure ni to nureahi
Iro wa kauxircms.
LiTEBAL TSAliTSLATlON :^-
Misebayana Oh I that ho oould look (upon my •leevea).
dani mo node no ama
Even the sleeves of the fisherwomen
no Ojima nure ni to
of Oj<ma (an island), wet through and
nutishi Via iro
again vret, as far as ooncerns ooior»
kawaraza. do not change.
Explanatory Note. Ladj Taiu, a daughter of Nobn- nari of the Fujiwara family, was ia the service of the Empress Dowager Impu id the twelfth century. Her death occurred^ it is said, in 1210 A.D.
Iq the aDguifrh, chosen by the writer for her poetic fanoy^ the suff ror longed to show her tear-stained sleeves to her faithless lover, that, perchance, the sight might move him to renewed tendernes). It has been said, by way of ezplanatiQn of the ianka^ tha^ in the very extremity of misery tears of blood will fl jw ; that, surely the h^irdest heart must ba moved by the ^ight of garments stained with blorxl-tears. A more probable explanation, however, is,— the grief of the deserted mistress was so great that she shed tears so copious and bitter that the color of her sleeves was chaoged. How great must
HTAKnKIN-I88HU. 117
iave been her grief, then, when even the garments of fisher* women, constantly exposed to the sea's salt epra j, still hold their color. It is habitoal with the Japanese, when in distress, to cover their fiuses with the long sleeves of their garments.
MErmcAL Translation: —
ANGUISH UNDER DESERTION.
Let me show him these !
E'en the fisherwomen's sleeves
On Ojima's shores,
Though wet through and wet again, Do not change their dyer's hnes.
XCL CaKYOGOKU NO SESSHO DAIJODAIJIN.
Kirigiriau
Naku ya shimo yo no Sumushiro ni
Koromo kaUtshifci
HUori ha mo nen.
LnxRAi. Translation : —
Samudiiro ni katashiki koromo
On a cold mat, (in) doubled over (be J)clothes,
hilori ka mo nen shinio yo no
Sleep I, alas I alone this frosty night,
kirigirim naJcu ya. while the cricket cries ?
Samushiro, ''a straw mat;" here the term is equivalent to aawiis ^cold" and mushiro, ''straw mat" Koromo hcUaahiki, is ''drawing the drew, or bediover, over one from theeide'' ie. fuldia^ it over, so ihiit •ne lies npon half of it, using the other half as cover.
118 THE ASIATIC SCXJIETY OF JAPAIT.
£xPLAKATORY NoTE. The Prime Minister (Daijddmjin) tnd Regent (Sessho) Gro-KyOgoku was a member of the Fuji- wara family's circle of relationship. He lived through the disturbed closing years of the twelfth century, dying early ij| the thirteenth century (1206 A d.)-
The description given in the poem here quoted is sUgg^s^- tive of great poverty and isolation. In the poet's fancy he ia possessed of but one piece of bedding. That, ho |blds about him as he lies down for sleep upon a cold mat in a froety night;— the chirping cricket only intensifies his cheerless solitude.
Mbtricai^ Trakslation ; —
IN LONE POVERTY. On a chilling mat.
Drawing close my folded quilt, I must sleep alone,
While throujihout the frosty night Sounds a cricket's (forlorn chirp).
XCII. NIJO-NO-IN NO SANUKI.
Woga 8ode wa
Shiohi ni mienu CM no ifihi no
Hiio I'oso shirane Kawaku ma mo nashi. Literal Translation: —
No uhi no oki Like a rock of the open sea,
mienu ni shiohi invisible (even) at ebb tid%
HYKUNIN-ISSHU. . ' . lit
waga sode wa ma- mo nafhi . r 1
(i8)my skevo never for a mouaeBt
hawaku hito koso shirane.
dry ; do one knowing (uf its eziEteace).
Oki no iahi no read as oki no'shi no.
Explanatory Note. Lady S^nuk^ an attendant in the court of the Retired Emperor (/n) Nij5 who held the throne from 11691 166 A.D., wns a member of the Minamoto family. This family, which had had grent power ps n military body through the eleventh cantu'^y and had lost much of it in the Hrgen Irsurnction (No. 75), wts brought almost to ruin at the time of the Emperor Nij5, with the defeat of Yoshimoto in what is called the " Insurrection of Heiji " (1169 a.d.).
The writer, in this poem, likened her love— a secret love and a sad love — to a rock Li.lden in the drp'bs of the ocemi; never dry and ever unknown to men. The sleeve is an emblem of love in Japnn.
Metbical Translation: —
HIDDEN AND UNHAPPY LOVE.
Like a rock at sea
EVn at ebb-tide hid from view
Is my (tear-drenchf d) sleeve : — Never for a moment dry. And iinknowu in human ken.
XCIII. KAMAKURA NO UDAIJIN.
Yo no naka tea
Tsune ni moga mo na
Nagi6a kogu
Ama no obune no Tsuna de kanashi mo.
taO THE ASIAITO BOCOSTY OF JAPAJL
Literal Translation :«-
Wa yo no naki moga mo na
As for this world, would that it were
Imine ni banashi mo
80 alwajs. How lovely (the eoene,) I
tsuna de no
(the drawiDg) by meaus of a rope of
Aune no ama
the tmall boat of the fisherwomeo,
hogu nagisa. rowiog aloDg the beech.
Kanaahi, "rad/' ** melanrholT/' bu also th« meaniDg of ''tendar- MM^*' and of ^ |«o8iva pleasure.
Explanatory Note. "The Minister of Eamakara,*' Saoctumo Minamoto, was the son of Yoritomo who led the Minamoto forces in the notable civil wars of the end of the twelfth century. Smetomo in 1203 a.d. was given the high position of Seii'taiahoguPf — or 6hdgim, Generalissimo of the Imperial Grovernment, — becoming thus the third holder of his father's great title. But, with Itim, the office was ovly nominal. Not allowed to make practi'^al me ol it, he devoted himself to literature. He received subs quent ly various hon- orary titled. He i^ known spsciBciilly as *' The Minister of Eamakura/' In 1219 a.d. while Sanetomo was worshipping at the shriue of Hachim^n in Karoakura be was murdered by his nephew Kugy5, a priest. With this event the Minamoto family finally lost its power and, as a clin, ceased to exiat.
Metrical Translation : —
THE BEA.13T1FUL WORLD. Woulil that this, our woild, Might be ever as it is ! What a lovely scene !
See that fisher woman's boat, Bope-drawn, rowed along the beach.
HTAKUNIN-iaBHIT. ISl
XCIV.
SANGI MASATSUNE.
Miyoshino no
Yama no aki haze 8ayo fukete
FuTuaaio samuku
Koromo uisunari
Literal Translation : —
Sayo fukcie aM haste
The Dight bavmg far advanced, the autumn wind
no yama no miyoshino
of the mountain of great Yoshino
furusaio samuku
(blowing), the old village is cold,
koromo utsunari, (and the sound) of cloth being beaieu (is heard).
ExplanatcJry Note. The State Councillor (^Sangt) Masat^uae was a son of the Tayu Tcshinati (No. 83), and a member of the Fujiwnra family.
In these verses Masatsune, as is characteristic of Japanese poets after describing a scene, deepens the mood aroused there* hjf with a single added thought (No. 4 ) Here, ** the sound of the beatirg of cloth," eppeciallj associated with the growing chill of the autumn-time, has been chosen for the sake of producing this effect
Metrical Translation :—
AN AUTUMN MOOD. From Mount Yoshino
Blows a chill, autumnal wind, In the deepening night.
Cold the ancient hamlet is ; — Sounds ol beating cloth I hear.
ISS THE ASIATIC SOCIETY OF JAPAN.
XCV.
SAKI NO DAISOJO JIEN.
Ukcnahi
Ukiyo no tami ni (ju kana
Woga Uitsu-sama ni
Sumizome no 8ode. Bemd dketiaku a^s ookenaku, R(>ad ou as oou,
LiTEBAL Translation : —
Ni tami no ukiyo Over the people of this miserable world,
okenaku ou kana
I om bold enou^i^h to spread, indeed,
mmizOine no sode waga tatsu ni
my b'ac'i-djed sleeve ; — I, living ou this
soma, wood-cutter's mountain (t.e. Mount Jliei near Kj5to).
Explanatory Note. The writer was a eon of the Fujiwara Tad'anichi (No. 76^ and was a priest of the highest rank in one of the largest temples on Mount Hiei, near Ky5to, a mountnin at one time among the chief sacred centers of the empire.
As archbishop (Daisojo), Jim felt himself burdened with the spiritual welfare of the whole prople. In these verses he meditated upon his ^'rent respoubibility, with the feeling of personal unworihiness to bar it. The " black-dyed sleeve" IB priestly; the act of spreading; one's sleeve over another is protective. There is here a suggestive metaphor for the archbishop's office and ministry.
'■'■'■'■■ HYAKUNiN-lSSttU. ^ i- ]-2S
ItfRTRICAL TRANiSLATlON : — '
AN ARCHBISHOPS MEDITATION. Though I am not fit, ;
I have (iared to shield the folk ■ Of this woeful world
With my black-dyed (sacred) sleeve : —
I, who live on Mount Hiei.
>! 1
|
XCVI. |
|
|
NYUDO SAKI NO DAIJO-DAIJIN. |
|
|
Hana saaou |
|
|
Araahi no niwa no |
|
|
Yuki narade |
. ; |
|
Pari yuki mono wa |
|
|
Waga mi nari |
hri. |
|
LiTEBAL Translation :— |
|
|
Narade yuki no It is not ibe snow of |
niwa the garden. |
|
arnshi where the wi.d wind • |
sdHou hana leads the flowers |
|
(that is pissiDg away) ; — |
furi-yxiku (but) the thing |
|
mono wa that is falling awpy, (indeed,) |
woga mi narikeri, id m)self. |
Furi-yuku h»8 two meaningfl: — fl) ** to fall," as ram, enow, or leaves, and (2) "to r>a8«," as thiough life, ie, *'to grow M" **to decay," or to *• periah.*'
Explanatory Note. The Prime Minister Kiotsune, who wafl active in civil nflT.iirs in the first halt of the thirteenth century, retired from his office and took mooastic vows la(e in life. He died at the age of seventy five in the yenr 1244:
124 TH£ ASIATIO SOCIETY OF JAPAN.
A.D. He W88 the founder of a temple, and progenitor of the family, named Saiovju
In this iahka Kintsune indulged in a melancholy refieol- ion upon man's dezvj in old age.
IfEiBicAL Translation: —
ON FALLEN FLOWERS.
Not the snow of flowers,
That the hurrying wild-wind drags Sound the garden court,
Is it tliat liere, withering, falls : —
That in truth is I, myself.
XCVII. GON-CHUNAGON SADAIR
Konu hito too
MaUuo no ura no Yunagi ni
Yaku ya moshio no Mi mo kogare-i&utsu, Litebal Translation : —
Moshio no yaku ya mi mo
Like the sea- weed burning myself also
kogaretsut/iu yunagi ni
am iuflamid (with feeling) in the evebing calm,
no ura no Matsuo
of the coast of Matauo (or waiting place),
UH> hito konu,
on account of one not coming.
Motsuo i^ ft small vi1liif(e on the north coast of the island of Awtji, at th*" et trance to the Inland <^«a. The word coittHins also, matm ''to Wftii/' Henre thei e is t he dotiMe nieaninir,— '* the coast of MatHuoy and ^ the shore where on« waits '' for the conjini; of some one. I/fof^hio nmj mean either "sea-water,'' or, at iu poetrjr ot\en, ''aalt sea-weed/'
HYAKUNIN-ISSHU. ll§
BzpULiiATORT Note. The Imperial Vioe Gouneillor (Oink'Ohunagon) Sadaie Fujiwara was, under the name of leikakfi, the oompiler of these ** Single Soogs of a Hundred Singers/' the Byakunin-isBhu. The poet died in the year 1242, A.D. at the age of eighty.
He choae for hl3 own contribution to this ** Century of Song/' this love song. The vjraes may bo read as above trans- lated, or they may be readered, — " I am bnling like the sea- water heated on the coast of Matauo, where I wait for one who oomes not."
Mktrical Translation: —
LOVE'S IMPATIENCE. Like the salt sea-weed,
Burning in the evening calm, On Matsuo's shore,
All my being is aglow Waiting one who does not come.
XCVIIL JOZAMMI I^RYU.
Kaze soyogu
Nara no ogawa no
Yngure vxi
Mkogi zo natsu no SliirwJii nari keri. LrrBBAJi Translation: —
Wa yngure no ogawa fi#
As for the evening of the brjok of
Nara haze eoyogu
Nara, (or the oak,) the wind rustling ihe leaves
126 THE ASIiiTIC SOaKTV OF JAPAN.
^■' -J tkimshi: nonatau narikeri
i&B) rigo of summer there ia odIj '.,
' misogi.
' 'tbe sacred bath.
Nora rut ogawa lueaiis (1) a brcok at Nara, the ancient capital of JapMi (7l6-794 A.B.), or, ' 2) a broc k borderfd with a kind of oak (nara). Mitogi is -the act of purifying the bcdy by bathing in cold water. U it (I ceremony cbiiducted according to the Shinto ritual. The '' wind nit^ llngthf leaTtfl" of trees, is symbolic of autumnal weatber.
ExpuLNATORY Note. The poet generally • known as Karyu is also called, accotding to the Japanese reading of t)ie ideographs coDiposing his name, letaka. He was a member of the Fuji war a family. Jozammi, ihe title here given, indi- cates an official rank of rather low degree in the Imperial household. letaka held also the title of Jtintt, a grade higher than the one by which he is commonly known. I
Metrical Translation: —
THE PASSING OF SUMMER.
Lo ! at Nara'ej brook
Evening comes, and rustling winds Stir tlie oak-tre<8* leaves; —
N*v)t a sign of snromfr left
J^iit liie ^acrfd bathing there.
XCIX. GO TOBA-NO-IN.
Ililo mo oshi
Hito mo urameshi
Ajiki naku
Yo too oraou yue m Mono omou ni wa.
UYAKimiN'lBSHV. 12T
|
BBAL TeANSLATION :— .' |
||
|
Hito wo ofj/it. |
hito mo |
|
|
(Some) men are pitiable, |
some men, |
|
|
urameshi |
yue ni |
|
|
too, are odious (to me), |
because |
|
|
omou yo wo |
QJ |
\h% nalcu |
|
I cougiJer Ibis world |
wearisome ; — |
tcono omou mt wa.
1 wbo am anxious (or full of care).
Explanatory Note. The Emperor Go-Toba, who was placed upoD the throoe in 1186 A D. was compelled to leave it thirteen years afterwflrdp, in 1199 A D.
For a long time he cheriabed tbe purpose of recovering for tbe Imperial authority its anc'eot power and respect. With the death of (be third Kamjikura Shogun, Sanetomo (No. 93), he m? de his great venture. But he euffered com- plete defeat at the hands of the usurping H5j5 family's forces (1221 A.D.)» under Yosbitoki. He was banished to the Oki ialand?, where he died in 1239 a.d.
In this tonka, the aVdicated and defeated sovere'gn ex- pressed his grief for fallen friends ; his hate for bis enemies; and his weariness with the fallen worid and life.
MfTBiCAL Translation : —
AN EMPEROR'S LAMENT.
For some men I grieve ; —
Some men hateful are to me ; —
And this wretched world
To me, weighted down with care, Is a place of misery.
118 THE A8IATI0 SOdSTT OF JAPAV.
C
JUNTOKU-IN.
Momoahiki ya
Furuki nokiba no iSAtrtofrti ni mo
Nao amari am
Mukaslii nariheru
LiTEBAL Translation: —
JfomoAiki ya O Place paved with a Hundred Stones I
mukoM (i,e. " the Imperial Palace,") the olden
narikeri nao amari aru
time bf indeed, more even (longed for)
ahinobu ni mo no furuki nokiba.
than the fern even of the old eaves
(cleaves to them).
Momo-thi'ki^ *' hundred-Btoneoastle/' a '* pillow-word " for the name of th« Iin|«rial Palnce. By metouomj the term is used for ths power that bad place in the Imperial Palace. Shiwbu means a kind of **1km" cNo. 14), and also '* to long for.''
Explanatory Note. The Emperor Jnntoku, at the failure of the Emperor Go*toba*s effort to recover the lost Im- perial prestige from the Kamakura 8h5guoate (1221 A.D.)^ was banished to the islimd of Sado. Go-Toba (No. 99) was sent into exile at the Oki islands at the same time.
Juntoku in his island* prison, it is said, wrote this lanh^ giving expres.^ion to his grief over the fall of the Imperidl power* When he thought upon his former state he longed for it, he said, even more fondly and tecaciously than the climbing fern, growing over the time-worn and decaying eaves of the palaoe itself, clung to the ancient walls.
HYAKUNIN-I6SHU* 129
METBiGiJi Translation: —
FOR GLORY THAT WAS. O Imperial House 1
When I think of former days, How I long for thee ! —
More than e'en the clinging vines
Gratbered 'neath thine ancient eaves.
INDEX OF FIRST LINES.
No.
A. AmUeno 48
Aienurda 52
Akinotann I
AMkateni 79
.^iiiiCHu>*A<irs ... ... ••• ••■ ... ••• 7
AnutUu-hate 12
Artuhifiiku 69
AroMOran 56
Artakeno ••• 80
Arimayama 56
Amborake 81
AtaboraJU-Uji 61
Aaajifuf-no 89
AMhibikino 8
AuhoiO'no.., 44
AwaJUhima 78
Aware to mo 45
C. Chihayalmru 17
Chigirirokithi 75
Chigirikina , 42
F. fvkukarani 22
H. Sana no iro wa 9
ffanataaou 9G
Barugugite 2
Hdrunoyofie 67
Biaakata no 88
Hitomooihi 99
HUowaim 85
Hoiotogiau 81
I. Imahonie f'^ 21
Imawatada 68
Inithie no 61
K. Kaiutodani 51
Kai(uag%no 6
Kamtoifogu 98
EamvoiUuni • 48
132 THE A8IATI0 SOCIETY OF PAJAK.
JCimigaiame 50
Riwti ga tamCf haru no 15
Kirigirisu 91
KoiwUfu 41
Sjokoro 911 tno ... ... ... ••• ••• ••• 68
Kohoro ate m 29
Konoiabi wa 24
K'muhUowo 97
Kortyahmo • 10
M. Meguri aile 67
Miehinokuno 14
Mikorno-hara ' 27
MihaJdmari 49
Minebayaiia r. 90
Miyoshino no 94
Momoahikiya 100
Mcrotonio ni 66
Murasameno 87
N. yanishiouHxba 25
Nagakaran ... 80
Nagarcuba ... 84
yageketote 86
Nageki Uuim ... 53
NanivDareno 88
NaniwLgata 19
Natmiioyowa 36
O. Oeyoffira 60
Ogurayama • 26
Okenaku 95
Okuyamani 5
Omoi-wjibi 82
Olonikiku 72
S Sabishiaani 70
Sevnhayami 77
Skinoburedo 40
Shiratwyu ni 87
Svminoeno 18
T. Toehiwakare 16
Jagonoura ... • r»» ••• i
INDEX OP FIRST LINES.
188
Takaa^gono
Taki no do wa
Tamanooyo
Tare wo ka mo
TiuHmireba
Tsukubane no
U. Dkarikvu
Urami wabi
W. WohinwAa
M'ada-nO'hai^
Wadormo-hara, — Tamshlma
Waga to wa
Waga9odewa
Wagtrartiru
Wasureji »o
Y. lamuffvra
Yamakatoani
Tamazafo wa
Tana-awade
Yo no naka wa
Yononakayo
Yowkomete
Yomo8*igaru
Yu woirtha
Yxira TiO to ico
73 55 89 34 23 13 74 65 20 76 11 8 92
54 47 32 28 59 93 83 62 85 71 46
INDEX OF THEMES.
|
!• Songs of Nature. |
No. |
|
A Famous Waterfall |
56 |
|
A Fancj in Autumn |
32 |
|
A Lonely Scene |
47 |
|
An Autumn Mood |
94 |
|
A Summtr Night'B Fancy |
36 |
|
At the Osaka Barrier |
10 |
|
Autumn at Tatta River |
17 |
|
Beauty made Perfect |
4 |
|
Gf aring Mist at Uji |
64 |
|
Kveninn Breeze in Autumn |
71 |
|
Frort's Magic |
29 |
|
Maples of Mount Ogura ... |
26 |
|
Moonlight Among Clouds |
79 |
|
Mount Ama-no-ksgu ; a Picture |
2 |
|
Mountain Cherry Bloom |
73 |
|
Mountain Village in Winter |
28 |
|
MounUinWind |
22 |
|
On Tamuke Yam;\ |
24 |
|
Scattered Gems |
37 |
|
Snow Fall at Yoshino |
31 |
|
The Beautiful World |
93 |
|
Twilight in Autumn |
70 |
|
River Tatta in Autumn |
69 |
|
View at Sea |
76 |
|
Winter Midnight in the Palace Couit... |
6 |
|
II. Songs of Sentiment. |
|
|
A Buddhist's Reflection |
8 |
|
A Cheerless Night-fall |
87 |
|
A Spirit Visitant |
81 |
|
A Thought of Home |
T |
|
An Archbi shop's Meditation |
... 95 |
|
An Attack Well Mot |
60 |
|
An Emperor's Lament |
99 |
|
An Emperor's Sympathy |
1 |
|
An Exile'i Farewell |
11 |
INDEX OF THEMES.
135
III.
Angels on Earth
CoDBtaDCj in Frieodship...
Fallen Flowers
Filial Lore
Fleeting Life ot Flowers
Friends in Solitude
From the Old to the New .,
Glory that Was
Hope Deferred
In Lone Poverty
Moonlight Sadness ... Night at Soma's Gate ... No Escape from Sorrow Passing of Summer Remembered Happiness Sadness of Autnmn
Solitude in Old Age
Stag's Cry in Autumn . . . The Transfigured Past Vanity of Vanities
LovK Pongs.
A Lonely Vigil
A Lover's Protest
A Ix)ver's Beproach
A Lover's Question
Anguish under DeFortioii...
A Vain Vigil
Dread in Secret Love
Faithful Waitbg
Faith in BeuDion
For Dame K amour's Sake Forewarned, Fore&rmed . . .
For Secret Tryst
Grief in Misery
Hidden and Unhappy Love.,
In Doubt
In my Misery ,
Love Afiama
Love as aFlama Lotie a Tsll-talo ..«
12 ... 35
96 ... 15
33 ... 66
61 ... 100
75 ... 91
86 ... 78
83 ... 98
34 6
84 9
14 19 27 90 59 89 21 77 67 72 25 65 92 80 82 43 49 41
136 THE ASIATIC SOCIETY OF JAPAN.
LoTe beyond Telliog ... 51
LdTe ia Absence 68
Love in Despair 45
Love in Perlpezitj 45
Lovd is Lord 39
Love Repelled 48
Love'a Crnelty 30
Love*8 Impatience 97
Love's Jadgment 5i
Love's Beproach 42
Love's Stl^Betrayal 40
Love's Solicitade 38
Love*8 Gncertaintj 44
Miictrried Prajer 74
Perfected Love 18
Prisoner of Lo7e 88
Promise at Parting 16
Parsoit and Possession 60
Belinqnishment 68
Besolve in Despair 30
Secret Love 18
Song of Longing 3
Souvenir in Death 56
The Bebel, Love 52
Uncertain Becognition 67
Waiting and Longing 85
Warning 62
GENERAL INDEX.
The figurea. except where otherwise specified, refer to the numbers of the poems.
Abe no Nasamaro ... A Biiddbist'a Reflection A Cheerless Night-fall ... A Clearing Mist at Uji A FamoQB Waterfall
A Fancj in Autamn
aun-no-matsu-
Akazome Emon
akinoyugure
Akisukb Tayu
akuruma
A Lonely Scene
A Lonely Vigil
A Lover's Protest
A Lover's Qaention
A Lover's Reproach
Ama-no-hara
Amorno-hashidafe
Amano-kagu
An Archbishop's Meditation
An Attack Well Met
An Autaokn Mood
An Emperor's Lament ...
An Emperor's Sympathy
An Evening Breeze in Aotomn..
An Exile's Farewell
Angels on Earth
Anguish ander Desertion ...
A Night at Suma's Gkite
A Prisoner of Love
cirashi
A Relinquishment
ariake *•
No.
7
8 87 64 55 32 34
56, 59 87
84, 79 53 47 53 14 27 19
7 60
2 9% 60 94 99
1
71 11 12 90 78 88 22 63 30
138 THE ASIATIC SOCIETY OF JAPAN.
ariakenotmki 21
Ariwara no Narthira AfiON 16, 17
Ariwaba no Yukihira Ason 16
oBaborake 31
aaajifu 89
ashi no maroi/a 71
ashibikino 3
Aaon 16
A Song of LoQKing 3
A Soayenir in Death 56
A Spirit Visitant 81
ArtOD, W. G Pref. p. 11, Int p XVI
A Sammer Night's Fancy 36
At the (^ka Barrier 10
A Thought of Home 7
AuRakanoSeki 62
Auaahi {OmhO 10
Autumn It Tatta River ... 17
'* Autumn eve feeling" 70
A Vain Vigil 59
AVicwatSea 76
Awajils'and 78
A Warning 62
B. bakan 30
beki 45
Betid ... 88
Beauty made Perfect 4
Brinkley. P. H Pref. p. 11.
BUNYA NO ASAYASU 37
BuNYA NO Yasuhide 22, 35
C. Chamberlain, R H Pref p. II, Int. p. XVI.
Cherry Bloesoro, The 61
chidori 78
ehihayafuru 17
chigirikino 42
Chunagon Asatada 44
Chunaqon Atsutada 43
Chuvaoon Kanesuke 27
Chunagon Sadayori 60
GENERAL INDEX, 139
Chunagon Yakamochi 6
Chunagon Vukihira 16
Constancy in Friendship 36
*' Cry of the Stag" 83
D. Daini no Pammi 68
Daijodaijin 76, 91
Damjb 66, 95
Dainagon Fujiwaua no Kinto 66, 64
Dainagon Tsunenobu 71
Daikaooh Yukinari 62
DaiNifumShi Int. p. X.
daini 51
JDciMaifu 24
dt ... ... 46
deBosny, L Pref. p II.
Dickina, F. W Pref. p. I.
Dom HoSHi 82
Dread in Secret Love 89
E. Ehmann, P Pref. p. II.
EiKEi Hosui 47
Emperor Daigo Int. p. VII, 26, 36, 37
Emperor Go Shir A KAWA 77,89
Emperor Go Toba 99, 100
Efliperor Go Beizei 67
Emperor HoBiKAWA 72
Emperor IcHiJo 66,69,61
Emperor J UNTOKU ... 100
Emperor Konoye 77
Fmperar Kwammu Int. p. XXI.
Eoii^eror Mimmyo 12
Emperor MoMMU 3
Emperor Nij5 12
Emp?ror Beizec 66
Emperor Saga 55
Emperor Sanjo 68
EnperorSHiJo Int. p. X.
Emj-eror SuTOKU 77
Empe.or Tenchi 1
Emperor Toba 77
140 THE AWATIC SOCIEtY OF JAl»AN.
|
Emperor Uda |
19, 26 |
|
Emperor Yozei |
20 |
|
Faithfal Waiting |
21 |
|
Faith in BeunioD |
... 77 |
|
'' Feast of the Light of PienI y » |
12 |
|
For Dame Rumour's Suke |
67 |
|
For Glory that Was |
100 |
|
Forewirned, Forearmed |
72 |
|
For Secret Tryat |
25 |
|
Four Aa^n, TLe |
71 |
|
Friends in Solitude |
66 |
|
From the Old to Ihe New |
61 |
|
Frost's Mag?c... |
29 |
|
FuHokoro no Suzari |
70,78 |
|
FujiWABA femily |
59 |
|
FujiwARA and Minamoto families ... |
71 |
|
FUJIWAKA NO KyoOOKU |
91 |
|
FujnvARi NO Go-Kanb^uke |
27 |
|
FUJIWAKA NO KiNTo |
71 |
|
lUJlWABA NO KlYOSUKE AsON |
«4 |
|
FUJlWAKA 7^0 KoREClIIKA |
51 |
|
FUJIWAliA NO KORETADA |
45 |
|
FuJIWARA NO MlClIIMASA |
63 |
|
FuJIWARA NO Mi(;HINA(JA |
i\S |
|
FujnVARA NO MicHINOHU AS'JN |
52 |
|
FuJlWARA NO MkJHITOKE |
54 |
|
FUJIMARA NO MoTOTOSill |
75 |
|
FuJlWARA NO NOBUNARI |
9') |
|
tUJlWARA NO OkIKAZE |
:j4 |
|
I UJIWARA NO SaDAKATA |
25.41 |
|
FU JIWARA NO SaDAIE |
97 |
|
FujlWARA NO SanBKATA A.SON |
51 |
|
FuJlWARA NO SANEdADA |
81 |
|
FuJIWARA KO TaDAIIIRA |
VX\ |
|
FUJIWABA NO TaDAMIUHI |
76, 95 |
|
FuJiWARA NO TaMETOKI |
57 |
|
FuJlWARA NO T08HITAKA |
88 |
|
FujnVARA NO TOSHIYUKI A ON |
18 |
|
FuJlWARA NO TbUOUKAuE |
19 |
|
FuJlWARA NO YoeiUTAKE |
50 |
GENERAL INDEX.
141
FUJIWARA NO YUKINARI 71
fumi 60
fumi-mike 5
furn'take m\ra 7
furiyvhi 1)0
furUy (fwu) 9
fushinoma 19
Ct. ga ... ••• ••• ... ••• ... ..• ••• 15
ga=ka 25
gaia 19
Genji Mumgaiari 56,57
" Genrohi, Age of" Iiit p. XII.
QlDO SAN8HI NO HAHA 54
Grief in Misery 65
"Goddess of Meny" 74
Go Kyoooku no Sessho Daijodauin 91
Gon-Chunaoon 97
GonChunagon Masafusa 73
Gon-Chunagon Sai>aie 97
GonChunagon Sadayori 64
G(t-Kn-8ful Int. p. IX.
Gihshui-shu Int. p. VJII.
Go ToBA NO In 99
GoTokudai.iino Sadaliix 81
II. Hachi-dai-ahu Iiit p. VIII.
h(ittw no Tdhmhi 72
Harumichi no Tsukayuki ... 8i3
Hase Kwaimon 74
Hasimuma, Iwao Pref, p. L
hdaarime ... (>
hidsuahimo 29
Heian Age, character of latter half of. Int. p. XXII.
Heiji Iniarrection 92
Henj5 (Bishop) 21
HiddeD and Unhappy Love 92
hisaJtata no 33, 76
HiTOMARO Int. p. VII.
hitoi/0 88
Hyakimin-issliu 97
142 THE ASIATIC SOCIBTY OF JAPAIJ.
HpakwUnUahu, representatiyc character of, Int p V.
JiyoMunnwriishUf by whom cumpiled, Int p X*
Hyakuninmku^ how here iieatcd, lut. p. XXII.
Hyakuninrwlhu^ how made a gaae at cards, ... lat p XI.
Byakunin'mhUy low may be groui«dy lot. p. XXIII.
ByakuninrisahUf when gathered Int p. VI.
Hyakuninrisshu, wriUrs, tlivir sjcial eiiviro m nt Iiit p. XX.
liogen Insorrection 75
hokku Int. p. XIV.
Hojofdmly 99
Hojoki • 5, 81
HoBiKAwA, (Lidy) 80
Ho-o 26
UoeHoJI 710 Nyudoj aaki no Kuamfiikvj laijodaijin 76
Hope Deferred 75
htiUAogim 81
I. Ibuki, {iubekO ... 61
ide tS
Ietake 98
Imperial Guard, ren^r, play of lot. p. XII.
Jmpu MoN-iK noTaiu 90
In 13, 77
Jmihaf {imiba') 16
In Doubt 80
In my Mlaery 81
iniahie 61
In Lone Poverty 91
IsE, (Lady) ]9
Iw, profince of 63
/«e Monogafari 16
ISB NO C^UKE 61
IsenoTaiu 56
fahiyatna 6
itaxura ni naru 45
<«al 36
isumi^ (iisu mi) 27
JzuMi Shikibu. 66
Izumi Shikibu Monogalari ... 55
J. Jakuren Hoshi 87
Japaneae poetry, in general Int. p. XI 1 1.
GENERAL INDEX.
143
Japanese poetry, cadence of
Japanese pietrj, content or snbject matter
Japanese poetry, foroa of
Japanese poetry, *' iotrodnotions * Japanese poetry, " pillow-words"
Japanese poetry, ** pivot words "
Japamw poetry, a polite accomplisbment Japanese poetry, rhetorical oildities
jl
Jno Tknno
JozAioa Kabyu
Jnndaijin <
Junii
JUNTOKU
K. Kaibara Yekken
hanashi,,, ••• ••• ••• ...
Kanda, Saichiro
Kanhokuhwan, ttoty of
KakIMOTO no HlTf>MARO
kakeji ya
kaietaru
kaJxte
Kamakuba ko Udaijik
Kamo CnoiOBi
kana ... ,,, ... .,, ,,, ...
kana
Kanke
Kane-IE (Regent)
ka»uni
karenu
kara kurenaini
karine
karionoiono
Karyu
katcmgi
Kawaba no^Sadaijix
KENTOKUKd
kenyogen
kcru ••• ,,, ,,, ,^^ ,^^ keru(,keru)
. Int. p. XV.
...Int p. XVIIL
. Int p XIII.
... Int. p. XVI.
lot p. XVII.
...Int. p. xviir.
Int. p. XXI.
... Int. p. XVI.
... 39, 62
2
... vO
54
... 98 100
Int. p. xri.
93 Pref. p. III.
62 Int. p. VII, 3
72 ... .S2 ... U
93 .. 5
40 ... 21
24 ... 6:j
22 ... 23
17
... 8S
1
... vO
6 ... 14
45 ... Int p. 51
6 ... 47
144 THE ASIATIC SOCIETY OP JAPAN.
kiml wo oklie 42
Kl NO TOMONORI 33
Ki NO TsuBA^-uKi Int p VII, 35
KiNTSUNE 9r>
Kinyoshu Int. p VIII.
KlYOWABA NO FUKAVABU 36
KlYOWARA NO MOTOSUKE 42
Kojlk'i Int. p. VI.
KoKEN' (Empress) Int p. VII.
Kokinshu Int p. Vn. 35
Kokinahuf prehoB iOy Int. p. XIX.
Kokonoe 61
kokoro ate 29
KokS Tenno 15
hyromohttafihihi ... 91
KOSHIKEBU NO NaISIII 60
1i(m. 41,47
KuGYo 93
kurokaminn. 80
kuru 25
Kwampahi 59,76
KwoKA MONiN NO Betto 88
Kwoka, (Empress Dowager) 88
Kwotfd as
KWOTAI KnGU NO TaYU ToSTirNARI 83
Kyoto Int. p. XXI, 61
Kyoto, cWen capital when ... Int p. XXI.
L. love Aflame 43
Love as a Fiame 49
Love, a Tell Ule 40
Love Beyon 1 Telling 61
Love in Absence £8
Love in Difficalty 46
Love in Despair 45
Love is Lord 39
Love Repelled 48
Love's Cruelty 30
Love's Impatience 97
Ijore's Judgment 64
Love's Reproach 42
GENERAL INDEX. 145
Loye*8 Self-betrayal 40
Love's Solicitnde 38
M. Mabuchi 76
madaki 41
nuidafumiwj mizu dO
**lifagpie Bridge" 6
maki 87
Makura no 8oshl 56
nmnirmani ... 24
Manyoshu Int. p. VII
Maples of Mt Ogura J6
Masako, (PriDcess) 63
Masaobune 94
matsu ... 16,97
maimo 97
Meirgetsurki Tnt p. X.
MiBU (NiBu) NO Tad AMINE 30
MibunoTadami 41
mlchinaga kwampakit 59
Michinoku.,, 14
MiGHISADA TAOnrBANA 56
MiOHIZANE NO SUGAWARA 24
midarde 80
mieiie 47
mika,{mga)... 27
MiNAMOTO family 92, 93
MiNAMOTo NO Kanemasa 78
MiNAMOTO KO MUNEYUKI AsON ... 28
MiNAMOTO HO Sanbtomo 93
MiNAMOTO NO ShIQEYDKI 48
MiNAMOTO NO ToRU 14
MiNAMOTO NO TOSHIKATA 71
MiNAMOTO NO T03HIY0BI 85
MiNAMOTO NO TosHIYOBI A SON 71
MiNAMOTO NO TSUNENOBU 71
wiTiaTio river 18
" Minister of Kamakura " 9.3
miftoffi 98
Miscarried Prayer 74
mi wo tsukiuihiie ... ., 20,88
146 THE ASIATIC SOCIETY OP JAPAN.
mo 8, 7
moffana 60
mogvsa 51
mamiji , T)
Mom&shiki 100
Mim-in ... 80
mono wo koso omou 49
Mountain Cherrj Bloom 73
Mountain Village in Winter 28
Mount Ama-no-Kogn 2
Mount ilnWr 58
Mount iiiei 95
Monnt Mimuro 69
Mount Oe CO
Monnt ^mt 5
** Mount of Gloom" 8
"Mount of Offering" 24
*' Mount of Shunning" 8
Mount Ogum 26
Mount Uji J^
Monnt Yoahinn 94
Moonlight among Clouds 79
Moonlight Sn'lness 86
inosJiio 97
MoseoKU 62
MOTOKIYO 34
MoTOYAsu NO Tachibana 69
MoToYOSHi Shtnno 20
MuRASAKi Shtkiuit 56,57,62
muroKftme 87
N. M 25
nagaamej (jnag<ime) 9
nagornagashi 3
naga via Int. p. XIV.
Naqayasu no Tachibana 69
nagaxuki 21
Nagon 62
nakn•^^(\h\ ni 44
nan 20
Naiahi 60, 67
GENERAL INDEN. 147
Nabhinno 89
Nsiniwa-e , , 88
Nara 61,98
Nana age Int. p. XXL
yar<inoog(iwa 98
iiaru luiku „ ... 14
Narehiba 16
ncwinuru 13
NihonShoki Int. p. VI.
Nijo-no-In ko Sanuki 92
Niinanie-maisuri 12
iiishi ... , 57
no, (ju) golokiO 48
NOBUTAKA 57
No Escape from Sorrow , 83
NoiN HoSHi 69
mtnty (^iieru) 53
nusa ... , 24
^fudo 76
NyUDOSAKI NO D>JIODAI.TI>' 96
O. ObnoChisato 23
Ohara yama 6
Ogura Hyakunin-hnhii Int. p. XI.
Ogura in Saga Int p.X.
Ogurayama Int p. XI.
Oki islands 11, 99
Oki madowasiireru 29
Chnine 66
omohoede ... ... 45
rmol'iru 88
omowa 43
Onakatomino Yosbi>ohu Ason 49
On Fallen Flowers 96
Onna Daigaku Int. p. VII.
On Tannke yama 21
(nwe 73
Ono no Komaciii 9
Osaka 10
OisHIKrjC'llI NO MrisUNK 29 •
Otomo NO Yakamocjii Int. p. VII.
148 THE ASIATIC SOCIETY OF JAPAN.
P. Pathways of A ugels 12
Perfected Love 18
Promise at PkrtiDg ... 16
Pursuit and PoagessioD 60
K vftn 54
msht 2
Remembered Happiness 68
RenshO Int. p. XI.
iiesolve in Despair 20
RiNGO (Tameie) Int. p. X.
Ryozen Hosiri 70
S Sadate CTeikakyo) Int.p. X, 97
Sddfiijin 81, 14
Sado island 100
8A(4AMI, (Lady) 66
Sagnromo Monngakiri 57
Sakanoue no Korenori ni
Paioyo Hoshi 86
Saikoku 70
Soionjt ... ... 96
Saki no DalsoJu Jien 95
Saki yo DAisivio GYrsoN 66
Sakyo 79,63
Sakyo NO Tayi- Akisiki: 79
Sakyo no Tayi: Muiiimi^a 6,3
Scimtni 58
mmiuahiro 91
8ane-k(fzura 25
Sanetomo Int. p. IX, 93, 99
8ANC41 HiTosiii ;^9
vSangi Masat.vlnk 94
Hanoi Takamuba Jl
Sanj6no-In 68
iSANJu Udauin 25
Ranuki, (lady) 92
Sarumaru TayIj 5
Mshi 51
Satow, Sir Ernest, Pref. p. 11.
{Scattered (iems v 35
iSicret Lovo 18
GENERAL INDEV. 149
SeiShonagon £6,62
Seii-Taishoguh 93
Semimabu 5, 10
Sensai'SJm lot. p. VIII.
seshi 9
Sestiho 91
shi 16
ski 44
Shikieo 89
ShikiJbvMho 57
Shihoashu Int. p. VIII.
Shinkokinsfdi Int. p. VIII.
Shinkokiiiahuf qusiliiy off Int. p. VIII.
shiorvreba 22
shiiio 39
shiiiobu 14t 100
shinoburedo 40
shirotae ... 2
Shotiagon 62
Shogun 93
Shokushi Naishinno ... 89
^mirshu Iht. p.VIII.
Shunye Hobbi 86
Shukzei 88
s^eeye, (act of spreading) 95
sleeve, ^black-dyed) 96
sleeye, (emblem of love) ... 92
sleevei TtearEtaiDed) 90
Snow fall at Yofihino ol
SojoHenjo 12
Solitude in Old Age 34
aonieniahi 14
fONE NO YOSHITADA 46
SosEi fioem... 21
"wmnd of beating cloth" 94
aoyo-aorewo 68
au 41
Sue-no-maisu yama 42
Suma 78
Sumi-no-e 18
150
THE ASIATIC SOCIETY OF JAPAN.
SJimiyoshi 18
SusA-NO-o*8-song Int. p. XIII.
SuTOKU In 77
Suwo NO Naishi 67
iachi 1()
Tachiijana no Moroe Int p. VIII.
Iadaie (i7
TjLjyAMiCiii {KvkmpnlaO 75.77
iae 40
taete 44
Taguchi 76
T AIKEN MON IN NO IIoKlKAWA 80
Taira and Minamoto families 8:J
Taika no Kakemoki 40
TAlliA NO TSUOUNAK-V... ... 67
Taka (no T<(hiHhiinii no m<ihi((> NariOtdiO ... 54
"Takatago pines" 34,73
t(UlVMlU-i) ... ... ... ... ... ... 89
itimukcru 24
Vnndshii ... ... ... ... ... ... 89
lanuke ynriM ... 24
tnnka Jnt. p. XIII.
tdUizu, mo araiud ... ... ... ... ... ... 73
Tatta cr(//?«/(() 17,69
Toyu 5,68, 99
Teikakyo ... 97
Teishin Ko 26
Tencui Tenno 1
te^nigii-u ... 42
'J'enjin Sama 24
The Beautiful World 93
The Fleeting Life of Floweis 33
The Mountain Wind 22
The Pasainp; of Summer 98
The Rebel, Lovo 52
The River Tatta in Autumn ... 69
The Sadness of Autumn 23
The Slag's Cry iu Autumn 5
The Transfigured Past 84
GENERAL INDEX. 151
to 16
Tokaldo 10
TosaNikki .... 35
TosHiNABi Tayu 94
toyama 73
Twilight in Autumn 70
tm 12
tsuim 1
Tmihiba iie 13
tsitranukl tomenu — 37
(surl'bune 11
TSURAYUKI Int p. VII, XIX.
TsuRAYUKi, (Ono no Komacht) 9
TsURAYUKI, (HeNJo) 12
TsURAYUKi, (KI3KN) 8
TsuRAYUKi, (Narihira) 16, 17
TsuRAYUKi, (Yasuhide) 22
Tmre-m^re gum Int. p. XIX.
U. uchi 4
Udaisho Michttsuna no haha 63
l^i river 64
Ukox (Lady) 88
Uhjo 68
Uncertain Recognition 57
ushl 8
Utsunomiya Yasabitro Int. p. X.
V. Vanity of Vanites ... 9
W. wci 52
Waiting and Longing 85
vxiga mi 9
wataru 88
"Wind rustling leaves" 98
Winter Midnight in the Palace Court 6
ICO If 45, 48
Y. ya • 51
yaegakura 61
yae mugura 47
Yamabe no Akahito c. ... Int. p. VII, 4
152 THE A8IATI0 SOCIETY OF JAPAN.
YlSUMAAA GO
yo .*• ••• ••• ... ••• At* •#• ••• "> li.
YORITOMO 93
iffirUj (yoni) 18
ymhi 26
YosHiDA Eenko Iiitp.XIX.
YOSHIMINE NO HiRONOBU 21
YOKHIMUNE NO MfNBBADA 12
YOThino 31
YOSHTTOKI 99
YOSHITOMO 92
yitwohomete 62
YoZEi In 13
yuku€ ... 46
YrsHi Naishinno-ke xo Kii 72
/. ziiru=-:u firii i.. 43
»> 5,13,35
TORIWI— ITS DERIVATION.
The obvious derivation of this word is that which it suggested by the Chioese characters with which it is usually written, viz, A^ or KM, meaning bird-rest or bird-perch — in plain English, d hen-roost. Scholars, however, have been struck with the incongruity of applying this homely term to the stately portals which adoin the approaches to the templet of the old national religion of Japan. Various other deriva* tions have therefore been suggested. We may summarily dismiss the conjecture which would associate this word with the verb iority to pass through. More consideration is due to the contention of Mr. B. H. Chamberlain* that the word ioriwi, like the thing which it represents, is of foreign origin. Sir Ernest Satow,t writing in February, 1874, retains the ordi- nary derivation, but adds, probably from some native author- ity, that it was* originally a perch for the fowls offered up to the Gods, not as food, but to give warning of day-break.
The considerations urged in favour of tbe view that tori- wi id of foreign extraction would have much weight if this word stood alone. But it is only one of a group of four vocables all of which contain tbe same element vn, root of vnru or woru, to dwell, to rest, to abide, and all of which relate to a door or gateway. Besides tori wi we have kamoioi VIA or " wild-duck-rest," a term applied to the lintel of a door and to the upper of tbe two beams in which the shoji slide. Kam<h wi is no doubt a corruption of kamo-wi ie. "upper-rest" Then we have tsitchi-wi ±S or ** earth rest," a name for the threshold better known at the present time as shiki-td ttA or
* See " Things Japanese " 3rd edition. Art : Tori4 ; alFO an article ooDtributed to the proceedinfjis of the Anthropological Institute.
t See "Tlie Shrines of Ise," in Vol. II. of thes^ Transactions.
164 THE ASIATIC SOCIETY OP JAPAN.
** laid-down-rest." Nobody will contend that (tU these words are foreign. Yet how is it possible to dissociate (art-tot from -the others 7
The word tori-wi does not occar in the EojUcU Nihongi, Kiujiki^ Noriio, Kogojii^ nor, to the best of my knowledge, in ihe ManydMyu Hirata| says that in ancient times the tort-tot was called simply n (mon or leade). It has nevertheless a very respectable antiquity. In a Government notification of A.D. 771 the inner and outer torUjoi (of the Shrines of Ise?) are mentioned. The Wamidshd,% a Chinese-Japanese vocabu- lary of the 10th century includes the iori-wi in the category of ** gates and doors " though without any indication that it was restricted to Shinto or to sacred purposes at all. The same authority quotes an older work in which the character M (i.e. kwannoki or bar) is defined as the toriwi of a gate, showing that to the mind of this author the ^ort-tot was only part of the structure which we know by that name. The WamioBho itself, on the next page, defines the same character fl as to kami t.e. "door upper" or "lintel." Tari-un, therefore, at one time meant lintel as well as gate. Hirata is of opinion that the former is the earlier meaning of the word. He cites another case in which torirwi and kamowi are used indiscriminately for the same thing, viz., lintel, and refers to a work cillcd Etiijin taUvyo which gives a drawing of a clothes-horse, the hanagi or rail of which is labelled tori-wigi, i.e. iori-wi stick. Hirata further quotes from ihe Wamwsho a passago (which I am unable to find in that work) (o the cficct that " Mon ke <RB) or *' gate-cock " is itorixvL It has this name on account of its resemblanca to a hcu-roost {togurd)J* He concludes that toriwi and kasagi were at first identical in meaning, tho former term being subsequently applied to " an unroofed gate.
Tori-wi is possibly not the original form of this word.
t Zoku-Shinto-tai-i II. 28. i Vol.ni. Chap. X. p. 12.
TOBI-WI — TIB DERIVATION, 155
The wi (perch or rest) does not qaite so well fit the other compounds above noted. The Wamioshd writes not kanuhwi but kam<he (WPf), ie, meaning handle, shaft, or branch. Tori-wi may therefore have been originally tori e.
Of course the above does not afifect the contention that these honorary gateways themselves had a foreign origin. The reader will find this thesis maintained in a convincing manner in an admirable paper by Mr. Samuel Tuke con- tributed to the Japan Society's Transactions, 18961897. — Part II.
-iQu/i^X/^ '
CONTENTS.
Page. Minutes of Meetings I
Report of the Council 26
List of Members 32
Constitution and By-Laws 41
MIXUTHS OF MHHTIXGS.
A (uinral McctiiiL; «»/ ilu- A>ialic Society of Jai>an \va> held at ihe Paii^li IJuiklini;^, No. 54. 1 >ukiji, on Wednesday, the 8lh J-'ebman', at 3 p. m., the I're.sident of the Society, Sir Eniest Satow, being in the ( "liair.
Tlu inimilr^ of ilu: j)ivvi«ni> nKvliii<; havint; l)cen lakcii a^ irad, the ('luiirman called uimmi l>r. I'loien/. lo read hi.s pajwr on
.\n<:ii:nt jai\\ni;sk kiitaks.
1 M. Moiciv ..I).^<.ived thai fhc i;reat Icntjth of hi.-^ pa|>cr did not admit of its bciii^ lead in trhmo- moreover, a laryc portion of it consisted of critical noti's which were jiot adapted for reading, lie would, therefore, read only certain ])assages which lie had selected for this pur|x>sc as beini^ likely to have mo^^t interest for the meeting. The following is a brief abstract of what was read : —
Dr. lloixn/ e\plainc<I that hi> pajK-r was strictly s|)eaking a con- liiiualion of j)a|hr> on the smie subject written many years ago l)y Sir l'.rMe>t Natow, and published in \'ols. \\\. and IX. of the Transactions of ilie Society. Sir I'.rnesi Satow had traublated <) out of the 2S Rituals. The ]>re^ent paper dealt with Ivitual Xo. 10, entitled *^ Jfinodzulci l^su (fomovi no Oho H'irnhi\' or " Great Purification cclchnitcd on the last d.;y of the sixth month." The literature he had consulted in the course (,r his siu<lie> inclu(ie<l. in addition tt» tlu* older commentaries of Mai)uchi, Motowori Norinaga, an<l l''ujinii, the " Svi'ltn .Shilci-{-oi/'i'^ by llaruyam.i Tanomu, the *' Aiy it<i ^n'.^nnvh' by Shikida Toshiharu, Xotes of Lectures delivered by .Molowori Toyokahi in the Imj^Kirial University, and an interesting paper on the Oho Ivnahtt or Great Ihirification, con- tributed by Dr. H. Weipert * to the Transactions of the German Asiatic Society.
Tlie Great' I^u'rificatibri "was one of' the most* important and solemn ccrCnnhiCs of thc^S/l//i^^VeHgion, its objecl lx:ing' the purificatibn of the whole nation, from PrinCes and Ministers down to the common people, from >iMs, polhaionr, and ealamilies. In early limes it apiHMred to have
2 MINI IKS ov Mi:i«rriN(;s.
Imjcu cclcbratcil iiol at tixtd inti.'rvals, but only when special reasons ofTc'io'l. riic cliicf ccivniony was jx^rformod in the Capital, near the South (Jatc of tlic lnii>crial Palace, and might be styled the Purification »>t" the Court. But a siniih\r ceremony was conducted at every important slirinc t]iroUL;hout the country, wlicncc the expression •' (Ircat Purification of the Provinces," in contradistinction to the Orcat Purification of the Court. The Great Purification consisted of certain ceremonial acts, chief of Nvljich was the tlnowint; away into the water of the so-called knrfthc tsfnnon:^ or purification oft'erings, and the reading of a ritual.
The Great Purification was to l)c distinguished from : —
I. — The simple Unvahiy or purification of an individual from the jx)lIution contracted by some olTence, in which case the guilty jxirsijn himself had to provide certain ofterings to the gods. 'i'his was originally a mere religious ceremony, the ofterings ])rovided by the offender lx:ing in the beginning probably only such articles of his jx^rsonal pro|K'rty as were considered to have Injen jwlluted. 'J'hese were thrown away into the water. But out of this developed in the course of time the idea of a penalty. It was interesting to notice for what reasons, in what way, and to what extent in ancient times jxmaltie.s came to be exacted under the name of a /wia//t'. 13oth the A'o/TA: and iV,A»m(;j' (passages from which were quoted by the lecturer), furnished much information on this point.
2 — Another kind of llnrahe, generally called " Mixagi^' or "Ablu- tion," which w;vs the purification of an individual or a place from j)ollution contracted by contact with something ceremonially impure, as, for instance, dead Ixxlies.
3 — A third S|K'cies of Jfornhr, which preceded every imj^ortant fe>tival of a S'lunfo shrine, and by means of which the priesls antl <»thers taking |)arl in the festival were purilietl. This ceremony t(K)k place in a hall or h\k'\\ place specially |)repared for the ])urjH)se, and c<jnsisted in the *' Kami urudfti*' i»i " bringing down of the spirits <jf the purifying deities,'' the recitatit^n of the purification prayer, the |)erformance of various symlx)lic acts, and the ** Katniin/f\" or " Sending back of the gotls." The festival could then l)cgin.
4 — A kind o( privn'r U'l-nhf, mentioned by I'ujii in hi> '* Uug"- shaktty' which, like the OhC'Jiii<th:, ^^;l> pirfonned on the la^t day uf the bixth month.
The lecturer then dealt with the questions of the age of the nil It ruril'icitipu ccrtni'jir . .!n<i ihjt "f the Kitujl it-tlf, quoliiii; extensively froui Jipine^e juthontie^- , dwelt on the recitaticu of the Kitual, and described the details of the ceremony as conducted both in ancient and modern times. 1 le also explained the legendary' origin of the e<r«-mon\'. ;)n<l lend n Irniislntion of the Kiinnl now u^^ed.
MINI ri:S OJ MKKriNCS. J
Tn the course of tlic discussion wliich ensued Dr. I'lurenz ^ave some further explanations in reply to questions which were put to him on various points connected with Shinto ceremonies.
The Chairman thanked Dr. Florcnz in the name of the Society for the valuable and learned paper which he had contributed to the Society's Transactions.
The meeting then adjourned.
A L^cnernl meeting of ihc Asiatic Society of Japan was held at llic Tarish lUiildinijs, N'o. 54 Tsukiji, on Wednesday, the 29th March 1S99, at 3 J), ni., the \'ico IVesidcni of llic Society, I^r. D. C Circcnc, Ivin^' in llie chair.
The minutes of the previous mcetini; iiaving l)een taken as read, the Cliairman called ujion !^ir Kniest Satnw lo read Ids paper on
rill. JIM n MISSION I'KKSS IN JAPAN.
Sir K. Salow t;ave a short accoimt of two works pritiled at the JcMiit Mission Tress in Jai)an between the end of the l6th and the Ixiginninj^ of the ijlh centuries. One of iliese, entitled " Epitome of the Tai-hei-ki," was printed willi moval)le types in Chinese characters and huoganQy an<l consisted of six vohunes, without date or place. l*'rom the imprimatur of tlie missionary, Manuel I»arreto, and the Bishop of Japan, which apjK\ared on tlie first jiage of five out of the six volumes, it nui.st have Uvn printed between 159S and 1610. i){ lids book no otlier copy was known to exist in Japan. Tlie second was a summar)' of Christian Doctrine, also in the Jaj)anese lani^uaijje but ])rinted in Roman tyiH.*, and Ikhc on the title pai^e the date 1600. This latter work the Society had under- taken to reproduce in facsimile in a forthcoming; number of its Transac- tions. It was the same work as the catechism in the IJibliotheca Casanalense at Rome, printed at Nagasaki in that year, which he had described some year*^ a'^n» in n pamphlet entitled "The Jesuit .Mission Press in Japan.'' The copy, which had been lent to him by the owner, had suffered greatly from Ixxjk-worms and was iii a very bad stale of ])reser\\aiion, many words being mi.ssing and others undecipherable; but his acquaintance with the Chinese edition had fortunately enabled him to supply the mi.ssing portions of the text. The existence of two copies, one in Chinese and the other in Romaji, was probably explained by the fact that the one was intended for the use of native converts, while the llomaji copy was for the u.se of missionaries who were not familiar with Japanese writing. A ]K'rusal of the catechisnv showed that the language in which
4 MINI IKS Ml- MKKIIM.s.
it was written dirfcrcd in many rcs|x:cls from thai of to-day. lor the information of readers he had therefore prepared a j^lossary which would be published as an apjHndix to the woik. It w;i«> interesting; to observe that 300 years a^o a l)ei;innint; of roMKinl/iivj; ilie lan};iiai;c had Ijoen made, though without success, just .1- had luvp|K:iK'd ai;ain about twenty years back with a similar result.
Dr. Divers congratulated the Society t)n having pa|>er^ iVom such old and di.stiniruished memlK-r^ a> Sir Kriio>t Satow and Prof. B. II. Chaml)erlain, and on the Iari;e attendaiue at it^ nieetini; which this had brought about. < >ne fact «»f intere>i, ahead) n«»tovI by the autht»r (»f the paper, was that tin- attenij)i lu replace |ap;Mi> -c eliaracter^ l»y Koinan letters was a very «>Ul alVair iii««lead olhaviiii^ Uin «»idy alteinpte«l in ihi' present jxritMl of Ja[)an's ilevehipment. It liad failed then a^. it had failed apparently now, and he did not retjret the fact. Another jwint of interest was ihc ix)ssibility afforded by the old romanised text of comparing the pronunciation of the time with that which prevails at present. It was rare to find such an <>|>p<»rlunity in the hi^^tory of languaijes.
The Chainnaii. on risini; at the cl(»e of the di.^cu.ssion, callcfl attention to the ini)K)rtaiiec of this cnnivibution to the lii.story of the early Clirisiian i.re>s of laj)an, which the honoured Pie-idenl of the Society had ma<le in liis iiueresiin<^ j)aix'r. It was much to Iw rei;retled that information upon this subject was, and appaiently nuist remain, so meagre. The movement with which that pres> was ass<»ciaied had left a fiir dee])er an<l more jK-rmanenl impression ujkui Japanese lil'e and thought than was conunonly .supi)osed. \\ hile men of ahnost every social stage shared in that movement, owing to the greater inertia of the lower classes it was natural to exixict to hn<l clearer and more distinct traces of its influence among them. That such traces do exist, he thought a careful study of ahn«»'«l any of the irregidar Shinto sects wt>uld show. He lH:lieved thai a canful analysis of the teaching of these .sects would some day be made ;ind would convince the worKl that Xavicr with his ass(x:iales and .-.uecessor-, l)ad not only inir<Khiced a beneticenl, but also a strong an<l jK-inianeiU force, into the life of lapan — a force which had materially nuKlifud tin: general altitude of mind toward ethical and religious (jueslions. In conclusion he again emphasized the indebtedness of the Society to the President, Sir ICrnest Satow, for the pains he had taken to reproduce this valuable l>ook for its Transactions.
He then called ujxm the Kcv, A, Lloyd to read on behalf of the author, who was absent, a paper by Mr. U. II. ChamU'rlain entitled
NUM TRS OK NIKKTINOS. ^
NOIK l)N A I.UNCJ-TAILED BREED Ol- FOWLS I.\ •1X>SA.
It was Staled in this paper that the origin of the breed in question was not known hut was believed to be at least loo years old, and that the general term — Shhiowa^a to — ^by which these fowls were known, was derived from the villai;e of Shinowara some three rl to the east of the town of Kochi. The different varieties of the ]>reed were described and details were given as U) the length of the tail feathers, and their rate of growth, and regarding the methods of keeping, feeding, and transjwrting the birds.
Thi' ( hairinan nb>erve<l that the Society were glad to receive the information contained in Mr. Chamberlain's pajUT on the subject of this i.uv brcvtl f»f fowl>. and requested the Corresjxmding Secretary to convey ihc Society's thanks to the author.
1 he meeting adjourned nt 4.;p. p. m.
A ( leneral Meeting of tlie .Vsiatic Society of Japan was lield at the l>rilish Ix'galion, Tokio, on \Vednes<lay the 2lst June, at 4 i).m.. Dr. I'M ward Divers, I'.K.S., being in tlic ciiair.
Tlie Chairman having called on .^ir Krnest Satow to read his paper entitled
'• JIIi: (M I.TIVA'JION OK r.AMlK)OS IN JAI'AN,"
Sir ICrnest Satow said that the main jM^rtion of his payxir was too hmg and in some resjiecls too technical to lie well adapted for reading. He would therefore read only the Introduction, of which the following is a pr<>cis.
The writer commenced by observing that it was only in recent years that the bamboo had been cultivated in England in the oinm air. f'or a long time it had lieen supposed that the climate of Great Britain was too raw and cold for such delicate plants. Ai present, however, it had become ratlier the fashion to grow bamlxws, and horticulturists seeking for hardy sixjcies had naturally turned to Japan because its climate, though jwssessing on the whole a higher temperature than (ireat Britain, was subject to corresixnidingly greater cold and more frequent frosts in winter. The result had lx:en very successful. In one. instance, that of a garden in the Midlands, a locality noted for the severity of its climate, some fifty s^K-cies had Ijeen found to flourish exceedingly well, though of course not reaching the dimensions they attaiiied elsewhere. .\ large numlxir of these had l)cen imported from Japan, and it might interest |)eople to know that a considerable
() MINI IKS ol M Kin I .N( ;s.
Imsincss in the cxjiortatiDn i>f banilK)<)s to Kuropc* was now Ix^iiig carried on in Tokio and Yokohama.
The writer's object in preparing this pa|x.T had not been to give an account of the uses to whicli the dry cane might be turned but rather to encourage the cuhivation of the living plant, and to assist in deter- mining the right nomenclature of the various kinds of bamboos already introiluced into the gardens and i)arks of Cireat Hrilain.
The l)ody of the pajxir consisted mainly of a tran.^latiou of the ♦• Nihon Chiku-Fu," or " Manual of Japanese Haml)oos,*' a book published in 1S85 by the late Katayama Nawohito. A Dutch traaslation of this work had been prepared some years ago by Monsieur Ixon van der I'older, Secretary to the Xelherlands Ixigation in Tokio, and the same gentleman had also maile a I'rench translation which still remained in manuscript. A new version in the Knglish language might not, it seemed to the writer of the pajx'r, be regarded as su|x.»rfluous. In the pre[)arall()n of this, care had l)een taken to follow the original text as closely a> iK»s>il)Ie, but it had appeare«l advisable to omit some un- important matter, sueli as the MilVerenl methcxls of prejiaring bamlxio s|)routs for the market, and the chemical analysis of bamlxxi seed. The author, or to sjK'ak more correctly, the compiler, of the work in question having evidently l)een indebtetl to an earlier and more elalxjrate book, the Kciyen Chiku-Fu, written by an anonymous author, the latter had been comjwrcd throughout and extracts had lieen given where necessary.
The writer had l>ecn leil U) undertake the lalnnir involved in the j>reparation of the pajx?r by the recent publication of '♦ The l»amlKK> (iarden" by Mr. A. IJ. Freeman-Mitford. That work contained descrip- tions of many of the s]x*cies mentione<l by Katayama as they had l>cen grown by him in central J*!ngland. It was well known that differences of soil and climate when supplemente<l by care Ixjstowed in cultivation resulted in considerable variations in many |)laMts, cs])ecially so far a^ si/e wa> concerned. The JinHd lujOmt, the oleander, and the Berbt^rtK Thnnlnijii were all instances of the changes which occurred and the I'amlMMj was no exception to the rule. It was therefore no matter for NUrprise that gardeners an<l cultivators should find it difticult to determine the plants which they obtained in Japan. They usually arrived in poor condition and it was necosary for three or four years to elapse Ijcfore they develo|x?d sufficiently to admit of accurate identification. In the meantime, however, they had \yecn nametl by the dealers, and sometimes in a manner which led to great confusion. .Vnother cause of error lay in the fiict that labels became illegible in transit and becoming detached were aflcr^v.lrds assigned to the wnmg plants. Hence, as the reader who consulted Mr. >Titfonrs Inx^k would learn, there existed a considerable
MINLTIvS OK MKKriNC.S. 7
amount of unccrtaiuty as to the proper scientitic equivalents of the Japanese names of BamlxK>s, which was increased by tlie nmUiplicity of synonyms ^ivcn to ihcm in Japan.
Various instances illustralinj; the uncertainty which existed were given liy the writer, who proceeded to refer to the great merits of the list of Japaiiesc plants compiled hy Professor Matsumura of the Im- })erial University of Tokio, wliich gave the names of all the botanical species known in this countr}', and not projx:rly to l)c included as exotics, distinguishing as far as jwssible the indigenous sjK'cies from those which had lx,'en cultivated for so long a time as to be fairly regarded as naturalized. IVofcssor Malsumura's scientific names disagreed in some instances with those given in the list at the end of Mr. Mitford's book, and therefore whenever in liie authors ])a|)er the Japanese name of a bamUx) aj)j)earcd as the heading of a section Ixjth the sjxicitic nanies distinguished by initials had been given. In the cases where no Latin names had yet l)een aJ^signed it might Ik: fovmd that the Japaiiese nanies merely represented ganlen varieties.
After referring to the practical difficuhy in identification caused by the fact that mast bamboos flower very rarely, the author of the paper discussed the nucstion of the classification of certain sixicies of Bamboo, drew attention to the |)ermanent characteristics of all bamboo, and tiie essential diflference which cxisteil between certain varieties, and examined generally the question iy( genuS identification.
Professor Matsunmra, it was pointed out, enumerated in his list 22 sj>ecies of bamluM) known in Ja))an, only seven of which he apparently regarded as exotic. Katayama, on the other hand, mentioned 51 sorts, but of theso at Ka>( two dozen were either doubtful s|>eeies or mere " sj)orls."
Of the l»aiulKM».> grown in Jai>aii three only, as a rule, attained any great si/o. '1 hese were the Afo*/, the M^ulnki' and the Jtfachi/iu, all of which were valuable for economic purposes. The lirst supplied the bamlxx) shoots usetl as a vegetable ; the second was commonly employed for water pipes, scaffolding |)oles, roofing jwles and many other purjwses, being i)erhaps the conunoncst of all ; the thirtl, lliough less common, was adaptable to tfie same uses as the second. Hie first was what was commonly known to foreign residents as " the feathery bamboo," from the manner in which the plumes bent over, and the yellow stem and yellowish-green foliage rendered it a i>ictures(iue object in the landscape. (.)f the larger sixrcies it was certainly the most decorative, the next to it in point of beauty being one of the smaller species, the Tal-iniii-cJiihut which had also a drooping habit.
After he had finislu'd the rea<ling «>f the lntro<luction to his pajH^r, th<'
8 MINI n.S ol .MKKTIN<;%
concluding i>orliun o( which dealt with the cultivation of the l>;nnlM.H) in Japanese gardens, Sir J'>nest Satow made the folluwing addiliiMial ohservationb :
The origin of the word bainhuo, lie explained was obscure. CV)lonel Vule, in his delightful "(I]us>ar\' of Anglo-Indian words," thought we got it through the Portuguese from a Canaroe word fmnwU' The earliest Portuguese writer called it hnimfAt, and its tirst occurrence in ICnglish was in llakluyt'.s Voyages (1586^ in the form Hambo. Uy the lime of Purchas, in 162 1, it had assumed its present form llamlKX).
The Banibumccat^ according to Munro, (juoled in Mitford's ** l?amlxK> darden," were divided into three sections, TrUjhtmf^ having three stamens, the True JiamlK)os, having six, and liacclj'erm^ having six stamens and a l)erry-.sha|K'd fruit. The first of these contained three sulKscctions, of which the first, Arvndinnrincy contained three gvnerni two of which, namely Anmdinaria and Phyllostachys, he had already described by their main characteristics.
If we tlug u)> a bamlxx) we found thut il consisted in many instances of an under-ground stem v ith knots like those on the over- ground stem but closer together. In the si^cimcn of Itakl c'tiku which he showed it would be seen that each knot lior* a bud. Some of these buds develojxid and thrust themselves alx)ve-ground in the form of a shoot. This shout he comj)ared to a closed telescoi)e which w.as gradually <lrawn (»ut as the stem gained in height. The stem never grew in thickness after it was once formed and it attained il> full height in the rM>t \enr «»f its life, the only apparent exception being in the terminal leaf wiru:h sonulimes diil not unfold till the second year. The branches develojH'd in the ^ame manner as the
stem, and Urn* the leaves. Hoth main stem and branches jyore buds
M the kni»t>. or no<le^, which in many c;js«'- di<l not «le\elc»ii during the lirst year ol life.
I'he joint or portion between two nodes was called the inter-node. It was enveloped in a sheath, tenninatcd on the lower part of the stem by a leaf-like apixindage styled Hnibus, or pseudo-phyll. It had no midrib, but at the top of the stem the last four or five assumed the form of a true leaf. These leaves were borne on sheaths which covered each other almost entirely, so that they seemed to grow close log<*lher ; but if their sheaths were carefully stripix;<l off it would 1)C sc6n tliAt each sheath rose from the lower end of an inter-node which it tightly embraced. Only the tenninal leaf had no sheath and sprang directly from the top of the last node of all. In one species, the Hungc-zafn (Bambvat rwcift/fia), the branches were vcr\' short, and each lK>re only one leaf. It would Ik- seen therefore that the unit out of which a
.mim:ti.>> (»K MKKTrN<;N. 9
l)amlxx> was built up consislcd of a single inlcr-oodc with its accompanying; sheath and pseudo-phyll, or true leaf, as the case might be.
Various si^ecics of bamljoos were exhibited in the course of the lecture and the ditVcrences in their sheatlis as to colour and hairiness were jx^inted out. The ligule, which was explained to he a small membranaceous |X)rtion of the sheath adhering closely to the stem an<l prevcntitig rain-water from running down and ItKlging between the sheath and tlie inler-notlc, w;is also >hown, and the lecture cf)nchuk'«l with the exhibition of a small collection of variegated bamboos.
Hie C'hairman thanke<l Sir Krnest Satow in the name of the Society for his valuable and interesting lecture. The meeting adjourned at 5.^0 p. m.
l^ORIAVI— ITS I3ERIVATION.
(IJv Mk. W. Cm. AS'IMS.)
The following paper was read at a meeting of the Asiatic Society, holtl at the l*arish Imildings, Tsukiji, on Wechicsday Xov, 14th at 4 p. m. : Dr. Greene was in the Chair.
The obvious derivation of this word is that which is suggested by the Chinese characters with which it is usually written, vi/. «f&JS' ^^ Slli'it meaning bird-rest or bird-perch — in plain English, a hen-roosl.- Scholars, however, have been struck with the incongruity of applying this homely term to the stately jxjrtals which adorn the approaches to ihc temples of the old national religion of Japan. Various other deriva- tions have therefore been suggested. We may summarily dismiss the conjecture which would associate this word with the verb foniy to pass through. More consideration is due to the contention of Mr. P.. II. Chamberlain-* that (he word tori-i'L like the thing which it represents, is of foreign origin. Sir Krnest Satow,t writing in Febniary, 1874, retains the ordinary derivation, but adds, ])rol)ably from some native authority, that it was originally a perch for the fowls offered up to the Crods, not as food, but to give warning of day-break.
*••' See ** Things Japanese'* 3rd edition. Art. 7or/-/; also an article ctmtributed to the proceedings of the Anthroix>logical Institute. t See " 'ITie Shrines of Ise '* in Vol. Tl. ofthc.se Transactions,
lO MINXTES OF MEETINGS.
The considerations urged in farour of the \*iew that l<fnm b of fort'i^ extraction would ha>'e much weight if this wofd stood akne. I^at it is only one of a group of foar vocables all of which oootain the hontc element vi, root r>f wirm or Wfrir, to <Iu-ell, ti» re<t, to aliide, and all of which relate to a door or ipiteway. Decides tnri-wi we ha^^e kmrn^wi f|lgC' '^f ** wild-duck-rc*!,** a term applied to the lintel of a door and to the upper of the two lieams in which the Mji ^lide. Kamcnm is no dfiuU a corruptifin of hami-mi i. e. " upper-rest.'' Then we ha\-e ttrntki^i J^Jg or "earth-rest,'' a name for the threshold hetter kno\Tn at the I*c^^«nt time as >hiki-ui Jt® <"" " laid-down-rest." Nobody will con" tend that all these words are foreign, ^'ct how ix it po?-ihle to dis- vxriate t^/ri-mi frr^m the fathers ?
'ITic word //W-iTi docs not f>ccur in the Kojiki. SikoMgi^ KmLiJi^ yor'irf, Kog^jiit nf>r to the W< of my ki>owledge, in the M<\n}/ZAiu' llirata; say- that in ancient times the iori-wi ^-as calleil simply p) (mou f/t tfido). It ha?> ncvcrtlicless a verj* respectalile antiquity. In a f>A'enimenl iKAification of A.I>. 771 the inner and outer /or/-iti (of the Shrine-* ff( Ise?) are mentioned. The WamvM^ a Chinese-Japanese Vixrabulary of the loth ccnturj- includes the totiwi in the catcgt>rj- of " g:ile^ and dtif/ry* " tlKHi;;]i without any indication that it was rcstrictc<l to Sliifilo iff lo >acre<i puq>i-es at all. 'Hie >ame authority quotes an oliler work in which the character f^ (i. e. kwanmtki or l>ar1 is defined as the tori tci of a gale, showing that to the mind of this author the /or '-m* wa«» <»nly jart of the >tructure which we know by that name. The Wnnnonh^' itself on the next j>age detmes the same character fH as to tami i. /'. " iVfCtT ujjjier " or " lintel." Tori ir/, therefore, at one time meant lintel as well a* gale. Ilirata i'* of opinion that the former is the earlier meaning of the wonl. lie cites another ca>c in which Mn-iri and komoni nrc u«>ed in<li«'Criminatcly for the sanic thing vi/., lintel, ami refer'* to a wr>rk called Kui-jin zatsuyo which gives a drawing of a rlr»thevhorse, the kn$'igi or rail of which Is Ial)elled loriwigi, i.e. tnri-Mi Mick. Ilirata further quotes from the WamiTntho a i)as*gc (which I am unable to ihul in that work) to the effect that ** Mon kr (P^SI) or " gate-a)ck *' i> itori-wi. Il has this name on account of its resemblance to a hen-n>ost (liffjurti)'' He concludes that (on'-ic/ and hitagi were at first identical in meaning, the fonner term being subsequently applied Ut " an unrrxifed gate."
Tori-wi Ls possibly not the original form of this word. The vi (l)erch or rest) dfX!s not rpiite .so well fit the other compounds above
X Zoku.Shinto tai-i H. 28.
? Vol. Tir. c:hap. X. p. 12.
MIMTKS OF MEKIINGS. II
noted. The WainioJtu writes, not hmio-wi but kamo-t (f|H) '•^* "^^aiiing handle, shaft« or branch. Tori wi may therefore have been originally toii-e.
Of course tlie above does not aflect the contention that these honorary gateways themselves had a foreign origin. 'Hie reader will find this thesis maintained in a convincing manner in an admirable pajxir by Mr. Samuel Tuke contributed to the Japan Society's Transact ions, 1896- 1897.— Part II.
JAPANESE POETRY.
A resume of Professor MacCauley's paper read at the meeting of the Asiatic Society held at the Parish Buildings, Tsukiji, on Wednesday November 14 is given belotv : —
Japanese poetrj- regarded as part of the world's literature is individual and uni([ue. Tl had ils origin in a i)rehistoric age ; its form and content were of its own kind and were practically Hxed at the time it furst api^eared in written sjxiech ; and reached its culminating excellence nearly a thousand years ago. At the present day, when the Japanese people have been released from their long-held seclusion from the other ixioples of the world, ihcre is llic probability that their ix)etry will come under the same stimulus that has vivified and started forward their sciences and llieir other mo<lcs of mental energy, but so far tliere has ai)i)earcd little sign of ]m>mise for any noteworthy |X)etic development. A study of Japanese {xxilry therefore carries one far l)ack in the centuries and into a literary realm that lies as isolated in the world of letters as the empire of Japan has lain \n the world of nations.
With a wish to make a contribution to the study of the jKXitry of Jai)an, I invite you to turn to the collection of jx^ems known as the Jfifukunin tsshv. This collection may fairly Ije accepted as representative of that which is characteristic as a whole of the uniiiue jxxitry of this people. It is not the largest single collection of Japanese jxxims ; it did not originate, as was true of most other collections, under Jmi^rial direction, nor does it contain any of the few longer poems that once promised inuch for the future of Japanese jxxitr}' ; but in these single songs of one measure, taken from the works of a hundred writers, there have l)een gathered many that are of the very highest excellence. All of
12 mini: IRS (H MKKHNt;s.
ihcm arc distinclivc in furui and in >ubjc'ct matter, and nearly all of them were produced in that ixiriod in Jaj)an*s history whose literature has been tonnnended as " classic.*' IJesidcs, this collection of ]xx.Mns as a whole is comprised within an easily managed nmnd numl)er. And, moreover, whatevtr may l)e its worll) ihroui^lunit, it is at present, and has for a loni; lime been, in Iarj;est part the liousehold i^tx'try of the Japane>e, in the form of a j;ame of card>, in which man, woman, and cliild rcjKrai <»\vr an<l over again in their play llie measures and thouj^lus of the versi's. Jii brief there is no other gallierint; of Japanese jwems so manay;eable fi>r a single course of study. I'or all ordinary investigation, it is >uriiciently iristructive concerning the |>eculiar characteristics of the ixietry of Japan, ;nid for rea<lers in Kuroix,* and America it will serve to >]iow well the kind of iKH:tic production and j>leasure thai has the largest jiojmlar favour with this |)eoi)le.
'Hiese "Single S<jng> o( a Hundred I'oets '' were not gathered together in this form until towards the middle of the thirteenth century. At that time there were existing many comprehensive and accepted compilations of verse. The jxxims that, according to tradition, had l)een sung by the goils and ancient heroes had l)een preserved in such aulhorizctl histories as the Knjihi (Record of < )ld Things) and the yihonshi.Jd (Hi.Nlory of Jai)an), which brought the traditions and records of the coujiliy down from the farthest past to alxjut the end of the seventh eentury of the ('hristian era. liut, near the middle <if the eighth century, during the reign «)f the Kmpress Koken, Tachibana no Moroe l»egan to colleel into one work all the |MM.nns then extant, which work, in ihe ninth <ciilur\, a-^ su])]»lemented by ( )tomi> no Wikamoehi, came into literature ;ln tin- c<-lel)rated 3fiiiif/dt<hu I " ("ollectiijn of Myriad Leave>."j In the twenty volumes constituting this collecti(»n there are more than 4,jpo |;<K:ms, among which are gatheretl alnmt 250 of what are calletl ttc^n ii/a. " long >ong.s," because they are eoinjx)sed <»f more than the live lines to whieli the slandanl Japanese i)oem is limited. The *' long st>ngs,'* or ntiffft uitt. of the 3/<r/////o«A?( are s]M»ken of as e>])ecially admirable. They liave berii ust:d for centuries as m<xlels of their kind by Japan's |Kxt>. Among the many writer.^ di.stingui>hed in the Aftinifoshu nre Kakinomoto MO Ilit'Muaro, (3), Numabi: no Akahilo (j) and (.)tonu» no \akamochi (0), spcfinujis of wlu.tMt ver-e a|»pear in thi^ IJiiakuiiiwi^^V' bi tli<' «<.nth «xntur^', after the Imperial capital had been fully established m Kioto and a hundred years and more of the dominion of Chinese in- fluences in Japanese literature had passed, a revival of literature distinctively Japane.se Uxjik place. Hy order of the EmiHiror I-)aigo between the years 905 and 922 a.d. Ki no Tsurayuki (35), a iK>et of the rank of the earlier Mitomaro, made a new compilation *>( verse called
MlNinXS OK aMKETLNCS. I3
llie Koldnnhu (Ancient and Modem Songs). Tliis work is now esteemed tlic finest, and it is the most studied, collection of [XKims in Japanese literature. It contains more than 1100 "songs," i/Ar, only five of wliich are miga iihi. Tins work, divided into twenty parts, has among its treasures (juite a number of ufdy or " .songs," of the .standard measure, commonly known as taii/M, that are repeated in the Hyakunin- isaku. \[ was at tliis {H^riod in tlie Empire's history that poetry l^egan to have a language [wculiarly its own, <listinctly marked off from that of ordinary speech. Fifty years later than the compilation of the Kukinshv, aI)out 970 a.d.,a school of jxxitry was established in the Imi)erial Talace, ipul jxHilic comixjsition became, and for a long time remained, one of the cliief accomplishments of the members of the C'ourt and of tlie nobility. \arious compilations of verse, supplementary to the ^ftmifoshu ami the KoklmliU, were then made under Imixirial command. Between liic time of the completion of the KoHnshUf (922 A. i>.) and the gathering of the Hyakunin issku (1235 A. i)."), no less than seven authorized and distinguished collections of poems were made. These were the 1. Oo »m shu (After Collection^, 2. Shuishu (Gathered Remnants , 3. (/o shuishu (Past Gathered Remnants), 4. Kinyonhu (Golden leaves), 5. S'hikwaishu ^.Word Flowers^, 6. tScnxaisha (Im- mortal Songs), and 7. Shin-Kokinsliu (New KokinshiO. These works, together with the Eokinshtiy are known in literature as the lliichi dui shu (C'oUections of Eight Dynasties). They are all ix)ssesscd of much merit. It is said tliat the ShiiiKokinshu "contains stanzas constructed with remarkable skill, the phraseology subtle and elegant, the rhytliu» easy an<l graceful, tlie style refined, and the ideas pn)found.'' It " stands at the head of all collections of jx)ems published under lmi)erial auspices." In tiiese seven compilalicms may l)e found some of the \>c>i tnnht re])roduced in tlie Jfjfukunin-itt.^hu. The Shin- ^nkinshu was in a large measure only a re-editmg of the i)oetical collections made sub- sequent to the Kokinshu itself.
With this store of jKjetic treasures at connnand, some one, aljoul the year 1235 A. d., brought together these "Songs of a Hundred Poets" as one anthology. Just by whom, and how, the J Iff ukun in- isahu came to be gathered is no longer known, C'ertainly, in its i)rescnt form i ts editorship is doubtful, The author of the Dai Nihonshi (History of Great Japan) was satisfied, upon the authority of tlic Meigel'mki (Records of Brilliant Months) that the colketion : was made by. Teikakyo^ whose family name was Fujiwara no Sadaie (97). Sadaie held high ofllce. He was an Imperial Vice Counsellor ))rior to, and under, the reign of the Emjxiror Shijo, (1233-1242 A. D.). He was also one of the leading poets of his day. Under his direction the Shin-KokinsIiU wa^ compiled-
14 mini; IKS OK MKp:riNr.s,
The Mdyelmiki was originally a daily record kept by 'leikakyo. ITie original manuscript has almost wholly perished. Indeed, some of the authorized authentic sheets of the work are doubtful. And there is much question whether the present form of the Uyakunin-vnlm i* that which it had at the first. Among the traditions connected with the c<>mf)ilalion of the anthohjgy is this; — ^'J'cikakyo was a skilful writer of • he kana syllabary. He also held a iK)sition that might be called the [j<jct-laureateship of the time. Among his friends or relatives was a noble named IJtsunomiya "Nasaburo, who became a lay priest, niudo, and lived in a cottage in the village of Ogura in Saga. In the " Record of IJrilliant Months," it is said, " I wrote for the shdji of the Middle house i){ Saga coloured papers and sent them. At night I sent Ihcm to Kingo." Kingo, whose name is generally known as 'J'ame ie, was Teikakyo's son, and was married to Utsunomiya Vasabun>'s daughter. IJy some, the supi)osition is that the latter, Rensho, who was a jxjct also, had requested Sadaie, through the son, to write down with his skilled I)en a hundred jx^ems which he, Rensho, had selected for the decoration of nhTtJi m his new country house in C)gura. Sadaie obligingly complied with the re<iue.si. Were this storj' true, Rensho, not Sadaie, would have whatever reputation Inilongs to the compilation of the hundretl songs. Afterwards, wlien Tame ie, as it is said, copied the jxxims from the xhikishiy or thick fanc}'-coloured paper used for the writing of jKHims, he arranged tliem in an aj^proximate chronological order. Another tradition locates the ixxitic ornamentation of the s^o/i in the }x)et's own country home at 0(/trr//omf/, whither the ix)et had retired after resignation of his office in the Imixrrial Court. Sadaie's choice of the poems, according to this story, was made without sixicial forethought and without .system. I Ie wrote down the verses at random, just as they hapjiened to come into memory, while he had brush in hand. Strict literary judgment did not guide him. For this reason the songs .show an unequal merit ; some displaying the very finest (juality appearing side by side with much that is of inferior worth. The mcxle of production of the collection, however, is a matter of comparative indifference. This "Century of Songs" exists, aiKl by the fortune of circumstances, in time it became known everywhere as the Offura Byakumn-isshu.
How the hundred poems happened to come into use for a householil game at cards is not known. Tlic first deci<led notice of the game is found after the time of the fourth Shogunate, or in the age of Genroku (1688- 1 703, A. D.) It was in this jHiriod that Kaibara Yekken wrote the " CIrcat Lcaming for Women ' {Omm Uaigalcit)y and other l>ooks for l]»e education of women. Much attention was paid to the education of ILjirls then. (lirls' jjooks were much in demand. At that lime the
MINUTES OF MKETINCS. 1$
Hyahmin-iBshu l^ecame useful as a text book for private female education. During the Shogunate, when the jxiems had \yetn transferred to seixirate cards, a package of the Hyakanin-unhu was looked upon as a part of a bride's household outfit. At that time, many mmurnl in Kyoto, skilled in calligraphy, aided in the financial support of their households by writing the hundred cards for the market. Some of these cards ^aTitten by well-known noblemcA have now great financial value. A storj' is handed down that alwut six hundred years ago, the Imperial Court guards had a habit in night watches of writing with bits of charcoal inside their porcelain plates, each, one of the " parts " of extemiKire poems, rengut and of seeing how one part would fit with another. This verse play, it is supjxDsed by some, suggested a similar use of the hundred songs. But, as said l^efore, the origin of the utfigaruta, or " song cards," is unknown. One must l)c satisfied with the fact that two centuries or more ago the poems somehow had gained place in the homes of the Japanese i)eople in the form of a game at cards, whereby they have l>ecome the common proixirty of old and young, and are to-day as household words.
Mr. MacCauley continued his essay by a characterization at length, in general and specifically, of Japanese i)oetry, and then said: — In carrying on our study it is desirable that wc should have in mind, further, some- what the circle of men and women in which devotion to iwelic comjxisi- lion was dominant, and also the social envin>nment of the writers. The Jfyakunin-isshu is a collection of verse whose parts date from the latter part of the seventh to the Ivginning of the thirteenth centuries. Most of the songs were written in the ninth and tenth centuries. Throughout most of the period covered by this anthology the production of poetry was one of the chief pastimes of the Imi)erial Court and of the members of the higher aristocracy. This fact, one readily sees, explains mucli that is characteristic of the compositions. Poetry was a polite accom- plishment, and it varied with the varying fortunes of its exalted source. Before the eighth centurj', that is, the age of Nara, the Imperial capital was changed almost as often as the Kmperors were changed. Court life then was consecpiently comparatively l>arren and common- place. Pomp and grandeur were almost unknown, antl luxury' did not tempt to indolence and vice. At Nara, however, through the larger pari of the eighth century, seven Emperors reigned in succession, and, on account of a growing intercourse with China, Court life then became increasingly ceremonious and ornate. Towards the end of the eighth century, under the Emperor Kwammu, the site of Kyoto was chosen for the Imi)erial capital. Then the Imperial residence became fixed, to remain so nearly eleven hundred years. At that time, too, and for the
l6 MINI Ti:s OF MKFrnNCS.
iicxl four hundred years ilic career of the Jaixinese aristocracy was one of increasing wealth and hixur)'. The comparatively unpolished, frugal, and industrious habits of the Xara age by degrees disapjxiared. The ruling classes entered ujion a career of high culture, refinement, and elegance of life, that passed, however, in the end into an excess of Uixury, debilitating efl'eminacy, ami dissipation. It was during the l)esi part of these meuioral)le ceniurieit lliat Japanese literature as bfU^s-hitn'K culminated, leaving to after times, even to the present day, models of pure Japanese diction, 'i'he Court nobles (»f tlie tenth, eleventh, and twelfth centuries had abundant leisure f(»r the culture of letters, an<l they devoted their time to that, and to the pursuit of whatever other refined or luxurious pleasures imagination couhl devise. I'or instance, among the many notable intellectual dissipations of the age were reimions at daybreak among the spring flowei-s, ami ]K>at rides during autumn.il mamlight nights, by aristocratic devotees of music and verse who vied with «me another in exhibits of their skill with these arts. Narihira (17), it is said, "the celebrated beau .and dilettante of the times of the I-!mperors Montoku and Seiwa," was a typical sixM:imcn of these dev(»tees of refinement and of sensuous gratification. In much of the verse of this " Century of Song." the sentimentality, the refinement, and the laxity of m(n':ils of the pleasuiv-loving courtiers and aristocrats of the Ifeian Age are exhibited. The jMK-ms are in giKKl part an instructive connnenl of the life of the high clashes of the times.
The treatment of the 7A»//»ihi/*///-/Wiu oiVered in these ])ages is to be accepted as a literary rather than as a scholastic work. Here results rallier than ])rocesses have been given. ( )nly such technical exegetical notes as are needed to make exceptionally obscure words and passages more intelligible have U'en attached to the translations. The translations themselves are, as strictly as is jwssible for an I'^nglish rcndering, made literal, lx)th in pros^^ and in metrical form. The metrical renderings have l)een attempted as exact reproductions »)f the original mca.sure of the fnnia and, where |)ossible with fidelity to literalness, have I)cen clothed in ixxitic terms. Some biographical informatif>n and some ilhustrative comments ujxmi the writers' meanings have been attached to tach |>oem. 'lliese last-named notes it i< h»»j>e<l will be found helpful and of special interest to readers gemrally. An attempt has also been made to give appropriate lilies to the metrical translations.
Now, taking tlu>e "Single S>ng>ofa J fund red IVk'Is," as a whole, the rea<ler will find that, i)roadly judged, they can W gathered, in accordance with their >ubject-matter, into three groups. Let us name these groups, i, y<ftun\ or contemplation and tlescription of scenes in the outer worhl ; 2, St'ntimrnf, or nuxnls associated with the milder
MIM'TRfi OF MEKTINGS. I7
human emotions, such xs Melancholy, I'ensiveness, Regret, Sympathy. Contentment, Gratitude, Friendship, Filial Love, Loyalty, and the like. 3. A third group belonging to the deej^er ranges of emotion, hut distinctive enough to be regarded separately, is composed of tliosc poems which are outbursts of the passion Jjove. I/)ve-poems are in a high degree characteristic of Japanese as of all other poetrj-. In this collection, forty-six of the tmika, nearly half of the songs, have for their motive some phase of this great human passion. Twenty-nine of the tanka are given to the more ordinary sentiments, and twenty-six to the scenes of nature. It will be well, however, in reading all these songs to remember that they need not be taken as transcripts of per- sonal experiences. Most of them were creations for use in poetical contests and as exhibits of artistic skill. Often they may have had no other basis than the writer's fine fancies drawn frrjni his imaginalion's realm.
We shall not now try to pass all these songs in review. Readers can examine them at their leisure in the following pages. But, to illustrate the judgment just made, attention is called to a few songs which show some special skill in form and word, considered as utterances of the Japanese muse. The fourth tankny for instance, is a delicate bit of suggestion and impressionism concerning a scene in nature. We will name it, " Beauty made Perfect." On the coast of Tago is one of Japan's very best sea and landscapes. Rising, as its centre and crown, is the " peerless mountain," Fuji. The scene is at any time one of supreme beauty. But the Japanese poet would add one touch to make it perfect.
When to Tago's coast
1 my way have ta'en, and see Perfect whiteness laid
On Mount ?'uji's lofty peak
By the drift of falling snow. So, also, in song seventeen, where the poet celebrates the delight he felt at seeing the scarlet leaves of antumn floating ujx)n the blue waters of the river Tatta. He recalls the wonderful age of the past when the gods, so it was said, bore sway in the world and all marvels were seen and done.
I have never heard
That, e'en when the gods held sway • In the ancient days.
E'er was water bound with red
Such as here in Tatta's stream. In ttvnhd twenty-two there is a punning word-play that docs not iU
lO MINUTES OF MMITINC^.
A peculiar chann pervades the seventy-eighth song, ** A Night at Suma's Gate," to one who has seen tlie jxinsive and exquisite l^eauty of the scenery near there. In ancient times there was an Imperial Ixirrier at tlic place : —
( iuard of Suma's Crate,
From your slee]) how many nights Have you waked, at cries
Of the plaintive sandcrlings Migrant from Awaji's isle ?
There is a note of hojx: in the eighty-fourth song that is an agreeable departure from the general .sadness of these ixx:ms of Sentiment, — '* The Transfigured Past."
If 1 long should live,
Then, perchance, the present days May l)c dear to me : —
Just as past time fraught with grief. Now comes fondly back in thought.
Many others of these iK)ems of Sentiment arc worth repeating as iilustrat- ing our theme, but it will be well now to turn to the third group,— that which is gathered about the mighty power moving in all human life, Ix)ve.
Tanhi thirteen tells of love perfected. The jXHit uses the figure of a mountain rill becoming a full, serene river.
I'rom Tsukuba's peak
i'alling waters have lu.cunic Mina's still, full flow.
S>, my love has gn)wn to be : —
hike the river's quiet ileeps.
Ill (fi)iht sixteen, by means of two word plays,— one, u\x>\\ the word Inaba, meaning a mountain or district to which the \k>A was going, and also the phrase ** if I go ; " the other upon the word mnttsftn meaning " a pine tree," and*** to wait," as one pining for another may wait, — an assurance of faithful love is well given.
Though we parted l>e.
If on Mount Inaba's j^^ak I should hear the sound
Of the pinr. trees growing Ihcro, Hack at once I'll makr my way. In the eighteenth song, one of the distinctive devices of Japanese poetry, the "preface" and euphonic '* introduct«>ry wonl " appear. In
MINUTMS ol* MliJCTrNGS. 21
the English rendering ih j wonl " gathered " reproduces approximately this device. The first two lines of the stanza are to l)e regartled as introductory. 'Hie theme is " Secret I xDve."
Ix)I the gathered waves
On the shores of Sumi's bay ! Iven in gathered night,
When in dreams I go to thee,
I must shun the eyes of men. The solicitude of a woman for the safety of a man who has deserted her, showing thereby the self-effacement that love at time effects, is well expressed in the thirty-eighth htitka. The lover had sworn to the gods that he wouhl never desert his mistress. The wronged woman therefore feared that the gculs might execute vengeance.
Though forgotten n(jw
For myself I ilo not care, — He, by oath, was pledged.
And his life that is forsworn,
Such a thing of pity Ls.
Unconfessed love, that betrays itself, is the theme of the fortieth song : — Though I would conceal,
In my face it yet ap^xiars, — My fond, secret love :--
So much that he asks of me " Does not something trouble you ? " Love perplexed is pictured in the forty -sixth song under the simile of a mariner at sea, with rudder lost. Like a mariner
Sailing over ^'ura^s strait, With his rudder gone ; —
Whither o'er the deep of love Lies the goal, I do not know. The recklessness that accompanies pursuit in love, and the longing for continued life that comes with successful possession, arc thus shown :— lor thy precious sake
Once my eager life itself Was not dear to me.
But, 'tis now my heart's desire, It may long, long years endure. Tearfulness concerning the future faithfulnc.^'S <»r a lover just pledged i> shown in these anxious verso of the song number fifty -four, '* A XN'onian'^ Judgment "; —
22 MINtTES OF MKI-rilNcJS.
If " not lo forget "
Will for you in future years r>e loo difficult.
It. wore well this very day
'j'hat my life, ah me I shouhl close.
Distrust of one who has a reputation for inMiicerity and unfaithfulness lin<ls place in tanku >evenlylwi», under the i;uise of dread of the waves »)f the beach of TaJ^ashi : —
Well I km»w the fame
Of the tickle waves that beat < )n Takashi's strand.
Should 1 e'er j;o near that shore
I should only wet my >leevc.
Struggle to conceal a love that may not Ik- >hown to the one beloved is admirably exhibited in the eiyhty-ninth ianhif in an ajwstrophc lo self. The poet wrote : —
Life ! Thou strini; of j;ems I
If thou art to end, break now. I'or, if yet I live.
All I do to hide my love, May nl la^^t i;row weak and fnil. ThtM" are but a few nf the many songs of which love, in some of its phases, is the theme.
T will quote but one more of them. It is the one written by the compiler of the ITihikuuin-mhu, the poet Sa<laie. Tt is a vi^nd picture of a conunon scene on Awaji island, used in simile here for the jxiet -lover's impatience in waitini;.
Like the salt sea- weed
Burning in the evening calm, ( )n Malsuo's shore,
.\11 my iK'ing is aglow.
Waiting one who does not come. Here the intrcHluction to this " Centurj- of Song*' may end and the way among the songs themselves be entered. No one knows Ktler than the present writer thir dilliculties one meets with in n)aking the venture here made or how unsatisfactory the results gained. The real charm of these dainty bits of verse will for ever elude the (piest of one who, foreign to llu' Ja]>anes^' jK'ople an<l their language, seeks to <liscover it to the world, l^ut I have done faithful service in my search, ami I hoi>e I hat some measure of attainment has l)een secure<l.
MTNi'TRs OK MKi:riN(;s. 23
ANNUAL MEITING OF THE ASIATIC SOCIETY.
The annual meeting of the Asiatic Society of Japan was held at the Parish Buildings No. 54. Tsukiji, on Wednesday, December 13th, 1899, at 3.30 p.m. The Rev. I). C. Greene, D. I)., Vice-President of the Society, was in the chair.
The minutes of the previous meeting were taken as read.
It was decided to dispose of the l)usincss of the annual meeting before proceeding with Mr. Lloyd's lecture on " Buddhist Aiilhro- IKjlogy." 'Hie Recording Secretary read the Reix)rt of the Council for the past year, and the Hon. Treasurer read the Treasurer's Report, both l>eing ap[)r()ved.
NKW COMMITTIiK.
Tlie following gentlemen were elected members of the Committee for the ensuing year : —
IVesident : Sir Ernp>>t Satow, K. C. M. (I.
Vice-President Rev. D. C. Greene, 1). D.
„ J. F. I.(nvDER, Ksq. (Yokohama)
Treasurer : J. McD. Gardiner, Es*}.,
Librarian : Prof. K. \V. Ci.kmknt,
Record : Sec : Arthur Hyde Lav, Esq.,
Rev. EuciKNK B«K)TH, (N'okohama)
Memljcrs of Council :
Prof. Clay McCalli v,
Rev. A. Lloyd,
R.\NSFORD S. Miller, Esq.,
W. B. Mason, Esc|.,
B. IT. Chamberlain, Esq.,
R. J. Kirby, Esq.,
R. Masujima, Esq.,
Dr. H. Wkipkrt,
H. G. PARLi-rr, Esq.,
Rev. W. J. White.
The Chainnan reported that the delays in the printing of the S>ciety's Transactions, which had caused so much complaint in the past
24 MIXI^TES OF MF.KTINdS.
no lonp;er occurred, and that ilie work of printing was well up to date.
The Rev. A. Lloyd then gave an interesting lecture on " Buddhist Anthropology," which was the substance of a paper prepared by hiin for the German Asiatic Society.
The lecture was mainly an analysis of a book entitled Sukhfo Jin^ei roily published in book form by Mr. Takada Doen, a priest of the So o Sect, about the end of 1898, though it had appeared some years before, as a series of magazine articles, in a journal entitled 2*8ttioAt( livkkyo. The book is ^^Titten throughout in the popular language, with a very plentiful use of kuna ; it is catechetical in form, though toward the end the answers extend themselves into verj' long sermons. It is based almost entirely on the Buddhist Scriptures, quotations being found on every page, and a great ]mrt of the book consisting of commentaries from these quotations which are extracted from 121 books.
Buddhism, says the writer, is almost entirely taken up with the doctrine of the life of man. Man is the centre of the Universe to Buddhism — man, not as he was or will be, but man as be is. Buddhism does not trouble itself much with Gods. It is neither monotheistic, polytheistic, pantheistic nor atheistic. It knows of a great mind behind all theological speculations, but it is not practical wisdom to discuss these points.
Buddhism claims therefore to he a religion of man, — but the very term religion implies the supernatural. Has Buddhism, the religion of man, nothing of the suj)crnatural ? 'W'S, but not as Christianity. In the latter miracles are relative— the ojxirations of certain laws beyond our ken for the time being, which cease to be miraculous as knowledge grows. In Buddhism, the miracle is absolute— the whole thing is one great miracle, and the knowledge by which we reach to the miraculous is in itself miraculous.
It has been objected to Buddhism thai it is i)essiniistic. 'Hie writer asserts that not only is Buddhism pessimistic, but that pessimism is the necessar)' basis of all religion or progress. We must feel that things are very bad before we want salvation or improvement, or care to enquire about means of salvation.
In working out for us a scheme of the means of salvation, Buddhism presents us with two forms of teaching— the aelccn-kyo or cosmology and the gJiussekenki/d or soteriolog)-.
'llie former establishes the^fact of tlie three worlds — the world of desire (or mq^er), the_^'orld_Q£_form j[or thought), and the formless world which lies in the abstract region beyond our thought. Of this third world we can affirm nothing, but of the two lower worlds we know that the one is the abode of pure beings who are free from desire, and
MIMTKS ni" .Mr.KTINrN. 25
thai the latter is ix.*«>])kMl \vilh hoini^s more or less mnlerial \vh<» are all of them under the intluence of desire.
This lower world is divi<le<l iiit«» six s])heres, i Heaven, 2 Man, 3. \'ii>lcnt devils, 4. Iluntiry devils, 5. r>easls, 6. Hell. None of these are i)crmanenl slates, and the soul (if the term is allowable) may si)cnd one existenee in the highest heaven, and he after a few more existences a deni/cn of the lowest hoU. There arc some very unscientific passages in some of the Huddhisl Scriptures — passatijes which s|)eak of men who reach to the heiLjht of 75 feel, and attain lo an avera«;e ai!;e of 200 years,— and the writer has to tread softly in eonnnenlin^ on these passat^es.
Throut:;h all these sj)heres of existence, life is always risini; and fallin<^ in tin* slru«;i;le for existence. Nolhint; is at rest, exci'pt the fs-.^hla, the one ij^reat mind, which is al the l»ack of all thoui^hl and all exisicnee. As we consider ihis *»/<»• iiiln(f we sec that it too is capal)le of jlivisi«in. It i^resents ilself to us as thou*;!!!, emotion, synthesis, and analysis. Creation heijjins at the other end: — first analysis, then synthesis, then emotion, then thoui^ht ; and these four comiMise existence.
The rise and fall of the individual soul is regulated by the law j»f Karma. Karma is a " resultant of forces " ; all the acts of former existences, modified by the acts (»f the life that is, form the Karma which regulates the life of the world to come. Death is analysis : when a man dies he is analysed into his component )>arls. Life is synthesis: when a man comes to birth, it is a puttini; toLjether of the disintei^rated fiiculties. lietwcen life and »leath, and attain between death and life are two intermediale stales, which are really states of transition.
In these intermediate states, the soul in which desire is extinct ])asses from the world of desire into the world of ihout^ht, and thus comes no more amoncjst men : the soul in which desire reii^ns yearns for a new birth and seeks for itself a parent and a lM)dy. As scxm as it unites itself with llesh in the womb of its mother, the soul loses its fi)rmer likeness, the llesh acts as a veil which shuts out all remembrance of the past, as well as all fore-kncmled^e of the future. As soon as the child comes to the birth life is consummated, but in that moment death bei;ins to work ; disease, «S:c., make their apix'arance from the moment of birth and sj»ecial mention is made (»f a passaj^e from the Nehankyo which sjK'aks of the c«)untle>s insects (',/<?/ sAt — bacteria?) that infest the human body.
In the meantime the soul in which desire lias ceased passes into what is known as Nirvana. Is Nirvana a state of eonsciousness t»r not ? The author does not decide. Nirvana is a state about which nothini^ can be atVirmcd, not even the fact that noihint; can be aflinncd.
26 MINI II. s »»| M 1.1.1 fN<;<.
Jlic praciical valiu- of tin- l»«M»k Wo in tho mithui-'> i'\liaii>live ircatiucnl of Karma. \Viih(»ut a careful consideration of Karma education is valueless; a ju I oliiiialc of character is im|).>ssible. Karma is not heredity, lhou«^h heredity i> a part of Karma. \Vc do inherit from our parents, In-'Causc- their Karma mu>t have litted them to have us a.s their children. J»ut at the >ame lime <nir Kanna littctl us to have them as our parents, and thi- Karma is <juiie inde|Kndenl of heredity. Many pai;es are divoted to detcrihiii'^ the sii;iis hy wliich we may know what this Karma has lK.en in any j>articular man. •* If you see a ]>air of turtle doves c(K)inij, you may know, says the lKK»k, that in a former existence tl»ey were married |)eoj)lc whose conjugal relations were not very harmonious I *'
I)r. (iKKKNi; thanked Mr. Lloyd for his instructive lecture and rei;rette<l the ahsence of the Pri>i<lent who wouUl lu) douht have iK'cn ■,\\t\v. ill contrihute ^nne vahiahlc- remarks on the suhject of " Kuddhist Anlhro|)oloi;y.*' It wouhl U- interestint; if the lecturer could make up his mind hr»w far the " Jinseiron ** of Mr. Takada Doen was influenced hy \\V>tern thout;ht. lie (the Chairman i was increasin<jly impressCil witli the we-^terni/jni; iiilluence •)i)eratin^ ujxni the jK-'ople of japan. It was a very threat mistake to imai;ine that the Japanese were merely sniHTlitially inllueneed l»y Western methinl^ *>( tlioUi;ht as casual «»hsi*iv('r> U'lievi-d. The (Urj) seated ehani^e which ha<l taken place was impressed ii|M>n Wi> mind every day.
\N\r\i Ki.i-oKi oi I m. i<»i N«!i. or mm; \si \ri<: .s«rtii;rv.
lite |>asl <cssi»)M compares favoiirahly with many <»f its predecessors. An increaM(l inlen'^l lias Ikvh shown in llie proceedini^s and the numl»er of pajK-rs (ontrilmled to llie .Siuiely ha•^ lieeii nuich hiri^er than durini; the previous M-^-.ion. i!ii;lu pajiers were read at {general meelinijs, two (»f them heiiit; t;iven by the Tresident, Sir I'.rnest Salow. < )lher paper> were rnnlrihuled hy Me>«-r>. ( hanilierlain, M;u( aiiley, A>l(»ii, Clement, ( iul)hin> and ll«»ren/.
20 new names ha\e heen added to the li•^t of members; .j. members have roij^ned ; and 2 have diet!.
Tin- tinanees of tiie Societv are in a ll«)Uri-Nhini; condition a> will he seen from the ^|•l•aslwe^"•^ rejM»rt. In the lihrarv, 'rraM>action>, in Slock number 9,75s vols., ( km. Index Uk?;.
Ri:h»Ki «»i uii: (orNni,. 27
Al'PKNDIX A.
I,ISr n|- I'VI'I.KS DIRINC TJIK SlvSSlON « H- 1S99.
1. AiiciciU JajKincsc Kiluals, by Dr. Fl.oKKNZ.
2. I'hc Jcsuil Mission IVcss in japan,. ..l)y Sir Kknksi Saiow, K.CM.G. V N<>lo'<)n a Lonij-tailod l)reo(l of Kowls in Tosa,
hy r>. II. Cii AMUKRiviN Ivsq. '
4 TIk! (iuUivation of lJaml)<M)s in Japan,
l)y .Sir hKMisr S.\i<»\v, K.C.M.Ci.
5. Toriwi, — it> derivation, \\\ W . ( i. Asios Ks<|., C.M.O.
6. The 1 lyakunin-is.shiu, I'.y IVofcssor (lay MacC'.MI.KV.
In addition a lecture on *' Huddhist .\nlhrt)|M>lo<;y ** was given by
the Kcv. .\rlhur Llovd.
AIM'KMM.X H.
Tin: 1I<»N. TKKAsrKKR in A<ri. wmi riir, AsiArj< Skikiv of 1ap\n.
Dec. 12, jS»>«). Dr.
To I5al. Hue fioni la>l year ... .1 2.275.6.2
,, I".Mtrance fees .i5-^^
„ .Vinnial .Subscriptions iGl.cx^
„ Life Subscrij)lions 2S8.r)0
„ Sale of 'J^•ansaclion>^ ( throui;]i Librarian) ... 3.>9-54
„ Interest at IJank«^ LU-74 95^5.S(S
.^234. 50
'r.
r.y IVintin;^ XW
\\\ I
xxvn pt. 2
„ Librarian's .Vccount, Lor LkmjUs
.\ssistant in Library
I'ost.T^e, etc
,, ( 'orre>^ponding .See., I'o.>tai;e, etc.
Adverti>inL; nieetini^s, ;nid I )irect<My.
,, liensmer, Lostn'^^*- .si;nnp> an<.l blank rereipis
., Kent .Mi'l (-.nel.il.cr
|
2S4.5S |
|
|
310.78 |
|
|
ir)2.<n |
75«S.27 |
|
4.<So |
|
|
77.00 |
|
|
IOI.«>3 |
i^.V7.> |
|
S.07 |
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10.31 |
in.2S |
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17.50 |
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luO.uu |
26 MINI ri:.s nl MKr.lINfS.
'\\\c piactual valiu- t.f ihr lnM)k lii-s in tlio autlnir's e\ljaii>livc» trcalinenl of Karma. Without a careful consideration of Karma education is valuek'Ns; a in- 1 o>tinialo t»f character is inn>t>ssil>lc. Kanna is not lieredity, thoui^li lieredity i-^ a part (»f Kavma. We do inherit from «»ur ])arent>, because tiieir Karma mu>t iiave lilted them to liave us as their children. I»ut at llie >ame time our Karma fitted us to have them as our ])arents, ami this Karma is jjuile indeiK-ndent of lieredity. >hiny ]>ai;es are dev(»ted lo de>cril)inLj the sii^ns l»y which we may kn<nv wliat this Karma ha^ been in any jxirticular man. •* If you see a ])air of turtle doves C(K)intj, you may know, says the Inwik, that in a fonncr existence they were married [KVjple whose conjugal relations were not very harmonious I '
Dr. (Irlim; thanked Mr. Lloyd for his instructive lecture antl rei^retted the absence of the rre>i«lent who would nt> doubt have been abh' in contribute >ome valuable remarks on tlie subject of " lUuldhist .\.nthroi>olo^y."' It would U' interesting if the lecturer could make up his mind how far llie " lin>eiron " of Mr. 'I'akada Doen was influonce<l by Western tlioui;lil. lie i the Chairman) was increasintjly imi)re.s.s<.*d with tlie we>terni/.iui^ influence o|>eratini; ujxui the |KM»ple of Japan. It was a very i^real mistake to imai^ine that the Japanese were merely Miperlicially inlluence<l by We-^tern methods of thought as casual observiTS believvtl. The deep seated eliaMi;e which had taken i)lace was impressed up<»n his mind every »lay.
\\\r\i ui:i'«»Ki oi iii|., rtHMii, .»i ini; vsi\rn" s«kii.iv.
The past session compares favourably with ntany of its predecessors. An increased interest has l)een shown in the proceedini;s an«l the number of ))ai>ers eontribuled to the Siciety has been nnuh lari^er than durini^ the previous session, l]ii;ht papers were read at ^ineral meetings, twf> <»f them beini; i;iven by the President, Sir l!rnest Satow. ( )ther pajK-rs wen- eontributi-d by Messrs. ( hamberlain. .\!:u< ';iule\ , Aston, Clement, ( lubbins and I'loren/.
20 new natnes ha\e been a(l<le<l to the list ^>( niemU-rs; 4 members have resigned ; and 2 have died.
The finances of the Sucietv are in a llourislijn'.^ condition as will \)o <een from the Treasurt-r's re|>«trt. In the library. Transactions in Stock nmnber 9,75s vols., (ien. Indix liiO'.
RKl'ORl «)!• TIIK ('(HNCII.. 27
Al'PKNDIX A.
Lisi- «»|- I*\ri;Ks ht'RiNc ini; Sivssion of 1.S99.
1. Ancicul Japanese RiUials, l)y Dr. l''l.(»RKN/.
2. I'hc jcMiil Mission Press in Japan,. ..hy Sir I''rm:si- Saiow, K.C.M.C.i. y Nolo 'on a l^oni^-tailed breed of Fowls in lo^a,
^ hy I>. H. Cll \MI5I.RI.\IN Jvsq. '
4 The Ciiltivalion of l>anil)oos in Japan
hy Sir Krm^si S\I(»\\, K.C'.M.d.
5. ioriwi, — ils derivation \\y \V. (1. AsioN Ks<|., ('.M.(i.
6. Tlie llyakunin-isshiu, Hy I'rofessor (lay MacC.mi.kv.
hi addition a lecture on 'MUiddhisl Anl]irt)iM»lo^y '" was given hy
the Rev. Arthur Llovd.
AiM'KNniX 1;.
rui: Ih'N. rRKAsrRKR in Acri. wijii rnK Asiaik Socii/rv (>] Japan. Dec. 12, 1.S99. i)r.
Jo Ilahnue hoin la>l year ... .1 2,275.62
„ l!nl ranee fees .i5-<^
„ .Vnnual Sul)>criplions 161.00
„ Life Suhseriplion> 2S8.60
„ Sale of 'J'ransaelion>^ (through Librarian) ... 3,>9-54
„ Interest at Ranlo i.U-74 95S.SS
.^234.50
< 'r.
\W IVintini^ W'V 2«^4.5>>
X.WI 310.78
XXVIl pi. 2 162.91 758.27
„ Librarian's Account, I'or iJooks ... 4.80
.\ssistanl in Library 77-^^
l'o>ta^e, ele loi.'>3 18^.7;
,, ( 'orresj>ondini; Sec, rostat;e, etc. ... 8.')7
.\dverti>.inL; nieelint^s, and Directory. K^-^l 19.28 ,, lieasiner, IV^lai^e stamps and l)Iank
receipts '7-5<'
.J Kent .ujd ( ;nel.ikrr Iu'j.vj
28 Ki:r.»Kr «»i- nu-. r.u nch,.
„ lu-^ur.incc loo.oo 223.50 I.1S4.7S
„ Tulancc, M. 11.(1. K.aiul SjK'cic Hank 2.049.72
1:. \ ( ). 1:. J. Mc. I). (laidiiKT, lion, rrcasunr. lAamiiK'd and annpare*! with vouchers ami found correct.
Run \Kh J. KiKisv. .A. ^\ . riii»Nnsi»N.
Al'l'KNDIX C.
L1SI «)i- 1!\< II \N«;i> 01 INK .\si.\in- S.Mii;rv ui Jvrw.
.Vcadoniy of Sciences, Lincoln Park, Chicago, 111., l'. S. .\. .\nicrican (leoi^raphical Society, New ^'ork City, T. S. .\.
( )nental Society, New Haven, Conn.. C S. A.
IMiiloloLjical Society, New Haven, Conn., C S. A.
riiilosophical Society, riiiladclpliia, I'a., C. S. .\. Anlliro[)oloi];ical In>titiite of Creal Uritain and Ireian«l. Vntbropoloi^ische Cie>ellschaft in N\ ien, .\ustria. Asiatic Society of Ueni^al, Calcutta.
.\uslralian .V^^^ocialion for the Advancement of Science, .Sydney. I»alavia<ih ( lenool>cluip, I'alavia, Java. I>uddhi>t Text .Society, Calcutta. lUireau of I'.tbnoloi^y, \Va>liini;ton, I). C. lUireau tif I'ducation. ,,
Canadian Institute, ron)nto. China Review, lloni^koni^. Chinese Recorder, Shanghai.
Cosnio-^ do (luido Cora, 2, \ia Coito, Rnnu-, llalv. hculM-he (le>elKchafl fiir Natur uiid \oIkerkuntU- ( Kla>irM«>, IVikio. l>eut>^chen Mor^enlandisclien (li^elUchafl, Leipzig. Cienhj^ical and Natural I li>tory Survev of ( 'anada. < >iia\va. Harvard l/niver^ily. Museum «)f Coniparalive /ooIol^v, Canihridm-
Ma^-.., C. S. .\. Inipi'rial Ru•^•<ian ( ieo^raphical Sm-ioly, St. reter^InnL;. Imperial l.ilnary, I eno P;uk, Tokio. Imjxri.d I niver-ily of J.ipan, ioKio. Japan i.^uciclj-. lA-ndun.
RICrORT t»l< TMK (OfNClI..
29
Japan Weekly Mail, Tokio.
Johns Hopkins University I'ublicalions, IJallinunv, Md., U. S. A.
Journal Asiati<}ue, Paris.
Musee Guiniet, I'aris.
Pekin Oriental Society, Pekin.
Royal Asiatic Society of (Ireat P>ritain, London.
„ „ „ nom])ay Uranch.
„ „ „ Ceylon Branch, Colombo.
„ „ ,, C'hina Prancli, .Sliani;hai.
„ „ „ Straits Branch, Sini;apore.
Royal Dublin Society, Kildare St., Dublin. Royal ( ieoi^raphical Society, I^)n(lon. Royal Society, I^ondon.
,, „ of Kdinbur^li, l'!dinburi;li, Sc«)lhnid.
„ „ Sydney, New .*-^oulli Wale.s.
„ „ Adelaide, South .Vustraba.
Smillisonian Institute, NVashini^ton, D. ('. Sociedad Cieograllca de Madrid, Madrid. Sociedad dc Geo<;raphia de Li.sbon, PortUL;al. Societe d'Anthropoloj^ic, Paris. Societe de (icographie, I'aris. State Historical S<jciety, Madi.son, Wis., V. S. A. United States Geological Survey, Washingt(jn, D. U.
„ Dept. of Agriculture, ,, „
Vereins fiir Krdkunde /u Leipzig.
APPKNDIX I).
TkANSXCI IONS IN Srkk. Noveinl)cr i, iS<)().
\"ol. I single part " II single part " HI Part I
'* ApjKMidix I\* single part Vol. V part 1
|
94 |
|
|
68 |
|
|
130 |
|
|
iSi |
|
|
5^> |
|
|
1N4 |
|
|
iSf) |
|
|
^o\ |
JO
<Kh>Kr <»r nil. r«)i ncii..
(»1. Vr Pari
VII „ I
„ „ 4 VIJI „ I
IX „ 1
„Supj)lcnicnt .
XI Tart 1
XII „ ,. I
XII „ 4 .
XIII ,. I
,, , 2
XIV „ I XV „ 1
XVI „ 1 .
■>
XVII „ 1 .
2
X\ III „ I . XIX ,. 1 .
X\ „ I .
; ^Mipi'lLiPtiil ]Mrl I
182 221
22<) 216 212 240
-5
.vs
M 47 25 61
s(>
55
66
120
»3
60
269
98
«>;> 3<s
^>5
loO
62
96
1S4
lOI
142 106 166 163 67 146 208 22O 203 225
IK) "•41
\'ol. XX Supplement part 2 ... 222
„ ^ 266
5 ^s:^
„ XXI ;.ini;U' |)arl 226
„ XXII i)art I 217
2 206
.? 250
,. xxiri 273
„ ,, Supplement 314
„ XXI \' sin«;le part 147
„ „ Siip|)loment 250
., XXV 284
„ XX\ I 263
Total 9J5«^
(ioneral Index 1/107
Al^PKNDIX K.
]>«H)K> AM) rAMlMir.K'IS Rk«KI\ KD.
" (leographical Notes,'' by (1. Schlet^el, Txiyden.
'* Constitution of China," hy J. Wickersham, Tacoma, Wash. V. S. A. " Kachin Crannnar,' hy Rev. ( ). Hanson, IJhamo, Hurmah. " An answer to Major rowell's Incpiiry, 'Whence came tlie .Ajiierican Indian^,'" hv f. WickerNham, Tacoma, Wa>h. V. S, A.
LIST Ol- MKMHERS.
Arnold, K.c. s. I., Sir Kdwiii, I )ail y 'Iclcj^raj^li OlVicc, Ixnidon, Kn^jland.
Aslon, c. M.<;., \V. (',., Vhc ISliifV, IVor, I!. Devon, Kni^land.
Day, IVof. (W'tK K, Vale ('..lIo|^c, New Ihivcn, Conn., T. S. A.
i'Mkins, n. I)., Ivcv. Joseph, Sbani^liai, China.
Ilephurn, M. D., I.. I.. D., J. ( '. 71, ( ilenwood Avenue, Ma^l Orancjo, New
Jersey, V. S. A. Nordenskj«"ld, Uaron A., Stoekholin, Sweden.
l\)\vell. Major J. W,, Sniilhsonian Infinite. Wavhini^lon, D. ('., l'. S. A. !\ein, Prof. J. J., IJonn-ani Rhein, (lennany. Salow, K.c. M.<;., Sir l'rnc>i M., llrilish Li-^ation, Tokio. Severini, IVof. .\ntelino, I'ia/./a, San Marco, j-'lorenee, llaly.
I. in: Mkmiikks.
Alexander, Kev. R. I*., Tlirosaki.
Anierman, l». n., Rev. James K., 25 I'ast 22nd .St., New Vork, I'. S. A.
.\ndcrson, K. K.c. s., W., 2, Ilarley .Street, Cavendish !^'iuare, London.
Arrivei, J. H., i^;;, ilaramachi, Koishikawa, 'r«')kio.
Atkinson, R. >. c., R. W., 44, I.<»ntlon .Sq., ('ardilV, Wales.
JJii^elow, Dr. W. S., Roston, Mass, T. S. A.
I'.issct, r. 1. s., J., e'o Messrs. .V. J. Maepherson \ Co., 5, ICa^l India
Avenue, I^»ndon. I'. C., I'.ni;land. I'.lanchet, Rev. C. 'i'., I'hilniont, N. V., C. S. .\. Iknuh, Rev. K. S., 17S, lUutV, \'okohama. liritikley, K. A., Caj)l. I'\, 'I oki<».
Rrown, Capt. .\. R., Dhuhill Mouse, llelen>l»uri;h. .\r«;yll, Scotland. (ary, Rev. Otis, Karasuniaru, Kioto. Carsen, T. Ci., Rannlield, Coleraine, Ireland. Center, .\lex., I'acilic Mail ( )Hice, San l'Van>eisCi>. ( 'hainherlain, I». II., Miyano^hila, I lakone. Cheon, .\., I lanoi. Tonkin. Clarke-'rh(>rnhill, V. !>., RunIuoii Hall, Kellerini;, NorlhaniiMonshire,
Kn'y^land. Clement, M. \\'., ;<), Nic1ii»m<', lujimicho, Kojiniachi, Tokij*. (.'•Mider, I., 13, Nishi l\«»nva-cho, Kiohashi, Ti'kio,
1.1 KK MF.MHKRS. 33
Ci>oi)cr, L. I.. I)., C. J., Mundford, Norfolk, England.
Dautremer, J. Hankow, China.
Deas, 1'. \V., 12, Magdala Place, Edinburgh.
l)c Hunscn, M., Abbey Ixxlge, Regent's Park, rx)ndon.
Dickins, V. \'., I'liiversity of IxMidon, Burlington Ciardens, IxMidon, \V.
Dillon, K., 13, rj)per i'hillimore (hardens, Kensington, London, S, W.
J>ivers, M. i>., i\ K. s., Edward, c o Pere Evrard, 35, Tsukiji, Tokio.
Dixon, \\ R. s. i:., J. M., 5886, X'on Verein Ave., St. Louis, Mo., U. S. A.
Dixon, M. A., Kcv. William (iray, Warrnambool, X'icloria, .Vustralia.
Duer, \'., Shiba K<.)enchi, 'iokio.
Du liois, M.i)., Lrancis, 27, Kue de la Ixipiniere, Paris.
leaves. Rev. Cleo., Posle Restante, Denver, Colorado.
lOby, I >.!)., Rev. C. S.j Vancouver, P. C.
I'enriiii;, D., NcwiH)rl, Rhode Island, U. S. A.
IKniniitli, ( ). ( '., Alluu JlnUMe, Roehampton, i'.iii;lnnd.
(iay, A. ( >., 2, \ ()kolinm;i.
CIiu^^a^i, C"., 224 \, PluH, \okohaina.
Clover, r. P., Shilxi Koenehi, i'okio.
Ciootlrich, J. King. Kolu (iakko, Kioto.
Cowland, \\ ., 13, Rus>ell Road, l^ondon.
(ireene, D, D., Rev. D. C, 22, .Nakano-clu), Ichi'j^nya, Tokio.
(iril)l)k', Henry, Siiani;hai, China.
(irilliN I.. I)., Rev. W. E., Ithaca, N. V., L'. S. A.
(;riHith>, E. .\., II. P. M. Cunsulale, Kol,e.
(ir(M>ni, A. IL, KoI)l\
(nibbins, C. M. (.'., J. H., H. P. M. Legation, Soul, Corea.
Hall, Erank, Elniira, Chemung Co., N. V., U. S. A.
Hall, M. A., John Caroy, H. )5. M. Consul, K«.be.
Ilallori, 1., .\h>rioka.
Hellyer, r. W., Knbe.
Holme, I. I. s., C., TIk Re<l IIou.«,e, Pixlcy Heath, Kent, i:ni;land.
Hope, R. C., ( ;raML;eliehb .VarlM)roiigli, Englaiul.
Hunt, H. I., Hunt iV Co.. Yokohama.
James, I". S., lU), Plulf, W.kohama.
Ritich, lOdward, .\i;ricultural College, Cirencester, England.
l\irkw(K»d, .M., iokio. (absent j.
Knott, I), s. c, |.. K. s. 1:., Cargill (i.. Royal Society, Edinburgh.
Uiy, Arthur Hyde, H. 15. M. Legation, I V.kio.
Liberty, La/.enby, ]. P., The Manor House, The ix;e, Cr. Missenden,
Pucks, I-jigland. bMiglor.l, J. IL, H. 1;. M. Consul, Nagasaki, low, C. W., Stowmarkel, Sullolk. England.
II MM-. mi-Mi;i;r>.
I^)\vcll, I'crcival, 5^^, Stale St., U>sl(»ii, ^la^s., l'. S. A.
Lyman, IJcnjamiii Smilli, 708, I/)Ciist St., riiiladclpliin, I'a., I'. S. A.
I.yall, Sir J., c/o Messrs. II. S. Kini;, Cornliill, l^)iulnn.
McDonald, M. !>., Rev. \)., 4, I'sukiji, Tokin.
Maclaj;an, R(>l)ert, Cadui^aii JMace, r»elL;ravc S<|uare, I.omlon.
Mar.sliall, i>. D., Rev. '1'., 48. McCormick lUuck, Cliica-io, 111., I'. S. A.
.Marshall, M. a., i. r. >. i.., Prof. 1 ). II., (^hieen's liiiver^ity. Kiii^sloii,
( "aiia<Ia. Masiijinia, R., 3, Ilchonie, l'chi>ai\vaiehn. Tnkio. Miller, Rev. K. Rothesay, Morioka. .Milne, I-. <:. s.. i. u. s., John, 14, Shide Hill I louse, Ne\v])orl, Isle (»f
\Vij;ht, Kngland. Mori;an, ( ieo. 1)., 6, I'.a^t 4otl» .St.. New York, T. .S. A. Morse, ('. J., 1825, Ashmy \v., Kvanston, 111., T. S. .\. Morse, \V. 11., c/o Messrs Smith, lUker cS: Co., 176, Vokt>hama. Napier, II. W., Milton IIoii>e, I Jowlini;, Scotland. ( )lcott. Colonel Henry S., .Vdj^ar, .Madras, India. Parker, K. li., 18, Camhier Terrace, Liverpool. I'ettee, Rev. j. II., ()kayama.
I'ii^gott, I''. T., .Attorney ( leneral. Port l.oui.s, .Mauriliu.s. Pole, Rev. (;. II., 26, Morland Rd., Croydon. Putnam, Harrington, 45. William Street, New \'ork. Robertson, M. D., Argyll. 18, (."harlotte .S(juare, Ldinl)urL;h. Satow, I". .\., ( "airo.
Severance, Rev. C. M., 2nd Church, IIoj>e.St., N. .Vve., I>altimore. Serrurier, Dr. L., Ilatavia, Java.
Shand, \V. J. S., c/o .\. .V. .Hiand, Pari> Rank, I/.mhard St., I/jnilon, K. C. Shaw, Ven : .Vrchdeacon, 41, Imaicho, .\/,al)U, Tokio. Shortall, J. ( i., 108, I)earlM)rn St., c:hica^(., C. S. .\. Spencer, Vh. D., J'rof. J. ( )., .Xoyama, Tokio. SjMjncer, Rev. I). S., .\oyama, Tokio. Stei)henson, M. I)., r. s. N., A. A. s., etc., I". P., C S, Navy \ ar«l, P»o>ton,
V. S. A. Stokes, J., 49, Ce<lar St., New N'ork. Stone, W. IL, ^^, .\oi-cho, Akasaka, 'Tokio.
'Todd, Rev. C. J., Wentworth House, 'The (irecn, Richmond, Surrev. 'Tomkinson, M., Tranche Hall, near Kidderminster, KnL;land. 'Thompson, A. NV., 18, 'Tsukiji, 'Tokio. 'Trevithick, \'. II., Pen/ance, Cornwall, Kn'^land. 'T rower, II. Seymour, «.), IJryanston Sjuare, London, \\ . 'Tsuda, Sen, 217, Honnnura-machi, .\/al)U, 'Tokio. 'Tuke, S., New Univ. C lub, St. James St., London, S. \\ .
• MiDINAKV MKMIJKRS. ^t^
Vail, Ko\. MiltoM ( '., Niii^asaki.
\'on Wcnckstorn, 1 )r. A., l*Vic'(lricli''trasse, 49-.\, lU'ilin, ( Icrmany.
\\V>sclli<ifi, Dr. Win. P., 176, (ojnmoiiwcalth Avciuic, IJostoii. Mass.,
I'.S. A. Whitney, M. I)., Willis Norton, 17, 1 Tikawa-cho, Akasaka, Tokio. Wii^MUoiv, Tiof. J. II., l-lvanston. 111., U. S, A.
Wilkinson, Mr. Justice II. S., II. 15. M.'s Supreme C'ourl, Shanghai. Williams, \\ Wells, Vale L'niversity, Newhaven, ( 'otin., U. S. .\. Wilson, J. A., Hakodate.
Winstanlcy, A., Thalched House Club, St. James St., I^)n(lon, S. W. Wollanl, (i. (le, Russian Let^ation, Washin«;ton, ['. S. A. Wood, Arnold, CO W«)od .\: Co., ruhlisheis. \. V. Citv.
( )KI>IN.\K\ Ml\lllKK>.
Andre\v«<, Rev. Walter. Hako»late.
Awdry, d. d., Rt. Rev. Ilislm]). St. Andre\v*> Cl»>se, Sakae-cho, Shiba,
'IV.kio. IJaelz, M. I)., Iv, 7, Nai;ata-eho Niehome, 'i'okio. Hatchelor, Rev. J., Sapj)oro. Uorden, Rev. A. C., .V/.nbu, Tokio. llrandram, Rev. J. !>,, Kumamoto. liuck, Hon. Alfred K.. V. S. Minister, Tokio.
IJackley, I>r. K.. L'niversity ofChica'^), Chiea;;o, Illinois, C. S. .\. Carlwrii^ht, S. II., l-\iku.sliima. Clarke, ll 15., 421;. IJhilV, Vokoliama. Comes, I'". II., 7, Kobe, (absent).
Coarant, Maurice, 3, Chemin du Chancelier Kcully (Lyon). Cruickshank. W. J., c/o Mourilyan 1 leimann .S: (.'0., 35, Vokohama. (absent). D'Anethan, IJaron, Ikds^ian Le'^^alion, Nai^ata-cho, Tokio. DavidM)!!. J;i>. W., C. S. Consul, Tamsui, I'ormosa. 1 )aviis, l\(.'V. Cr. IL. Kobe.
1 )iMriii'j;, Rev. J. I ,,.66, lUulf, \'okohama. (alisent). I K-iiiiiL^, W ., Sendai. 1 )oonian, Ri'V. I., Kobe.
I»ro|)|Kr^. Trof. Carrett, XCnnillion, So. Dak. C. S. A. DiiUK'liii, A., <)?)-\, \'oko]i.una. liv.ins, Rvv. ( ■. 11., 54, T^uKiji, Tokio. I!\'in^ton, Rl. Rev. irishop, Na'^a.^aki. I'avrc-Iirandt, J., 145, lUulV, \\»kohania.
V') ••Kl UNARY MIMUKKs.
FIsIrt, (lak'ii M., 22, Nakaiioclio, Ichii;ayn, 'IV.kin.
Florcn/, Dr. Karl, 102, llara-macbi, Koisliikawa, Tokin.
roxwcll, K., St. John's ('<»lK'i^i", (^aml>ri<lt^c, Kn^laiid.
I'raiuis, I). ]).^ Rt. Rev. J, M., 1501, (Vntral AveniH*, IinlianaiMilis, link,
r. S. A. (lardincr, J. McD., 40, 'rsukiji, Tokio.
Crookin, V. \V., c o North West National Bank, (.'liioai^o, Illinois. (rrifVm, ('. .S., Imperial I'nivorsity, Tokio. (Uiy, Rev. II. II., Myo^adani, Koishikawa, Tokio. Ilerod, J. R., United States Lepjation, Tokio. Ilind, Rev. J., Kokina, I'ukuoka Ken. Irwin, K. W., 7, Tsuna -maehi, Mila, Sliiha, 'I\»kio. Isawa, S., IliLjher Nr»nnal Sch(M>l, Toki<». Jameson, C. M. (t., (1.. c 'o Koreii^n Olfiee, Ijiijlanck Kano, J., 1 1 ic;]ier Normal Seh(M)l, Tokio. Kenny, \V. J., H. 15. M. Consul, lainan, l-ormo^p.. Kerne, Rev. (I. J., Minami-maelii, I'shi^omi', T«»kio. Key, I.t. A. l!., l'. S. l.ei^alion, Tokio. Kinix, Rev. A. !'. II, Sakae-elio, Shiha, T<.kio. ial»ent.i Kirl.y, R. J. S, TMikiji, lokid.
Knov, l>. |)., (1. Rev. W.. I'nion Theological Seminary, l'. S. .\. Kayard, R. de R., II. Ik M. Consul, 'i'amsui, I'ormosa. Lcavitt, Rev. K., 32, Tsukiji, Tokio.
T^hmann, Rudolph, 30 Doshin-machi, Koishikawa Tokio. Tloyd, Rev. A., 56, Tsukiji, 'lokio. •
Lonliolm, Dr. J., 8, Kai^a Vashiki, Tokio. Lowder, J. I'., 75, \'okohama. Lowther, (ierard, British I'mhassy. Washington. Mac( auley. Clay, 25, Beacon St., I^oston. MacNair, Rev. 'i\ M., 2, Nishi-tnachi, Nihon-enoki, Tokio. Madelcy, Rev. W. I., IIir()saki. McKim, Rt. Rev. Bishop, 3S, 'I'sukiji, Tokio. Mason, W. B., Shiha Kocnehi, Tokio, Meriwether, C., l?ox 65, Wasliini^ton, I ). C., C S. A. Miyal)e, Dr. K., .\i;ricultural College, Sapi)oro. Miller, R. .S., United States i, citation, Tokio. Morrison, James S., 2cx), Ran<lolph St., Chicaj^o, Illinois. Mor>e, V. S., Kobe. I'ai^et, R. S. r.ritish Agency, Cairo. Rarlett, 11. ( I., II. B. M. Lej^ation, Tokio. Bar>hley, Rev. W. Ik, GO, Bluff, \'okohama. Ballon, Rev. 1. L., Kara>umarudori, Kioto.
«)K1)IN\UV NIKMUKUS. 37
Taul, i)r. M. V„ Nat;asaki. •
Periii, Rev. G. 1.., lk).slon, Mass, U. S. A.
I'crry, 'J\ 1',, Sakiirada-machi, Azabu, Tokio.
Pielcrs, Rev. A., Kap[osbima.
PigoU, II. C, 35, Yokohama.
]*olianovsky, M., Russian Legation, Tokio.
I'oole, Otis A., 178, Yokohama.
Priiett, Rev. R. L., 3, Kawaguchi-maclii, Osaka.
Rentiers, J. Ix, II. R. M. C'ousiilalc, N.r^asaki.
Rcvon, Michel, Sorbonnc, Paris.
Riess, Dr. I.iuhvig, Tm|)€rial University, Tnkid.
Ivyde, Rev. I'. I.., 89 St. Helen's (hardens, Xortli Ken>ini;ton, London, W.
Schedel, Jos., X'illa Kdel, Wildensorijerwe^', No. 3, Bamberg, JJavaria.
Schercr, Rev. J. .\. R. (absent).
Scriba, M. ])., J., 19, Hirakawa-clio Sanchonie, Tokio.
Scott, Rev. Jolni, 5, Tsukiji. Tt>ki<».
Soper, Rev, Jubiis, .\nyama, Tokio.
Slfuil)b, 'i'lieodore, Zuricli II, Switzerland.
Sweet, Rev. ( ". I'\, Tsukiji, Tokio.
Takai^i, Dr. Raron, 10, Ni?»hi-konya-cho, Kiobashi, 'iV»kio.
Terry, II. ']'., 13, Reinanzaka, Akasaka, Tokio.
Thomson, Kev. R. .\., 39, Nichome, Kitano-machi, KoV)e.
Tison, A. M., 1.. I.. II., A., 66, 15roadway, New York, L'. S. A.
Topping, Rev. Henry, 30-A, Tsukiji, Tokio.
Troup, James, Shedtield (Jrange, Botley, Hampshire, England.
Tyng, Rev. T. S., Nara.
\"an de Polder, L., Netherlands Legation, Tokio.
Yickers, Enoch Howard, 71, Isarago-machi, Shiba, Tokio.
\Yalford, A. P., 10, Yokohama, (absent)
Walne, Rev. E. X., Nagasaki.
\Yalsh, T., Yilla Monte Konte, 12, l*oggio Imperiale, Florence, Italy.
Walter, W. B., c/o Jardine Matheson ^S: Co., Yokohama.
Walkin, R. C, Hotel Miitropole, Tokio.
\Veiix?rt, Dr. IL, Cierman Consul, Soul, Corea.
Weston, Rev. Walter, c/o Rev. C. (1. (Gardner, Kobe.
White, Rev. W. J.. 6, Tsukiji, Tokio.
Whitehead, J. Pieethom, H. B. M. Legation, Tokio.
Wileman, A. E., H. I>. M. \'ice-(onsul, Kobe.
Wood, IVof. F. E., Xara.
Woodd, C TL B., 11, Sakae-cho, Shiba, Tokio. (absent).
Wyckoir, M. \., Meiji ( ;aku-in, .Shirokane, 'lokiO.
THE
CONSTITUTION & BY-LAWS
OF THE
ASIATIC SOCIETY OF JAPAN.
Jievitscd March, 13U7.
42 • »NSmi T1«)N.
6. At any time afterwards within a period of twenty years by payinj; the sum of fifty i/«»ii, less yen 2.50 for each year of membership ; c. After the expiration of twenty years on application lo
t'te 'rrea>urer without furllier jjayment. ( )r<linary meml)ers not resident in Japan may become life member^ : —
o. < >n election by payiti^ the entrance fee and the sum
of thirty »/»•« ; 6. At any lime afterwariU within a jx;rio<l of twenty years by paying the sum of iliirty i/rw, less !/<•« 1.50 for each year of meml)ership ; C. After the expiration of twetity years on application to
tlie Treasurer without further i)ayment, MemlK'rs hitherto resitlent in Japan who leave it with the intention of re^i<lini; i>ermanenlly abroad shall for the pur- pose of their >ubse(iuent sab'icriptions, or life-memljership, be reganle<l as meml)ers not resident in jaixui, providetl the Treasurer is nolilietl of their cliange of residence. Aki. \'II. 'Hie Aimual Subscription sliall be payable in advance, on
the 1st of Januar\- in each year.
Any Memlx-r failing to i>ay hiN subscription for the current year by the ^otli of June sliall be reminded of his omission by the Treasurer. If his subscription still remains un]>aid on the 3i>t of I )eceml)er of that year, he sliall l>e considered to have resigned his Meml)er>hip. Art. \'1II. ICvery Menil)er shall Ixi entitled to receive the publications
of the Society during the pjri«> I of liis Membership.
< )I'fic:i:ks.
Art. IX. 'The < >M! :ers of the Society ^h:dl be • —
.V President. Two Vice-Presidents. .\ ("(»rresj)onding Secretary. 'Two Recording Secretaries. .V 'Treasurer. .V Librarian.
ColNClL. Art. X. 'The alVairN of the Society shall 1) J managetl by a Council
coinix)sed of the ( )rticers for the current year and ten ordinarv MenilKTs.
CDNSTiriTlON. 43
MEETINGS.
Art. XI. General Meetings of the Si)ciety and Meetings of the
Council shall be held as the Council shall have appointed and announced.
Art. XII. The Annual Meeting of the Society shall be held in
December, at which the Council shall present its Annual Reix^rt and the Treasurer's Statements of Accounts, duly audited by two Meml)ers nominated by the President.
Art. XIII. Nine Members shall form a quorum at an Annual Meeting, and Eive Memljers at a Council Meeting. At all Meetings of the Society and Council, in the absence of the President and Vice-President, a Chainnan shall be elected by the Meeting. The Chairman shall not have a vote unless there is an e<}uality of votes.
Art. XIV. Visitors (including representatives of the Press) maybe
admitted to the General Meetings by Members of the Society, but shall not l)e ])ermitted to address the Meeting except by invitation of the Chairman.
Art. XV. All Members of the S<^)ciety shall be elected by the
Council. They shall be prpix)sed at one Meeting of the Council, and balloted for at the next, one black ball in five to exclude ; and their Elecli(m shall l^ announced at the General Meeting following.
Ar t . XVI. The Officers and other Meml)ers of Council shall be elected
by ballot at the Annual Meeting, and shall hold office for one year.
Ari. XVII. The Council shall fill up all Vacancies in its Membership which occur l^tween Aimual Meetings.
PUBLICATION.
Ar r. XVHI. The published 'I'ransactions of the Society shall contain: —
(1) Such pa])ers and notes read before the Societ}' as the
Council shall have selected, and an abstract of the discussion thereon :
(2) The Minutes of the (ieneral Meetings :
(3) And at the end of each annual volume, the Rc|K)rts
and Accounts presented to the last Annual Meeting,
the Constitution and I5y-Eaws of the Society and a
List of Members.
Art. XIX. Twenty-five separate co|Mes of each published paj^r shall
be placed at the disposal of the author and the same number
44 <.«)NSTmilnN.
shall l)e rescrvetl l)y the Council to Ix: <lis|x>sed of as it
sees fit. Ari". XX. The Council shall have |M)\ver to distribute copies of the
Transactions at its discretion. Ari. XXI. The Council sliall have jxnver to pul)lish, in separate
form, pajxjrs or documents which it considers of sufficient
interest or inijiortance. Ari. XXII. Papers accepted by the Council shall Ijecome the proi>erty
of the Society and cannot lie published anywhere without
consent of the Council. AccejHance of a pajxT for reading at a General Meeting
of the Society does not bind the Society to its ])ublication
after^\'ards. liut when the Council has decided not to
l)ublish any pajier accepted for reading, that paj^er shall l)e
restored to ilic author wiiliout any restriction as to its
further use.
MAKING OF IJV-LAWS. Arf. XXIII. 'ITie Council shall have iH>\ver to make and amend By- laws for its own and the S)ciety*s guidance provided that these are not inconsistent with the Constitution; and a General Meeting, by a majority vote, may suspend the operation of any Hy-Law.
AMKXDMKXTS.
Art. XXIV. None of the foregoing Articles of the Constitution can be amended except at a ( ioncral Meeting by a vote of two- thirds of the Members present, and only if due notice of the proposed Amendment shall have been given at a previous General Meeting.
45
BY-LAWS.
GENERAL MEETINXiS.
Aut. I. The Session of the Society shall coincide with the
Calendar \'ear, the Annual Meeting taking place in I )ecember.
Arp. II. Ordinarily the Session shall consist of nine monthly
Creneral Meetings; but it may include a less or greater number when the Council finds reason for such a change.
Aki". III. The place and time of Meeting shall be fixed by the
Council, preference being given, when the Meeting is held in Tokio, to 4 p.m. on the Second Wednesday of each montli. The place of meeting may be in Yokohama when the occasion is favourable.
Ar r. IV. Timely notice of every General Meeting shall 1)6 sent
by jxist lo the address of every Member resident in Tokio or \'okohama.
ORDER OE DCSINESS AT GEXl^RAE MEETINGS.
Ari. V. The Order of Business at General Meetings shall be : —
(i) Action on the Minutes of the last Meetmg ;
(2) Communication from the Council ;
(3) Miscellaneous Business;
(4) The Reading and Discussion of papers.
The above order shall be observed except when the
Chairman shall rule otherwise. At Annual Meetings the Order of Business shall include,
in addition to the foregoing matters:—
(5) The Reading of the Council's Annual Report and Treasurer's account, and submission of these for the action of the Meeting upon them ;
(6) The Election of Officers and Council as directed by
Article XVI. of the Constitution.
MEETINGS OE OJCNCIL.
Ari . VI. The Council shall appoint its own Meetings, preference
as to time being given to 4. p.m. on the First Wednesday of each month.
V, iL mki:tin(;s.
,,.;K!cil Mccliiij;> shall l»i- : ..t.sof la-st Meeting;
44 O IXSTITITH IX.
shall 1)C rescnt-d liy the <- ,,->liall K- sontl.y
sees fit. «'f llie Council, ami
Akt. XX. The Council shall ■ . ..r.i. ordinary buMnc^ to
Tranwictions at it> Ari. XXI. The Council
fomiy papers
interest or i
Ari. XXII. Piaper=
of tl^ .,,.,,. .iMlin- Sc-CFctaiy,
^^^^^ . ..(/..M (■•MinnitlcL-
.'.,i;jvr,
, ^'K-ci.iI < Villi 111 iltivs ; ■ . .. ,,•; I if MciiiIk.'i>; ■ \,,i,i.;:.iti">i ''f ^ i>i»«l'«liili^"^ for Mi'inlHT-iliij) (»f till
^/i-ivllii »'■""" Ui:>iiK>.^;
livif'"'"^' «'t" pa|n.'r<* tn JK' rcail lK'fi>ri- llu- Society: .) .Vrniiii;'-"-'"^''^ "' '^'^" I •ii>i"«.'<'* «tf tlif m:M ( iL-ru'ral
/v-
j'l r.i n Aii()\ coMMnTKi:.
'Iliorc sli;:ii I«v a -I. imliiii; ( (luiniittcc entitled llu- I'liMi cali«>» <'«»iinnilliL- aiul v«'nii»<i««0(l «»f the Secret ari cs, the Librarian, ami jiiy Mcnjl-i-r-^ iipjMiinted l>y the <*(»uncil. It ;,hall »>nlina:ily i'l.- piv^iih-d hmt I»\ thi ( imiv-jm unlink Secretary.
It shall cairy MirniiL^ii ilie ]>ulili« .uii»M tif the Tran-nciiuii- of the SKMety. .iiui the re-i-^NUc uf I'arls »»iil (tf print.
ft shall reiwr; [>erii'dically In the ( mincil aii«i act uiuUt il^ aiillujrity.
It shall aiulil ihe :i'.v..>iMit- Utr printin<; the Transact ion >«.
It shall lint ail«'\v niitlioi>' manuscript «« or ])rinter>' pnK)fs of thev i-. l;«' ni'i «.f it- cu-tiMly fiM" •.ther than the Society's pi:ri»< i<M ■•.
i)i"i"ii:s (»]■■ ( < luuisr. ADiNc ^licKivrAin.
Am. \. The (orre-iH.'-.Iii:^ ><.Mil.n\ -h.ill :
1. i'lMKlac! ::i- < Mrie^jHiii'li'mv i if the Soiiily ;
2. Arran^i- t.>r a!..| i-Mi»- ni>tiee of (oinieil Meetint:^. and
j)rovi<lc liia' ;ii! ntrieial l)ii>iiu-«* l>e lirinii^ht iluh and ill <i:.I •■ 1 , f,,i,- ,;ii h Moetini;:
HY-LAWS. 47
3. Attend every G)uncil Meeting or give notice to the Recording Secretary that he will be absent ;
4. Notify new officers and Members of Council of their apix)intment and send them each a copy of the
I>y-Laws ;
5. Xotify new Members of the Society of their election
and send them copies of the Articles of Constitution and of the Library Catalogue ;
6. Unite with the Recording Secretary, Treasurer and
Librarian in drafting tlie Annual Report of the Council and in preparing for publication all matter as defined in Article XV'II I of the Constitution ;
7. Act as Cliairman of the Publication Committee, and
take first charge of authors' manuscripts and proofs struck ofT for use at Meetings.
RKCOROIXG SECRETARIES.
Ar I . XL ( )f the Recording Secretaries, one shall reside in T5ki5
and one in \'okohama, each having ordinarily duties only in connection with Meetings of the Society or its Council held in the place where he resides.
DCriES OF RECORDLXG SECRETARY.
Aki. XII. The Recording Secretary shall ; —
1. Keep Minutes of General Meetings;
2. Make arrangements for (General Meetings as instructed
by tlie Council, and notify Members resident in Tokio and \'okoharaa ;
3. Inform the Corresjxjnding Secretary and Treasurer
of the election of new Members.
4. Attend every General Meeting of Council, or, in case
of absence, dej)ute the Corresponding Secretary or some other Members of Cx^uncil to perform his duties and forward to him the Minute Book ;
5. Act for tlie Cx)rresiK)nding Secretary in the latter's
absence ;
6. Act on the Publication Comr e ;
7. Assist in drafti the Annual of (
and in p rmg for ] •
(ieneral Meet t J □
of the Societv ;
46 nv-i.wvs
Art. \'II. Timely notice of every C'ouncil Meeting shall be sent by
ix)st to the ad(he>s of every Meml^r of the Council, and shall contain a statement of any extraordinarj* business to he done.
ORDER OF 13USIX1 :SS A'l' COl'XCIL MEETINGS.
Ar'I". VIII. The Order of Ilusiness at Council Meetings shall be :
(1) Action uix»n the Minutes of last Meeting;
(2) Reports of the Corresix)nding Sccretar)*,
of the Pul>licati<)n Connnittee,
of the 'i'rcasurer,
of the 1 librarian,
and of Sjiecial Committees ;
(3) The Election of Members ;
(4) The Nomination of Candidates for Membership of the
Society ;
(5) Miscellaneous Uusiness;
(6) Acceptance c)f j)ai)ers to l>e read before the Society;
(7) Arrangement of the Uusiness of the next (lencral
Meeting.
I^UBLICATK )\ C( )MMITTEE.
Ari. IX. There shall be a standing Committee entitled the Publi
cation Committee and com]X)sed of the Secretaries, the Librarian, and any Menil)crs apjxjinted by the Council. It sliall ordinarily l>e presided over by the Corresix>nding Sccretar)'. «
It shall carry tlirougli the ^>ul)lication of the Transactions of the Society, and the re-issue of Parts out of print.
It shall rei)ort i)crifKlically to the Council and act under its authority.
It shall audit the accounts for printing the Transactions.
It shall not allow authors' manuscripts or i)rinter>* proofs of these to go out of its custody for other than the* Society's purj^ose.-.
DUTIES OV CoKkKSPoNDINC, SECRETARY.
Art. X. The Corroixnidini; Secretary shall : —
1. Conduct the ( 'orre>|K)ndence of the Society ;
2. Arrange for and i^sue notice of Council Meetings, and
provide that all official business l)e brought duly and in or<ler l)efore each Meeting;
HY-LAWS. 47
3. Attend every Council Meeting or give notice to the
Recording Secretary that he will be absent ;
4. Notify new officers and Members of Council of their
apiwintment and send them each a copy of the IJy-I-iws ;
5. Notify new Memlxjrs of the Society of their election
and send them copies of the Articles of Constitution and of the Library Catalogue ;
6. Cnile with the Recording Secretary, Treasurer and
Lil)rarian in <lrafling the Annual Report of the (Council and in i>reixiring for publication all matter as defined in Article Will of the Constitution ;
7. Act as Chairman of the Publication Committee, and
take first charge of authors' manuscripts and i>roofs struck off for use at Meetings.
RKCORDING S?:CRirrARIES. Aki. XI. Of the Recording Secretaries, one shall reside in Tokid
and one in \'()kohama, eacli having ordinarily duties only in connection with Meetings of the Society or its Cx>uncil lield in the jjlace where he resides.
DITIKS OK RKCORDIXC; SKCRETARY.
Ari. XII. The Recording Secretary shall ; —
1. Keep Minutes ofCieneral Meetings;
2. Make arrangements for (Jeneral Meetings as instructed
by the Council, and notify Members resident in '1 okiu and Yokohama ;
3. Infomi the Corresixjnding Secretary and Treasurer
of the election of new Memljers.
4. Attend every (General Meeting of Council, or, in case
of absence, depute the C'orresiwnding Secretary or some other Meml>ers of (>)uncil to perform his duties and forward to him the Minute Ikx>k ;
5. Act for the C^)rresponding Secretary in the latter's
absence ;
6. Act on the Publication Committee;
7. Assist in drafting the Annual Reiwrt of the Council
and in j)reparing for publication the Minutes of the ( iencral Meetings aiul tlie Constitution and IJy-laws of llie StKietv ;
46 i!V-i.\\\s
Art. VII. Timely noticr of even' (.'ouncil Meeting shall be sent by
ix)st to tlie aililrcss of every Meinl)cr of the C ouncil, and shall contain a statement <»f any extraordinary business to l)C done.
ORDKR OF BUSINKSS AT COUNCIL MKCTINCiS.
Art. VIII. The Order of r>usine>s at Council Meetings shall l>e :
(i) Action upon the Minutes of last Meeting :
(2) Reports of the Corresjwnding Secretary,
of the Publication Committee,
of the Treasurer,
of the I Jl>rarian,
and of Sjxicial ( onnnittees ;
(3) The K lection of Meml)ers;
(4) The Nomination of Candi<lates for MemlK-rship of the
Society ;
(5) Miscellanrous r.u>incs> ;
(6) Acceptance (>( pa])ers to W rea<l l)cforc the Society;
(7) Arrangement of the T.usines.s of the next Oeneral
Meeting.
rim.icAiioN' coMMriTKi:.
Ar'I. IX. There shall be a standing Committee entitled the Publi
cation Connnittie and comi)osed of the Secretaries, the Librarian, and any Meml)ers apjxmited by the Council. It shall ordinarily l>e presided over by tlic Corre^jHrnding Sccretar}-.
It shall carry through llie ^)ui>lication of the Transactions of the S)ciety, and the re-issue of Parts out of print.
It shall rei)ort i)criodically to the Council ami act under its authority.
It shall auilil ihe account.^ for jmnting the Transactions.
It shall not allow author.^' manuscripts or printers' ])roofs of these t(» go out of it> custody for other than the* Society's pur|M»s(>.
DCTIKS OF C()kI<i:siN)NI)IN(; SFCRKTAKV.
Art. X. The Corre>ix»ndiiig Secretary shall : —
1. Conduct tho < nrre^iKHidence of the Society ;
2. Arrange for and i«««.uo notice of Council Meetings, and
pnivide thai all oflicial busuies> be brought duly and in ordi-r l»cf«»re each Meeting;
HV-I.AWS. 47
3. Attend every Council Meeting or give notice to the
Recording Secretary that he will be absent ;
4. Notify new officers and Members of Council of their
apiK)intment and send them each a copy of the l>y-l.aws ;
5. Notify new Members of the Society of their election
and send them copies of the Articles of Constitution and of the Library Catalogue ;
6. I'nite witli the Recording Secretary, Treasurer and
Liljrarian in drafting the Annual Reiwrt of the C'ouncil and in preparing for publication all matter as delincd in Article XVIH of the Constitution ;
7. Act as Chairman of tlie Publication Committee, and
take first charge of authors' manuscripts and proofs struck ofT for use at Meetings.
Ki:C( )I<I)1NG Si:CKlCTARIES. Ar r. XI. ( )f tlie Recording Secretaries, one shall reside in Tokio
and one in \'okohama, each having ordinarily duties only in connection with Meetings of the Society or its Council held in the place where he resides.
DUTIES OF RKCORDIXG SECRETARY.
Ari. XII. 'i'he Recording Secretary shall ; —
1. Keep Minutes ofC^neral Meetings;
2. Make arrangements for General Meetings as instructed
l)y tlie Council, and notify Members resident in Tokio and \'okohama ;
3. Inform the Corrcsix)nding Secretary and Treasurer
of the election of new Members.
4. Attend every General Meeting of Council, or, in case
of absence, depute tlie Corrcsixjnding Secretary or some otlier Members of Cx)uncil to perform his duties and forward to him the Minute Book ;
5. Act for the Cx)rresix)nding Secretary in the latter's
absence ;
6. Act on the Publication Committee;
7. Assist in drafting the Annual Rci^rt of the Council
and in prej)aring for j)ublication the Minutes of the (General Meetings and tlie Constitution and liy-laws of the Societv ;
48 I5V-I.AWS.
8. Kuini>h abstracts of I*roceedings at General Meetings to newspajx^rs and public prints as directed by the Council.
DL'ilKS OK TREASURER.
Art, XIII. The Treasurer shall: —
1. Take charge of the Society's Funds in accordance with
the instructions of the Council.
2. Apply to the President to apix)int Auditors, and
present the Annual Balance sheet to the Council duly audited l)efore the date of the Annual Meeting ;
3. Attend e^•ery Council Meeting and Re|x>rt when
reciucsted u\Km the money affairs of the Society, or in case of absence depute some Menilnir of the Council to act for him, furnishing him with such information and documents as may ])e necessar)';
4. Notify new members of the amount of entrance fee
and subscription then due ;
5. Collect sul)Scriptions and notify Meml)ers of their
un])ai(l sii])scri])tions once in or a]x)ut January' and again in or about June ; apply to Agents for the sale of the Society's Transactions in Japan and abroad for })ayment of sums owing to the Society;
6. Pay out all Monies for the Society under tlie direction
of tjie Council, making no single i)ayment in excess of Ten I>oIlars without special vote of the Council.
7. Inform the Librarian when a new Meml)er has paid
his entrance fee and first subscription ;
8. Submit to the Council at its January Meeting the
names of Mem]>ers who have not paid their subscrip- tion for the past year; and, after action has been taken by tlie Council, furnish the Librarian with the names of any Members to whom the sending of the Transactions is to be suspended or stopped.
9. Prepare for jniblication the List of Mcml)ers of the
Society.
DLTILS OK LIBRARIAN.
XIV. 'llic Lil)rarian shall : —
I. Take charge of the Society's Library and stock of Transactions, keep its lxx)ks and ix?riodicals in order,
r.v-i.Aws. 49
catalogue all additions to the Lihrar}*, and suj)erintend the hindinjj; and proenation of the l)0<)ks ;
2. (.'arry out the Regulation of the Council for the use
and lending of the S<»ciety*s lKK)ks ;
3. Send copies of the Tran^^actions to all Honorary
Menil)ers» Id all ( )rdinar)' Members not in arrears for dues according to the list furnished by the 'i'reasurer, and to all Societies and Journals, the names of which are on tlie list of Exchanges ;
4. Arrange with booksellers and others for the sale of
the 'transactions as directed by the Council, send the recjuired number of each issue to the apix)inted agents, and keep a record i»f all such businos.
6. Draw up List of Exchanges of Journals andofaddi-
ti(»ns to the Library for insertion in the ( ouncil's Annual Rej)ort :
7. Make additions to the Library as instructed by the
Council ; <S. IVesent to the Council at it> November Meeting a
statement of the stock of Transactions iM)Ssessed by
the Society ; i). Act on the Publication Committee; 10. Attend even* ('ouncil Meeting and reiH)rt on Library
matters, or if ab>ont. send to the Corres|H>nding
Secretary a stateinent of any matter of immediate
imiHirtancc.
LinRARV AND MKITINc; k( )( )M.
Ari. X\'. The Society's Rooms and Library shall Ik; in i'sukiji, ,
Tokio, to which may bo addressed all letters and j)arccls not sent to the j)rivate a<hlress of the Corres- ponding Secretary', Treasurer, or Librarian.
Art. X\l. Tlie I,ibrar\' shall be open to Memi)ers for consultation during the day, the keys of the Ijook-cascs l)eing in the jxjssession of the Librarian or other Meml)er> of Council resident in the neighl)ourho(Kl : an<l lMK)ks may Ixi lx>rrowed on applying to the Librarian.
.sail: of TRANSACTIONS.
Ar'i. X\'n. A MemlKT may obtain at half-price for his own use copies (»fany I'art of the Transact i(»ns.
50 l!Y-l^V\VS.
Art. XVIII. The Transactions shall l>e on sale by -Vgenls ajv
])rove<l of hy the Council and shall l)e supplied to these Assents at discount {jrices fixed l)y the CoundL
TRANSACTIONS
OF
THE ASIATIC SOCIETY
OF JAPAN.
VOL XXVIII.
1900,
X^JLAJlJUJ^
CONTENTS:—
Chhoi- Chhung, a Korean MaTchen
By W. G. Aston, Esq., C.M.G.
Some Talcs from the Uji Shui Monogntari
By Miss S. Ballard.
Dazai on Japanese Music...
By R. Minutes of Meetings Report of the Council List of Members Constitution and By-laws
KiRBY, Esq.
Page.
I
31 46
i
V
ix six
\
CHHOI-CHHUNG.
A COREAN MARCHEN.
The following story is rendered freely and with some abridg- ment from a manuscript in my possession, but care has been taken to avoid any alteration which could injure its value as a document of Corean folk-lore. It has no author's or printer's name, and no date, but it belongs I should say, either to this century, or the last
The folk-lore of Corea is to be regarded as a branch of that of China. The present story contains hardly anything that is special- ly characteristic of Corea, and the same may be said of nearly all the Corean literature which has fallen under my notice. The supernatural machinery of the Dragon King etc. is borrowed from the vulgar Chinese mythology known as Taoism, though it has nothing to d*) with Lao-tze or the remarkable classic with which his name is associated.
The strong animus against China which pervades this tale tends to prove that the Coreans have not quite the reverent affec- tion for that country which some people would have us believe to • exist.
A long time ago, in the days when Silla^ was an independent Kingdom, there lived in that part of Corea a very learned man named Chhoi-chhung. He was of good family, and had excellent abilities, but he had never been called to office, and led a life of retirement, until at last the King heard that he was descended from a fonner Miuister of State and appointed him Governor of the city of Munchhang.
* Corea formerly consisted of three Kingdoms — Koryii (whence our Corea), Silla, and P6kch6, subsequently united into one, which since the end of the 14th century has borne the name of Choson.
2 CHHOICHHUNC.
But this mark of the Eoyal favour seemed to give him little pleasure, much to the surprise of his wife, who asked him why he was dissatisfied. 'Strange things,' replied he, 'happen in this district of Munchhang. All the Governors who go there lose their wives and grown-up daughters in a mysterious way. The post is no doubt a good one, but yet it would be far better to get appoint- ed somewhere else than to go to such an unlucky place.' ' You are quite right,' said his wife. * Still you should remember that nothing takes place without a cause, and there is a divinity which presides over human affairs. If it is a man's fate to die young, he dies, and there is no help for it. And for my part, I have no faith in these stories of people being carried off mysteriously. Besides, this appointment will enable us to carry on the tradition of our ancestors, and reflect honour on our family, and we can hardly expect to have a second offer of the kind. What would you do if the Government refused you another post on the score that you have declined this one ? But if you like, refuse the Gov- ernorship. Your resignation will probably not be accepted, and, in that case, I have a plan which will do away with all anxiety.'
It turned out as she expected. Chhoi chhung declined several times, but the Government would take no reftisal. He thought at first of leaving his wife behind, and proceeding to Munchhang alone, but as she was childless, and they were very dear to each other, they could not bear to be separated, and it was finally decid- ed that she should accompany him.
A lucky day having been selected, they set out upon their journey. They arrived safely at their destination, and Chhoi- chhung was at once installed in office, while his wife's first care was to procure an infinity of skeins of red silk which she joined together and fastened one end to her body.
<^De day while Chhoi-chhung was ifij;he public office attend- ing to his duties as Governor, clouds and i^ours closed in jFrom
CHHOI-CHHUNG. 3
all aides, a gust of wind shook Heaven and Earth, and it became 80 dark that a foot before his face he could see nothing. He had not recovered from his amazement at this sudden convulsion of nature when they sky cleared ap:ain and the slaves* came rushing from the inner apartments crying out with many tears that during the storm of wind and rain their lady had suddenly disappeared.
Chhoi-cbhung was thunderstruck. He changed countenance, and hastily putting aside his work, hurried into the house. His wife was nowhere to be seen. The only trace of her tha*. he could discover was the red thread which stretched out into the court- yard. He promptly armed some of his bravest and most intelligent clerks and underlings and set out with them to follow up this clew. It led them to the top of a mountain hard by, where it en- tered a cleft in a great wall of rock. Chhoi-chhung was delighted. He found that there was a door in the cliff, closed by a great stone, which they soon removed and then all went in. After going a long way, they came at last to a new world where the sun and moon shone brightly. There was here a splendid palace with a grim-looking-gate leading to it, but no living creature, man, bird or beast was to be seen.
Chhoi-chhung and his men entered by this gate. Quietly ap- proaching the palace, he peeped in by a window and saw numberg of women of rare beauty sitting in rows to right and left. Among them was his wife who was combing the hair of a Golden Pig which lay on her lap. His first feeling was of joy at finding his wife alive, but when he saw how she was employed, his anger and jealousy flamed up to heaven. He restrained himself, however ; and waited to see what would happen.
* There are a number of slaves, male and female, attached to public offices in Corea. The lot of the latter, who are in many cases the wives or relatives of condemned political offenders, is a very miserable one.
4 CHHOI-CHMUnG.
When Chhoi-Gbhnng's wife saw him at the window, she said to the Golden Pig — " I suppose there is nothing in the world that you are afraid of, and that you may live to the age of a thousand yeaxB."
The Golden Pig replied. '' There is but one thing that I stand in fear of, and that is a deer-skin."
" A deer-skin is but a dead hide/' said the lady, '' how can it do you any harm? "
" Though it is but a dead thing," r^oined the Pig, " yet if any one were to spit on a piece of deer-skin and stick it on my fore- head, I should die instantly without uttering a word."
The lady was r^oiced in her heart for she remembered that the thong of the bunch of keys which was fastened to the band of her skirt was of deerskin. So she waited till the Golden Pig was asleep, and there quietly loosing the thong, spat upon it and ap- plied it to the Golden Pig's forehead. When sure enough he died without even waking up from sleep.
The lady, delighted to see that the Pig was really dead, flung down his body from her lap, and opened the window outside of which her husband was standing. Then they left the palace hand- in-hand followed by all the captive women. But their minds were not quite at rest till they reached the rock-door which led to the outer world.
Six months after Chhoichhung's wife had the misfortune to be carried of by the Golden Pig, she gave birth to a child, a fine little fellow. But his father was far from pleased, for he most unreasonably suspected him to be the son of the Golden Pig. He ordered one of the official female slaves to take the infant and throw him away. She took the child in her arms and went out, but had not gone far when she came to a place where there was a worm lying outstretched on the road. The child pointed to it and exclaimed " There is the Chinese character for * one ' (— )." The
CHHOI-CHHUNQ. 5
slave was greatly surprised, and returned to tell the Goyemor, but he reproved her sharply, telling her she was a silly woman, and sent her out again. This time the child saw a dead frog lying on the road and called out, " There is the character for Heaven (5^)." The slave, hearing this, could not find it in her heart to abandon the child but carried it back and reported the matter to Chhoi- chhung, with the result that he was more enraged than ever, and repeated his order in the sternest tones. She was too much frightened to disobey, and taking up the child reluctantly, she wrap-* ped him in costly garments and laid him down in the middle of the highway. The horses and cattle which passed by avoided treading on him, and at night female genii came down from heaven, and suckled him.
When Chhoichhung learnt that the child was still alive on the highway, he ordered his constables to go and throw him into a lotus pond. They did so, but the lotus leaves closed round him, and phoenixes and cranes drew their wings over him to pro- text him from the cold, while at night the female genii never fail* ed to come down from Heaven and give him suck.
Two or three months passed in this way. The child g^ew so quickly that he now clambered on the rocks and went down to the sea-shore in his play. As he crept about, the imprints of his hands and feet became Chinese characters and when he cried, the sound of his weeping was like the chanting of Chinese poetry and so pathetic that none who heard him could refrain from tears.
When Chhoi-chhung'fl wife heard these things she could no longer contain herself. ''If you will only consider/' said she to
K
her husband, " that our child was born six months after your handmaiden was so unfortunate as to be carried off by the Grolden Pig, you will see how unfounded are your suspicious. And you must acknowledge that the Gods of Heaven and Earth have pre- served his life until now in a miraculous manner. I beseech you
6 CHHOI-CHHUNG.
therefore let him be brought back/' Chhoi chbung was more than half oonvinced by his wife's pleading, but he feared to make hun- aelf a laughing-stock to his subordinates and people if he sent for the child and had him brought home after haying exposed him to perish as the sou of the Qolden Pig.
But his wife had a plan for saying her husband's credit She advised him to retire to his room and pretend illnesB, and then went to a sorceress whom she bribed to spread the rumour that the illness of the Governor was a punishment from Heaven for having exposed his own flesh, blood and bones on the seashore to perish. " Tell everybody," said she, " that if the (Governor speedily seeks out the child and brings him back, he will recover, but if not, be will not only die himself, but the disease will become infectious, and of all the people of this district not one will be left alive.
When the people of Munch hang heard this, they went in a body to the Governor and with tears and lamentations told him what the sorceress had said. He pretended to be greatly surprised. " My own deatli," he replied, " would matter little, but it would be a grievous matter if for the sake of this child, all the people were to nioet with such a calamity. Let him be brought back."
Some of his officers at once took a boat and went to the place from which the sound of chanting verses came. There they saw the child sitting on the top of a lofty rock which they could not climb. So they called out to him from below. * Your father is very ill and wishes to see you. Make ready and come quickly.' The boy answered. " It is true that duty requires that a son should go at once to visit a sick father. But my father has refused to ac- knowledge me as his son, and has exposed me to perish. Go back and tell him this from me. ' In ancient times there was a merchant of Yangchai in China who gave the King of Tsin a beautiful wo- man. Six months latter she gave birth to a son. But this child was not disowned by the King of Tain, and he eventually became
CHHOI-CHHUNG. 7
the Emperor of 10,000 chariots.'* But io my case there is no room at all for my father's suspicions that I am not his son. Look too at my ears and eyes. Have they any resemblance to those of a pig? But if my father has abandoned me, Heaven has granted me its protection. I will not go back with you."
" What is the name of this island ? " asked the officers. " It is Pig leland/' replied the child. " Go away quickly, and come here no more."
When the officers returned, they told all this to the Governor, to his infinite astonishment and sorrow. In remorse for his cruel behaviour, he set out himself for tbe island, escorted by numbers of his people, and called the boy who came and with tears made obei- sance before him. Taking him by the hand, he said 'How can a young child like you support yourself here all alone ? ' The boy again made obeisance and said ' It was doubtless by Heaven's will #that Your Excellency was unable to acknowledge me as your son and banished me to this distant spot and this is no reason for me to hate my parents. But Heaven has given me protection and has preserved my life until this day.' Chhoi*chhung replied, 'This was all my fault and I am now sorry for it I hope you will now come back with me.'
The boy said, ' It is of course the duty of a child to obey his parents. But I would ask you to allow me for a while to be my own master and to let me see the world. My mother need have no anxiety on my account. And if you will, build me a dwelling in this place and let it be called the * Moonshine Terrace,' with a tower, to be named the ' Prcspect Tower.'
Chhoi-chhung, seeing from the boy's appearance and language that he was no ordinary mortal, felt that it was Heaven's will that he should yield to his wishes. He ceased to urge him to return to
* i. s. of China.
i CHHOI CHHUNG.
Munchhang, and built him a dwelling and tower as he had de- sired.
At ibis time the child was three years of age. He continued to live in the ' Prospect Tower.' Days and months passed. He was given from Heaven a magic iron wand and numbers of heavenly officials came down from the sky daily and taught him to write the Chinese character as well as many magic arts.^ When he was taught one character he knew one hundred: when he was shown one magic art, he could practice a hundred. The iron wand became red hot from constant use.
Every day the Heavenly officials chanted with him Chinese verses which they had composed with an entrancing sound which was diffused far beyond the rainbow-coloured clouds which gather- ed over the Tower, while a perfume spread abroad from it for one hundred U, All who saw or heard were lost in wonder and ad- miration.
Now the Emperor of China was one day in the garden behind his palace looking at the moon when suddenly there was borne to his ears on the wind from afar a noise as of some one chanting poetry.
He inquired of his courtiers where this sound came from. * Since last year,* they replied * whenever the moon is at the full, a sound of chanting verses is heard faintly on the wind. It comes from the land of Silla.' The Emperor wondered greatly, and said, ' How is it possible that in so small a Kingdom there should be so divinely strange a talent?'
The next day he instructed his Ministers to select two or three of the wisest scholars in the Empire and send them to the land of Silla to see what talent might be found there. This mission was
* This reminds us of the association of grammar with magic in the popular fancy in Europe during the middle ages.
ChHOI-CHHUKG. 9
confided to some of the most celebrated pundits who at once took a ship, and set sail for Silla.
On arriving off the coast of Munchhang, they saw there only a small boy who was sitting on a raised terrace chanting poetry. They brought their ship to land below the place where he sat, and said to him. 'You make verses very cleverly.' The boy answered 'Why should not I?' 'Can you also cap verses?' con- tinued the Chinese scholars. To this the boy replied, 'I will, if you will give me the first line.' Upon which the Chinese scholars composed the following, chanting it aloud :—
' See I our oars transfix the moon beneath the waves.' The boy at once added,
* While the ship bears down the sky amid the sea.*
The Chinese pundits were lost in wonder, but further to try his talent, they composed this line.
'Sea-birds to the surface rising, plunge again.'
Whereupon the boy chanted in reply, ' Hill-clouds in the distance severing, join once more.*
The Chinese scholan finding that in verse he was not to be worsted, next tried him in prose. So they said — " Why do birds and rats say ' chak-chak ' ? " To which the child answered ' Why do pigs and dogs say * memg- meung ' ? At this, the Chinese scholars laughed loud and said — 'A dog says ' meung meung ' it is true.' But who ever heard the memg meung from a pig ? There you are wrong. The boy in his turn laughed and said—' It is true that a bird chirps chah-chai. But who ever heard the sound ehak-chak from a rat ? What you said was absurd, so I framed my question to match it.'
The scholars thought this very wonderful. They inquired from him his age and name and were told that he was the son of Chhoi-chhung of Munchhang and that he was now eleven years
lO CHHOI-CUUUNG.
old. He then diwniased tbem saying, '' Now that the sun has gone down, Jam going to remain here."
The Chinese scholars looked at one another wonderingly. ' If even the small boys in this country are so accomplished/ thought they, ' what numbers of erudite literati there must be. We had better return to China without delay.' So they turned their ship's head homewards, and returning to China, made their report to the Emperor, who was greatly astonished and said to his Ministers, " This land of Silla is so productive of able men, that it must natu- rally have a contempt for the Great* Country. Now I have a plan by which I will try them and find a pretext for invading Silla.'' So he took a hen's egg, and wrapping it in cotton wool, enclosed it in a stone casket. This he placed in a copper case and filled the chinks with beeswax so that nobody could open it and find out what it contained. He then despatched it to the King of Silla with the following message :—
" Your country, having ao many learned scholars, treats the Great Country with contempt and is deserving of the severest punishment. But so far we have treated you with indulgence, and you may be pardoned altogether if you can find any one who can reveal the contents of this stone casket. Otherwise condign punishment awaits you."
Judge of the astonishment of the Eling of Silla when this message was delivered to him. He at once assembled all his Mini- sters and summoned to him all the most learned scholars in the land. The highest honours and a gifl of a thousand pieces of gold were promised to the mau who should compose a stanza on the contents of the stone casket. But none of them had the least idea of what it contained.
Now Chhoi-chhung's son had by this time left his dwelling on
* The Coreans speak commonly of China as the Great Coun- try, and of Corea as the small country.
CHHOl-CHHUNG. II
'Mooiteliine Terrace' and had come to the capital in the disguise of a mirror polisher.* One day while going his rounds, shouting the cry of his trade, he chanced to pass by the residence of Mini- ster Na, a loyal and upright man, and a wise gentleman. He was wealthy too, and had one daughter named Unyong (cloud-luxuri- ance) whose beauty was so radiant that when they saw her, the fishEauk to the bottom of the water, and wild geese fell from the sky, while the moon hid her face, and the stars blushed for shame.
She happened to bear the cry ' Mirrors to poli«h,' and having a mirror which needed burnishing, she sent her nurse out with it The nurse called the boy to her And gaye him the mirror, but while he was poUshing it, he caught sight of Unydng who was peeping out by the half-open lattice, and fell deeply in lore with her. Then he purposely rubbed the mirror so hard that it broke into two pieces. " Oh I you boy I what is to be done now ? " ex- claimed the nurse. The boy pretended to cry, and said * I have spoilt the mirror, and can only beg tliat I may be allowed to redeem its value by entering this house as a slave.'
When the Minister was told this, he came into the outer court and calling the boy to him asked him his name, whose son he was and where he lived. ** I lost my father and mother when a baby," he replied, " and I do not know their names nor where they lived. I myself have no name "? The Minister then said, " I agree to take you as my slave, but you mast have a name. I shall call you the Slave of the Broken Mirror."
It was the business of the Slave of the Broken Mirror to feed and look after the horses. Every morning he got up at daybreak and taking the horses out of the stable, drew them up in a line on the road. Then he mounted the foremost one, and the rest all
* Mirrors in the East are made of metal, and require Sequent polishing to maintain their brightness.
It CHHOICHHUNO.
followed to a broad meadow where they took their pasture. Under his charge the vicious horses were quiet, and the lean ones grew daily fatter. The neighbours, observing this, went to see how the Slave of the Mirror tended his beasts. He simply took them to the meadow and left them to graze while he sat down in a grove and composed verses. Meanwhile green-coated youths came down from Heaven, and in their play looked after the horses until the sun went down, when they all ascended again. Then the hoises assembled of themselves, and with their heads bent down came and stood before the Slave of the Mirror. This took place every day, to the wouder of those who witnessed it
When Minister Na's lady heard these things, she admired greatly, and said to her husband. "This boy is surely no ordinary mortal. Take him from the drudgery of the stable and let him have some light duty in the house." The Minister agreed, and gave him charge of the flowers in the garden, a change with which the Slave of the Mirror was greatly pleased. At night divine youths came down from Heaven and transplanted into the Mini- ster's garden flowers from Paradise which they watered and tended carefully. Before ten days had passed, all the flowers wore brilliant colours and difiused an unwonted perfume, while phoenizs and cranes came and built their nests among them.
Now Unyong wished to go into the garden to see the flowers but, while the Slave of the Mirrors was there, she was ashamed to do so. He knew this, and one day asked the Minister for three da3rs' leave to visit his native place which he had not seen for a long time. Having received permission to go, be concealed him- self in the garden. Unyong hearing that the Slave of the Mirror had gone away, went out into the garden and sauntered among the trees. Then she composed and sang this verse : —
"The flowers are laughing before the balustrade, But their voice cannot be heard."
CHHOI-CHHUMO. I3
No sooner had she finished than the Slaye of the Mirror chanted a couplet to match hers : —
''The birds are lamenting within the grove But their tears may not be seen.''
Unyong blushing deeply, turned away and went into the house.
Now many days passed without either the King of Silla, or his Ministers, or the learned men whom they had suounoned to their assistance being able to solve the riddle of the stone casket^ and the King was in sore distress of mind. At length one of his Minis- ters said : ''No ordinary man can discover this, but only some one of unusual genius, familiar with the operations of the Yin and Yang* throughout the four seasons of the year. But where is such a one to be found ? " Then another courtier said : "Minister Na is learned in astronoipy and geomancy, and he can surely find the answer."
The King thereupon sent for Minister Na and said to him " You, who are a pillar of the State, are unquestionably able to ascertain the contents of this stone casket. Do so without delay and save the Kingdom from a great peril. But if you fail, ruin is in store for yourself and all your relations of the nine degrees."
Minister Na took up the casket and returned home with it When he told his news, the whole household was thrown into despair, and all was confusion and alarm. Uny5ng refused food for several days and on her jewel countenance there was an ex- pression of one thousand griefs and ten thousand sorrows. She was standing before a Mirror near the windows of her chamber when the Slave of the Mirror passed outside saying as he passed : " He who has the bright flowers in his charge will release you from anxiety." Uny6ng looked out and seeing that it was the Slave of the Miiror, wondered greatly.
* The male and female, or positive and negative principles of nature according to Chincsfi Philosophy.
14 CHHOI'CHHUNG.
One day the Slave of the Mirror said to the none. *'Whj should our master be so distressed in mind ? I kuow what is in ihe stone casket." She xeplied : " Everybody In tlie houae is in the greatest despair. You are only a child, it is true, but you are old enough to have more sense than to make a jest of our grief." So she paid no attention to what he said. After this, jBvery time that he met her, he said : "You despise me and will not oondeaoend to ask me what is in the casket, but you will never learn in any other way." The nurse at last told the Miuis^vOr, but he put no £euth in the boy's assertion and treated it as a childish jest His wA, however, persuaded him to send for the Slave of the Minor and to hear what he had to say. So he called him in, and making him stand before him, inquired whether it was tiue that he knew what was in the stone casket. '' It was only in jest that I said so," he re- plied, upon which the Minister told him to be gone. As he wjent out he muttered to himself in the hearing of the nurse * 'If he makes me his Fon-in-law I will tell him. But since he treats me with contempt and makes me stand outside while he asks his questions, why should I not mock him ? " The nurse, hearing this speech, reproved him. " You silly boy," said she, " why do you say things which may cost your head." " It is true " replied he, " that I am a slave and that he is my master. But I am not base-bom, and could not make a jest of so grave a matter.'' The nurae kept this to herself and did not report it to the Minister or his wife. But time passed, and the day at length approached when an answer must be given to the King. Every one was in despair and the nurse could remain silent no longer. She went to her mistrees and told her what the Slave of the Mirror had said. The Lady was silent^ but when she thought how urgent the matter was, she told her husband and advised him to send for the Slave of the Mirror and question him again, using pcrsuasiou, and inviting hiip to sit down.
ckttot^cHHUMa. r$
The Minister did so, but he oould not bring himself to offer the Slave of the Mirror his daughter in marriage. The only reply he got was that tfai§ was an important secret which must not be revealed without saflScient cause When the Slave of the Mirror had withdrawn, Unyong came in, and throwing herself at her father's feet and weeping bitterly, said I, the small woman, have discovered that the Slave of the Mirror is not really of low birth, though for some reason he has seen fit to take service with us. Do not grieve, but give me to him, if this will avert a great calamity to all of us. I know that a young girl should not use such language, but at such a time, is modesty the only thing to be considered ? Why should I care for the censure of the world when my father's life is in danger ? K the Slave of the Mirror really knows what is in the caskety you will gain great honour and I, the small woman, will avoid the reproach of un filial conduct. I beseech you, &ther, consider well what you ought to do.''
The Minister was struck with the justice of his daughter's words. He patted her on the back, and praise i her, saying. '^ Ah, my child, though you are only a girl, you have the heart of a man." Then he sent again for the Slave of the Mirror, and made him sit down close beside him. "I see " said he, " that you can be no common person. Tell me truly who your parents were." The Slave of the Mirror at length told him the whole truth from first to last, to the Minister's great delight And now tell me, he continued, what is in the casket, and I will give you my daughter, and hand over to you all my property. Let me know quickly and relieve me from anxiety." "Of course I know what is in the casket, replied the Slave of the Mirror with a smile, but it would be imprudent of me to reveal it just at present"
When he left the Minister, he went to the nurse, and said to her. " When he has given me his daughter to wife, I will tell. But if I were to inform him at once, he might not keep his word to me.
t6 CHHOI-CHHUNG.
«
It will prevent future trouble, if I refuse to speak until he does so." When this was reported to the Minister he consulted with his wife, and they agreed to celebrate the marriage at once. That same day a feast was prepared and the ceremony performed in presence of the assembled relations. Truly it was a Heaven-made union. The marriage salutations were exchanged, the wild goose was sent^ and the newly-married pair promised each other to live together in harmony for one hundred years. They were like two mandarin ducks disporting themselves on the green waters or a pair of kingfishers which had built their nest on a branch of lotus. That night Uny6ng had a dream, in which she saw two azure dragons coiled up over the stone casket while Mr. Chhoi^ stood by looking on. She started from sleep and finding that it was day- light, awoke her husband. Her father was already up, and was standing outside the window. Mr. Cbhoi put on his capf and dress and went out to join him. *' The day is getting on " said the Minister, "tell me quickly what is in the casket, and end my doubts and anxiety.'' Mr. Chhoi took a pen and inkstoue, and wrote these verses which he handed to the Minister vdth a smile.
Bounded the sphere,
This marble case doth hold : Half crystal clear.
And half is yellow gold. The bird that knows
The watches of the night : Life in it glows.
Though now 'tis silent quite. The style of this composition, sublime as the couvolutions of a dragon, delighted the Minister and his wife, and indeed the whole
* He is no longer a slave, but is called by his surname, t A slave goes bareheaded.
CHHOI-CHHUNO. 17
household, both young and old. But the Minister still doubted. *• The verses are very beautiful," said he to his wife, " but how are we to know whether they truly describe the fact" Then Unyong said. *^ Last night I had a dream, when I saw my husband open the casket and look to see what it contained. I looked too, and saw a hen's egg which was just being hatched." The Minister was rejoiced to hear this confirmation of his son-in-law's verses. " In that case," said he, "there can be no more doubt about the matter." So he set off to the Palace at onoe, taking with him of course the casket and the verses.
The King was much pleased, but could not feel sure that the verses, beautiful as they were, really told the truth. He wanted to open the casket, but his Ministers advised him that it must not be opened until it was sent back to the Emperor of China. An envoy was accordingly ap; ointed to take the casket to China with the answer which Mr. Chhoi had composed.
When the Emperor of China read the verses, he was greatly incensed, and exclaimed, "The first stanza is correct But the second is false, for it can only mean a chicken. This is an insult to China and must be severely punished." On reflection, however, it occurred to him that many days having passed since the egg was placed in the casket^ it might have become hatched, if kept in a warm place. The casket was opend, and a live chicken hopped out, to the great wonder of the Emperor and his Court " In that small country," he exclaimed, " how can there be such celestial talent 7" Then he called his most learned men, and showed them the veises. " No such genius," said they with one voice, " has ap- peared either in ancient or in modern times. If the Small Country produces such talent, they will surely despise the Great Country. We would advise your Majesty, therefore, to command the King of Silla to send you the poet who has written them. You can then
it CHlIOI-CHHUNd.
submit Inin to all msnner of trials, and retain him as a hostage fi>r
hifl country's good behaviour/'
When the King of Silla received this command, he was filled with anxiety. Summoning to him Minister Na, he told him that the Emperor had sent for the author of the verses, and that he must prepare to start for China immediately. The Minister ex. plained that it was not he who was the author of the verses but his son-in-law, a boy of thirteen years of age.* "But it is imponi^ ble to allow him to go,' added he, " I must go instead."
When Minister Na went home, he told his wife all that had passed, and she agreed with him that so young a boy could not be sent on a voyage across the sea of ten thousand It, But Mr. Chh- of declared that be must go to China himsel£ " If the Minister goes," said he, " the Emperor will put him to all manner of trials and examinations, and if he did not answer rightly, calamity would surely befal him. But if I go, I shall come back safe." The Minister was still reluctant to let Mr. Chkoi encounter the dangers of so long a journey. "I am old," said lie, "and even if I lost my life there would be no great cause for sorrow. But if Mr. Chhoi went, how could I live with my daughter's grief constantly before my eyes ?" Then Unyong said, " My husband's ways are not the ways of common men. His learning and courage are extraordinary and I feel sure he will return safe. Put away anxiety and tell the King that he will go."
The Minister reluctantly gave his consent and going to the Palace, told the King that Mr. Chhoi was ready to go to China. "He is young in years," said he; "but he will not disgrace his country." The King was pleased to hear this and ordered Mr. Chhoi to be introduced. "I should have already sent for your son- in -law" said the King, "had it not been for this threatened invasion, which has given me so much anxitey."
* A very common age for marriage in Corea.
CBHQICHHUNO. {9
Wl»n Mr. Ohhoi enienred the isoyal pmenoe, he i^OBiraied hinuBelf on the ground and thanked His Migesty for the himour of being admitted to his presenoe. '* What !• your name/' inquired the King, <'and what age are you.?'' <<My name is Chhoi Cbhi-wW wai the reply, " and I am thirteen yean of age.'' " Do you know " continued the King, " what questions will be put to you by the Emperor, and how to answer them." " Let not your Majesty be anxious," replied Mr. Ohhoi," ** I know that I shall be able to answer aoy questions that are put to me."
Then the King came down from his throne and taking Bir. Chhoi by the hand, promised him that during iiis absence he would take care of his &mily. He also ordered an outfit to be provided him, but Mr. Chhoi refused to accept anything, and only asked that he might be furnished with an official cap ififty £Bet high, having at each side projecting horns of the same length.
A lucky day for sailing having been chosen, Mr. Chhoi went to the Palace and took leave of the King. Then he went back to his house, and bade farewell to Minister Na and his lady, who were overcome with grief, and could only say, " Gk> in peace, and return to us soon." To his wife Mr. Chhoi gave a stanza he had com- posed for her, to which she also replied in verse. Pearly drops trickled down her lovely cheeks. " Be careful of yourself," said she, " may you have a favourable voyage to China, and may you return to me in safety. He tore himself away, and went down to the water's edge, where all the court officials had assembled to shake him by the hand and bid him farewell. He took leave of all the principal Ministers one by one and going on board his ship, set sail for China.
As they sailed over the sea, tbey one day came to a place where their ship turned round and could not be made to go any further. Then Mr. Chhoi said to the sailors, ''The ship does pot ^0 on. What is to be done?" "Underneath that island," x^
TO CHHOI-CHHUNa
plied they, "there lives a Dragon King*^ who by his magic power holds fast the ships which pass this way, and will not let them move UDtil sacrifice is done to him.''^ Mr. Chhoi then ordered the sailors to make the ship touch at the island, and landed all by himselC He had Dot gone far when a young man in scholar's garb came forward, and made obeisance to him with folded arms. Mr. Chhoi returned his salute and aeked him who he was. ** My name is Imok," replied be, ''and I am the second son of the Dragon King who guards these waters. My father, hearing that a scholar whose name is known all over the world was passing this way, has sent me to invite you to his Palace." Mr. Chhoi answered, " But the Dragon King dwells in a Palace under the sea, whereas I am a man of the filthy upper world ; how can I go to him V* Imok then said, "Elder brother, if you will only get on my back and close your eyes, we shall arrive there in the twinkling of an eye." Mr. Chhoi obeyed. There was a sound of rushing wind, but only for a moment. When Mr. Chhoi opened his eyes he saw before him a magnificent palace built of crystal, and the King standing at the gale to receive him. They all went in together and found a banquet ready prepared. The food and drink was such as is never seen among mortal men, and no words can describe the splendour of the table utensils.
Mr. Chhoi thanked the King for his great kindness in inviting to the spirit land an idle scholar of the upper world. " I have a blockhead of a son," replied the King, " who needs instruction in writing; I hope yon will remain with us for a few days and give him some lessons in composition." Mr. Chhoi could not ref^ise. He staid for several days during which he taught Imok how he should study, and then asked leave to take his departure. The
* 'J he Dragon King, the Jade Emperor and other supernatur- al machinery of this story belong to the Taoist mvthology which is only another name for llie popular mythology of China,
CHHOI-CHHUNa 21
Dragon King then ordered his son to accompany his elder brother Chhoi and to convey him safely past the dangen of his journey. They accordingly set out together. When they reached the place where Mr. Chhoi had left his ship, they found the sailors sitting on a rock weeping and lamenting, but when they saw him approach they ran joyfully to meet him. *' Where have yon been all this time V* they exclaimed. Lord * Chhoi told them he had gone to the Dragon Palace, and that the King had been so hospitable that he had not been able to get away sooner. *^o sooner had you gone up the mountain to sacrifice/' said they, ''than a furious wind sprang up, and the waves surged heaven-high. The h'ght of day was darkened, and it was not till a long time after that the weather be- came clear and the billows subsided. We felt sore that your sacrifice had miscarried, and that some dreadful calamity had be- fallen you. Mr. Chhoi explained to them that this convulsion of nature marked the time when he became changed into a spirit in order to enter the Dragon Palace.
When they put to sea again, clouds of bright rainbow tints gathered over the mast, and for several days they had a fliir wind which made the ship fly on like an arrow. At length they came to Bull-ear Island where by reason of a very great drought all the trees and herbs had become withered up,and the inhabitants reduced to the last extremity. When they heard that an envoy from Siila had arrived, they all, old and young, came and knelt before Lord Chhoi, beseeching him, and saying, '' All the people of this island are in danger of death by starvation owing to the great drought We beg you, lilostrious Sir, to pray for rain,t and thereby preserve
* At this point of the story the original author has thought fit to promote his hero, calling him by a title n\ore suited to his dignity as ambavador, and which correeponds very roughly to Lord.
t Praying for rain in time of drought is one of the duties of ^ Ck^rean Gbveruor at the present time.
22 CHHOICHHUNQ.
our lives." And they all with one yoice broke into loud lamenta- tions, liord Chhoi was touched by the sight of their misery, and turning to Imok, said, '' Was there eyer anything so cmel? Gould you not, for my 9ake, make a sweet rain to fall for awhile?^ Imok replied, " Though I have not the Jade Emperor's * sanction, yet I will do so, since you request me." Accordingly he went ashore, and disappeared among the hills. Presently dark clouds began to gather, the earlh shook with thunder, and a great deluge of run came down, which in a short space of time flooded all the low-lying ground. But scarcely had Imok returned to the ship, when the sky became blacker and tlie thunder louder than ever. Imok, who was prepared for something of this kind, swiftly changed him- self into a serpent, and coiled himself up under Lord Chhoi's seat Then the ThuoderGod came down from the sky, and said to Lord Chhoi, " By order of the Jade Emperor, I have come to slay Imok. Be pleaned to get up, and stand aside for a little." "But for what offence has he incurred punishment from Heayen,'' inquired Lord Chhoi. " The people of this island,'' replied the Thunder- God, "have failed in their duty towards their parenls and in love for their brothers and sisters. They have neglected to pick up the grain which had fSedlen to the ground and flung away the residue from making chang f and rice-beer. For this Heaven visited them with a drought.^. But Imok has presumed, on his own authority, to give them rain." " Then the fault is mine, and not his," said I^ord Chhoi. "For it was I who persuaded him to pray for lain when I saw the people of this island perishing miserably. Slay me, then, and not him." " The Jade Emperor instructed me," said the Thun- der-God, "not to slay Imok if the rain had been caused by hia com- panion Chhoi Chhi-w5n." And he disappeared from sight, upon
* The Jade Emperor Ls the Supreme Being of the Taoitjta. t A kind of condiment made by fermentatiou of a bean, in universal use throughout the Far East
CHHOI-CHHUNG. ^3
which the weather became fine as before.
Imok then resumed his original form, and thanked Lord 'Ohhoi for saving his life. '' You can be no mere mortal" he added, * what crime did you commit when in Heaven that you were pu- nished by banishment to earth V " I was a chamberlain," answeif- ed Lord Chhoi, "in attendance on the Jade Emperor, and I falsely reported that some floweis in the Moon -Palace had blossomed, when they had not For this I was exiled to earth. But you are of Dragon race and can transform yourself at will. May I see an example of you art?" "I would do so willingly," replied Imok, "but I fear to terrify you." "Why should I fear to see your change of shape," said Lord Chhoi, "when I was not frightened by the dreadful Majesty of the Thtmder-Qod ?" Imok according went away in among the hills and straight-way returning in the form of a yellow Dragon, hovered in the air over Lord Chhoi and called to him with a loud voice. Lord Chhoi had need of all his courage when he saw so fbarful and dangerous a creature.
Here Imok took his leave. In his form of a yellow dragon, he spread out his folds and spoke to the winds and clouds in a thunderous voice which made Heaven and Earth to tremble. On his path, all the leaves of the trees were shaken to the ground.
Lord Chhoi, Laving parted with Imok, proceeded alone on his way to China. He ordered his sailors to make haste with their oarS; and so ere long they an-ived at West River. Here an old woman appeared all of a sudden at the ship's bow, and said to Lord Chhoi, "I have been expecting you for a long time. Drink this rice-beer." She also gave him some cotton wool steeped in chang.* " This may seem a trifle," said she, " but you will find it usefUL Be careful not to waste or lose it" So saying, she dis- appeared from sight
Day after day they pursued their voyage, and at length came
* See above, page 22.
i4 CllHUl-CllHUNGi.
to the Island of NeuDg-won where they fouDd an old man sitting on the river-bank. He called to Lord Chhoi, and said, " Where are you bound for, learned 6ir7" ''To China," replied Lord Chhoi, ''If you go to China," continued the old man, "you will be exposed to great danger, and will hardly return in safety." Lord Chhoi bowed low, and asked him how that mightbe. " When you haye gone on for five days more," said the old man, " you will see a beautiful woman sitting by the river-side holding a mirror in her left hand, and in her right a jewel. Address her with the greatest respect and she will reveal to you all that is to befidl you." Hard- ly had he said these words, when he vanished from sight, to Lord Chhoi's no small wonder.
For five days more they went on without stop or stay, and then, as they had been told, saw a beautiM damsel sitting on the river's bank. Lord Chhoi went up to her, and saluted her courte- ously. " Where are you going," said she, " and what is your busi- ness." Lord Chhoi told her, and she then said to him, " When you go to China, the Emperor will want to do you a mischief. At each of the eight palace gates you will be put to strange trials, and you must not be ofi* your guard for a single moment." Then, tak- ing some talismans from a brocade pouch, she added, "When you come to the first gate, throw down the green talisman, at tlie second throw down the red talisman, at the third, the white talis- man, at the fourth, the black talisman, and at the fifth, the yellew tilismau. At the other gates, questions will be put to you hard to answer, but if you answer them aright the dangers which threaten you will be averted." Before she had finishing speaking, she be- came invisible.
When Lord Chhoi arrived at the capital, he was met by a man in scholar's garb, who said to him. " The Sun and Moon are sus- pended from Heaven, but from what is Heaven 8U»])ended ?" l^rd Chhoi replied, " The mountains and waters rest upon the
CHHOI-CHHUNO. 2$
Earth, but on what does the Earth rest?" To this the scholar was unable to give any answer. Seeing that he had to do with a man of great talent he inquired who he was, and went and report- ed his arriyal to the Emperor.
Then at each of the gates of the Imperial Palace, extra- ordinary preparations were made for Lord Chhoi's destruction. At the first gate, a deep pit-fall was dug : at the second there was to be a terrific crash of discordant music : at the third, an elephant was concealed behind a screen of rich embroidery. Lord Ohhoi was then invited to come in. He put on his fifty feet official cap, and presented himself at the gate, where the projecting horns caught so that he could not enter. Looking up to Heaven with a smile, he said. "In our Small Country, the Palace Oates are high enough to admit me, how is it that the Palace Gkite of the Great Country is so low ? " When the Emperor heard this, he was ashamed, and ordered the gate to be pulled down so that Lord Chhoi might be admitted. Lord Chhoi then entered, and flung down the talismans one after another, as the maiden had told him. When he flung down the third talisman, it suddenly be- came transformed into a serpent, which futened itself to the ele- phants trunk, so that he could not open his mouth.
All the dangers of these gates having been surmounted, Lord Chhoi came to a place where there were several tens of learned pundits standing in line to right and left who vied with one another who should put him the most difficult questions. But he answered them all in vene, fi:eely as flowing water, without the smallest hesitation or delay. Then they looked at him in amaze- ment and vied with one another who should pay him the most elaborate compliments.
Now when the Emperor heard that he had entered safely, he wondered greatly, and ordered Lord Chhoi to be admitted to his presence. L rd Chhoi prostrated himself a long way from the
26 CHHOI<»HUN0.
Emperor, but he was invited to come forward and to take a Mat on the raised dais beside him. " Are you really the person who discoYered the contents of the stone easket ? " nsked the Empecor. Lord Chhoi answered that he was. "What noises and what strange sights did you observe," further inquired the Emperor, *'as you passed through the palace gates? " Lord Ohhoi replied that he had noticed nothing unusual. The Emperor then sent for the musicians and asked them why they had played no music when Lord Chhoi entered the Palace. The guardians of the gates then said that they had prepared discordant music and fearful sights, as directed, but that a number of men in red garmasts with iron staves in their hands had told them to desist, as an honour- able guest was expected, and they must Bot make a disreqiiectftil noisa
The Emperor then proposed to Chhi*w5n* all manner of dif- ficult subjects for composition in verse and he replied on the qpot by making hundreds of suitable stanzas. Each letter was gold and embroidery, each line was jade and precious stones. The style of composition, vast as the ocean, extorted the admiration of the Emperor and his Court
To try him farther, the Emperor next placed in a bowl some poisoned rice on the top of which he laid four grains of unbailed paddy. For condiment, oil was set before him.
When Lord Chhoi saw the ' four grains of unhuUed rioe^' he knew at once that they stood for ' who are you/ the Corean words for these two phrases bdng the same. So he raised his voice to its highest pitch, and shouted, " I am a scholar of the Land of Silla, and my name is Chhoi Chhi-won," to the Emperor's great amuse- ment and admiration. 'But what a pity,' continued Lord Chhoi,
* Chhi-wSn is the personal (our Christian) name by which the Emperor would address Chhoi as an Inferior.
CHHOI-CHHUNa 27
" that in the Great Oouutry you have no chang to eat with your rioe." In the Small Country, we use chang as a oondiment, and notdl."
The Emperor, seeing that Lord Ghhoi left untasted the rice which had been set before him inquired the reason. Lord Chhoi replied, " Your servanf b country is only a Small Country, but it is ruled by law. If I were guilty of an offence, I should deserte punishment, more or less severe, according to its heinousnen. In our country we do not put to death innocent subjects of another State by secret treachery." *' What do you mean ? " said the Em* peror. Upon which Lord Chhoi answered " A bird, sitting on the roo( has told your servant that this rice is poisoned and would be death to any one who partook of it." The Emperor smiled, ** You are really a Heavenly Spirit," said he, and ordtted a rich banquet to be set before him.
After this the pundits of the Emperor's Court all a«embled, and challenged him to a competition in writing venes. But there was none of them who could at all compare with him. This made the Emperor very angry and he banished Lord Chhoi to an uoin- habited island, where no food of any kind was to be had« But Ix)rd Chhoi sucked the cotton wool dipped in chang which the old woman had given him and felt no need of more substantial nourishment
Many days passed, and at length a scholar who had been sent by the Emperor to see what had become of him came and called * Lord ChhoL' Lord Chhoi knew what he had come for, so he made answer in a feeble voice, bringing out his words with dif« ficulty. The messenger then departed, and on his return to Court informed the Emperor that Chhi-w5n was nearly dead, for he had hardly replied to him in a feeble voice. " In that case he cannot long survive," said the Emperor, and he and his Court were delighted at the news.
28 CHHOI-CHHUNO.
Now at this time Enyoys from the barbarians of the South, on their way with tribute to China, touched at the island where Lord Chhoi had been abandoned. Here they saw a crowd of scholar with Lord Chhoi in their midst^ chanting verses. A cloud of all the colours of the rainbow had gathered over them. Lord Chhoi gave the Envoys a vene which he had composed and asked them to present it to the Emperor when they arrived in China. When the Emperor saw it> he exclaimed, ''This is beyond a doubt the writing of Chhoi Chhi-wdn. It is now three years since he wai left on that island. How can he have been kept alive all this time ? " Wondering greatly how this could be, he sent another messenger to see Lord Chhoi and make report how he was. When the messenger arrived at the island, he saw him under a firtree taking his ease in company with a number of youths in green garments. A white deer was standing beside him. The messenger called out in a loud voice * Chhi-wdn. * " What man are you," replied Lord Chhoi, " who dares to call me by my name? Of what crime, have I, the Envoy of a foreign state, been guilty that I should be abandoned on a desert island, and treated with such contumely ? Go back and say so to your Emperor."
The Emperor was greatly astonished, and said, ** Truly he must be a Spirit from Heaven. Qo again and invite him cour- teously to come to me."
Thii time the messenger delivered to Lord Chhoi a written invitation from the Emperor. He bowed repeatedly on receiving it, and said, " The great officials of China enjoy high rank but they do not practice learning; they are small men who use flattery to their sovereign. How can they last long." So say- ing, he flung a talisman to the ground, which became straight- way changed into an azure dragon which took Lord Chhoi on its back, and springing into the air, soared across the sky. The
CHUOI-CHHUNa 29
messenger took to his ship in terror, and hastened away with all the speed of his oars.
Lord Chhoi were courteously received by the Emperor, who inquired after his welfare and said to him, '* All the land under tiie sun belongs to me, and you are therefore one of my subjects. Will you not stay in China, and serve me?" Lord Chhoi drew a talisman from his sleeve and flung it into the air. It immediately became changed into a raiobow, on which Lord Chhoi took his seat and said, ''Does this place too belong to your Majesty? Your Majesty's Ministers and servants," continued he, "are all small men, whose service is flattery and there is not a single loyal true hearted man among them. How should I become one of them ? " The Emperor blushed for shame, and the faces of his Courtiers turned to an earthy pallor as they looked at one another. After this lime, he was treated with invariable respect and court- esy.
One day Lord Chhoi said to the Emperor, '* It is a long time since I left my own country, and 1 would now ask leave to take my departure." The Emperor was loath to let him go, but could think of no excuse for detaining him longer. So Lord Chhoi bade him farewell, and taking a talisman from his sleeve, threw it on the ground. It was at once turned into a green lion, which took Lord Chhoi on its back and soared away through the air while the Emperor and his Court looked on in the greatest amazement
Uny5ng's joy was great at the return of her husband, but it was clouded by the news she bad to give him of the death of her father and mother whom they both lamented deeply. She herself had changed greatly during his absence. Her hair was white, and she had become an old woman. But Lord Chhoi gave her an elijiir from the Spirit Land which in the space of one night made her a blooming girl again with a complexion like the peach-blossom.
Now Lord Chhoi said one day to his wife, " The things of
30 CHHOI-CHHUNa
this world are always changing, and it is a filthy plaoe, unfit for as to dwell in. Let us give np all our worldly possessions and go away from here." So they sent for the Minister's relations, and gave over to them all their property, and the charge of the sacrifi- ces to their ancestors. Then going out from the hcus •, they sud- denly vanished from sight to the wonder of all beholdem. They went to Mount Kaya and returned no more.
In the years Chong«t5k (1506-1621), however, a woodcutter went up this mountain driving an ox before him and carrying his hatchet in his hand. There he fell in with a scholar who was sitting under a firtree playing gobang with a number of priests who were assembled round him. He stood for a while leaning on his axe and watching their game, until the handle of the axe, eaten by worms, gave way. He looked up startled and saw that it was already morniug. Then the scholar ofiered him some cotton wool steeped in chang which he put to his lips and tasted but did not swallow. ** If you will not eat it," said the scholar, ** depart from here at once."
The woodman went to the place were he had tied up his ox, but there was nothing left of it, but some white bones. All the flesh had rotted away, and become earth. Surprised and bewilder- ed, he made his way home where he was told that the master of the house was dead and that the three years' mourning for him was just ended.
The woodman then knew that the scholar whom he had met on Mt Kaya could be none other than Chhoi Chi-w6n. He after- wards went up the mountain and sacrificed to him, when his face appeared for a moment like a shadow and he was no more seen.
SOME TALES FROM THE UJI SHUI MONOGATARL
About the time that England was being torn in pieces by the rivalries of the Saxons and Nonnans, that is to say more than eight hundred years ago, there lived at the court of the Mikado, an official of an enquiring turn of mind, named Minamoto no TakakunL This man was in the habit of retiring from the court during the summer and spending the hot months in the rooma attached to the temple of Uji near Kioto. '
There, we are told, he was to be found dressed in a n^lig^e style, lying on the mats, watching the passers by whom he would frequently call in, requesting them to tell him a story. And as the passers by were of varied ranks of life so the stories also varied, "some are noble, some are sad, some are dirty, some true, some made up." Tales from India and China are to be found.
The tales thus gathered were formed into a book, but some, it appears, were omitted, and these were afterwards collected, added to and published under the title of the Uji 8hai Monogatari, or the Tales omitted from the IJQi Collection. The exact date of publication is unknown.
A vivid picture of life more than eight hundred yean ago must be of interest to every student of national characteristic^ and there is one point in which they form a curious contrast t» the tales of other countries, such as the Arabian Nights or Grimm's Fairy Tales^ and that is that the moti^ so to speak, of love does not enter into these tales. It is difficult for Europeans to imagine a book containing about two hundred short stories, in none of which there is a love plot, but the peculiarly complicated sensation
32 SOME TALES FROM THE UJI SHUI MONOGATARl.
known as "love** does not appear ever to have had very much attraction for the Japanese mind.
My attention was fiist called to the TJQi Shui Monogatari by an arlicle in the Transactions of the Asiatic Society* in which the writer asserted that one of the stories was unmistakably the same as an Irish legend and therefore one of the oldest traditions of the human race, belonging to the " most ancient cycle of Turanian legend, which may have existed all over Asia and Europe in times long antecedent to the dawn of history."
The writers of the article was apparently not well acquainted with the Japanese language and suggested that a translation of the Uji stories would be of interest Without wishing to enter into the question as to whether there is a world embracing cycle of legend I still thought it worth while to get the book. It was quite beyond my powers of reading Japanese, but during the oonforoed leisure of a homeward voyage, a highly educated Japanese lady who was with nie kindly dictated some of the tales. There are a few ambiguous sentinces but I have as far as possible made a fJEUthful translation.
90.t THE DEER OF THE FIVE COLOURS.
THIS AD90 WAS LONG AGO.
In India there lived a deer whose skin was of the five coloun and whose horns were white. He dwelt in the recesses of the mountains and no one knew of his existence. Near the mountains flowed a great river. A crow also lived on the mountains who was very friendly with the deer. It happened that a man fell into the river and as he was drowning be called out—" Save me I " The
* Volume m. Page 62.
t The number refers to the number of the tale in the original*
SOME TALES FROM THE UJI SIIUI MONOG ATARI. 33
deer hearing him was filled with pity and swimming out into the river saved him.
The man rejoiced in being saved and rubbed his hands to- gather saying, " How can I show my gratitude ?"
The deer answered, "I only ask that you will never tell anyone of my existence in these mountains. As I am of the five colours if any one knew of my existence they would cross the river and I should be killed : it is my fear that makes me live in the recesses of these mountains. No one knows of me, but when I heard your cry, forgetting where I was going, I went to your help." The man seeing this was true, promised, again and yet again, never to tell any one. And he returned to his village and though days and months passed he told no one.
Now the Queen of the country dreamt a dream in which she saw a deer of the five colours with white burns. Waking from her sleep she told the King that she had dreamt such and such a dream, and she said to him — *' Now this deer must exist. Oh, King I make search for it and give it to me.''
Then the King issued an order that if any one found the deer of the five colours, gold, silver and precious stones, with land, should be given to him.
Now when the man, who had been saved, heard the King's command he went to the Court and said,
''The coloured deer for whom you seek lives in the recesses of the mountains: send huntsmen with me for I know the place." The King greatly pleased went forth to the mountaias himself taking many huntsmen with him and the man went as guide.
The deer was lying in a oave and knew nothing of this : but the friendly crow, seeing what was happening, called out and pecked his ear, and said,
" The King of the country is coming with many huntsmen to kill you : he has surrounded the mountains there is no escape.
54 SOME TALES FROM THE UJI SHUI MONOGATARI.
What is to be done I " and weeping he flew away.
The startled deer walked up to the place where the King was with his huntsmen ; they fixed their arrows and prepared to shoot But the King said, ''There must be some reason for the deer coming thus unfrightened. Do not shoot 1"
The deer drew near and knelt down in front of the king's palanquin, and said, '' Because of the colour of my skin I hare lived thus in the mountains: Oh, King I how came you to know my dwelling place?"
Then the King answered, *' The man with the q>ot on his face, who stands beside my carriage, told me."
The deer seeing the man who stood beside the carriage knew that it was he whom he had saved, and said to him,
" When I saved your life you said that you could not repay me, then I asked you not to tell any one of my existence; and you swore again and again not to do so. Now forgetting your obliga- tion you come to kill me. When you were drowning in the water I swam across to save you, taking no thought of my own life : Do you remember your boundless joy? So saying the deer wept tears of anger. Then the King also weeping, said, *' You are only an animal yet you showed mercy and saved this man : he froui desire of gain forgets his obligation : therefore we must call him an animal. It is the duty of a man to show gratitude."
Seizing the man they cut off his head in the presence of the deer. Then the King said,
"From now it is forbidden to hunt deer : and if anyone kills a single deer, disobeying this command, he shall suffer capital punishment" And there was peace and prosperity in the land.
SOME TALES FROM THE UJI SHUI MONCXJATARI. 35
17. THE MEETING OF A PILGRIM WITH A HUNDRED DEMONa
LoDg ago, as a pilgrim was on his way to Tsu, darkness came on and he took refuge in the large old temple of Ryu-sen-ji.
There was do one in it for it was not, like most temples, a place for people to stay in, but there was no other refuge near. '"It cannot be helped" thought the pilgrim and taking his bundle from his back he entered, saying the customary prayer to Fudo. Just about midnight he heard the sound of many voices and, behold 1 a hundred demons each holding a light, entered the temple. Looking closely one saw that they were of various kinds ; some had but one eye; they were indeed not mortals but terrible creatures. Some were indescribable monsters with horns sticking out of their heads. They were indeed terrible but there was no escape. They all sat down excepting one, for whom there was no room. [Here the narrative changes into the first person and the pilgrim says] — '^ The demon looked at me care- fully and said— You new Mr Fudo, who are occupying my plac^ just for this evening go outside I and lifting me carefully by one hand he placed me under the eaves of the temple. When dawn broke the demons shouting at each other went away. It was truly terrible.
When the wished for dawn at length came, on looking round there was no temple visible: only a wide pathless plain with nothing to point out the direction I wished *o take. I saw a number of men coming along on horsebadk. On asking them "Where does this road lead to?" they said '* Why do you ask? This is Hizen." Was not this a terrible thing T [He thought he was in quite a different part of the country]. On the pilgrim telling it to the horsemen they also thought it very marvellous. They
36 SOME TALKS FROM THE UJI SHXH MONOGATARI.
said, " This is the depth of the country in Hizen. We are now golDg to the castle/'
And the pilgrim said to them, much delighted, " As I do not know the road I will go with you."
They directed him how to get to Kioto, and hiring a boat he arrived there.
Now did ever such a dreadful thing happen to a man before :
to take refuge in the Byu-sen-ji of I^u, there to meet with demons
ff to be told, because the place was too small to hold them all,
" Now Mr Fudo just sit under the eave^ for a little" and to be
picked up and put outside. Then to find himself in an out of the
way part of Hizen I
When he arrived at Kioto he told what had happened to him.
80. THE NAME TABLET.*'
The foUovdng story has the same mixture of the marvelloua and the humorous. The scene is laid in China where the legend teUs, a long time ago there was a mountaiu on the top of which stood a name-tablet That is the ancestral tablet used in Ohineue worship and known in Japanese as Sotoba.
Long ago in China, there was a high mountain, on the top of which was a large name tablet.
In a village at the foot of the mountain there lived an old woman of eighty who every day without &il went up the mountain to where the tablet stood. As it was a great high mountain, the road from the foot to the summit was long and steep : yet, in spite of snow and wind, thunder, ice and wet, through the trying heat of summer, without mi&siiig one day, up she climbed. The people
* In Japanese Sotoba.
SOMX TALES FROM THE UJI SHUI MONOGATARI. Jf
knew nothing about this, except the young men and boys wha climbed the mountain to enjoy the breese that blew on the top^ they could see the old woman wiping the sweat from her brow aa she toiled upwards, with bent back, leaning on her stick.
" She has come to worship '* they said.
But, not once but often, they saw her walk round the tablet and ^0 away without having worshipped.
"What can she be taking such pains about? To-day if w» meet her we will ask her."
And so when the old woman came crawling up as usual they said to her, ''Why do you come up heref We come up this dreadful road to seek for coolness but it is not for that you come up : nor yet for anything in particular and yet you climb up every day. It is a strange thing for a woman to do 1 Tell us why do you do it f ' " Well to be sure I '* said the old woman, " You must be surprised ! My coming up to the tablet is not a thing of yester- day. I have come up to see it every day since I was of an age to understand anything, during more than seventy years."
''But why do you do this strange thing?'' they asked.
She answered them. "My parents died at a hundred and twenty and my grandparents lived to more than two hundred— they told me that when bl<y>d was seen on the tablet this mountain would crumble away and become a deep sea. 80 my father told me. And as I live at the foot of the mountain I shall certainly be smothered if it crumbles away : so every day I come up to see it there is blood on it, in order that I may flee in good time."
Hearing this the young men laughed and cried out-*-
"What a dreadful thing I Be sure and tell us when the mountain is going to &\\ I ^
The old woman then said, not understanding that they
I laughing at her,
"Of coune I should never think of e8capingalone,Ishould tell
38 SOME TALES FROM THE UJI SHUI MONCXSATAW-
tyervone," and the went down tfie mountain.
uaughing the young men said, ** She won't come op again to-day : tomorrow we will make her fly astonished." And they daubed the tablet with blood Then returning to the village they said to the people, "As it is very odd that the old womsn should go up every day to the name-tablet on the mountain -top, we asked her about it and she told us that when the tablet was cover- ed with bU.od the mouotain would crumble away and become a deep sea. So we, to give her a fright, have put blood on th« tablet'' And the villagers laughed and thought it all nonsense.
So when the old woman went up next day she found blood on the tablet Turning pale she fell on the ground with fright Then she ran back calling —
''Villagers I Escape I Escape quickly I Save your liveil The mountain is going to crumble and become a deep sea."
After telling the news to every one she returned to her own house and making her children and grandchildren take theii household goods on their backs, she also helping, they escaped to another village. The men who had smeared the tablet with blood clapped their iiauds; laughing and jeering they cried, ''Now what is to htkppeu 7 Will the wind blow ? Will the thunder come f " Stxange to say as they spok^^the sky became black and lowering and the mountain shook.
" What is happening I What is happening I " they cried out as the mountain began to tremble.
" The old woman is right I " they cried and they fled groan- ing and weeping. Some escaped but some lost their parents and ot)>ei8 their children, and all lost their household goods.
'^n\j the old wc^man with her children and grand ddldren escaped quietly and lost nothing. And the mountain fell and became a deep sea ; and those who had jeered and laughed all perished. Truly they had done a foolish thing.
SOME TALES FROM THE UJl SHUI MONOGATARI. 39
20. FRATEB FOB BAIN.
Long ago in the time of Engi there was a drought, so, the Mikado sending for axtj priests caused them to read prayers. The priests, cansing clouds of incense to rise prayed for a sign, but there was no break in the weather, the sun burnt fiercely, and from the Mikado downwards, the highest officials, the farmen and the common people, all were in great distress.
Calling for the head official of the household the Mikado ordered him to send for Jokau Sojo and to tell him how the prayers of the other priests had been in yain. Jokan retiiing, stood by the wall and prayed.
Now as there were three grades of priests above Jokan, to be thus summoned was a great honour for him. Coming df iwa the steps of the south palace he stood facing the north and it was painful to the onlookera to see him raise the incense burner to his forehead. Being a hot day the incense did not at first kindle but as he wept and prayed it rose to the sky in a black cloud. The Emperor's personal attendants were assembled in the stubh palace; the nobles looked on from the Yuba palace; the lords wa ching from the Bifuku gate. As they watched, the cloud gradually covered the sky, thunder and lightning filled the universe, and heavy rain descending, the earth at once became wet There was a good crop of the five grains and all the trees bore fruit So every one believed in Jokan and there was a general rejoidog. Jokan was raised to a higher rank.
As it waa a strange thing 1 write it down for the benefit of fntare genezationa.
40 iOlCB TALES FROM THE mi SHUI MONOGATAU.
le. A NUN SEES JIZO.
In Tamba, there lived an old nun who heaid that the Buddha Jizo walked abroad at dawn. Hoping to see him she rose at break of day and wandered to and &o. It so happened that a disrepu- table looking gambler met her and asked her. — "Sister, what ai« you doing out in the cold T "
She' answered,^'' Hearing that Jls> walfai at dawn I haT6 come to meet him."
*'I know where he walks," said the man, " come with mt and I will show you."
" How joyful," cried the nun, *' take me to the place."
"Giye me something? " said the man, ''and I will show yoa the place where he is to be found."
"I will give you the dress I wear," the nun replied.
^ Glome then," said the man, and he lead her to a plaot near by.
Now the gambler knew the parents of a child called Jisoio he took her to their house, and he asked, " Where is Jizo T "
The parents of the child said — ** He is not here. He has goat out to play. He will soon return."
** This is where Jizo walks," said the man to the nun : jo3rftill7 she took off her silk dress and gave it to the gambler who hurried off with it
'' I have come to see Jizo " said the nun to the parents, who were astonished at any one thus wishing to nee their child.
At that moment a boy of about ten years of age came to tht door. " This is Jizo " said the parents. The nun immediately fbil on her knees, bowing her head to the ground.
The boy held in his hand some gra^s with which he had cut
SOME TALES FROM THE UJI SHUI MONOGATARI. 4I
himself straight down his forehead, and from the gushing wound the unspeakably blissful face of Jizo appeared.
The nun gazing, worshipped more and more and with tears in her eyes she continued to adore him and then dying she went straight to Paradise. We must believe that to those who earnestly pray the Buddha does appear.
117. THE KNIGHT OF AZUMA.
" Long ago, in the country of Sanyoda b ordering on the in- land sea of Japan, the gods Chusan and Koya were worshipped by the people. Koya was a snake and Ohu^an was a monkey. At the yearly festival held in honour of these gods a human sacrifice was offered up. And always a maiden of fine form, with long hair, and a white skin, and of pleasing deportment was chosen.
Now it happened, as in ancient times without fail, such a maiden was chosen much to the sorrow of her parents.
** We must submit " said they, " yet the relationship of pareLt an 1 child has been ordained in a former state. One does not dis- like even an unsatisfactory child, while one that is perfectly praise- w(n'thy is dearer than life itself. Yet we must submit I '' The 8 >rrowful days passed away one by one, and the lime the parents and the child had together became shorter and shorter.
While they wept and counted the days there came wandering- into the neighbourhood a man from Azuma. He was a hunter oT greut strength and valiant of heart He could kill even the wild hog when it is maddened with anger. Arriving at the abode of the father he talked with him, and the father said —
" I spend my days in perpetual grie^ for ray only daughter has been chosen for the saoiiiice. What sin can I have committed
42 SOME TALES FROM THE UJI SHUI MONOGATARI.
in a former state that I now should meet with sach adversity and my daughter have to undergo an unexpected and terrible death ? It is most sad and lamentable I Moreover, unlike me, my daughter ia very charming/^ The man from Azuma made answer —
* There is nothing one values more than life, therefore we fear theGrods. Do not give the sacrifice: give the girl to ma To offer her up before the gods would be as dreadful as to see an only daughter chopped to pieces before one's eyes. Give her to me " — he earnestly pleaded.
" Truly I " the father replied, " I would rather give her to you than see her die a painful death."
Then the Knight of Azuma went to where the mail I en sat; and he saw that she was beautiful. Bending pensively she studied the art of writing, while the tears dropped on her sleeve. She seemed ashamed that anyone should see her with her hair hanging down and wet^ as was also her face, with tears. As she looked round it was evident that she was indeed an elegant woman, dig- nified and lovely, unlike a country child.
The Knight firom Azuma when he looked upon her was filled with sorrow.
Then he said to the parents — " One thing alone troubles me, that IB, it would grieve me if yon were to come to harm on her account." And the parents answered, ''Even if we should die in order that she might live it is no matter : our lives are of no value : do not consider us but act as you think best."
" Let the sacrifice be made," said the Knight, and strictly he charged them to let no one enter the house : he also forbade them to let it be known that he was there.
And as he lived there hidden with the maiden, he chose from among the dogs, that for years had lived in the mountains, the two wisest^ these he taught every day to catch and eat a monkey.
SOME TALES FROM THE UJI SHUI MONOGATARI. 45
Even without training, the dog and the monkey are enemies, so that if a dog sees a monkey he flies at it and catches it and de- vours it.
Morning and evening the Knight sharpened his sword and talked with the maiden.
" What lay between us in a former life? " he asked, " that I should thus die for you. But what care I for life if it can be given up for you ! Ouly it gives me pain to think that we shall be parted.''
Then mournfully the maiden answered, "Alas that I should give you such anxiety."
And so the time went by until the day of the festival arrived. Then came the priests (Shinto) to the house of the maiden bearing a long new box : and a crowd ol people came with them making a great noise.
" Place the sacrifice in the box according to custom/' cried the priests.
*' Do exactly as I tell you," whispered the Knight to the maiden. And secretly he and the two hounds hid themselves in the box. Patting the dogs as they crouched beside him he whis- pered to them, '* I have caressed and fed you from day to day now yon must save my life.''
The sword which he had daily sharpened was placed in his l\^nd : the lid of the box was shut down and a cloth was sewn round it : then the box was given back to the priests as if the maiden was in it And they set forth from the house carrying ■pears and mirrors, waving branches of the sakaki, and ringing bells, as is ordained by the priests, and there was much ado.
But the maiden wept when she saw the Knight carried thus away in her place: and with sorrow she thought of the fate, as yet unknown, that would fall upon her parents.
But they said to her. '* We care not whether we live or die."
44 SOME TALES FROM THE UJI SHUI MONOGATARI.
The sacrifice was brought to the door of the temple, the priesti chanting prayers. And the door leading into the place of the gods was opened and the box put in : then the door was shut Outeide stood the chief -priest and others in a row.
Meanwhile the Knight, with the point of his sword, cut a hole in the box, and looking through it he saw indescribably great monkeys with red faces and white hair, sitting all round the room. There were at least two hundred sitting in rows, to the right and to the left, with fierce eye-browa and red faces : and in the midst oi them stood a great chopping- board and on it lay a long knife; and all round it stood bottles which apparently con- tained yinegar, sauce and iaiL
The other monkeys crowded round while the greatest of them all untied the cords and opened the box.
Then the Kuight shouted, *' At them, hounds!" And the dogs dashed out and seized the big monkey and would hare killed him ; but the Knight sprang out of fhe box waving his sword which was as sharp as ice, an i dashed the great monkey on to the chopping-board, crying, *^ This is the £&te of all those who have killed and eaten human beings : I will cut off your head and give it to the dogs.'' The monkey gnashed its teeth and blinked its eyes and prayed for mercy ; but the Knight took no heed. Again he shouted, " For many years you have eaten the childrea of men, so now I cut off your head I ''
Then the other monkeys fled in crowds to the trees, scream- ing, and followed by the dogs. There was such an up-roar even the earth was up-set and the mountains echoed.
Then the god spoke by the mouth of the chief-priest and said, *' From to-day I will not demand this sacrifice : I do not think it right to take away human life, so from hence-forth I shall not accept of it. As for the relations oi the victim I shall do them no harm, on the contrary, I shall become the protector of
SOMB TALES FROM THE UJI SHUI MONOGATAM. 4$
their descendants. All I ask is, hear mj prayer, grant me life, I truly repent Spare me I "
Then the priests followed by the people crowded into the temple : they were all greatly surprised and there was a great tumult " Only pardon the god, he has spoken well," cried the priests. But the Koight answered, ^* Don't be deceived, he is a rogue I This god who has taken the lives of the people, I shall make him repent I" and he prepared to cut ofi the monkey's head
But again the priests came forward and prayed that the god might be pardoned and declared that henceforth no human being should be sacrificed, and at last the Knight relented.
From that time no sacrifices were offered in the land but those of wild hog aud deer.
The Knight married the maiden and took her with liim to his own country; where, being a man of good position, they lived in ^reat comfort
DAZAI ON JAPANESE MUSIO
I propose to gire you a few extracts from the Keicai Boko, a work on Political Economy written by Dazai Jon.
This work was one among two or three suggested at a Oooncil Meeting of this Society as a suitable subject for a paper to read ut one of its meetings, by our Chairman Sir Ernest Satow, KC.M.G. It was pointed out to liim by one of the ooundl that such a subject as Political Economy should be tteated by a member with a special knowledge of the subject, but as Sir Ernest did not con- sider that the Political Economy of Dazai's time required as an exponent, a student oi John Stuart Mill, or any other authority on the Modem Science, I have yentured to undertake the work mysell ^
The Prefiice states that Dazai came from lida in Shinshiu, and in his youth with his father visited Yeddo on a pleasure trip. When nearly fUll grovra he took service with the Daimyo of Idzushi. For many years he was ill, and thrice begged to be excused from further service, but as his request was not granted^ he left without permission, and in punishment was condemned to confinement^ that is to say he was prohibited from taking sarrice elsewhere, upon which he went to Kyoto. .
^or about ten years or so he drifted aboac the five provinces^ .<ntii the ban was taken off, when he returned to Yeddo, and studied under the funous Sorai, until his teacher's death. His chief studies were the works of Confucius, and other Chinese sages. He in turn became a teacher himself with Daimyos and people of all ranks as pupils who it is said were as much afraid of liiiii as if he were the Tycoon. But though mingliag with the lii^ihest of the land he never sought for personal aggrandizements
DAZAI ON JAPANESE MUSIC 47
The following story is related of him, when he was tutor to the son of the Daimyo I^amura. On Dazai's first risit to his pupil the young man did not come to meet or see him off. Dazai was vexed and said " A lowly samurai ought to have no pride in connection with a high personage, but I teach the learning of the Sages. If a person, even though he be a king or Daimyo, honours the teachings he must not neglect the ceremonies. Your reception of me was very casual. This is not treating me uncere- moniously, but it is dishonouring the teaching. I have no wish to see any one who does not honour the teaching."
Dazai was born 220 years ago, and died when 68 years old. He was author of a very large number of books. His Keizai K )ku might perhaps be better called "Social" than *Tolitical Economy." It treats of Music ; Etiquette ; Public Office ; Astronomy ; Calen- dars; G^eography; Food and Riches; Worship; Learning; Cere- monial Dress ; Ceremonial Processions ; The Army ; Law ; Punish- ment; Divination, etc. To give some idea of the author and his writings I have translated part of the Essay on Music.
Music originated in man's pleasure. Music is called pleasure because it causes pleasure in man's heart. Music and pleasure are the same Chinese character. As men are living things they need something with which to pass the time. If they have nothing to do for even a short time they are sure to become selfish and bad. If men have any occupation for passing the time they will use it and be pleased in their hearts. But if it is difficult to pass the time in an ordinary way then the heart becomes sad and lonely. According to the occupation of the heart it is dull or otherwisei Then (at that time) to sing and lift up the voice eases the mind. To sound strings or reeds drives away dullness and causes joy. This is the ordinary state of man's mind. Again at banquets and such like if there is only eating and drinking while day turns to
^ DAZAI ON JAPANESE MUSIC
dark and night to light this is not enough to cause rejoicing. There must be songs, dances and music to please the host and guest and to pass the time pleasantly. This trait in man's heart always exists.
Music calms the heart of man. Etiquette originates in severe respect If etiquette is pure then the relations of mankind be- tween lord and retainer, parent and child, husband and wife, brothers and friends are only severe and respectful, and kindli ness of heart is easily lost Music has its origin in peace. Its use causes peace in lord and retainer, high and low, parent and children, and among relations. In ancient times because music was always used in ceremonies peace was honoured. It was because in music etiquette was always considered that respect was upheld. Some times again in entertaining a guest ceremonial bow shooting was performed, or perhaps the pastime of throwing arrows into a jar. Here again music was used to increase the pleasure and balance the etiquette. To balance etiquette is to beat time. In grand ceremonies the advancing, receding, slowness or quickness were all according to time, and this beating of time was all to the sound of music The same as for instance if in a priest's house a rite of Buddhism is being performed the time for advancing, standing up, and stopping is set by the striking of gongs or drums. Therefore in all important ceremonies music must be used. Mankind generally must have some kind of amusement By amusement gloom is driven away and the spirit moved. For this purpose nothing equals music. In all heaven and earth, from the Middle Kingdom to every foreign country there is no country without music' ^But barbarians are influenced by their local environment In all places where man's mind is not quite upright the majority of the songs and music is not good. Even in the middle kingdom in Teii ; Eii ; Sdkan and Bokujo the music is of a very vulgar type. Only from the refined music of the former
DAZAI ON JAPANESE MUSIC 4^
kings has come the pure music of heaven and earth. This is the true note of peace. Music generally affects the heart of man in a peculiar way. For instancf*, hearing vulgar music makes the heart of man fall and become lazy and wicked.
If refined music is used then the heart will become good and in accord with the centre of peace. This is a mystery of heaven. In the works of Confucius we find " In the change of customs, for making a change from the vulgar nothing is better than music." To-day it is just the same as in ancient times.
Vulgar music makes vulvar people, refined music makes the customs of the people pure. Music changes customs and music guards and retains them. Therefore when establishing a govemr ment it is first necessary to create good music and have it per- formed at large, stop vulgar music and not let the people use it. Confucius in his advice to Oanyea about governing a country said '* the refined Sho dance is most important Prohibit the vulgar music TeiseL" Though in the Jin dynasty books of the sage 4 were burnt, Confucians and disciples of the sages killed, and all music and ceremonies stopped, yet in the Kan dynasty scholars were or- dered by Imperial decree to study the old books and revert to the ancient learning, and music and ceremonies once more flourished. Though it has never reached the excellence of the three ancient dynasties (Ea, In and Shiu) yet from the time of Kan every emper- or encouraged music and ceremonies, and music has been used bj the people. If there is ceremony there is sure to be music In worshipping the gods of heaven and earth, and the country and family shrines, music is always used. This is because it is impoesible to govern the world without music and ceremony. Though the music of the times subsequent to the K:in dynasty it not equal to that of ancient times it is the music of suburban temples and palaces, and vulgar music is not to be mentioned in the same breath.
50 DAZAI ON JAPANESE MUSIC
In Japan Shotokn Taishi, haying acquired the music of the middle kiugdom, had it tanght to several musicians and through its use in the palace, it has come down to the present time. The m\mc used in this country now is that of the dynasties of Kan to To. The Biwa ; Yokofuye ; So ; Tosho ; Shakuhachi, and Eakuko are all musical instruments of a later date than the Ean dynasty, but of the string instruments the Koto, and of the wind instru- ments the Sh5 are the most ancient of instruments which have come to this country.
The So is used at Festivals, and has been in use since the Ean dynasty. It is evolved from the Koto, which has 25 strings while the So has half the number, or 18. The Wagoto is a very old instru- ment and said to date from the Kami no Yo, or time of the Goda It is something like the Chiku of the Middle Kingdom. In the mid- dle Kingdom up to the time of the To dynasty music was after the ancient Ktyle, but with the So dynasty there was a great change. The music of our country came from the people of To, therefore it is said to be mostly ancient and not to exist at present in the Middle Kingdom. We have also Korean music, but it is said there is no ancient Korean music in Korea itself, or Chosen as it k now called.
In all countries throughout every generation music and ceremonies have been connected with G )veriinierit, therefore when any changes in Government arise the old luuf^ic is overthrown and lost and the new comes into ezistance. In Japan there is no new music
At the time of Shotoku Taishi musicians were chosen who made music their profeesion, and guarded it, therefore for over 1000 years music has come down to us undisturbed, and has been neither changed nor lost This is truly a wond erful and important thing.
In the Gonji MoDOgatari is found \he statement that in
DAZAI ON JAPANESE MUSIC 5 1
ancient times the Koto was chiefly used. At some period this teaching was lost, and' has never been recovered. The teaching of the Biwa, So, t.nd Japanese Koto have come to us. The Shakuhachi was a great favorite of the Emperor Genso of To. It was entirely used in dassical music. At some time this was changed and it now is the music of the lower classes. In the Horiuji at Nara there is said to be the Shakuhachi upon which Shotoku Taishi played. The length is one foot and eight bu. It was because it is of these dimensions that it was called Shaku- hachi, but it is now called Issetsudan, because it includes one knot of bamboO), The instrument used by the begging priests of to-day is wrongly called a ShakuhachL It is really a kind of Dosho called a Sansettsudan and includes three knots. The Dosho was formerly used for classic music The way of making it has come down through musicians, but no one of to-day can play upon it. The musical instruments of to-day are the three string instruments, Biwa, So and Japanese Koto, the three pipes ; Sho, Hichiriki, and Yokofuye, and the three drums ; Kakko, Taiko and Shoka
Amongst the ancient songs are the Lnayo and BoyeL Though the Imayo is a song used by the people its language is almost classical. The Wakakan Eoyei is a collection of songs made by the Dainagon Kinto. It goes with both Pipes and Striugs, and is used by the highest and lowest classes of people. The vulgar sang and composed songs and even the daughters of hotel-keepera played and sang to these instruments. -^
When Shiga Hira of the Taira was a prisoner at Kamakura the (Geisha Seoju came and played the Gojoraku and the Doso- kosho music to him on the S5 for at that time there was no other music. High and low alike amused themselves with classical music But only songs and dances of Japanese origin named Shirabyoshi were liked by Kiyomori of the Taira. If this music be examined
52 DAZAI ON JAPANESE MUSIC
it will be iound different from the music of to-day and to have a classical foundation. The dance known as the Daito and used by the people at present is similar to the ancient Shirabyoehi, but the music now used is not the original.
The Sarugaku and Dengaku music followed that of the Hojo period. It was vulgar music written by the musicians of the time, but not performed by people of rank. The upper ten of that time took pleasure in classical music only. Nitta Yoshisada played the flute, Ashikaga Takauji the Sho, Kusunoki Masashige the Biwa and all were far from mean players.
When the Muromachi house came to an end the Sarugnku flourished. It was used at banquets in the palace and was the niu'^ic of the Shogons and its reign lasted within the seas of Japan for over 200 years.
The Sarugaku was the kind of music used by the actors of the Middle Kingdom. Its tones were the ancient war cries of the northern barbarians, not at all peaceful or quiet
Nearly every kind of music harmonizes with either strings or bamboos, but the songs of the Sarugaku do not. The notes of the flute used in the Sarugaku do not agree with rules, nor harmonize with strings. The shouts of the singer accompanying the Tsuzumi resemble the cries of criminals. All music is for creating a peace- ful mind, bat the Sarugaku is not of this nature, it is the yell of the fighter, and people who find pleasure in it unknowingly in- jure the peacefulness of their minds. There is also a dance called Sachiwaka which was composed by a man named Sachiwaka. It Is not known when it was first publbhed, but it is said to be modern. Although called a dance it is really not one, but consists in holding a fan and striking the hand with it to time and singing of the deeds of the ancients. This like the Sarugaka does not harmonize with music, and b not peaceful but warlike.
In the Monogatari of the Biwahoshi the story of the house of
DAZAI ON JAPANESE UnJSIC 53
Taira is sung to the playing of the Biwa. Yukinaga, a former lord of Shiuano, taught this to a blind man named Shobutsu and made him sing it. This is said to be the origin of the song. It is older and though the music cannot be said to be peaceful, it is quieter thftn the Saru^aku.
With regard to the Sekkyo (that is the exposition of Buddhist Scriptures) its teachers were amongst the followers of Shakka, and the history of the rise of Buddhism was added to the Shomyonem- butsn. It was composed for the purpose of persuading people to join the Buddhist sect. Later on it told the stories of the loves and sorrows of the ancients of this and foreign countries. Again to incline people to Buddha it took the story of some famous priest to show the shortness of man's life. The language used is for the most part that of the people, but there are parts which do not belong to the vulgar music of this time. At one time it was accompanied by the beating of gongs but now uneducated musicians use the samisen. The Sekkyo has grief and pity as its subject, and honours man's tears. Too much pity in music is the beginning of lewdness, though the Sekkyo cannot be called lewd.
^Jorori is very similar to Sekkyo. Its origin is not quite clear, people say that it originated in the daughter of one named Ono who lived in modern times. It is said to have been at first a piece of music called Jorori, consisting of an account of ancient history in 12 chapters made and sung by the daughter of a former headman of Yahagi, a post town of the province of Mikawa. This music after a time became very popular, and to it was added an account of the doings of ancient foreigners and Japanese. It was not the same all over the country. I'he tunes differed in the east and west It was sung chiefly by low class musicians and the blind. At first, as it contained an account of the famous ancients, its language was classic, but as it became popular with the people it told the stories of their loves, their jealousies, and loss of lives or
54 DAZAI ON JAPANESE MUSIC
property through profligate living. Hence its language became commonplace. Though the ancient language of the Jorori came from a poor Tillage it was the amusemeut of the governing class. It was not a very long piece of music, and it is no more used by the governing classes.
Ill all countries where evil music Ls not prohibited the people compose all kinds of low songs, and men's hearts are made evil.
In the ''Duties of a King'' as written in the Reiki it is said that in the times of the Former Kings any person making an immoral song was punished by death. Though the tunes of the people used always to be bad their words were for the most part classical. At present they are very low, provincial and noisy, and it is better for the hearers to cover their ears. The So was ori- ginally only used in classical music, but now it is not so and a different kind of music has been made for it, which is mostly used by the people.
It was first used in Tsukushi which is the old name for Kiu- shiu, and is called Tsukushiso. The music for this came down to us as an adaptation of the classical Yettengaku. It is now used with all kinds of songs. Though it Ls not classical it has very few bad tones in it The Samisen and Kokiu are musical instruments used by the people. It is said that both of these have come over in modern times from the Loochoo islands, where they are iLsed for classical music, but in .Tai>an for the vulgar music of the people. The Samisen is very like the Kokiu of the Middle Kingdom. The Kokiu is similar to the Kuko. ^ Though the time of the Kokiu is slightly provincial, yet it has classical parts. The Samisen is extremely pleasing to the evil. The slightest tone from the Samisen immediately sets the evil heart in motion, in a way which no other musical instrument can In shape it is something like the Biwn, but the playing of the Biwa is simple, while Samisen playing is very quick and com-
DAZAI ON JAPANESE MUSIC 55
plez, and it accords with the voice of man better than any other musical instrument, and for making men joyful is much thought of by the people. Therefore unless the Sekkyo, Jorori and other songs used by the people are played to the music of Samisen, their beauties cannot be fully shewn.
All the evil music ef the people is played by quick move- ments of the hands. This is specially noticed in the Samisen and thus are the ears of the people made glad and their hearts rejoice.
At first the Samisen was only used by the blind, and low class musicians but now even the best classes learn it and of course amongst the samurai and other classes there are a large number of skilled players. Were the language pure, both the Samisen and Eokiu could be used with classical music, and become classic, but they are lued with only bad tunes and vulgar music, and are therefore altogether bad, just as such instruments as the So and Shakuhachi if they were used for evil music^ would give out vulgar tones. Thus the evil tonei are not the crimes of the instrument, but of the player.
Nearly all music is based upon the voice of man. If the voice of man be pure then the tones of strings and bamboos will be pure too, but if his voice be evil so will be the tones of the pipes and cords. All music is the heart set to the tones of songs and played, unless the evil tones of the songs of the people are stopped, evil music cannot be put down. The songs of the vulgar do not tell of good, but of evil and profligate things.
It is because the people have been accustomed to profligate tones from childhood that they please the heart of man. In the Middle Kingdom there are the Haiyu (actos) which aie the same aa the Kyogenshi (a kind of actor) of this countiy. The Zatsugeki (theatrical play) of the Middle Kingdom is the same as the Kabuki (opera ?) of this country. In the Middle Kingdom there is a law for the Haiyu which compels them to perform plays on
56 DAZAI ON JAPANESE MUSIC
filial piety and the doings of loyal retainers, no evil or onlawfiil matter being permitted. This is because of the fear of evil destroying the customs of the people. The Kabuki and Eyogen of to-day panders to the present public taste, and act the profligate doings of the public of the present times. Nothing exceeds this for breaking the customs of the people. It is all evil which is sung to the people. When the customs become depraved it is a calamity for the country. The harm that eyO music does to government is very far reaching.
In ancient times Classical Music was spread all over the world, and all people took their pleasure therefrom, because there was no vulgar music for the people. But later all kinds of vulgar music were made, which pie ised the ears and eyes of the people and they seeing that it represented the vulgar heart of their times were amused and thought it funny, and thinking the Classical Music not so amusing Anally would have it no more. Though the Siirugaka is provincial and vulgar, and is only the voice of fighters and killers and does not harmooite with pipes and strings yet there are no lewd tones in it, and therefore it does not move men's hearts to evil. All other vulgar music is of lewd tonei^ and starts the evil heart of man:
Of the popular tones there' is a difference between the ancient and modern. Though the ancient music were bad, the claasic language of Japan was used but it wfjs easy language, then as the earth advanced in age the customs changed and the music became too lew and disorderly to be allowed in people's houses or amongst relations. This is what is known as customs getting depraved. If classical music is not used by the state, and bad music is not prohibited, this is what happens. The saying that by hearing a person's music his virtues will be known originated from the belief that music comes from virtue. We can judge of the «rood or bad of the ancient world, by examining its music. As the
DAZAI ON JAPANESE MUSIC 57
poptilar music is from the people, from it the morals of the people of that age can be judged. Just as vulgar music breaks down customs, so by a miracle of heaven classical music must make customs pure. The reason that it is said that there is nothing which equals music in causing change is that the power of classical music changes the impure into the pure, and the deterioration oi the pure to the impure is the result of vulgar music The reason that the sages made music to amuse the people was to uphold the ancient customs without change for ever.
It is truly a deep conception that the state is built up upon the fouiidalion of miisic and ceremoDy placed side by side. The Military Laws of Sonbu and Goki, the plan of Rotan and Soshi oi leaving everything to fate, the Punishments of Shiufugai and Kanpi, the Laws of Shoo and Bishi, and the hundreds of others, their principles of government were good, but because they dis- pensed with Ma^ic and Ceremony, though they might have kept the world governed in peace for a time, could not govern and civilize it for long. The two Emperors (Giyo and Shun) and three King«(of Ka, In, and Shu dynasties) employed the Music and Cere- monies of the sages and therefore governed the world in peace.
Therefore in later times did any wish to learn from the go- vernment of former kings, they must uphold music and ceremony. Fortunately in Japan the ancient music has come down to us, and if used by the Emperor, the Samurai and others it will be a foundation to work upon, but the vulgar music and dances of the present must be put down, as much as possible, so a law ought to be made that the Sekkyo and Jorori shall only tell of the filial piety, brotherly love and duty of the ancients, and not of their depravity and disorder, and that all which hurts the life of man in the way of dances and theatricals shall be abolished. If all evil and disorder be banished from provincial songs and dances evil can be kept from men, and pure customs and long life to the
pt DAZAI ON JAPANESE BfUSIC
state can be established. This is the teaching of tho Mndo and Ceremonies of the former kings.
In my attempt to translate an Essay from one of the writen suggested to this Society by Sir Ernest Satow I have not only to plead a very slight knowledge of Political Economy, but in choosing the Essay oq Music, I have further to crave your pardon because of my absolute ignorance of the subject. The difficulty of putting into suitable English the equivalents of Dazai's technical t3rms has also been too much for me, as the words which I have translated Vulgar and Classical, Music and Songs, Tones and Words, have perhaps a deeper significance than I have given tbem*
MINUTES OF MEETINGS.
General Meeting.
A General Meeting of the Asiatic Society of Japan was held at the Parish Buildinsrs, No. 54, Tsukiji, oq Wednesday, February 7, 1900 at 4 p.m., the Vice-President, Dr. D. C. Greene, being in the chair.
The minutes of the preceding meeting were adopted as print- ed in the '* Japan Mail. " Mr. Lloyd read a paper by W. G. As- ton, Esq., C.M.G. on " Chhoi-Chnng, a Korean Marchen"; the Chairman expressed the thanks of the Society to both the author and the reader for the very interesting paper, — the first of its kind read before the Society.
Professor E. W. Clement actel as Secretary pro. tem.
Annuai. Meeting.
The annual meeting of the Asiatic Society of Japan was held fit the Parish Building^, No. 54, Tsukiji on Wednesday, Dec. 12th, 1900, at 4 p.m., Dr. D. C. Greene, Vice-President, being in the chair.
The minute? of the previous meeting were tnk^n ns rend.
The business of the Annual Meeting first came up for discus- sion. The Recording Secretary read the Report of t^ie Council for the past year.
Annual Peport of the CouNaL. Session 1900.
Only one paper was read at a General Meeting of the Society during 1900, " Chhoi Ching, a Korean Marchen," by W. G. Aston, Esq., C.M.G., until the Annual Meeting in December, when papers by Miss S Ballard on '* Some tales from the Uji Shui Monogatari,'' and R. J. Kirby, Esq., on ** Dazai on Japanese Music/' wrre presented. Several other papers were promised, bat unfortunately it was found impossible for the writers to have them ready in time for the session just concluded. It is confidently anti- cipated that several papers of interest will be ready for presentation to the Society during the ensuing year when it is hoped that revived interest will be shown in its proceedings.
11 MINUTES OF MEETINGS.
The Council regret very much Xq have to announce the resignatioa of Sir Ernest Satow, K.C.M.G., owing to his transfer to Peking. They feel that his departure is a deep loss to the Society, conscious as they are of the many and great services he has continually rendered to it.
ID new names have been added to the list of members ; and 3 mem- bers have resigned.
The Hon Treasurer read the Treasurer's Report.
Honorary Treasurer in account with the
Asiatic Society of Japan.
Session of 1900.
Dr.
To Balance from last year 2,04972
To Entrance Fees. 7 members 35.oo
,, Annual Subscriptions 258.00
,, Life Subscription (N.R.) 30.00
„ Sale of Transactions, Librarian ... 62.49 » M „ » „ Treasurer ... 46.89
„ „ „ „ „ Kelly and
Walsh 67.60 176.98
„ Special from Sir Ernest Salow for Printing 300 00
„ Interest at Banks 98.16 898.14
2 947.86 Cr.
By Printing, vol. 27 pt. 1 295.90
,, Printing, „ pi. 4 205.92
„ Printing, „ pt. 3 1,158.50
„ Printing, „ Supplement .. 70.20 1,730,52
„ Library, Assistant 9 mos 90.CO
„ Postage,printing wrappers, etc. 139.99 229.99 „ Corresponding Secy. P.C*s & postage ... 16.15
„ Treasurer, postage and stationery 1 7.00
„ Caretaker 6,00
., Rent 100, Insurance 100 200.00 2,199.66
Bal. H. K. & S. 9. Co 69.04
Bal. M. B. G. K 679.16 748.20
2,947.8^
MINUTES OF MEETINGS. E. & O. E.
J, McD. Gardiner, Hod, Treasurer. Examined, compared with vouchers and found correct.
R. S. Miller.
D. Macdonald. Dec. 12, 1900. Both of the reports were approved.
New Committee.
The following gentlemen were elected members of the Committee for the ensuing year : — President, Rev. D. C. Greene, D. D. ; Vice-President, Rev. A. Lloyd ; Vice-President, (Yokohama), J. F. Lowder, Esq. ; Corres- ponding Secretary, Arthur Hyde Lay, Esq.; Corresponding Secretary (Yokohama , Rev. E. S. Booth ; Treasurer, J. McD. Gardiner, Esq. ; Librarian, Rev. C H. Evans. Members of Ouncil ;~R S. Miller, Esq., B. H. Chamberlain, Esq., R. J. Kirby, Esq., R. Masujima, Esq., H. G. Parlett, Esq., Rev. W. J. White, Prof. E. W. Clement, Prof. E. C Griffin, Prof. E. H. Vickers, Dr. Riess.
The Chairman called special attention to the fact that the late Pre- sident, Sir Ernest Satow, had been compelled to resign his post on account of his appointment to Peking as H. B. M's Envoy Extraordinary and Minister Plenipotentiary, and expressed his individual regret as well as the regret of the members of the Society at the loss thus sustained. Sir Emes^ would, he said, be very sorely missed on the Council as he took^p work devolving no small burden on them. The public were much more exacting now,
A paper by Miss S. Ballard, entitled " Some Tales from the Uji Shui Monogatari " was then read by Mr. Miller, and Mr. R. J. Kirby's papej '' Dazai on Japanese Music " was read by Mr. Lloyd. Both papers were received with much interest and the thanks of the Society conveyed to the writers by Dr. Greene. They will appear among the transactions of the Society as soon as they can be printed.
A proposed alteration of Art. 15 of the Constitution was laid before the meeting. The rule as proposed will read :— " All members of the Society shall be elected by th; Council. They shall m a rule be proposed at one meeting of the Society and balloted for at the next, one black ball in five to exclude, but Ae Oounc'l may if Oey deem it advisable, propose and efect a member at one and tl.e same meeting. Their electioQ shttU be announced at the General Meeting following." The Chairman explained that the alteration was rendered necessary by the Council as it sometimi s
MINUTES OF MEETINGS.
happened that some time elapsed between their meetings — in sununer for example, with the result of keeping persons desirous of joining the Society waiting for election.
APl»ENDlXES. V
APPENDIX A. List of Papers during the Session of •»99:
1. Chhoi-Chhung, a Korean Marchen by W.G. Aston, Esq., C.M.G
2. Some Talcs from the Uji Shiu Monogatari by Miss S. Ballard.
3. Dazai on Japanese Music by R. J. Kirby, Esq.
APPENDIX B. List of Exchanges of the Asiatic Society of Japan.
Academy of Sciences, Lincoln Park, Chicago, Til, U. S, A. American Geographical Society, New York City, U. S. A.
„ Oriental Society, New Haven, Conn., U. S. A.
„ Philological Society, New Haven, Conn. U. S. A.
„ Philosophical Society, Philadelphia Pa., U. S. A. Anthropological Institute of Great Britain and Ireland. Anthropologische Gesellschaft in Wien, Austria. Asiatic Society of Bengal, Calcutta.
Austalian Association for the Advancement of Science, Sydney. Bataviasch Genootschap, Batavia, Java. Buddhist Text Society, Calcutta. Bureau of Ethnology, Washington, D, C. Bureau of Education, „ „
Canadian Institute, Toronto. China Review, Hongkong. Chinese Recorder, Shanghai. Cosmos de Guido Cora, 2, Via Goito, Rome, Italy. Deutsche Gesellschaft fiir Natur und Volkerkundc Ostasicns, Tokio. Deutschen Morgenlandischen Gesellschaft, I^ipzig. Geological and Natural History Survey of Canada, Ottawa. Harvard University, Museum of Comparative Zoology, Cambridge, Mass.,
U. S. A. Imperial Russian Geographical Society, St. Petersburg. Imperial Library, Ueno Park, Tokio. Imperial University of Japan, Tokio. Japan Society, London. Japan Weekly Mail, Tokio.
Johns Hopkins University Publications, Baltimore, Md , U. S. A. Journal Asiatique, Paris. Mus6e Guimet, Paris. Pekin Oriental Society, Pekin.
^ APPENDIXES.
Royal Asiatic Society of Great Britain, London.
„ „ „ Bombay Branch.
„ „ „ Ceylon Bnuach, Colombo.
„ „ ,. China Branch, Shanghai.
,, „ ,, Straits Branch, Singapore.
Royal Dublin Sodety, Kildare St, Dublin. Royal Geographical Society, London. Ro3ral Society, London.
„ „ of Edinburgh, Edinburgh, Scotland.
„ Sydney, New South Wales.
„ „ Adelaide, South Australia.
Smithsonian Institute, Washmgton, D. C Sociedad Geografica de Madrid, Madrid. Sociedad de Geographia de Lisbon, Portugal. Soci^ti d'Anthropologie, Paris. Soci^t^ de Geographie, Paris. State Historical Society, Madison, Wis., U. S. A. United States Geological Survey, Washington, D. C.
„ Dept. of Agriculture, „ University of Upsala, Sweden. Vereins fiir Erdkunde lu Leipzig. Wisconsin Academy of Sciences Arts and Ijctters, Madison, Wis., U. S. A.
APPESDLX. C.
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,, Supplement part i
217
225 212 208
237 221 21 34 32 44 39 57 52 52 63 109
79
56
262
93
88
33 60
99
58
89
79
96
140
102
163
159
42
142
203 221
195 217 104 227 246
APENDIXES.
Vol. XX Supplement part 2 »» i> >i fi 3
»» »» »> M 5
„ XXI single part „ XXII part I
i» »» »» 3
„ XXIII
„ „ Supplement ...
„ XXIV single part ...
„ „ Supplement ...
„ XXV
„ XXVI
„ XXVII part I
». >t if 2
it ft y* 3
»» »i »• 4
Supplement
Total
General Index
238 261 277 222 236 202 244 266 286 147 253 273 269 '248 252 614
253 320
11,172 1,573
APPENDIX D. B JOKS AND Pamphlets Received.
" Life and Letters of Samuel Wells Williams, L.L.D., by Frederick Wells Williams, New Haven.
" Oriental Studies," from Oriental Club, Philadelphia.
" Beitrage zur Kenntnis der Spanischen Sierra Nevada." Dr. J.J. Rein, Bonn.
'* Periplus." Baron Nordenskjold, Stockholm.
" A Naturalist in Mexico." F. C. Baker, Chicago.
" Story of the Rise of the Oral Method in America ns told in the writings of the Hon. Gardiner G. Hubbard." Washington,
LIST OF MEMBERS.
Honorary Members.
Arnold, K. c. s. i., Sir Edwin, Daily Telegraph Office, Ix^ulon, Kngluud.
Ast.)n, c. M. G., W. G., The Bluff, IJeer, E. Devon, England.
Day, IVof. Geo. E, Yale College, New Haven, Conn., U. S. A.
Edkins, i). D , Rev. Joseph, Shanghai, China.
Hepburn, M. D., L. L. D., J. C. 71, Glenwood Avenue, East Orange, New
Jersey, U. S. A. Nordenskjold, Baron A., Stockholm, Sweden.
Powell, Major J. W., Smithsonian Institute, Washington, D C, U S. A Rein, Prof. J. J., Bonn-am-Rhein, Germany. Satovv, K. c. M. r,., Sir Ernest M., British Legjttion, Peking. Severini, Prof. Antehno, Piazza, San Marco, Florence, Italy.
Life Members.
Alexander, Rev. R. P., Hirosaki.
Amcrman, D. D., Rev. James L., 25 East 22nd St., New York, U. S. A.
Arrivet, J. B,, 133, Haraniachi, Koishikawa, Tokio.
Atkinson, R. s. c, R. W,, 44, London Sq., Cardiff, Wales.
Bigelow, Dr. W. S., Boston, Mass, U. S. A.
Bisset, F. L. s., J., 9 Greenhill Park, Edinburgh.
Blanchet, Rev. C. T., Philmont, N. Y., U. S. A.
Booth, Rev. E. S., 178, Bluff, Yokohama.
Brinkley, R. a., Capt. F., TukiO.
Brown, Capt. A. R., Dhuhill House, Helensburgh, Argyll, Scotland.
Cary, Rev. Otis, Karasumaru, Kiulo.
Carsen, T. G., Bannfield, Colcraine, Ireland.
Center, Alex., Pacific Mail Office, San I'ranscisco.
Chamberlain, B. H.. Miyanoshila, llakone.
Cheon, A., Hanoi, Tonkin,
Clarke-Thornhill, T. B., Rushton Hall, Kettering, Northamptonshire,
England. Clement, E. W., 39, Nichome, Fujiniicho, Kojimachi, Tokio. Conder, J., 13, Nishi Konya cho, KiObashi, Tokio,
X LIFE MEMBERS.
Cooper, L. L. D., C. J., Mundford, Norfo k, England. Dautremer, J., Hankow, China. Deas, V. W., 12, Magdala Place, Edinburgh. De Bunsen, M., Abbey Ix)dge, Regent's Park, London. Dickins, F. V., University oflxjndon, Burlington Gardens, Ix)ndon, W. Dillon, E., 13, Upper Phillimoie Gardens, Kensington, Ixjndon, S. \V. Divers, M. D., K. R. s., Edward, c /o P^re Kvrard, 35, Tsukiji, Tokio. (aVjsent). Dixon, F. R. s. E. J. M., 5886, Von Verein Ave., St. Louis, Mo., U. S. A. Dixon, M. A., Rev. William Gray, Warrnanibool, Victoria, Australia. Duer, Y., Shiba Koenchi, TokiO. Du liois, M. D., Francis, 27, Rue de la I^piniere, Paris. Eaves, Rev. Geo., Poste Restante, Denver, Colorado. Eby, D. D., Rev. C. S., Vancouver, B. C. Fearing, D., Newport, Rhode Island, U. S. A. Flemmtch, O. C, Alton House, Roehampton, England. Gay, A. O., 2, Yokohama. Giussani, C, 224 A, Bluff, Yokohama. Glover, T. B., Shiba Koenchi, Tokio. Goodrich, J. King, Koto Gakko, KiOio. Gookin, F. W., 20 Walton Place, Chicago. Gowland, W., 13, Russell Road, London. Greene, d. d., Rev. D. C, 22. Nakano cho, Ichigaya, TOkio. Gribble, Henry, Shanghai, China. Griffis, D. D., Rev. W. E., Ithaca, N. Y., U. S. A. Griffiths, E. A. (absent;. Groom, A. H., Kobe.
Gubbins, C J/, (r., J. H., H. B. M. Legation, Soul, Corea. Hall, Frank, EUnira, Chemung Co., N. Y., U. S. A. Hall, M. A., John Carey, H. B. M. Consul, Kobe. Hattori, I., Morioka. Hcllyer, T. W., Kobe.
Holme, F. L. s., C, The Red House, Bixley Heath, Kent, England. Hope, R. C, Grangefield, Scarborough, England. Hunt, H. J., Hunt & Co., Yokohama. James, F. S., 119, Bluff, Yokohama.
Kioch, Edward, Agricultural College, Cirencester, England. Kirkwood, M., Hotel Metropole, Tokio.
Knott, D. s. c, F. R. s. E., Cargill G., Royal Society, Edinburgh. Lay, Arthur Hyde, H. B. M. Legation, Tokio.
Liberty, I^zenby, J. P., The Manor Hou»e, The Lee, Gr. Missenden, Bucks, England.
LIFE MEMBERS. XI
I^ngford, J. H., H. B. M. Qjnsul, Nagasaki.
Low, C. W., Stowmarket, Suffolk, England.
Lowell, Percival, 53, State St , Boston, Mass., U. S. A.
Lyman, Benjamin Smith, 708, Locust St., Philadelphia, Pa., U. S. A.
Lyall, Sir J., c/o Messrs. H. S. King, Coinhill, London.
McDonald, M. D., D., 4. Tsukiji, Tokio.
Maclagan, Robert, Cadogan Place, Belgrave Square, London.
Marshall, D. D, Rev T. 48, McCormick Block, Chicago, III., U.S.A.
Marshall, m. A., f. r. s e. Prof. D. H., Queen's University, Kingston,
Canada. Masujima, R., 3, Itchome, Uchisaiwaicho, Tokio. Miller, Rev. E. Rothesay, Morioka. Milne, v. g. s, f. r. s., John, 14, Shide Hill House, Newport, Isle of
Wight, England. Morgan, Geo. D., 6, East 40th St., New York, U. S. A Morse, C. J., 1825, Asbury Ave., Evanston, III., U. S. A. Morse, W. H., c/o Messrs Smith, Baker & Co., 176, Yokohama. Napier, H. W., Milton House, Bowling, Scotland. Olcott, Colonel Henry S., Adgar, Madras, India. Parker, E. H., 18, Gambier Terrace, Liverpool. Petlee, Rev J. H , Okayama
Piggolt, F. T., Attorney General, Port Louis, Mauritius. Pole, Rev. G. H., 26, Morland Rd., Croydon. Putnam, Harrington, 45, William S»rprf. New York. Robertson, M. D., Argyll, 18, CliarloUe Square, Edinburgh. Satow, F. A., Cairo.
Severance, Rev C M., 2nd Church, IL>pe St., N. Ave., Baltimore. Serrurier, Dr. L., Batavia, Java
Shand, W. J S., c/o A. A. Shand, Paris Bank, Lombard St., London, E. C. Shaw, Ven; Archdeacon, 2 Kasumicho, Azabu. Shortall J. G.. 108, Dearborn St., Chicago, U. S. A. Spencer, Ph. D.. Prof. J. O., Aoyam.i, Tdkio. Spencer, Rev. D. S., Aoyama Tokio. Stephenson, M. D., u. s. n., a. a s., etc., F. B., U. S. Navy Yard, Boston,
U. S. A. Stokes, J., 49, Cedar St., New York. Stone, W. H , 3, Aoi cho Akasaka, Tokio.
Todd, Rev. C. J.. Wentworth House, The Green, Richmond, Surrey. Tomkinson, M , Franche Hall, near Kiddermin.ster, England Thompson, A. W., 18, Tsukiji, Tokio. Trevithick, F. II,, Penzance, Cornwall, England.
XU ORDINARY MEMBERS.
Trower, II Seymour, 9, Bryanston Square, London, W,
Tsuda, Sen 217, Hommura-inachi, Azabu, TokiG.
Tuke. S . New Univ. Club, St. James St , Tendon, S. W.
Vail, Rev Milton C , Nagasaki.
Von Wenckstern, Dr. A., Friedrichstrasse, 49-A, Berlin, Germany.
Wesselliftft, Dr. Wm. P., 176, Commonwealth Avenue, Boston, Mass.,
U. S. A. Whitney, M. D., Willis Norton, 17, Hikawa-cho, Akasaka, Tokio. Wigmore, Prof. J. H., Evanston, 111., U. S. A. Wilkinson, Mr. Justice II. S., H. B. M.'s Supreme Court, Shanghai. Williams, F. Wells, 135 Whitney Ave, Newhaven, Coun., U. S. A. Williams, Lieut, c/o The Mail Officer, II. M. S. " Tamar," Hongkong, Wilson, J. A., Hakodate.
Winstanley, A., Thatched House Club, St. James St., London, S. W. WoUant, G. de, Russian Legation, Washington, U. S. A. Wood, Arnold, c/o Wood & Co , Publishers, N. Y. City.
Ordinary Members.
Andrews, Rev. Walter, Hakodate.
Awdry, D D., Rt. Rev. Bishop, St. Andrew's Close, Sakae-cho Shiba,
1dki5. Baelz, M. D., E., 7, Nagata-cho Nichome, Tokio. (absent). Batchelor, Rev. J., Sapporo. Borden, Rev. A. C, Azabu, Tokio. Buck, Hon. Alfred E., U. S. Minister, Tokio. Cartwright, S. H., Fukushima. Clarke, E. B., 42-B, Bluff, Yokohama. Cooke, Rev. A. W., No. 53, Tsukiji. Comes, F. H., 7, Kobe, (absent).
Courant, Maurice, 3, Chemin du Chancelier Ecully (Lyon). Cruickshank, W. J., c/o Mourilyan Heimann & Co., 35, Yokohama, (absent )f D*Anethan, Baron, Belgian Legation, Nagata-cho, Tokio. Davidson, Jas. W , U. S. Consul, Tamsui, Formosa. Davies, Rev. G. H., Kobe. Dcaring, Rev. J. L. D. D., 72, Bluff, Yokohama, Dening, W., Sendai.
ORDINARY MEMBERS. Xlll
Dooman, Rev. I., Kobe.
Droppers, Prof. Garrett, Vermillioft, So. Dak, U. S. A.
Dumclin, A,, 90-A, Yokohama.
Kvans, Rev. C. H., 54, Tsukiji, Tokio.
Evington, Rt. Rev. Bishop, Nagasaki.
Favre- Brandt, J., 145, Bluff, Yokohama
Fisher, Cialen M., 22, Nakanocho, Ichigaya, Tokio.
Florenz, Dr. Karl. 102, Hara-machi, Koishikawa, Tokio.
Foxwcll, E., St. John's College, Cambridge, England.
Francis, D. D , Rt. Rev. J. M., 1 501, Central Avenue, Indianapolis, Ind.;
U. S A. Gardiner. J McD., 40, Tsukiji, Tokio. (absent). Greig, Arnold A., East View Ockbrook, near Derby. Griffin, C. S., Imperial University, Tokio. Guy. Rev. H. H , Myogadani, Koishikawa, Tokio. Herod, J R., New York City. Hind, Rev J., Kokura, Fukuoka Ken. Irwin, E. W., 7, Tsuna-machi, Mita, Shiba, Tokio. Isawa, S., Higher Normal School, Tokio. Jameson, 0. M. (?., G., c/o Foreign Office, England. Kano, J., Higher Normal School, Tokio. Kenny, W. J., H. B. M. Consul, Tainan, Formosa. K6me, Rev. G. J., Minami-machi, Ushigome, Tokio.
Key, I.t A. E., U. S. Legation, Tokio
King, Rev. A. F., 11, Sakae-cho, Shiba, Tokio.
Kirby, R. J. 8, Tsukiji, Tokio.
Knox, I) D., Rev. G. W., Union Theological Seminary New York City, U. S. A.
Layard, R. de B, H. B. M. Consul, Tamsui, Formosa.
I^avitt, Rev, E , 32, Tsukiji, Tokio.
Lehmann, Rudolph, 30 Doshin machi, Koishikawa Tokio.
Lloyd, Rev. A., 56, Tsukiji, Tokio.
I^nholm, Dr. J., 8, Kaga Yashiki, Tokio.
Ix)wder, J. F., 75, Yokohama
I^wther, Gerard, British Embassy, Washington.
MacCauley, Clay, 25, Beacon St., Boston.
MacNair, Rev. T. M , 2, Nishi machi, Nihon-enoki, Tokio.
MadeU-y, Rev. W. F , Sendal.
McKim, Rt. Rev. Bishop, 38, Tsukiji, Tokio.
Mason, W. B., Shiba Koenchi, Tokio.
Meriwether, C, Box 65, Washington, D. C , U. S, A-
xiv ORDINARY MEMBERS.
Miyabe, Dr. K., Agricultural College, Sapporo. Miller, R. S., United States Legation, Tokio. •Morrison, James S. 200, Randolph St., Chicago, Illinois. Morse, F. S., Kobe.
Murdock, J. 45 Shimo Takanawa, Shiba Ku, Tokia. Paget, R. S. British Agency, Cairo. Parlett, H. G , H. B. M. legation, Tokio. Parshley, Rev. W. B., 66, Bluff, Yokohama. Pat ton. Rev. J. L., Karasumarudori, Kiol5. Paul, Dr M. F., Nagasaki. Perin, Rev. G. L , Boston, Mass, U. S. A. Perry, T. F., Sakurada-niachi, Azabu, Tokio. Pleters, Rev. A , Kagoshima. Plgott, II. C, 35, Yokohama. Polianovsky, M., Russian legation, Tokio. Poole, Otis A , 178, Yokohama. Pruett, Rev. R. L., 3, Kawaguchi-machi, Osaka. Rentiers, J B, II. B. M. I^egation, Tdkio, R. von, Michel, 5 bis, Place de Panthtion, Paris. Riess, Dr. Ludwing, Imperial University, Tokio.
Ryde Rev. F. L., 89 St. Helen's Gardens, North Kensington, London, W. Schedel, Jos , Yilla Edel, Wildensorgerweg, No. 3. Bamberg, Bavaria. Schtrer, Rev J A. B (absent).
Scriba, M. D., J., 19, Ilirakawacho Sanchome, Tokio. Scott, Rev. John, 5, Tsukiji, Tokio. Soper. Rev, Julius, Aoyama, Tokio. Spooner, Professor D. B —Siamese Legation, Tokio. Swe t, Rev. C. F , Tsukiji, Tokio. Swift, J. T., 6 Urasarugakucho Surugadai. Takagi, Dr. Baron, 10, Nishi konyacho, Kiobashi, Tokio. Terry, H. T., 13, Reinanzaka, Akasaka, Tokio. Thomson Rev. R. A.. 39, Nichome, Kitanomachi, Kobe. Tison A. M., L. L. ]$., A , 66, Broadway, New York, U. S. A. Topping, Rev. Henry, 30-A, Tsukiji, Tokio. Troup, James. Shedfield Grange, Botley, Hampshire, England. Tyng. Rev. T. S., Kara
Van de Polder L, Netherlands Legation, Tokio. Vickers, Knoch Howard, 71, Isaragomachi, Shiba, Tokio. Walford, A. B., 10, Yokohama, (absent) Walne, Rev. E. N., Nagasaki. Walsh, T., Villa Monte Fonte^ I2, Poggio Imperialc, Florence, Italy.
ORDINARY MEMBERS.
Walter, W. B., c/o Jardine Matheson & Co., Yokohama.
Watkin, R. G., Hotel Metropole, TokiO. (absent).
Weipcrt, Dr. H., German Consul, Soul, Corea,
Weston, Rev. Walter, c/o Rev. C. G. Gardner, Kobe.
White, Rev. W. J., 6, Tsukiji, TokiC).
^\^litehead, J. Beethom, H. B. M. Legation, Tokio.
Waeman, A. E., H. B. M. Vice Consul, Kobe.
Wood, Prof. F. E., Nara,
Woodd, C. H. B., II, Sakaecho, Shiba, Tokio. (absent).
Woodward, A. M. Tracy, c/o vShoyekikan Head Office, Osaka.
Wyckoff, M. N., Meiji Gakuin, Shirokane, Tokio.
THE
CONSTITUTION & BY-LAWS
OF THB
ASIATIC SOCIETY OF JAPAN.
Bemud March, 1897.
THE CONSTITUTION OF THE ASIATIC SOCIETY OF JAPAN.
Revised Mabch^ 1897.
NAME AND OBJECTS. Art. I. The Name of the Sodely shall be The Asiatic Society
OF JA£AN« Art. n. Th« object pf 4he Society abill be to collect and publish
information on subjects relating to Japan and other Asiatic
Countries. Art. III. Communications on other fobjeots may, within the dis-
cteftion of the Council, fae received by the Society, but shall
not be published among the Pajxrs forming the Transactions.
MEMBERSHIP.
Art. IV. The Society shall consist of Honorary and Ordinary
Members. Art. V. Honorary Members shall be admitted upon special
grounds, to be determined in each case by the Council.
They shall not be resident in Japan and shall not pay an
entrance fee or annual subscription.
ME^^ERSHLP.
Art. VI. Ordinary Members ^hall pay, on their election, an entrance
fee of Five yen and sidi>scription for the cuneRt jnear. Those resident in Japan shall pay an annual subscription of Five yeiu Those not resident in Jijpfm shall pay an annual subscription of Three yen.
Any Member elected Rfter June 30th shall not be re* qnired to pay the subscription for the year of his election unless he wishes to receive the Transactions of the past session of the Society.
Ordinary members resident in Japan may become life flMmbers S'—
a. On election by paying the entrance fee and the sum •f fifty ym.
70L QOMSiTltmOlf.
h. At EDj time afterwards within a period of twenty years by paying the som of fifty yen, lesi y«fi 3.50 for each year of membership ; e. After the expiration of twenty years on application to
the Treasurer without further pa3rment Ordinary members not resident in Japan my become life members :^- a On election by pa3ring the entrance fee and the sum
of thirty yen ; b. At any time afterwards within a period uf twenty years by paying the sum of thirty yen, less yen 1.50 for each year of membership ; • "
c After the expiration of twenty years on application to
the Treasurer without further payment. Members hitherto resident in Japan who leave it with the intention of resident permanently abroad shall for the pur- pose of their subsequent subscriptions, or life-membership, be regarded as members not resident in Japan, provided the Treasurer is notified of their change of residence. Art. VII. The Annual Subscription shall be payable in advance, On
the 1st of January in each year.
Any Member failing to pay his subscription for the current year by the 30th of June shall be reminded of his omission by the Treasurer. If his subscription still remains unpaid on the 31st of December of that year, he shall be considered to have resigned his Membership. Art. VII] . Every Member shall be entitled to receive the publications of the Society during the period of his Membership.
OFFICERS.
Art. IX. The Officers of the Society shall be :—
A President. Two Vice-Presidents. A G}rresponding Secretary. Two Recording Secretaries. A' Treasurer. A Librarian.
COUNCIL. Art. X. The alVairs of the Society shall be managed by a Council
composed of the Officers for the current year and ten ordinary Members. . »
MEETINGS.
Art. XI. General Meetings of the Sociely and Meetings of the
Council shall be held as the Council shall have appointed and announced.
Art. XII. The Annual Meeting of the Society shall be held in
December, at which the Council shall present its Annual Report and the Treasurer's Statements of Accounts, duly audited by two Members nominated by the President.
Art. XIII. Nine Members shall form a quorum at an Annual Meeting, and Five Members at a Council Meeting. At all Meetings of the Society and Council, in the absence of the President and Vice-President, a Chairman shall be elected by the Meeting. The Chairman shall not have a vote unless there is an equality of votes.
Art. XIV. Visitors (including representatives of the Press) may be admitted to the General Meetings by Members of the Society, but shall not be permitted to address the Meeting except by invitation of the Chairman.
Art. XV. All Members of the Society shall be elected by the
Council. They shall be proposed at one Meeting of the Council and balloted for at the next, one black ball in five to exclude ; and their Election shall be announced at the General Meeting following.
Art. XVI. The Officers and other Members of Council shall be elected by ballot at the Annual Meeting, and shall hold office for one year.
Art. XVII. The Council shall fill up all Vacancies in its Membership which occur between Annual Meetings.
PUBLICATION.
Art. XVIII. The published Transactions of the Society shall contain:— (i) Such papers and notes read before the Society as the Council shall have selected, and an abstract of the discussion thereon :
(2 ) The Minutes of the General Meetings :
(3) And at the end of each annual volume, the Reports and Accounts presented to the last Annual Meeting, the Constitution and By-Laws of the Society and a List of Members.
Art. XIX. Twenty- five separate copies of each published paper shall be placed at the disposal of the author and the same number
■Kfi
shall be reserved bf iStut Council to be disposed of as it
sees fit. Art, XX. The Council shall have power to diitdbute copies of the
Transactions at its discretion. Art. XXI. The Council shall have power to publish, ia separate
form, papers or documents which it constders of sufficient
interest or importance. Art. XXIL Papers accepted by the Council shall become the property
of the Society and cannot be published anywhere without
consent of the Council. Acceptance of a paper for reading at a <ieneral Me. ting
of the Society does not bind the Society to iU publication
afterwards. But when the Council has decided not to
publish any paper accepted for reading, that paper shall be
restoced to the author without any lestriction as 4o iU
further use.
MAKING OF BY-LAWS. Art. XXUI. The Council shall have po^ver to make and Amend By- Laws for its own and the Society's guidance provided that these are not inconsistent with the Constitution; and a General Meeting, by a majority vote, may suspend the operation of any By-Law.
AMENDMENTS. Art. XXIV. None of the foregoing Articles of the Constituiion can be amended except at a General Meeting by a vote of two- thirds of the Members present, and only if due notice of th^ proposed Amendment shall have been given at a previous General Meeting.
BY-LAWS.
GENERAL MEETINGS. Art. I. The Session of the Society shall coincide with the
Calendar Year, the Annual Meeting taking place in
December. Art II. Ordinarily the Session shall consist of nine monthly
General Meetings; but it may mdnde a less or greater
number when the Council find!s reason for such a change. Art. in. The place and thne of Meeting shall be fixed bf the
Council, preference being given, when the Meeting is held
in TSkio, to 4 p.m. on the Second Wednesday of each
month. The place of meeting may be in Yokohama when
the occasion is fayonrable. Art. IV. Timely notice of every General Meeting shall be sent
by post to the address of every Membei resident in T5kt5
or Yokohama.
ORDER OF BUSINESS AT GENERAL MEETINGS.
Art. V. The Order of Business at General Meetings shall be : -
(I Actbn on the Minutes of the last Meeting; (z) Communication from the Council ;
(3) Miscellaneous Business;
(4) The Reading and Discussion of papers.
The above order shall be observed except when the
Chairman shall rule otherwise. At Annual Meetings the Order of Business shall include,
in addition to the foregoing matters :—
(5) The Reading of'tbe Council's Annual Report and Treasurer's account, and submission of these for the action of the Meeting upon them;
^6) The Election of Officers and Council as directed by Artid ', XVI. of the Constitution.
MEETINGS OF COUNCIL. •
Art. VI. The Council shall appoint its own Meetings, preference
as to time being given to 4 p.m. on the First Wednesday •f mtk mmmtk
Art. VTT. Timely notice of every Council Meeting shall be sent by
post to the address of every Member of the Cotmcil, and shall contain a statement of any extraordinary basinets to be done.
ORDER OF BUSINESS AT COUNCIL MEETINGS. A»T. VIII. The Order of Business at Council Meetings shall be :
(1) Action upon the Minutes of last Meeting;
(2) Bepnrti of the Corresponding Secretary, of the Publication Committee,
of the Treasurer, of the Librarian, and of Special Committees ;
(3) The Election of Members ;
(4) The Nomination of Candidates for Membership of the Society ;
(5) Miscellaneous Business;
(6) Acceptance of papers to be read before the Society;
(7) Arrangement of the Business of the next General Meeting.
PUBLICATION COMMITTEE. Art. IX. There shall be a standing Committee entitled the Publi-
cation Committee and composed of the Secretaries, the Librarian, and any Members appointed by the Council. It shall ordinarily be presided over by the Corresponding .Secretary.
It shall carry through the publication of the Transactions of the Society, and the re issue of Parts out of print.
It shall report periodically to the Council and aet under its authority.
It shall audit the accounts for printing the Tram actions.
It shall not allow authors' manuscripts ^or printers' proofs of these to go out of its custody for other than the Society's purposes.
DUTIES OF CORRESPONDING SECRETARY. Art. X- The Corresponding Secretary shall :—
1. Conduct the Correspondence of the Society;
2. Arrange for and issue notice of Council Meetings, and
provide that all official business be brought duly and in order before each Meetins^;. ^.
BY-LAWS. XXV
3. Attend every Council Meeting or give notice to the
Reoording f^ecretary that he will be absent;
4. Notify new officers and Members of Council of their
appointment and send them each a copy of the By-Laws;
5. Notify new Members of the Society of their election
and send them copies of the Articles of Constitution
and of the Library Catalogue ; i. Unite with the Recording Secretary, Treasurer and
Librarian in drafting the Annual Report of the
Council and in preparing for publication all matter
as defined in Article XVIII of the Constitution ; 7* Act as Chairman of the Publication Committee, and
take first charge of authors' manuscripts and proofs
struck off for use at Meetings.
RECORDING SECRETARIES.
Art, XL Of the Recording Secretaries, one shall reside in Tokio
and one in Yokohama, each having ordinarily duties only in connection with Meetings of the Society or its Council held in the place where he reddes.
DUTIES OF REOORDING SECRETARY. AxT. Xn. The Recording Secretary shall ;—
1. Keep Minutes of General Meetings;
2. Make arrangements for General Meetings as instructed
by the Council, and notify Members resident in Tokid and Yokohama;
3. Inform the Corresponding Secretary and Treasurer of
the election of new Members.
4. Attend every General Meeting of Council, or, in case
of absence, depute the Corresponding Secretary or some other Members of Council to perform his duties and forward to him the Minute Book;
5. Act for the Corresponding Secretary in the latter's
absence;
6. Act on the Publication Committee;
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The Reminon Kyo, dy Rev. A, Lloy'd, M. A i |
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( L "(
U
THE REMMON KYO.
BY
Rev. A. Lloyd, M.A.
{h'i'ad, 27. Felt. iQoi).
In Tamura Cho, Shiba, Tokyo, there stands a red-brick Presbyterian Church which will serve as a land-mark for my paper.
Immediately opposite the Church stands an old Nagaya with a large gateway leading into an extensive courtyard. When you enter the courtyard, there stands before you an oldish wooden building, not very ecclesiastic in appear- ance, and yet the lanterns, the aim's box, the glimmering candles, and the peep you get of an altar covered with offerings of rice-cake, all show that the building, orginally a secular one, has been *' made over " to suit some purposes of worship.
A few nights ago my footsteps took me in that direction about seven o'clock in the evening. As I passed the build- ing, I noticed that it was lighted up, and that people kept entering it. There was evidently some service going on, .so out of curiosity I entered.
2 Lloyd : Remtnon Kyb.
I found a very large Japanese house, fitted up after the fashion of a Shinto temple. In the centre stood an altar, or rather rows of altars rising up one behind the other. On these were some twelve cakes of mochi, and behind them burned a couple of hanging lights. The sanctuary was fenced off from the rest by a low rail. Outside the rail was a candle-stick for votive candles, and I noticed that, every now and again, a worshipper would come in, light a candle, and fix it on the candle-stick, so that by the time the service was concluded there were fully twenty candles burnine:.
Near the candle-stick, on the left hand side of what I may call the Nave, was a regular Japanese office-desk, with hidachi dixid tea-kettle, at which sat the care-taker and his family, while behind them I could see living-rooms, and rooms used for storing furniture &c.
The Nave was entirely deserted, but on the right hand side of the Nave was a space of some 60 feet by 30, in which was assembled a pretty numerous congregation listening attentively to sermons. They were all people of a low class, about one half being men and the other women, and, as far as I could see, mostly middle-aged. They seemed to be listening with great attention, an audible murmur of assent running through the audience from time to time, while, at somewhat longer intervals, the whole con- gregation would give three quick crisp claps of the hands, and mutter what seemed to be some religious formula.
Lloyd : Reimnoh Kyo. 3
The preachers were four in number. When I entered, a woman of some thirty years of age was seated on a cane- bottomed chair on a platform, preaching in a very quiet and simple manner, without any raising of the voice or gesticula- tion. She wore a richly embroidered robe ; and when her sermon was ended, her place was successively taken by two men, dressed in the ceremonial dress of Shinto priests. These men also talked simply and quietly, without any straining after effect. At the close of the third address it was announced that the next speaker would be '* ]Vaga Shi " — " our teacher," an announcement which immediately produced a hum of appreciative expectation. The cane- bottomed chair was removed, a plush-covered arm chair was put in its place, the attendant priests and women went out of the room, and presently returned in procession, lead- ing in an elderly woman of sixty or thereabouts, clad in an embroidered vestment, very stout and short of breath, who had to be helped up on to the platform in a very undignified manner.
Her address did not differ either in manner or in matter from those of the other sjxiakers. It was very hard indeed to gather from the sermons what was the body of doctrine that they wished to present to their hearers. Indeed, they seemed to try to discard doctrines and preach facts. One of the men said, and his words were in sub- stance rejxiated by them all, '' There is a great difference between ri and dutsUf between theory and fact. It is very
^ Uoyd : Renimon Kyo.
difficult to talk about r/, but you all know as a fact that there are some amongst us here, whose crooked legs have been straightened, whose eyesight has been restored and whose general health has been recovered by following this teaching with faith."
In other words they claimed to be faith-healers, and whilst no mention was made of anything like a future life, present cure and present health and happiness were con- tinually set before the audience as the object and reward of faith.
The interest centred in the woman spoken of as *' IVaga S/iij' who seemed to claim to be the foundress of the sect, as she was always talking of ** my doctrine," ** my religion." It will be interesting to give some account of her.
On the 1 2th of November in the 5th year of Kwansei (1798) was born a man of the name of Yanagita Ichibei- mon, son of one of the retainers of the Daimyo of Kokura. In the 5th year of Bunsei (1821) he took his father's place in the Daimyo's household, first as Librarian, after- wards as Inspector or Superintendent, and later still as Master of Ceremonies. In T^ebruary of the 14th year of Tempo (1841) he retired from active service, took the name of Sonyu (" religious novice), and from that time until his death, which occurred at the age of 84, on the 1 2th October, in the loth year of Alciji (1877), devoted himself entirely to a religious life.
Lloyd : Remmon Kyo, 5
His character was simple and studious, his public duties required from him a knowledge of fencing, and military science, of the routine of a large household, and of such political science as was known and needed in those days. He further took great interest in philosophy and religion, and, having access to the Daimyo's library, was able to give full scope to his inclinations. But about the time that he retired from active life he claimed to havie at- tained, either by intuition or inspiration, to a direct know- ledge of the Central Truth of all religion {myd-kd), and from that moment he gave up his books and set himself to practising Tcjidoy the way of Heaven.
About this time he came in contact with a woman named Shimamura Mitsu, who suffered from some malady which defied the skill of the physicians. Yanagita prayed over her (I have two accounts of this — one says that he prayed, the other that he performed a magic charm), and, as a result, the sickness was cured. Shimamura was extremely grateful, and from that time desired to become his disciple. This however he would not permit for some time. After watching her carefully for several weeks, he decided to initiate her into his doctrines. '* Learned men," he told her, *' wise men, and clever men, have great difficulty about this way. You are a woman and cannot even read, but you have the right dispositions {kiryo) and so I will teach you." Then he blew out the candle in front of him, and asked, ** Where has the flame gone to ? Think over your answer
^ Uoyd : Rcinnion Kyo.
for three or four days : and know that if you cannot under- stand this you had better be dead."
Shimamura took time to consider the mystery of the flame, and, when the three days were over, communicated her conclusions to Yanagita, who professed himself satisfied with her answer, and from that day commenced a course of initiation by giving her daily subjects for meditation.
According to the account given by Shimamura Mitsu herself, Yanagita had for a long time been longing to find a suitable successor. He was very diligent in praying for the world's happiness and salvation, and was fearful lest on account of his age he should be called away before he had communicated the mystery of Myo-ho to some worthy personage. One night, in a vision, the Spirit of Myo-ho appeared to him and said : *' Fear not ; a Saviour (kyusei- shu) will come to you in your lifetime, and will shortly come to see you." Years afterwards, Shimamura, who was lame and troubled with defective eye-sight, hearing of Yanagita's great power, came to ask for the benefit of his intercessions. As soon as Yanagita saw her he greeted her with great joy. '* You," he said, " are the Saviour pointed out to me by the Spirit of,My5-ho. I have been waiting 20 years to see you." Then she recovered from her lameness, the sight of her blind eye was restored, she became Yanagita's disciple, and, in process of time, his successor.
Yanagita and Shimamura now conmienced a regular propaganda of their religion. A great Temple was built at
Lloyd : Remvton Kyo. f
Kokura as an abiding centre for the feith, and, after Yanagita's death, Shimamura, who by this time was herself an old woman, came up to Tokyo to spread the doctrines.
The doctrines of the Remmon ky5 are not committed to paper. The sect is called the Remmon k^'o (** Lotus- Gate-Teaching"), because as the Lotus, rooted in mud, at- tains to a spotless purity, so the faith of the Lotus Gate Sect
attains to purity in the midst of an evil world. It is need- less to say how common the lotus is as a religious symbol in Japan.
The Remmon kyo claims to be a purified Shinto. There is a little poem which I got from a believer.
** My5-ho is not Buddha's lore, But a great torch on the path of Shinto, To enlighten all men, And abundantly to bless the world.
Wise men learning it become wiser. Benevolent men increase in benevolence. It must never be committed to paper. Yet it is the foundation of truth.
It changes and has various aspects : Prayer is a superfluity. Its virtue blesses all the earth ; You must ever observe it faithfully.*'
8 Lloyd : Remnton Kyo.
In the early stages of the movement, neither Yanag^ta nor Shimamura seem to have troubled themselves about theological tenets. They talked about Myo-ho^ the my- sterious law. But with that strong tendency to personi- fication which is so marked in all ignorant people, very distinctly so among the lower class Japanese who form the bulk of their disciples, the mysterious law became per- sonified, and Myd-ho sama is the God of the Remmon kyo. When, however, Shimamura Mitsu came to Tokyo to preach, and sought to obtain the recognition of the Govern- ment for her sect, she had great difficulty in doing so, because, as the sect worshipped no deities, it was suspected of being some form of magic and not a religion at all.
Shimamura therefore set up as the objects of worship the three gods who took part in the creation of the world — Zoka san shin — , i.e.
Ame no niinaka nushi no Kami,
Takanii imisjibi 710 Kami and,
Kami mustibi no Kami. These gods however are only considered as three manifesta- tions of the Ji-no Myo-hoy '* the mystery of things," and My5-h6 sama is still the God of the Remmon ky5.
The information I have hitherto given I obtained from a Manuscript note which one of my pupils got for me from a Remmon kyo believer. In the Yorozu Choho there appeared some years ago a long series of articles on this subject which I have been fortunate enough to secure.
IJoyd : Rcininon Kyo, 9
Among other charges (among which, charges of im- morality are frequently made though not so well proven), the writer of the Yorodzu Choho articles gives us a history of the development of the sect. w
Its original founder, Yanagita, belongecj/the F?iju ftise sub-sect of Nichiren Buddhism. This sub-sect is notorious for its fanaticism and was proscribed throughout the Toku- gawa regime on account of supposed destructive tendencies. When Yanagita's doctrine of the Myo-ho (which he must have got from this sect, as Myo-ho sama is a great object of Nichiren worship) came to be enshrined in a religious community, application was made to the authorities of the Nichiren sect to be allowed to become affiliated to them. The Nichiren authorities, however, not wishing to com- promise themselves by patronizing a body which had sprung from the proscribed Fuju fuse sect, declined the application. Shortly afterwards, and chiefly through the influence of a man named Hirayama, application for permission to affiliate was made to the Taisei sect of Shintoism, and this applica- tion was received, apparently on the condition of coming up to the requirements of the Shinto faith by adopting the three gods before mentioned, as objects of worship.
The authorities of the Taisei sect do not seem to have had quite an easy time with their adopted daughter. Remmon is not genuine Shinto : it is not even loyal Shinto.
Every Shinto temple has a honzon (principal idol), and
IJoyd : Remmon Kyb. all Shinto makes much of the worship of the divine an- cestors of the Imperial House. The Remmon kyo has no honzoiiy and no true object of worship except Ji-no Myo-ho, and pays no heed to the worship of the divine ancestors.
Its teachers, too, from Shimamura Mitsu downwards, are ignorant persons whose ignorance is not counter- balanced by superior sanctity. The authorities of the Taisei kyo have been obliged to protest against the employ- ment of young women in the services of religion, against the allowing the sexes to sit together during service, and above all against the use and sale of holy water in the place of medicine.
The Holy water {shithsin) is water consecrated by Shimamura Mitsu, and is drunk medicinally. Another form of administration is fuki mizti, the water being blown in fine spray from the mouth of the officiating priest after the manner employed by Japanese gardeners and laundrymen.
A third method of faith healing is one which has a strangely suggestive name, — On iki wo itadaku — , " to receive the divine breath." In this ceremony, the believer is brought to Shimamura Mitsu for her to breathe on him, in order that he may recover his health.
A magazine {fusho shinshi) is printed for private circulation and contains lists of persons who have been miraculously healed by the application of these methods. Only those who pay first-class dues are entitled to this magazine.
Uoyd : Reitwwji Kyb. \ |
Every member pays 2 sen a month {tsuki-gake-khi), and a further sum, the amount and period of which I could not ascertain, named Eizokii ski kirty permanent fund. There are, further, members known as Shayn ** friends," and Tokushi satiscislui, "special approvers," Only those friends and special approvers who pay at least 30 sen a month are entitled to the magazine, but all subscribers are entitled to Holy Water.
Another source of income comes from prayer fees. The Remmon kyo does not encourage its adherents to pray for themselves. Prayers [should always be made through a priest, and there are fixed charges for priestly intercession.
The sale of charms is also said to be a source of great profit to the sect. The Remmon ky5 has an amulet of its own, known as Go shintaiy the Honourable Divine Body, which is said to contain the True Body of My6h5 sama. I remember a jinrikisha man showing me one with great pride and telling me it was his god. It is a little packet done up in the stiff paper known as Echizen Hosho. On the outside are the words Shm-jiy ** divine ball," and the name and address of the Temple issuing the amulet.
This charm is sold to believers at a high figure : and is said to cure diseases and avert danger — my jin- rikisha man, who had just spilled me out of his ktinima ascribed to it the miraculous escape of his kunniia from what might have been a costly accident.
12 Uoyd : Renimon Kyo,
When the charm is sold the purchaser is warned that, if the packet be opened, he will be struck with blindness or, failing that, will die within three years.
The Editor of the Yorodzu Chohd, however, opened the packet and found it to contain a strip of paper, 2 inches wide, 6 inches long, and bearing the words *' Ji-no-Myoho," ** the mystery of things." The words are very indistinctly and very badly written ; they arc said to have been written by Shimamura Mitsu herself, and to be all that she knows how to write. It is said that in the Middle Ages, when the independent nobles of Germany had the privilege of waging private war, the privilege was so highly esteemed that many of them learned to write, solely in order to sign* the declarations of war against their neighbours. So Shimamura Mitsu is said by her enemies to have learned to write, solely in order to sign the go-shin' tai as a source of revenue.
The power of the go-shin-tai is said to come not from the fact that it contains the sacred Name of Ji-no- Myoho, but because it was actually written by Myoho sama himself: — the identity between Myoho sama and Shimamura Mitsu by a kind of hypostatic union, is so fully believed that what is predicated of the one is pre- dicated eqally of the other. Shimamura Mitsu is often spoken of as Go sonsJii sama, or Ikigami, *' the living deity."
Such are a few of the tenets and practices of one of the ob.scurest of Japanese sects. The Yorodzu Choho articles
Lloyd : Remvion Kyo, 13
contain a great deal of information, but they are of a polemic nature, and are mainly devoted to the examination of charges of immorality, fraud, peculation, and disloyalty brought against Shimamura Mitsu and her followers, But these are of no permanent value, and throw no light on the faith and practice of the sect.
It would be an interesting enquiry, if it could be pro- secuted, to find out whether Yanagita the teacher of Shimamura had any access to Christian teachings. The one deity Ji-no-Myoho, represented by the trinity of Shinto deities, the Zoka sanshin, the incarnation of Myoho in Shimamura, the communication of the " divine body " to the believer in an amulet, the affusion of water in the fuki midzu ceremony, and the ceremony of ** receiving the holy breath" from Shimamura Mitsu, all lead one to the conclusion that possibly Yanagita during his researches in his lord's library at Kokura in Kyushu may have come across some book of Christian teaching which he knew how to manipulate for his own purposes.
^^
MOTE.
THE SEMMON EYO.
In my paper ** Dogmatische Anthropologic im Bud- dhismus," published in Volume viii Part 2 of the Transactions of the Deutsche Gesellschaft fur Natur und Volkerkunde Ostasiens, a summary of which I delivered as a lecture before this Society, I reviewed a book entitled Bukkyo Jinsci Ron which contained, among other curious inform- ation, rules for ascertaining the probable destiny of a dying man's soul from the appearance of his body at death. Thus it is said that if a man at the time of death turns black, it is a sign of a future re-birth in hell : if green, or yellow, of a re-birth among beasts, or among the hungry demons known in Japanese Buddhism as gaki. If the face does not change colour at all, the dying person will be re-born as a man ; if his complexion is rosy, the mourners may comfort themselves with the thought that the deceased has been re-born in some part of Heaven.
In the same way, if a man has been a good man, and if, at his death, his feet grow cold first and gradually the
Lloyd: Remmon Kyo, rest of the body, it is a sign of a coming birth among men. If the head and skull remain warm, the destination of the soul is Heaven.
If a bad man, in dying, loses his Warmth first in the head, and gradually over the rest of the body, it means a re-birth as a hungry demon ; if he dies before the lower part of the legs have become cold, he will be a beast ; if the whole body, except the soles of the feet, is cold, he is on his road to a re-birth in Hell. A dying Saint retains the warmth of his body, even after death.
The Remmon Ky5 also claims to have its means of discovering, not only the future, but the antecedents of the soul. The method is simple, and should be easily verified.
When a man is dying they take the palm of his hand, and write on it, whether with a fude or simply with the finger, his name, his address, and the place where he is to be buried. This writing, they say, will remain on the hand, and when the man comes to be re-born, the palm will still bear the name, residence, and place of sepulture of his deceased predecessor. (If I may be allowed the term).
The marks are indelible ; they cannot be washed out except by visiting the place of sepulture, and rubbing the place with earth taken from the tomb itself They claim, though, as might perhaps be expected, they do not offer any data for verification, that such cases have occurred amongst them, and I believe that they never omit the ceremony of writing on a dying man's hand.
^^ Uoyd : Remmon Kyo.
When asked why these markings on the hand were not more frequently seen, they replied that it was a rare thing for a Remmon Ky5 believer to be re-born amongst his own people. He might be born in heavenly or, at least, non- human circles, or amongst men of a different nation or creed, who did not understand the meaning of the hand marks. The total number of Remmon Kyo believers is not very great, and no other sect practises the marking of the hand.
REMMON KYO KWAI.
Bv Rev. D. C. Greene D. D.
{Read 2y February^ igoi.) SOURCES.
(i) Fus/iQ^^^ Nos. 1 1-19 & 21-26. ThQ Fushd, the Light of the Universe as the name may be tran- slated, is a magazine first published, apparently, in March 1892. No. 11 is dated, January i, 1893 and No. 26 was issued March 5, 1894. It is devoted to the interests of the Remmon Ky5 Kwai and is made up chiefly of illustrations of the efficacy of the teaching of the sect, accompanied, however, by more or less historical and doctrinal matter.
(2) Kyokai ffe f||, that is, The Ocean of Teaching, Nos. 1-3 & 30-33. No. I is dated May 5, 1894 and No. 33, November 7, 1894. The Kyokai is a con- tinuation of the Fiisho, the name and some unimpor- tant matters of form alone being changed. In spite of the nominal absence of twenty seven numbers (Nos. 4-29), this collection would appear to be a full set, the publishers having concluded, after the issue of No. 3, to reckon the numbers from the first num- ber of the Fushj. Hence, with the exception of No. 20 of the FusJij, the series is complete from No. 1 1 of the Fiishoy to No. 33 of the Kyokai.
1 8 Greene: Remmon Kyo Kwai.
(3) Inshi Juichi Kyo Kwai, ** Eleven Irregular Sects," Perhaps perverse would be a better translation of inshi, for the term is evidently intended to cany with it a large element of opprobrium. Though the name indicates that it deals with only eleven sects, the author clearly thought that while in the business, he might as well write up a few more. The author is Ito Yojiro, at the time (1894) a citizen of Nagoya. A second edition appeared the following year. It is a polemic in the interest of Buddhism.
As a starting point for those wishing to study the irregular sects of Shintoism, this book is of much value, though, of course, it must be used with caution. While not paged consecutively, there are about 280 pages.
(4) Bemmo, published at the headquarters of the sect in Tamura Cho, Shiba, Tokyo. This is a small parhphlet of seventy five pages, written to refute certain alleged slanderous charges against the Rem- ^ mon Kyo Kwai, which appeared from time to time in the Yorosu Chdhd, beginning with its issue of Feb. 22, 1894, at least this is the first number of the Yorozu Chbhby mentioned in the pamphlet. The principal charges are distinctly summarised, so that there are brought together here within small com- pass, the best and the worst to be said about the Remmon Kyo Kwai.
Greene: Remman Kyb Kivai. 19
(5) Rikugo Zasshi, No. 237, October, 1900; an article, entitled Vie Foufider of t/ie Remmon Kyo and her Doctrines, by Tokusaburo Hachihama, the author of the well-known book whose English title is " Super- stitious Japan/* This article is based chiefly, if not altogether, upon the magazines and pamphlets a»en- tioned above, which I had loaned him for the purpose. All the foregoing, except the Rikugo Zasshi article, were collected in connection with the preparation of a paper on the Tenrikyo, which I had the honor to read before this Society a few years ago. It was my purpose at that time to write an account of the Remmon Kyo, also, but as I liad reason to believe that I might secure reports of a few sermons, I postponed the matter. The assistant upon whom I was relying, a very efficient newspaper reporter, was taken ill and shortly after died. He carried his in- vestigations far enough, however, to satisfy me that the difficulty of securing reports at that time was very great, practically insurmountable, because of the extreme sus- picion induced by the severe attack u^xjn the sect by the Vorosji Cholib already noticed. Soon after, I left Japan on a furlough and my investigations were discontinued.
A few days ago, I had the privilege of reading Mr. IJoyd's interesting pa^x^r, the fruit of independent investi- gation, and it occurred to mc that the Society might not be unwilling to receive a few notes based on. my own reading,
20 Greene : Remmon Kyo Kwai.
and ^bearing chiefly on points outside the scope of Mr. Lloyd's essay.
In the preparation of these notes, I have been under constant obligation to my friend Mr. Tokusaburo Hachi- hania whose article in the Rikugo Zasshi is referred to' above.
The Early Life of the Founder.
It is not possible, unless by a very tedious examination of the registers of several different villages and towns, to fix with perfect certainty the disputed points in the life of Shimamura Mitsuko, the founder and present head of the Remmon Kyo Kwai. I say " founder " because, though, as Mr. Lloyd has pointed out, the teaching originated u'ith Yanagita, the public preaching and the organisation of die sect devolved upon Shimanmra Mitsuko. In what I have to say, I shall depend for the most part upon the authorised biography contained in certain numbers of the Fus/iOy indicating now and then the opposing statements of the Yorociu Oivhos reporter.
Mitsuko was born in the year 1831 (Tempo Ni nen) in the village of Yoshika, Toyoura District, Prefecture of Yamaguchi. 1 Icr father was Umcmoto Rinzo, a fanner. There were in the family five children, Mitsuko being the second daughter, and the favorite of the household. Her older sister married early and removed. to. her husband's
Greene: Retnnian Kyo Kwau 2\
home, while Mitsuko was selected as the heiress of the house. Accordingly when she reached the age of fourteen, a young man named Misumi Tamazo, the son of a fisher- man, was adopted into the family as her husband. Pains are taken to say that this marriage was arranged through the mediation of one Miyake, probably for the sake of cutting the ground from under certain persons who chaise that the marriage was not in accordance with the laws and customs of Japan.
So bright was Mitsuko that her father called her his " divine child " and sought suitable teachers for her, but she did not take kindly to books, and her teachers' efforts bore little fruit. On the other liand, she devoted herself willingly to sewing and other household duties. These duties did not, we are told, engross her thoughts, for she found time to ponder over tiie great problems of religion, and when she came within reach of Buddhist or Shinto priests, she plied them with questions which oftentimes troubled them sorely. She longed to know the principles from which the influence of the two religions went forth.
While her mind was full of these questions, it became necessary, so the story goes, for her husband to be retrans- ferred to his own family in order that he might become his fathers successor, as head of the family. This, of course, involved his divorce from Mitsuko, which she seems to have acquiesced in with true philosophy, apparently re- garding it as opening a path into the world. At this point,
22 Greene: Remmon Kyb Kwai.
the Yorozii Owho interpolates an episode, which may or may not be true, namely that she lived for a time in Shimo-no-seki where she formed an alliance with certain speculators in rice, giving them the benefit of her prophecies regarding their ventures. The report further says that she also speculated in her turn for a time. Afterwards she drifted across the straits and was eventually received into the family of Shimamura.
The authorised biography, however, states that after her husband had been divorced, Mitsuko begged her parents for permission to leave home. Their consent having been received, she crossed over to the castle town of Kokura in Northern Kyushu and became an inmate of a samurai family. Through the mediation of the head of this family, she was soon afcer married to Shimamura Otokichi, a dealer in rice, who is represented as a model of filial piety, for which he had been three times rewarded by the Daimyo of the Kokura clan, Lord Ogasawara. The marriage seems to have been a happy one and Mitsuko by her housewifely diligerxe greatly enhanced the prosperity of the family.
Unhappily, in 1852 (Kaei yo nen) what seems to have been a most severe attack of rheumatism reduced Mitsuko to an almost helpless condition. Her head was drawn down to one side, and one arm and one leg were sadly bent and stiffened. No physicians afforded any aid. She was in great distress. At this juncture a friend named Tcrazaw?. . tplU hgr of Ycujftgito, '^ .sami.iraLoiX\\^ Kokura
Greene : Renimon Kyb Kum, 23
clan, who after having served his lord in positions of great responsibility with such faithfulness as to be marked Oiit for special reward, was living in retirement and devoting himself to philosophic and religious contemplation. She was told that by recourse to this sage, she might hope, not merely to be cured of her painful disease, but also to gratify her desire for light upon the great problems of religion. Sure enough, at the first interview, the shrunken cords of her neck and limbs were suddenly relaxed with a snapping sound, and her distress was at an end. The suddenness of the recovery seems to have startled Yanagita quite as much as Mitsuko herself and to have convinced him that the prophetess of the new faith stood before him. He had feared that he might die and leave the world without the blessing of his doctrine, but now he might constitute this new disciple the depositary of the hardly gained truths and trust her to disseminate them through the world. Mr. Lloyd has given us the story of her subsequent relations with Yanagita and the progress of the sect.
It is, however proper to note that she is charged with having so far offended the sentiment of the community by her methods of propagandism, as to lead to a term of imprisonment for disorderly conduct. Her adherents, how- ever, stoutly deny this, though they admit that she did incur the suspicion of the police and was summoned on one or more occasions to the police headquarters and subjected
24 Greene: Reinmon Kyo Kwai,
to an examination, which, they claim, resulted in her com- plete justification.
It is difficult to believe that these suspicions were groundless or that Mitsuko herself lived an orderly Kfc. The charges are quite circumstantial and affect her personal character as well as her methods of propagation. It is said that in 1875 Yanagita withdrew his sanction. This led to something like repentance on the part of Mitsuko^ who begged to be received again as a pupil. After fifty or sixty days of instruction and meditation, Yanagita ex» pressed his surprise at her attainments. On his asking her from what books she had gained such stores of wisdom, she replied, ** my books have been the hearts of men. By reading them I have attained to knowledge." At this an- swer, the sage clapped his hands, and after a few questions, withdrew his protests against her teaching.
The Origin of the Sect.
It is quite plain that this sect had its source in the Nichi- ren sect of Buddhism. This does not mean necessarily that Yanagita, who seems to have possessed a certain amount of learning, had gone very deeply into Buddhist philosophy, but the name of the sect and the words My oho which form the staple of the prayers of the faithful indicate the per- sistence of a habit formed under the influence of the Nichiren Sect. It is quite easy to believe the report that a
Greene: Remmon Kyo Kwai. 25
sister of Mitsuko was an inmate of a Nichiren temple for a considerable time and that Mitsuko herself was temporarily, at least, her guest. We are likewise told by certain op- ponents of the sect that Yanagita was living in a Nichiren temple when he wrought the miracle of healing.
This relationship is sometimes openly acknowledged and sometimes stoutly denied. For example, on one occasion Mitsuko in the course of a sermon said : " I was born in Kokura, Buzen, in the family of a large sake brewer, and if I had not joined this sect I should have lived in comfort and ease; but Nichiren once prophesied that after three hundred years a woman should arise who would preach the doctrine of Mydho, the wonderful law, to all the world. I am the woman of whom he spoke. My teacher, Yanagita, was the second incarnation of Nichi- ren Shonin and I am the third. It is only Nichiren Shonin and myself who have been thoroughly versed in the mysteries of the Mydlio and are able to make it effective. In other words, though I was born in the family of a brewer, the real fact is that Nichiren Sh5nin rose again in my person."
On another occasion, however, she declared that the term Remmon had no connection whatever with Buddhism. The thought, on the contrary, was the direct suggestion of the lotus flower which rises in all its splendor out of its muddy bed. Just so the beauty of the new life, the effect of the Myolio, springs out of the sin and uncleanness
26 Greene: Remmon Kyo Kwai.
of the human heart. Consistency, that weakness of small minds, does not hamper Shimamura Mitsuko either in her autobiography or in her doctrinal teaching. There is in the magazines Fus/w and Kybkai what is reckoned philo- sophical reasoning concerning the relation of the ji no mybho, the watch word of the sect, to the ri no vtyoho. The latter is explained to be the fundamental principle underlying the '' wonderful law," while the former is, as I understand it, the embodiment of the law in the gracious acts of the deity, in return for which believers offer their worship.
Divine healing, and protection from the various ills of life are granted in response to prayer. As regards this matter, the Remmon Kyo Kwai stands with the Tenti Kyo Kwai dind many other irregular Shinto, not to speak of Budd- hist, sects. That apparently miraculous cures are effected can not be doubted. That here and there men and women clothed with an unusual degree of hypnotic power should appear is quite to be expected. That these persons should be thought, and even think themselves, to be especially favored by the deity is most natural. Without going so far as to assert that they never seek to enlarge their con- stituency by unworthy means, it is practically certain that the starting point is a sincere belief in the super- natural nature of their special gifts.
On the ethical side, the teaching of the Remmon Kyo Kwai is, in common with most other sects of the Shinto,
Greene: Remnion Kyo Kwai, 2J
the popularised Confucianism represented by the Kyuo Dawa and Shingakn Doiva.
Testimony to the Efficacy of the Myoho.
The testimony of the faithful, as has been said already, forms an important part of the reading matter of the magazines. Among the letters is one from a man in Shanghai named Harding, who writes in the third person, under date of July 6, 1894, regarding the benefits which he himself had received from an amulet sent by Shimamura. There is no signature and the initials are not given. The letter refers also to tlie efforts of one Osugisan in behalf of the sect, as well as to the advaiitage she had derived from the Remmon Kyo Kwai.
Miraculous cures are especially numerous ; but they are by no means the sole manifestation of the virtue of the My olio. One believer wrote from Hachioji which had just been visited by a terrible conflagration. There had seemed no hope whatever of saving his house and the connected shrine, but as the result of his persistent repetition of the words Ji no MyoJiOy in which he was supported by believers in numerous other places, to whom he had ap- pealed by telegraph, the fire stopped just at his threshold, leaving him unscathed.
Another man, a fisherman, was caught in a fearful storm at sea. The numerous vessels near him were over-
28 Greene : Remmon Kyo KwaL
whelmed by the enormous waves ; but as he uttered the charmed words the waves which threatened his boat broke some distance away and his life was saved.
The following translation of what purports to be tlit: written testimony of one of the faithful is one of many score recorded in the Fuslid and KyokaL
From TAKAGI YUKA,
Wife of Takagi Sojiro,
No. 14, Nichome Kila Shinmiidi!,
Eastern District (JsaVa. *\gc, Thirty two.
In the spring of 1883 I became insane and lost my true mind. I became like one in an empty \vorld, and although my own mother was living with me, 1 did not recognise her as my mother, neither did I recognise my husband, Sojiro. I flung things about, tore my clothes, indeed, everything which came into my hands, no matter what it might be, I flung about or smashed to pieces. By this devilish raving I caused immense distress to my mother and to my husband, Sojiro. As there was no other way, they locked me up in a room and administered all sorts of treatment. Nevertheless, the insanity became more and more pronounced.
Then I was taken to an insane hospital, but still not the least benefit was received ; so I was taken home again. While in utter despair of help from any human source, a Ciller begged my friends to visit the famous Myoken-san,
Greene: Reminon Kyo Kwai, 29
at Nose, saying that by such a visit accompanied by earnest prayers, fasting, bathing, and penance, the most obdurate diseases, whatever their nature might be, would be com- pletely cured. So with the resolve to do what she could to heal her daughter's insanity, my mother took me to the temple of Myoken and went through the programme of prayers, fasting, and penance for three full weeks, but my disease became more and more severe in spite of all her faith.
Again she returned home, thinking that, as notwith- standing prayers to the Kami and the Buddhas the illness increased, there could be no help in this? world and that rather than live on in constant torment, it would be better we should both die together and leave this world of suffering, and thus allow her adopted son, Sojiro, to live in peace. But though she several times made all her preparations, her mother's heart would not permit her to slay her own child, and we lived on the old life of torture. This continued for nine years.
One day after a most distressing experience, some one suggested that we try the virtues of they/ 710 niyoho saina. He said that the most obstinate case of insanity could unquestionably be cured and that instantly ; that in Osaka alone those who had experienced the efficacy of the Mybhb might be counted by thousands, and in Japan, by the tens of thousands. So my mother led me in joyous expectation to the temple and besought the help of the resident priest.
30 Greene: Remmon Kyo Kwai,
The priest on hearing the story said that insanity and the 404 other diseases /without exception, were lIuc to a certain disease root and that if that root be not taken away» llie disease would run on and terminate in an unnatural death ; that among the deceased ancestors or othei* relatives there had been those who had died an unnatural death ; that it was of the utmost importance that resort be had to prayer for their relief; that if this be done, and the souls in Umbo be released, the insanity would at the same time un- questionably be cured.
As we listened, my mother remembered that an aunt and three cousins of mine had died as a result of insanity. This aunt had had an especial affection for me and had loved me more even than her own children. She re- membered also that my attack occurred just forty-nine days after my aunt's death. During the nine years of my illness, nearly every day this aunt and my cousins used to appear to me and talk and play with me. Thus every- thing was in complete agreement, even in detail, with the statement of the resident priest.
So we prayed for these deceased relatives in. due course on the next day, and that very night (I write it with the deepest reverence), I slept from early evening until half past eight the next morning, a peaceful quiet bleep, to the astonishment of those who cared for me. My body became light, as though a heavy burden had been rolled off my shoulders. My mother on seeing my quiet
Greene: Revwion Kyo Kufai, 31
sleep and the great change which had come over me was overcome with joy and gratitude. To receive an intelligent reply when she called my name seemed like a dream. She clapped her hands and ascribed all to the power of the Ji no viydho. My husband, of course, I need not say, was greatly astonished at the exalted nature of the great law and its speedy efficacy, and my relatives, neighbors, friends, indeed all who met or even saw me, without exception, shared in this astonishment. From that time onward my health and complexion daily improved, and within a week my face which, on account of the distortion of my eyes, had resembled a monkey's, regained its human aspect. Within ten days my appetite returned and I ate my food with relish. I also gradually gained flesh.
Thus within the short space of about ten days by the honorable efficacy [of the great law] this insanity which had held me in bondage for ten years passed away, and I was able to take up again the different forms of womanly duty, to draw water, wash clothing, do sewing, etc. Again I was able to recognise my dear mother and to understand the requirements of filial piety. It was as though I were born over again. The precious, divine virtue of the great law can indeed hardly be expressed by voice or pen. In all the wide world there never was before a great sufferer like me, afflicted with a distressing disease which would yield to no medicine, neither to the efforts of Shinto or Buddhist priests, on whom pain upon pain was endlessly heaped,
32 Greene: Remmon Kyo Kwai,
cured so suddenly, through dependence upon the Ji no myd/id. * * * jt would be impossible to express my sense of obligation, but by this brief letter I would rev- erently indicate to you one ten millionth part of the gratitude I feel.
The 26th year of Meiji, Takagi Yuka.
Third month, twelfth day.
To the Honorable Chief, Shimamura,
The Great Teacher.
Conclusion.
A strange feeling comes over one on seeing the at- tempt to adapt the organised superstition of this sect to modern life. The temple in Shiba is, or was when I visited it, lighted by gas throughout the main audience room. The magazine gives the telephone member. In one of the philosophical dissertations, the English word ;;/^//^r appears written in katakana. Several of the words constructed from Chinese materials to represent the technical terms of modern philosophy find place also in such discussions. On one occasion, speaking of the way in which spiritual things take on the form of objective reality, a preacher said it was like the chemical action of sulphuric acid upon ammonia which reveals the reality of hydrogen.
Greene: Revimon Kyo Kwai. 33
Such attempts to adapt the teaching to the new type of mind, the fruit of the common school system, must lead to decay. Kven now the impression prevails that the strength of the sect is waning. It will ere long pass away.
THE SUHIYOSHI HONOGATARI
Translated by Harold Parleti, OF H. B. M. Consular Service Japan.
THE SUHIYOSHI HONOGATARI
Translated by Harold Parleti; OF H. B. M. Consular Service Japan.
PREFACE.
Mention is made by Sei Shonagon, in the. Makura-no-Soshi, of a book called the Sumiyoshi Monogatari ; but this work has not survived till modem times, and the present Sumiyoshi Mono- gatari is by a later writer. The date of its com- position is uncertain.
Note, I have to acknowledge my very great indebtedness in this translation to Mr. C. I. Fraser, of Hakodate, for many valuable suggestions.
H. P.
THE SUMIYOSHI HONOGATARI
Tr.\nsi^\ted by HAROJ.D Parlett, OF H. B. M. Consular Service Japan.
Once, long ago, there lived a man who was both a Chunagon ' and Saemon-no-Kami,- and he had two mis- tresses whom he visited. One was the daughter of a mighty Shodaibu,' the other, the child of a former Mikado; and, by reason of some affinity in a previous existence, it was his wont to spend his days in the company of the latter, until at length, before the eyes of men, un- abashed he took her to wife. To them in time was born a little maid of such radiant beauty, and so sweetly in accord with her father's longings, that he loved her more than life, while his solicitude for her was without limit. And as the days wore, she grew up tall and strong ; but when eight years had passed, the princess her mother fell ill, and, as time went on, the sickness increased ; so at last she said weeping to her husband :
1. The sixth official in rank in the Dajokwan or Council of state. The office was founded by Jito Tenno in the 6th year of his reign, subsequently abolished, and restored in the 4th year of Keiun.
2. Chief of the guards of the Left (Saemon-no-fu) which kept watch and ward over the palace gates.
3. Were Samurai of the 5th rank, who had the title " Kami " bestowed upon them. They corresix)nded to the Sonin (^ -ft) of to-day.
38 Parlctt : Siimiyoshi Monogatari.
*' My heart is sorely troubled^for mynittle^daughter, lest it happen that I die. Therefore, though I be gone,t do thou not treat the child with unkindness. Hold her not in less consideration than thine other daughters; but, befall what may, offer her, I pray thee, to the Emperor for his handmaiden."
To this the Chimagon, likewise weeping, made reply :
** I also am her parent. Shall I then love her less tlian thou dost ?"
With such talk as this the days fled, and, for that this world is, alas, a place of sorrow and change, their con- verse became of the things which have been. And the princess died. Then the Chunagon performed carefully, and with all ceremony, the funeral rites prescribed by custom, even though his heart was the while so torn with grief that he would fain have followed her on the road of death. But, when the short days of mourning, forty and nine in number, had passed, he took to wife the other woman, leaving his little daughter, who, already sad and lonely for thinking always of her dead mother, became nigh heart-broken when her father likewise desert- ed her. Then the foster-mother, seeing her bowed down with grief, as the twin-buds of the tender lespedza are bent with the dew, essayed in many ways to comfort her. And so the days sped on. From time to time the Chunagon visited his daughter, and ever, as he went away, she would catch at the sleeve of his robe, weepiAg
Parlett : Stiviiyoshi Monogatari. 39
for that she knew not whither he was going ; and, at the sight of her tears and her manifest desire to go with him, there would rise before his eyes the wraith of the dead one, so rending his heart with pity, that scarce could he forbear from weeping.
*' Ah, little one, how bitterly thou sorrowest ! "
With these words and a story of his speedy return it was his wont to put her off and leave her, his own soul the while a prey to despair. Yet, though he went away, ever was he haunted by a sad wistful little figure, and he would fain have brought the child to live with his other daughters, but he remembered the adage, true then as it had been in days of eld, of the step-mother and the step-child, and for that reason let her live on with her foster-mother, to whom it seemed that the child's beauty shone ever brighter with the passing of the days, so that at the sight of it .she cried :
" Ah me, the pity of things ! If the dead princess could but behold thee, what joy would be hers, and, oh, how sweetly she would love and care for thee !"
Many another fond thing she said as she stroked the child's hair and wept, for alas, there was nought to do but weep. At last, when the Himegimi was somewhat more than ten years of age, the foster-mother addressed the Chunagon in these words :
'' When thy daughter was a little maid, it mattered not ; but surely thou hast seen, that, in these last two
40 Parlett : Sumiyoski Monogahiri.
years, she hath grown passing tall and beautiful ! Tlicru* fore my heart is fearful for what may befall her in ih%i future. What hath happened in the matter of proscntin|r her to the Emperor, spoken of by the dead priiio^ss ?''
*' It pleaseth me well," — replied the Cliiinai^un. — " that thou art thus careful on her behalf. The matter uf the palace is likewise always near my heart » but nought liath yet fallen out according to my desire. Be that as it may, L will have the maiden brought to my huuM: and strive my utmost for her sake."
So the time of the removal was fixed for [he toth day of the 1st month. Then the Chunagun departed ; and, when at last the day arrived and he saw licfi after hi.** servants had brought her to his dwelling, talking in friend- ly fashion with his other daughters, he wais glad and his heart was at ease. Fair were these maidcnjs* the Naka-no-Kimi and the San-no-Kimi, tliough in diffeneitt ways ; fairer indeed than most, yet a\ as the Himegimi aven more fair than they. So wondrous ^vas her loveli-^ ness, that one might call it radiant.
Now the foster-mother had a dauL^htcr named Jiju, who was but two years older than the nimcgimi, comoly of figure and of pleasing demeanour, having, wtthal, such a manner of speech, that all who heard had fain been like her. This maiden had been attached to the Hinie- gimi as a companion, and they had lived together till that time, for neither could bear se|mration from the
Parlett : Sumiyoshi Monogatari. ^\
other for even a short space. So the Chunagon busied himself in preparing the West pavilion of his mansion with intent to place them there. But, in the meanwhUe> what was passing in the heart of the step-mother? ' Xq the world she said : . ;
*'Ah! it hath oft been my desire to fetch the Httl^ maid to mine own dwelling, since the time when her mother died and left her lonely, but the matter hath ever been put off from one day to another. Now, however, I am glad, for the children can, in one another's company, while away the weary hours. Ah me ! with what longing must her young heart recall those earlier days. Indeed, it is pitiful !" '. ,
As for the foster-mother of the Himegimi, whO; for long years had lived buried in a miserable dwelling, sh^ wept for joy when she saw what had happened, ahd her heart, which had been clouded with fears, grew clear aqd glad once more ; while again and again she cried that H was no longer hard to die.
Now, to the Naka-no-Kimi, because she was her pwft daughter, the step-mother had given a husband who heW the office of Hyoe-no-suke,^ and they dwelt in the West wing of the mansion. Here it was that the three prin-
I. The meaning given to " Hyoe " is " Guards Proper:" but it would seem in ancient times to have had a somewhat wider signification, to have embraced in fact the " army," when the army was attached to the Em- peror personally. " Suke " was a title given to officials next in rank to the head of a government office. It is now a common ending to personitl omncs.
4^ Parhtt : Sumiyoshi Mbnogatari,
cesses spent their days, amusing themselves in friendly guise together. But the foster-mother never for one mo- ment forgot the charge of her dead mistress tliat the Himegimi should be sent to the Emperor's palace, so ofttimes she questioned the Chunagon *. oh the matter, and he as oft assured her that it was always in his mind but that he had not spoken of it to his wife» for the Himegimi was not her own child, and, therefore, she would 4iot, even though he spake, bestir herself
After this fashion the days went by, leaving the Chunagon ill at ease and care-worn.
Now the Udaijin* had a son, who was a Shosho* of the 4th rank, clever and handsome beyond most menj and in his heart there was from morn till eve biit one thought, how to find in the world the lady of his desire. So his days were filled with melancholy. But there was ' in his father's household a menial named Chikuzenp who held the humble post of Sorasae^^ and this man had been Tonomono Taiyu * in the service of the Chunagon in the years while the first princess still lived, and had 'seen the Himegimi every day. And it chanced on a
li MinUter of the Right next in Kitnk to the Sudaljin (Minister <^t the Ijcft) aikd third in rank in the Dajokwan r The post founded in the 4ih year of Kokyoku Tentio w^ abolished in 1885.
2, A Major-Cenera!* The third in command in the Imperial Body guard* There uere two Shusho, the Sakon^-no-shosbo (Major-General of the Body gnard of the I>cft) and the Ukon-e-no-shoslio (Major- General of the Body guard of the Right),
3. A kind of Jester.
4- Jlead of the keepers of the gate. » " A
Padett: Siimiyoshi Monogdtari, 4J.
time, in the Western wing of the Udaijin's mansion, that,_ as he talked of people, saying both good and evil, he spake of this little daughter of the Chunagdn's first princess, praising her youthful beauty, -and saying that the sight of it recalled to men's hearts the tender buds of the young lespedza. He wondered, too, into what man- ner of maiden she had grown, for years four or five had passed since the day of her mother's death and the time when he had last seen her. But,, while hq talked, the Shosho, who was eaves-dropping, heard him, and, rejoic- ing at this good news, at once summoned the man to his apartments, where he addressed him. in these worcjs :
'/.Thou knowest well that in the. world there are many maidens passing fair ; yet, for all that, are my days steeped in melancholy. Tell me hast thou ever ca^t eyes upon the daughter of the former consort of the Chunagon."
** Truly I have," replied Chikuzen, " for I .was of the number of the princess' servant?, and, for that reason, often saw her daughter. Peerless was she in loveliness, and I have heard tell that the Chunagon would fain send her to the palace, but is sorely grieved for that he hath not arrived at the fulfilment of his desire."
" Ah," cried the Shoshd, ** wilt thou not make over- tures to her on my behalf, and carry to her a letter from me?"
'* I cannot tell," said the servant, " whether she will hear thee, nevertheless I am willing to carry thy letter."
THE SUMIYOSHI HONOGATARI
Transij\ted by Harold Parlett, OF H. B. M. Consular Service Japan.
46 Parieii: SumijmM M&n0g€datL
A fool werc I indeed if I essayed to depict her foriti and features. Yet this much will I say, that her beauty brings to the mind a memory of tlie Omiimeshi/ what time it hangs drooping above tlic fence by reason of the over iieavy^ burden of the dew, so that straightway pity and great love for the maiden possess those about her while the sleeves of the garments of even those who are strangers are too narrow for their tears/*
Thus Chikuzen spake ; and the Sh^bo's Hearti as he listened, A\'as filled to overflowing with love for tlie Himegimi- But his only words were :
'* It is the first time, and, for that reason, what she hath done is but seemly. Nevertheless, I pray thee, speak to her again and again, for, if I attain to my desire, I sIuH be grateful to thee even beyond this world/*
To this Chikuzen made reply : " Though the world esteem me as one overlewd, I will strive to my uttermost^ if thy desire, oh my lord ! be so great
When the Shosho heard this he was exceeding glad, and again wrote a note which Chikuxen delivered into the hands of Jiju. But the ttrc*maiden said that her mistress had no knowledge in these matters and tlmt it was pitiful to sec the pain which the Shosho's letter Iiad given her,
"Were my lord base-bom/' replied the servant, "it were not possible even for me to speak of these tMilg^
Pai'lctt: Sumiyoshi Monogatari, 47
But better is a prince, the son of a prince, than the un- certainty of the palace. If thy mistress accepted my lord's, suit, it would free thee from great anxiety, for, as I gather from thy words, her going to the palace will not be a thing easy of accomplishment ; whereas my lord the Sho- sho is the elder brother of tlie Emperor's consort and will presently be raised to higher rank. In beauty, too, of figure and of face, as in every other attribute, he surpasses all men. Thinkest thou that I should speak of these things if they were like to cause thee anxiety for thy mi.stress' sake ?*'
" Nay ! it is not that," replied Jijii. ** I doubt not the honesty of thy proposals ; but my lord the Chunagon's sole desire is to send his daughter to the palace. Nay ! I have no fear that thou comest harbouring ill designs."
Glad at heart was the Himegimi as she listened to their talk ; but, when Chikuzen prayed her to give him some reply, were it but one single sentence, she said she had no experience in these affairs of love, and thereupon withdrew. So Chikuzen, seeing this, likewise departed and recounted to his master all that had happened.
*' There is nothing strange in her answering thus/' said the latter. " I pray thee ask her yet again, for I care no longer to live if I cannot by some means attain to my desire."
From that time a great melancholy fell upon him, and when Chikuzen saw this he went daily to the pavilion of
48 Parlett : Sumyoshi Monpgatari.
the princess, but, though he hinted often at his master's longing, it seemed to him of no greater profit than writii^ upon running Avater, so that at tlie last he grew weary of speaking.
In the meanwhile the Stepmother had heard a whis^ per of the matter, and, summoning Chikuzen, asked of him what manner of person he was who sent letters to her step- daughter in the West pavilion. For a short space he disputed with her, denying all knowledge of the thing^p but at last, being hard pressed by her questions, confessed all that had taken place, whereupon the step mother cried:
" Ah, he is a prince and would fain be treated by folk with consideration ! Far better than that motherless girl is my daughter the San-no-Kimi, a maiden of a proper age and of a likely height and figure ! This is indeed a happy chance ! Wherefore, lend thyself, I pray thee, to this deception, and I shall be gratefid to thee even beyond this world."
And so cunningly she spake that Chikuzen could not withstand her.
" Verily !'* said he, " often have I spoken to the 'princess, but never doth she vouchsafe an answer, and it is I alone whom my master chideth, and that so iui- reasonably, that I am sorely troubled. I doubt indeed \fhether she will even hearken to his suit, which sorely vexeth my heart. For this reason I will even do accord- ing to thy desire !"
Parlett : Sumiyoshi Monogatari, 49
So the step-mother was passing glad, and, taking up a set of '* uchiki," * gave them to him, saying that they were garments belonging to the San-no-Kimi : whereupon Chikuzen, greatly pleased, cried :
*' I will surely tell my lord the Shosho that the San- • nokimi is the lady of his desire !"*
" Yea ! Yea ! I beseech thee persuade him that it is even, so," exclaimed the step-mother in her joy.
So Chikuzen went to the Shosho and spake thus: ' .'
" The matter is very difficult of accomplishment", but; an thou wilt deign to write yet another letter, I* will again approach thy lady love."
These words heartened the Shoshd so greatly that he at once wrote this poem, which Chikuzen bore to the step** mother, announcing that it came from my lord the ShoshS,
As the smoke of Fuji, Which never dieth While this world liveth ; So is my heart.
" Ah ! how beautifully he writes ! " cried the step? mother smiling, and straightway bade the San-no-kimi send a reply. Now the San-no-kimi wist not that this was a cheat, and very beautiful and lovable was , her maiden modesty, for, it was only when hard pressed by
I. A garment formerly worn by nobles immediately under the out^r fobes, ......
50 Parle tt: Sumiyoshi Monogatari.
her mother that she took paper and brushes and ink, and^ blushing deeply the while, wrote this reply ;
Thou singest the smoke wreath
Up-curling from Fuji :
Bethink thee how swiftly,
In heaven's clear azure,
Fadeth thy emblem. When it was finished she gave it to Chiku^sen wha laid it before the Sh5sho saying that it v\^as the ri^jily to his letter. Then the Shosho, all un>\ittiiig of the deceit which was being practised upon him, unfolded the paper in haste. And when he looked at the liandwritiiig, it seemed to him to be that of a child. Nevertheless he was exceeding glad ; so many more letters passed between them. But, when the people of the Himegimi's h6use^ hold heard in whispers what was passing, they were vastly entertained.
In this manner it came about that, before many days had fled, the Sh5sho paid a visit to the San-no-kimi and returned to his dwelling without noticing the deception put upon him, for, though she seemed to him very young, there was in that nothing strange. Again latett it befell that once he stayed with her throughout th6 day, and, as he gazed upon her, she seemed not so beautifUl as report had said, though withal more beautiful than other maidens. So he continued to visit her. In like fashion the Chijnagon was unaware of the trick which had
Parlett : Sumiyoshi Monogatari. 51
been played, and, when he met the Shosho, they talked together of a thousand and one matters. As for tlie step^ mother, there were no limits to her consideration for the Shosho, and she lodged him with her daughter in the Eastern front of the main building of the mansion.
Now, whenever the Shosho passed through the house and looked at the West pavilion, it seemed to him that some one of distinction dwelt there and he marvelled what manner of person it might be. But the days passed leav?- ing him wondering and unsatisfied, till, at last, there fell an autumn night, when, for veiy loneliness and weariness of heart he might not close his eyes in sleep. Outside, the world was drear and sad, and it was near the hour of mid- night. Softly from time to time the wind went soughing among the reed-tops near his bed-chamber, a symbol, as it were, of himself in his nightly comings and goings ; beneath his pillow the cricket chirped without respite through the darkness, while a bitter cold ran through his body and the tears rushed unbidden to his eyes. At intervals the door of the room swayed back and forth upon its hinges and then there came floating on the empty air the plaintive notes of a koto. Wondering where the source of this mysterious melody might be, he lifted his head and listened. Then he knew for a certainty that the sound came from the West pavilion. Long had he thought that some one of rank lived there, and now, more than ever, he pondered who it - might be. But at last, as he la}^ thinking, he called to
$± ParteU: Sumiyositi Monogdtari.
ininid a story told him, how the maiden to whom he had •written played the Koto.
"Dost thou hear this sound ? " said he to the San-ncM- JKimi. '1
"In truth I do, for I have been listening to the sad . sweet melody since it began.*'
1^ When he heard this the Shosho doubted whether Jthere were not some hidden meaning in her words, so he •asked her who it was who played.
"It is my elder sister ! '.* was her reply. ' " Is that the wife of my lord the Hyoe-no-suke ?" : " Nay ! it is the daughter of the princess, my father's first wife, and oft she plays in this manner for her own diversion." , "
Thus spake she without after-thought and in such innocence of heart, that he could not help but feel pity for her, though his own heart was full because of the ignoble manner in which he had been tricked. " Ah,*' thought he, " how that maiden of the West pavilion must be laughing at my lack of wit !" And so bitter was his chagrin At ^Chikuzen's unfaithfulness, that, though it was still dark : night, he went out, and summoning the man, heaped : reproaches upon him. Not one word of excuse could the . menial offer for himself and so deep was his confusion, : that, had onlookers been there, they had pitied him.
" Alas ! what boots it now to speak,"^— cried the Shosho. " We must e'en go on, . making as though we,
Parlett: Sumiyoshi Monogataru 53
knew naught. But I bind thee strictly that thou refrain from talking of this matter to the ipaiden yonder in the West pavilion." ' '
As he said these words Chikuzen reddened, and cry*, ing : — " Wherefore should I be guilty of such a deed?" — straightway departed.
For the San-no-Kimi the Shdsho felt that pity which is kin to love ; but, as he brooded on his inauspfcious qiiest^ he called to mind that though men never lauded her, she was exceeding fair to look upon, and with that he fell to wondering how great then must be the loveliness of the Himegimi, •thereby increasing the bitterness of his desire. So winter came and found him ever planning some device to gain a sight of her. At last he bethought . himself that in some manner or other he would get speech of JijiJ. .' Therefore, having written down upon paper all the desires and the feelings of his heart and thrust the missive into the fold of his garments, he: went forth upon a day of heavy-failing snow to wander up and down near the pavi- lion on the West, till at length, creeping up to the closed lattice, he tried to overhear what was doing inside. And, while he listened, the princess within moved close to the gallery of the pavilion, and, with fingers gently straying over the strings of the kotOy sang this plaintive little song :
'* How lovely are the trees 'Neath the soft white snow !
S4 tkttett: Sumiyoski MonogatarL
Canst thou tell on which The plum flowers blow ? " Then in a somewhat lower tone, with fingers .stitl idlj^ wan- dering over the notes, she crooned to herself these words ; ' "OhthinkofShirane^ The mountain in Kai ! '" " Ah, this is surely the Himegimi ! " thought the Shoslio, and so quickly did his heart beat at the idea that, unable to bear it, he tapped softly at the lattice.
** This is strange !'* cried Jiju, ** who Is it?" But, when she looked out and saw him there, she was angered and made as though to retire ; wlicrcuix>nj catcli- ing at the hem of her robe, he thrust into her hand the folded letter.
" I fear the eyes of men ! " was all he said, and went away, leaving Jiju astonied at the oddness of his manner. Then, wondering what the letter might contain^ she opened it, and this is what she read :
** The pure white snow Falls on the world, And falling melts, For fate will thus have it. The pit>' of things Is alas ! that I die For love of a maid, And she does not know it"
I. i.e. covered with snow. Mount Shirane in Kai is 8.400 fL. abdvc the sea-level, (v. Murray's Guide BookJ
Parlett : Stimiyoshi Manogatari, 55
There were many things written down besides, and, when Jiju read them to her mistress, the latter had great pity of him. Nevertheless she said :
" In the other days when he was a stranger, my heart turned not towards him ; and now, if the world hear of this, shall I fall into ill-repute. Wherefore I charge thee straitly that thou speak no more with me on his behalf."
While these things were toward, the new year dawned, and, on a day a little after the lOth of the ist month, the Naka-no-Kimi tempted her sisters with a story of the spring beauty of the Moor of Saga,* and beguiled them that they should fare forth privily to see it. And all their tire- maidens cried,. " Yea ! Yea ! of a truth it is beautiful ! " So, having chosen certain samurai to accompany them, they set out in three carriages drawn by oxen. In one rode the Himegimi, in another the Naka-no-Kimi and the San- no-Kimi, while in the third were the tire-women and the serving-maids, the iDeautiful borders of their robes gleaming beneath the reed-blinds. Now the Sh6sh5, hav-
I. In the neighbourhood of Kyoto famous for the beauty of its land- scape and flowers. Cf. this well-known poem : Sagaya
Omuro no Hanazakari.
Uwaki na cho mo Iro kasegu.
Kuruwa no mono ni Tsurerarete
Soto medzurashiki ArashiyamHt
56 Parlett : Simiyoshi Mdfwg-afari.^
ing heard a whisper of these doings, went before them to the moor of Saga', and, hiding himself among the pine-ts:Tees, spied upon them as they came.. The three carriages wefe drawn up side by side and the menials and the drivers of the' Dxen sent off a little" space, while only two or three of the* sa;murai were called close beside the vehides. Theix the tire-wortien and the serving maids aliglited and disport* p'd therhselves, plucking up the young shoots of the pine- trecsy while the Himegimi and her sisters, raising the screens of their carriages, looked on. In this manner the ^hosho was able to: discern them even tiiough it were but indistirictly. [But j5reseritly the tire-women, unwitting that h^ lay hidden 'watching thera, cried to their mistrcsst-s ! \ i V OhVhpw beautiful the landscape is ! Look at it, we pray ' ye !'. Indeed it is lovely, and all tlic flowers and the. grasses are' budding ! Ah, how it calls to mind the blossoms of yester-year ! *'
<:■ Thereupon the Naka-no-Kimi alighted from her car- riage. Above an under- robe of crimison she wore a cloak of purple silk woven with a design of flowers, seeming, as she walked with long hair trailing to the borders of her garments, in truth a maid of high degree. Next appeared the San-no-Kimi wearing, over a kirtic the colour of the yellow rose, a cloak of green. Little indeed was thereto choose between the beauty of them twain, thougli perchance the San-no-Kimi was a shade the lovelier. fhen together they turned and asked the. Himegimi why she did not like-
Patiett: Sumiyoshi Monogdtari, 57
wise descend, and, as they stood, Jiju approaching said to her mistress :
" All the others have lighted down why wilt not thoU ?**
So, last of all, came the princess clad in robes, both inner and outer, of the colour of the cherry blossom. Over them were drawn a pair of crimson Itakama^ aftd, as she walked, stepping on their long folds, winsome and debon- nair was her mien. Words could not paint her loveliness. Beyond her garments' hem trailed the thick tresses of her hair ; graceful was her stature ; dainty were her eyebrows and her mouth, and fairer by one degree was she than her fair sisters; so beautiful in truth that, when the Shosh5 beheld her, a terrible fear gat hold upon him le^ she should be seen of other men.
So the maidens frolicked together all unaware that any man was looking on. But presently the Himeginri espied the Sh5sh5 where he stood, beneath a great pine- tree gazing at them in rapt admiration, and, with a face suffused with blushes, she hastily took refuge in her carriage, though at that very moment she felt in her heart the first faint tremors of love for him. In like .manner did all the others hide themselves, and in truth it was a pretty sight.
Then the Shoshd said: —
" Being filled with a desire to see the moor of Saga, I came hither, and, while I took my pleasure, the wind bore to me the sound of wheels. Marvelling
who it iTiight be, and "deem ; it strange that folk should journey in such fashion to this place, 1 hid 'myselT and, spying upon you, found that by the favour of Heaven my secret prayer had been answered. In good sooth my heart rejoices tliat we have met/*
Having thus spoken he recited this poem: \
*,;*'^*t . ** Tw^ixt itie and the moor hung a veil /^*;3!V.v! s Of tfie mist of the Spring. ' . u'l 1 i But r wandered this morn, ^ *■ ■ ;'»:^*'. \^ \ And beheld on the moor i *• • ' i^
,tr: The young shoots of the pine^" ' 'Thereupon the NaKa-ho-kimi said to the Himegiml that the lines were addressed to her ; however, after they had whispered together, it was the Naka-no-kimi who recited in Veply the following verse in which she essayed to Ignore the meaning hidden in the Shosho's words. .-'♦1. *^ Sad am, I, for I knew not, I , .* " ,- When I came to the moor - '" ~
.-.: ■ - On thi« morning of Spriag.
* '• That the pines ivere but pines • ■' - ' ' Of the hill Kataoka.*
' 'Then tlie Himegimi, likewise disregarding his intent, followed suit with this poem :
I. The flvra*^mi is hem complied to <*the ypung shoot* of the ,plne" and her lover would have her undci^tatid the difficalties he ha* eit* countered in 'his dtrstre lo set eyes on fiet.
?♦ The *pliiy m this poertl is entirely on the word ** malsu " which TOcans Ijoth /* a pine ** and « to wait." The Naka-nn-Kimi did not know tliat he lay hid in waiting on the moor, c lerwisc she had not come.
Parlett: Smnryoshi MQiwgdtaH^ 55-
* ■ ' Let us hence fof to-day, * * ; .; ^
Nor see them, nor touch them, * ' ^
For we care not at all f
For the pine trees, th^tgrow . * . On Hitomi-no-oka.* " * ! V"
Whereat the Shosho, impatient of their slighting, drew near the carriage and cried:—
" What profits it that thou shouldst hide thyself? "• ;^,
To which the Naka-no-kimi jesting added : •
** Were the Shosho here alone thou would'st withoirf: a doubt alight, but thou fearest in thy heart I^st w.e/ have •in some manner learnt of thy relations with him/* * - / v
When the Shosho heard this he laughed' ^loud-a|id said: ' ' : ;. ; :* *
'* Of a truth this is a pretty dispute*! As for^tii^^, oh Naka-no-kimi,; thou art so beautiful ' that Onfe * niig^t discern thy loveliness however black; the night! 'Soft are thy words and fair spoken, yet I wager that many af/e the lovers' quarrels twixt thee and the Hyoe-no-suke. Hast thou no fear, oh damsel, on thine. own account?'*.
Nevertheless, though he jested in this light-hearted manner, it was plain to see that his thoughts; were fixed the while on the Himegimi. So in this fashion he went on, reciting many poems, till jit last the day darkened. a.n^ they all returned. Blit ever was tlic heart of the Shosho
I. The play here is on the word *' Ilitomi *' which besides being the name of a locality, also means '* seeing a i>crson '" in othcj: words "spying;*"
66 ParUti: Sumiyoski MonogatarL
haunted by the shadow of t ] [imegimip which would not be driven away. At \ t befel, in this seasoti of
his sorrow, that he met i \ and recounted to her
how he had been tricked by base wretches.
"Alas! it IS a hopeless pass!" cried he, **yet never- theless, I doubt not to thee a pretty enough jest. Would that I might die, but oh, the pity of it, a man cannot thus easily throw away this mortal life ! There is one thing, however, that I would fain tell thy mistress* Behold this paper."
With that he showed her the letter, and would have given it into her hands then, as likewise on many later occasions, but that she refused, saying to him :
'* It was no light matter in the old days to speak to the Himegimi on_ thy behalf, but now thy wish is weil-nigh impossible of accomplishment ! '*
" Ah me/' cried the Shosho, ** how great a solace were it if thy mistress replied to me, even though but once !**
" I wot not if she will do even that for thee T' replied the maid. But, because it was hard to deny him, full often she essayed, in conversation with her mistress^ to approach the subject of his love. All li^r <jRbrts wcr^p however, unavailing ; wherefore the Shoslio, unable longer to endure the obduracy of the princess, fell to beseeching the Kami and the Hotoke to assist him. Ills heart was too full of desire for the Himegimi or he had gone gladly back to Uve with the San-no-Kimi ; so he sought consolation in
Partett: Sumiyoski Monogatan. 6\
visiting Jiju ; and, because it irked him sorely if he could not see the West pavilion, were it even but the outside^ his habit was to call upon the San-no-Kimi, and/ as he passed the Himegimi's apartments in the evening twilight and the early dawn, to sing in plaintive tone, while heavy- falling tears drenched the sleeves of his robe, a sad old song of bygone times. •
After this fashion fled many days, till it befell that the foster-mother of the Himegimi, feeling that sickness was coming upon her, greatly longed to see her foster-daughter once again, and, for this reason, sent and bade Jiju ask the Himegimi to come to her bed-side. So the princess went privily and, when she had arrived, the foster-mother, rising on her sick-couch, addressed her thus, with bitter tears:
** Ah me ! true is the saying that this is a world of uncertainty, for I, who love thee so dearly, am dying. Greater than all past longings hath been this craving to see thee once again — a token, I fear me, that my eyes gaze upon thy face for the last time. My chief sorrow till this moment hath been that thou art a motherless child, but now my fears are all for what may befall thee when I, thy old nurse, am dead. Oh ! glad should I be to depart, could I but see thee married. But that I should be driven to leave thee without this consolation and wend my solitary way over the mountain of Shide, is in truth a bitter sorrow. Remember, when I am gone, I beseech thee, that Jiju is my daughter.
62 Parktt: Sumiyosln Monogatari,
And, while she spake thus, weeping quietly/ she stroked the long hair of her foster-daughter, who, with Jiju^ both hiding their faces in the sleeves of their garments, burst into loud grief, crying : ' '
" Take us with thee, we pray thee !" And when thos^ who stood by saw this, their sleeves likewise were bedeWed with tears. .:
Then the foster-mother said to the Himegimi : ' .
" Leave Jiju here with me, I entreat thee, and* db thou return to thine own home." »
So the Himegimi went her way alone ; but the sick woman grew worse, till at last, on the 30th day of th^ 5th month, to the exceeding grief of the Himegimi, she difed. And the girl sorrowed doubly, both for her own sake and for that of Jiju now motherless, while the maid, on the other hand, forgetting her own loss bemoaned the loneUr ness of her mistress. In the* meanwhile she faithfully performed the proper funeral rites, and, on the last day ot the ceremony, the Himegimi sent her a gift of a set of garments which the princess herself had Worn, and, on the hem of the undcr-garment, was written this ver^e : When this garment wanders O'er the mountain of Shide, It will seek for twin-sleeves Which once were a part of it.^
I. Meaning that the foster-mother on her journey over the mountain of Shide would miss her two charges, and be anxious for their sakcs. The Mountain of Shide in the Jiuddhisl Hades is the hill over wliicli the souls of the dead must travel. • • -
PUrlett: Sutniyoshi Monogatari. 63
But when Jiju received them, she lifted the robes to her forehead, and, caring not at all for the presence of others, wept bitterly. So the mourning continued till after the 7th day of the 7th month, and then the maid returned to her mistress. Now it befell on a night when the wan moon of early autumn was shining that, as the Himegimi and Jiju stood near the balcony of their pavilion, talking to- gether tearfully of the sadness of life and the pity of things^ the Shosho listening overheard their conversation, and was filled with such exceeding sympathy and with such a desire to console them that he tapped gently at the lattice.
'* It is the Shosho !" cried Jiju, and with that she went out to meet him, saying :
**Ah! time was when I knew that sorrow brings pain, only because others told me. Now, alas, I learn it by hard experience."
"Ah me! alas, for the pity of things! there is truth in thy words," was his reply.
So they talked on deep into the night, till there fell upon the ears of Jiju, speaking forgetful of time and all other things, the sound of a temple belL
" Oh I" cried she. " Listen ! the bell is tolling the coming of the dawn."
** Let us make believe," he replied, as he looked out into the night," that it is the curfew, not the morning bell ;" whereat the Himegimi's heart was pitiful for his sake. And presently the day opened.
64 Rxrktt: SutniyosM Monogataii.
But the desire of the Sh5sh5 for the princess wai^d greater and greater as time went on, and at last he said to her:
/* Listen to my prayer, I beseech thee, and send me a reply, even though it be but orie word. Surely that i$ ho hard thing to do!" .
Then, after having said many another thing, which showed he loved her deeply and was true to her, be recited this poem:
"Wet are the grasses with dew On an autumn night Ah, pity them ! But pity even more him Whose sleeves are wet With idle tears!" When Jiju heard this verse, she said to the Himegimi :— : " She has no heart, who feels no pity for others !" Having spoken thus, she pressed her mistress to write a poem in reply ; whereupon the latter cried : —
*' Pity for him I truly feel, but I fear lest the world learn of this !
Nevertheless she wrote the following verse : — - ** Fain would I show the dew . Which from the grasses falls. When blows the wind at dawn and eve Upon them." ^
I. Comparing the tears he has shed to the dew falling from the blades of grass.
Parle tt: Sumiyoski Monogdtan. 6$
With that she laid the paper down ; but Jiju took it up and added : —
*' Even the sleeves of others Are wet from the moment they follow Their friends, and walk on the dew-drenched . Moor of Musashi.^
Thereafter she gave it to the Sh5sho whose heart bea| loud for joy, when he gazed upon the writing. It was* bu^ one word of answer, yet gone was his desire to cast off this world, while such was his gratitude to Jiju that he sent her for answer these lines :
" Oh ! glad am I if, mid the grasses That grow on the moor of Musashi, The purple heart of the Murasaki * . Beat kindly for me."
But in the meanwhile ipany days and montfis had gone by and the Shosho had become so enamoured 6f the princess that he cared nought for life, forgot the duties of his office, and would, had that been in his power, have faded away and died. While these things were toward, the San-no-Kimi, all unaware, wrote the following verse in which she gently hinted at the thought in her heart that he no longer came to see her :
- I. Musashi the province of Japan in which Tokyo is situated.
2. The Murasaki (Lithospermum erythrorhizon) once a "meibutsu" of the plain of Musashi. The Shosho takes it as an emblem of Jiju,
06 Bzflett: Suthiyoshi Monogdtari,
*' I think it sad . .
The tide so rarely full .
Should quickly ebb." So, because he could not entirely cast her off, the Shosho replied with these words :
** I know not what it meaneth, but weary am I of this world, and a desire taketh me to retire into the depths of the mountains. Should this befall, would'st thou ever think oh me ?"
* " How canst thou imagine," said she, " that I should telnet thee ? Sad is my heart, for, though always I await thee, rarely thou comest; what then will be my grief if thou returnest nevermore ! With these words •she fell a weeping so t;hat the Shosh5, pitying her, said : — " Nay ! riay ! what I tell thee is not true !'* ' And that night he staged with her ; but, as he returned to his own house in the morning, he stood awhile before the West pavilion to sing with plaintive voicethis song: *: • " Oh mistress mine ! Come out and see : Who passeth near thee
Then wilt thou know what love hath done To one who loves thee." Now it befell that Jiju heard him ; whereupon she opened the lattice and asked him why he sang that song ; to wliiclt he made reply, that the world was growing more and more distasteful to him and that he therefore meditated retiring into the depths of the mountains.
Pdrlett : Sumiyoshi Monogdtari, 67
Then replied Jiju in jest : ** Ah ! if this be so, I' alsa will come with thee in accordance with the precept of ihe Holy Law which saith ** following joyfully with tlie A^hole heart," the more so as there is between thee aiid mic that affinity of the grasses of the moor of Musashi. So at the last shall we sit together in paradise upon one flowei* of the lotus/' ^
" Ah ! glad am I .to hear this," cried the Shosho. ^* Meseemeth as though I had met some learned ere- mite!"
'Nevertheless though they often spake thus in jest, the Shosho could not drive from his mind the face of the princess, so that he would say to Jiju:
"Ah maiden! thou laughest at me yet know J that at times there is pity in thy heart for me." .
Then it befell in .the 9th nlonth of that year, that the Chunagon said to his wife:"
' ** We know not what the future hath in store. Two of our daughters are married, and now my intent is to offer. the Himegimi to the Emperor at the festival of the jJith month ; but I see thou carest little "in this matter.'* Aiid with that he sighed. Now hi§ Wife was jealous because he thought more of the Himegimi than of her own daughters, so she replied :^-
" It were better that thou gavest thy daughter in
I. Ichiren-takusha (— ^ f£ 4) of the Buddhists, where a man and a woman vow to sit together on the same lotus flowier in paradise.
68 Parlett: Siimiyoshi Monogatari.
marriage to some great noble, for small are the chances of her finding favour in the eyes of the Emperor 1"
.** Indeed and it were a pity/' cried ; her husband, ^* to give her to wife to some ordinary man."
So the step-mother promised to do her best, though in her secret heart she was casting about how she might besmirch the maiden's fair fame, and thus estrange from the daughter her father's love. In the meanwhile the month of frost ^ had come and the Chunagon thought of nothing but the preparations for sending his daughter to the ' Palace, while the step-mother, though she made a fine show of busying herself to the same intent, wa^ searching the while for some way to make her the laughing-stock of all the world. For this reason, when none were by, she said to the Chunagon :
** There is a thing I would fain sj^ak of to thee, for it were matter indeed of sorrow to me if, being aware of it, I held niy peace. My desire is that the Him'^gimi should rise higher in this world than even mine own daughters ; nevertheless, since the 8th month of this year, there hath been happening that of which, till this moment, I knew naught." And with these words she burst intd false tears.
*' What is the matter?" cried the Chunagon, filled with astonishment.
I. The nth month (o. c.)
Parlett: Sutniyoshi Monogatari, 69
'* It concerneth the priest who is steward of the- Shrine of the Six Gables, a villainous fellow in truth. He is wont to visit the Himegimi, but it would seem that he slept over heavily this morn, for, as he left, he broke open the door of thy daughter's apartments, and in this manner betook himself off, not knowing that he was seen of others. That is why my heart is heavy ! *' . '
With that she called upon the Kami^ and the Hotoke* to witness to the truth of her story. But her husband replied : —
*' That can scarce be true ! It might perchance happen to one of her tire-maidens ! " ' r •
"Nay,** said she, *' for he came through the middle door. Dost thou think that I would repeat" this stdry to thee on mere hearsay ? Nay, indeed, for I have thoroughly enquired into the matter." • • '
Nevertheless he would not believe her though she said many another thing beside this. Wherefore she took counsel with the foster-mother of the San-no-kimi, a tire- woman wicked and devoid of sCruple, saying to her: * ' ^>
"The Chunagon loveth better the Himegimi thafl ttiy own daughters, so for jealousy's sake I have told him fnany ill tales of her, but in vain, for he will not believe them* And now, what shall we do?" To this the wicked woman
made reply: — . \ I. \ :
■ -■■ . ...«...,.\
1. The gods of the Shinto faith.
2. The saints of the Buddhist calendar.
70 Parlett: Sumiyoshi Monogdtari,
' ** I nkewise have been gfeaitiy exercised in this nSatter but hitherto have held my peace; now, however, I am glad because of thy words." - • j
So they whispered tc^ether, and, when three dayS had passed, advised with an ill-looking priest. Not long after that the step-mother said to the Chunagon : —
" Thou thinkest that what Itold thee was a lie; but see for thyself how that priest is at this moment coming out of thy danghter's apartments.*' • *
And truly, even as the Chunagon looked, the man appeared. But his only words, wlien he saw the fellow, were, '* Ah ! the foulness of the" deed,'* though in hb heart he communed with himself thus : . , , . '
" Alas for this dolorous thing ! When she was but 'a little child, her mother died, and, after that, her foster-^ mother. Ah ! the pity of her evil fortune ! "
Then he retired to his own apartments, and thus was there an end to his design of sending the Himegimi td the Palace. Later he went to his daiigliter-s pivilfon? and, looking at her who wist not what had passed^ spaki^' thus:
''"Nothing happeneth But that, which is very evil? Alas! it is bitter, very bitter to my heart!" - - ^.
When the Himegimi heard his words she wondered" what had befallen. But the Cliunagon, as • he rose to depart, called Jiju and told her that, because a story had come to his ears of a wicked and disgraceful thing which
Parlett : Siimiyoshi Monogdtan, fX
had occured, he had abandoned his intention of sending his daughter to the Palace. Then, without further speech, he departed, while Jiju perforce held* her peace for she knew not to what he referred and could therefore make no answer. Nevertheless she marvelled what the matter might be, and, erelong, meeting a woman named Shikibu,* an attendant of the step-mother, who was friendly with the people of the Himegimi, said to her :
" Thus ' and thus hath the Chunagon spoken. Hast thou heard what this thing is ?"
/ Therewith Shikibu told her after what manner the Chunagon had been deceived ; and when Jiju heard, she was sore afraid and told her mistress the Himegimi.' So they communied together on the matter.
"Alas/* cried Jijij, ** what shall it profit a child' to live if she have no mother ? " :
From that time they brooded' so deeply; over their piisfortune, that they twain quickly fell ill and took to their beds. * ' , - '
" Of what avail is it to tell our people to Tceep silence in the matter " sighed the Himegimi " for, as'ofteh as we forbid them to speak, so often will my father's name and mine be bandied here and there and ourselves Covered with shame ! "
While this was toward, the step-mother, rejoicing over
I. In reality the name of an office, not a person.
72 Parlett: Sumiyoshi Monogatari.
the success of her scheme, laughed in secret with the wicked woman. But the Chunagon, though he had abandoned his design to send his daughter to the Palace, still hoped to give her in marriage to some proper person.
Now the Naidaijin had a son who was a Saishd and also Sahy5e-no-Kami, close on six and twenty years of age, surpassingly handsome, moreover, and pre-eminent in learning. This man having hinted at his desire to marry the Himegimi, the Chunagon gladly gave his consent. So the wedding was fixed for the i ith month, and the Chunagon, ignorant of the dire wickedness of his wife's heart, took counsel with her about it.
" The union is an excellent one ! " said she ; never* theless in her heart she was sorely disappointed. So the Chunagon went to his daughter's apartments and said to Jiju :
" Truly I am grieved that I have been constrained to forego my plan of sending thy mistress to the Palace ; but, because I may not leave matters in this pass, it is my intention to give her in marriage to the Sahyoe-no- Kami in the nth month. Bear this in mind."
Thereafter he bade repair the mansion of the Hime- gimi's mother in Sanj5 Horikawa' and had all preparations made with intent to have his daughter live there. But the Himegimi was abashed that he should thus take thought
I. A quarter in Kyoto.
Parlett : Sumiyoshi Monogatari, 73
for her, even though he were her own father, and she desired greatly to become a nun and live in some far-away secluded sjxDt ; though JijQ endeavoured to console her, pointing out how great a sin it were to disobey a father who cared so tenderly for his daughter. — Better by far that she should unburden herself of all to him, maugre its being little to the liking of her step-mother.
As for the latter she was more than ever jealous over the turn of events, and took counsel in secret with the wicked woman, saying:
" Let us so compass it that she is kidnapped by the lowest scoundrel that lives."
Thereat the wicked woman smiled and made reply :—
" I have a brother who is called Kadzue-no-suke, an old man of seventy years, with eyes which are red and sore. Only a little while past the wife of his youth died and he is desirous to find another ; but no woman will listen to his suit, wherefore he makes great dole. I will tell him of this."
Then the step-mother said : ** I am indeed glad' that our counselling together hath been of profit. Hasten, how- ever, I beg thee, in the matter."
So the woman went to the place where her brother dwelt and told him all that had befallen, whereupon his wicked ugly face wrinkled with smiles and he said :
'* Ha ! I am glad at this good news ! Nevertheless my • lord the Chunagon is not like to give his consent."
74 Parlett : Stimiyoshi Monogdtari,
To this his sister replied : — " The Klita-no-Kata will take care that matters fall out properly." * ".
" Oh, the good news ! How fortunate ! " cried hci. ** Let us make all haste !"
So, when they had come to an understanding together, the sister departed and reported to the step-mother what she had done, in such wise that the latter laughed for very joy, saying: " Let us fix it for the 20th day of the month * when the gods leave the land !" '*
" Nay," replied the other, *' but let it be on a day close after the lOth."
Now the friendly Shikibu overheard them as they whispered together and was so aghast at their wickedness that she went at once to Jiju and revealed to her all the step-mother's scheme to deceive them. . \.
" Shame is mine," said she, ** to be thus disloyal to niy mistress ; but this is a terrible thing and a black crime; and my pity for ye is such that I may not keep silence." *
Then the Himcgimi spake to JijO :
'* Weary is ' my heart that I have lived till this day, 'Twas thou that in the :past withstood me when I would fain have become a nun, and thus hast thou broi^ht it about that my ears listen to this shameful tale."
*' Thou art right," replied the maid, " but never did \ think that matters would come to such a pass as this."
> I. Kaminashidzuki, the loth month (o. c.) when the gods were sap- posed to depart for Idzuiho there to meet in council.
Parle tt: Sumiyoshi Momgataru 7$
" Now, however, thou must no longer hold thy pciace/' said the Shikibu, '* but report the matter to my lord th^ Chunagon."
** In that case," replied the princess, ** I must needs tell my step-mother that her words are untrue. Nor is that all ; for, even though this afifair be cleared up, other and worse things will again and again happen. Who can say what manner of deceit she will next devise? Nay, I will flee into the unknown hills and there, a nun, drive from my heart all memory of this world."
" So let it be," cried Jiju. '* And I too will become a nun and pray for my mother's soul, that its transmigration may be blessed. Alas, the pity of it for us twain !"
With that they fell a weeping so bitterly that the tears might be wrung from their sleeves ; and, though they spake bravely of what they would do, both were too young and inexperienced to know whither to go or how to s^ about it.
" Ah," cried the Himegimi, " were my foster-mother but here, she would, in some manner or other, discover a way for us ; but now, thou art my only help in all things, and lo ! the month is near its end. Therefore must thou arrange the matter as best thou canst."
Whereupon JijQ replied : — "I know not at all what to do."
However, after long meditation, she bethought herself of the foster-mother of the late princess, who, when the latter passed away, became a nun, dwelling at Sumiyoshi.
*]() Parlett: Suviiyoshi Monogatari,
*' Dost thou remember her ? " — said Jijii, as she des- cribed the woman to her mistress.
" Yea ! I remember there was one such," replied the Himegimi. " How shall we let her know ? "
At these words Jiju summoned a serving woman whom she knew well, for the wench had served in her mother's house, and to her entrusted this letter : —
** Long, yea, very long it is since I have seen thee ! While the Himegimi was but a child, my lady, her mother, departed this life. Yet for all this, hath the daughter grown up a very gentle maiden. Later, my own mother died ; so that now we are lonely and without friends, for which reason our hearts go out in longing toward thee, and we take it unkindly that, even though thou hast put aside the things of this world, thou never givest us news of thyself Nevertheless we have bethought ourselves of thee, as a man bethinks him of his friend when he sees the way-mark of the ' grass of forgetfulness.' * Now there is a matter of which I would fain speak to thee other than by a messenger. Put on one side therefore all thy many duties and come hither with what speed thou maycst. Respectfully ! Respectfully ! This is a matter of grave import."
Having received the letter, the woman went to Sumiyoshi and told the nun why she was come. Then
I. The Day Lily (Ilemerocallis) a j)lanl which was supiwscd to pos- sess the double gift of lK>lh causing forgetfulness and preventing it.
Parlett: Sumiyoshi MonogatarL 27
in haste the latter tore open the missive and with tears read what Jiju had written. And this was her reply: —
"In very truth I have put behind me the things of this world and now am sojourning close by Sumiyoshi. Yet morn and eve my heart goes out to my old friends, and thus I pass my days. When I departed from the capital ye were but as the tender twin buds on a treer branch, and so great hath' been my longing, since that time to know into what manner of maidens ye have grown that oft have I been sorely hindered ii^ my religious duties. Thus is nepenthe but a name to me* who can never for one moment forget. Ah me ! sorrow and dole are common enough in life ! Time and again I said '* I will go now," yet went not ; till at last your young hearts turned towards me and great is my joy that ye have broken the silence. Behold I come quickly in accordance with your desire. Respectfully! Respect- fully !"
When the Himegimi and Jiju received this letter their hearts were a little lightened and they took counsel together how they should secretly leave their home. But all the while the daughter's heart was heavy with the foreknowledge of the depth of her father's gmef when she had fled ; for, though he had heard the 6vil tale . of his daughters unchastity, so far from treating her with coldness, he had been very pitiful towards hei*. So they bowed their heads beneath the burden of their trouble ;
yi Parlett: Sumiyoshi Mohogataru
though, whenever the Chunagon came to visit theniy they feigned that nought was amiss.
In the meanwhile the Himegimi grew pale and thin and her eyes were tearful, so that her father spake of It to the step-mother, saying:
** The day draweth near for my daughter to go to Sanjo ; neverthless her head droopeth very wearily and she hath become grievously worn and sad." ^ •
To this the step-mother, grumbling, made reply;—
• ' Of what can she be thinking ? Who is this man for love of whom her heart is sick ?'*
But the 'father would not believe the evil story of the priest, and sent many presents to Jiju for her mis- tress, at the sight of which the Himegimi, burst into tears, crying :
** Oh, how great is my wickedness! How deep will be the grief of my father who cares thus constantly for me, when I desert him and flee !"
Now it was about this time that the Naka-no-Kimi and the San-no-Kimi came to her and asked why her head always drooped so sadly.
*' I cannot tell," she replied, with sleeves all drenched with teafrs, " but of late the world hath seemed to me so sad and tired a place that gladly would I die. Will ye ever think of me if this befall ?"
" Alas ! Alas !" they cried — '' the words of ill-omen ! ' Wherefore should such a thing happen ? Ah Jiju ! When
Parlett : Stimiyoshi Monogatari. 79
thy mistress speaketh thus of dying so young, surely thy lieart surgeth with tender love for her ?"
" Meseemeth there is none but would remember my mistress even beyond this life. Doubtless ye speak in jest, yet alas, the pity of it ! I shall never be able to drive away from my heart the words ye have spoken !"
Thus the maid replied, and, holding back the tear^ which rushed to her eyes at the thought that they were soon to part, she recited this poem : —
"In the forests of Ikuta ^ sad Will I live,
In the province of Tsu. But if life still be mine We shall meet Once again."
And those who heard her marvelled at the strangeness of her bearing ; while the Sannokimi, whose heart was soft and full of sympathy, brushed away the tears which dropped unbidden from her lashes. **
Then the Himegimi said : — *' Like the dew on the grass is our fleeting life. We are talking together now, but how soon shall we die?"
m
To this the Naka-no-kimi made reply: " At night together rest By some affinity
I. Here was the once famous Ikuta-bayashi.
8o Parlett: Sumiyoshi Monogatari.
On one green blade of grass Two crystal drops of dew. Together they will fade When daylight comes again !" As the Himegimi and Jiju listened, the bitterness of the parting came upon them so vividly that they wept ; while the hearts of the Nakanokimi and the Sannokimi were filled with a vague and groundless sorrow because life is fleeting and full of adversity. Looking on the Himegimi, it seemed to them that there was a strange quiet about her, and yet, when they mused upon it, this tranquility appeared after all not a matter to marvel at, for she was by nature pensive and silent. So they departed.
In the meanwhile the friendly Shikibu, whenever she had leisure, came to visit the Himegimi and JijU, and, on a time, she said to the latter :
" The day is at hand when the Kita-no-kata will carry out her wicked design. What will thy mistress do? --Of a truth I am deeply grieved for her sake!"
Then Jiju told her what was in the mind of the Himegimi and how she, for love of her mistress, would follow her to the world's end.
" Ah," continued the maid, in tears, " truly it is a pitiful story ! We have asked the help of the nun of Sumiyoshi. I wonder what hath happened to her."
However, in a short while, the nun sent to tell them that she was at hand, and later that same day, when the
Parle tt : Siimiyoshi Motiogatari, 8i
sun was set, a cart came from her to fetch them. So, when a message of reply had been despatched to her, they set to work with heavy hearts to gather together all their old and useless possessions. While they were thus engaged the Chunagon came to pay them a visit, but they kept set faces as though nought unusual were toward. At last, however, the Himegimi, remembering that she was looking on her father for the last time, could bear it no longer. In her cheeks, from which all colour had fled, and in the tears which glistened beneath the thick tresses falling about her face was her grief made so manifest that her father, perceiving it, said : —
" Surely thy thoughts are full of thy dead mother 1 Or perchance thou art heart-sick for thy foster mother, or, mayhap, thou favourest not the Hyoe-no-suke. But, whatever be the cause of thy sorrow, thy duty is to confide to me all thy thoughts, for the child can never fathom the depths of the parent's solicitude. Ah ! my love for thee is not to be measured by words, and for thy sake I should not hold it a task overhard to count every hair upon thy head !"
" Oh, my father ! neither of my mother, nor yet of my foster-mother was I thinking, but of the weary days when I shall no longer see thee. Therefore am I sad 1"
Thus, tearfully, replied his daughter in a voice so low that it could scarce be heard.
At these words the Chunagon, likewise weeping, said : —
82 Parlett : SuimyosM Monogatdri,
" Even though thou art at Sanjo, yet will I never> so long as life endures, forsake thee. Oh! why should- est thou dream such things?"
Having thus spoken he departed, and, as he wenf^ his daughter lifted up her eyes to look once more upon him ; but a blinding mist came over them and her heart for sorrow near stopped beating. So she and Jiju wept together the long day through, till, close upon the hour of midnight, there arrived for their service a cart drawn of oxen. But nothing did the Himegimi take with her save only a box of combs and a Koto, At the back part of the carriage rode Jiju. The time of the year was after the 20th day of the long moon,* and it was beneath its cold wan beams shining till the morning that, with hearts immeasurably sad, they fared forth upon then: way. Across the wind swept sky in never ending skeins flew the wild geese with melancholy cry, and to the wayfarers it seemed that even these birds knew what had befallen. The moon, too, gleaming through the doud rifts, appeared to shine upon them more pitifully than was her wont. At last they came to the place where the nun waited, and there they talked to one another of all that had happened, repeating their stories agadn and again.
" Of a truth thou wert right in thy decision," said the nun, as she wrung the tears from the sleeves of her
I. The 9th Month (o. c).
Parlett: Sumiyoshi Monogatari, 83
black robe, " for the lot of a step-child is now, as it was of old, an unlucky one. And yet, what could even a step-mother find in thee to hate? Ah, the heartless creature ! It is because this world is so vile that I have put it from me."
So they journeyed on as far as Yodo ; and on that same night in the capital the Shosho came to th^ Hime- gimi's pavilion and bade one of her women named Hyoenosuke make enquiry for Jiju. But in Jiju's room there was no sound, so the maid, thinking that she might be sleeping near her mistress, pushed aside the wooden screen in the Himegimi's apartment and looked in only, however, to find the chamber deserted. When she saw this a great fear seized her and she bade them question every one ; but nowhere could the princess be found. There is some mystery here, thought the maid. Then someone suggested that perchance the princess was with the Naka-no-kimi or the San-no-kimi.
'* Nay !" cried Hyoenosuke, ** that cannot be, for it is not my mistress* wont to go lightly and without reason to the apartments of others."
So they all marvelled, asking one another what had become of the princess, and when the day broke they sought her in the places she most frequented and in her bedchamber. But there no sleeping quilts were spread ; wherefore, when they saw this and how everything was folded up in order, all were filled with sorrow and began
84 Parle tt: Sumiyoshi Monogatari.
to weep softly. In the meanwhile the whole matter was reported to the Chunagon who was seized witfe such a terrible dread when he heard the story that, with a loud cry, he burst into tears of grief the like of which had never before been seen. Then it was that the Nalca*ho- kimi and the San-no-kimi called to mind the strange melancholy which had of late overshadowed their half sister, though they had thought it at the time a matter of small import. So the whole household was filled with such dole that even the step-mother made a semblance of sorrow and anxiety, and bade people go to the house of Jiju, for perad venture the Himegimi might be there. Having given this order she took her place by the side of the Chunagon, weeping false tears and composing her face to a set expression of grief. As for the Shosho, he thought it was because the Himegimi had determined to run away that she sent him the gentle letter of reply; so, seating himself upon the wooden gallery of the pavilion of his ladye-love, he wept bitterly. While these things were happ::ning, the San-no-Kimi, who had been wandering high and low in search of the Himegimi, espied at last a thin sheet of paper tied to a sun-screen of reeds. Nothing thinking, she took it and, looking, saw written in her half- sister s hand this iK)eni :
Parlett: Sumtyosfd Monogatari. 8$
'^ Ah I iil (!o men speak of the pcde mai^e leaves
On TatsutaV hill;
Yet whoamcmg men will not pity their &te
When withered they fall ? "
There was nothing save these few words ; yet^ ad she read them, she was filled with pity. Then riie showed the writing to the Chunagon, and ^dien he saw it he cried: —
" Ah me, sorrow is mine 1 Surely never shall a child &thom the depths of a parent's solicitude ! "
With these words he hid his fitce with the writii^ and bowed his head. Thereiqxm the step-mother le- marked :
" She is probably hiding with her lover, wherefore there is small fear of her being dead. Oh, my lord, thou sighest deeply, yet my grief is not one whit less bitter than thine!"
" Ah," cried the ChQnagon, " I loved her more dearly than my other children ! Who in the wide world was like unto her? Gladly indeed would I exchange my lot for hers, but alas, this is a world in which a man never wins to his de^re ! "
In this manner he kept repeating again and again
I. Tatsuta near Nara, famous since time immemorial for the beauty of its maple-trees. The play in ^is poem is on the ivord "BtkiiNk'* #bich m«ui9 ** of bad reputation '* and alio on the syllable " Tatra " whkh,^ in connection with the wocd "aakina" quoted aboivf, means *'to be filwly
accused of a crime." .. . . .. _
86 ParUtt: Sumiyoshi ManogaMu
the same thing, till- at last the step-mother reproved him angrily and said : —
*' Thou khowest not the many evil things she did» enticed by Jiju ! *'
" 111 indeed are thy words," replied her husband. ** I marvel how thou canst utter them." And with that he sighed more deeply than ever.
In the meanwhile under the guidance of the nun the fugitives had come to the crossing of the river and, as they were ferried over, the rowers, plying their oars in the boats which floated gaily up and down tlie stream, sang •with pleasing voices this song : —
** Mateless and lonely . On a sad sea-beach, Stands a fair pine tree."
To the travellers the whole scene was new and strange and for that reason full of interest. Away towards the capital nothing could be seen for the driving mist, save in the far distance the dim shape of the mountain Hi-eL* Such a landscape it was as would fill with melanchoty even the heart free from care. How dark then the gloom in that of the Himegimi, who, torn from a father to whom she owed so much and self-exiled from her tender-
I. In the neighbourhood of Kyoto, famous in Japanese history as the site of the temples which were the strongholds of the turbulents priests who were the terror of Kyoto in the 15th and. i6lh centuries, Cf. Murray's Guide Book. ' ': . '::z
y
Thrlett: ISumiyoshi Monogdtan, 87
hearted sisters, knew riot whither she should turn hef footsteps ! Lookhig at her thus bowed down, the nun recited this verse :
** Many the years I have lived A nun at lone Sumiyoshi ; Yet ne*er have I wept tears so bitter As the tears I am weeping to-day. At last however they reached the end of their journey* Before them lay the bay of Suminoe on whose shore houses had once stood. Of the torn ruins of these the nun had built her a dwelling overhanging the incoming flood in such wise that, through the spaces between the boards of the floor, the fish might be seen disporting iii the water below. Far away to the south was the dim prospect 6f a village, before the houses of which the mirunte, a weed of the sea, lay drying ; while from the reed-thatched roofs thin tired wreaths of smoke rose sadly, looking, so far away they were, like the irregular lines of a poem written in faded ink. To the east was the fence of the garden, all interlaced with the tendrils of the morriing-gloiy and its sister blossoms ; on the sea-shore grew a wild pro- fusion of flowers and maple-trees, and oh the west stretched the boundless spaces of the sea. Through the long aisles of the pine-trees could be seen the ships plying to and from the island of Awaji; the torch-lights of the fishing- boats floating on the waves glimmered with a fitful melancholy, and the sun, as it set, seemed to. sink beneath
88 FMett: SuftnyosH MonogdtarL
the sea. To stich a place as this in truth would no man come save he were driven by hard necessity. Lonely too and retired was the dwelling of the nun herself. Inside there stood three small images of the three Lords Amida, and before them at the rising and the setting of the sun, with face turned towards the west, it was her wont to offer up this prayer.
" Oh, Holy Lord Amida, Teacher of the Fattb* Thou that dwellest in the Paradise of the West, succour me, I beseech Thee, in the life which is to come 1 "
As they watched the nun thus praying, a feeling of sadness filled the hearts of the Himegimi and Jiju that ever they had been born into this weary world* and they cried to herr
''Oh, let us become nuns as speedily as we may, and live as thou livest !"
But to this she replied :
'' It importeth not whether the head be shaven or the hair grow long; only the heart availeth. Hearken therefore to the words of an old woman, for, an ye dor not, she will leave ye and hide herself from your sight."
So they acquiesced, for it was hard to do other than they were bid. On the days that followed they read the book of the Holy I^w before the shrines of the Hotoke. and made offerings of flowers. But in the capital the ChQnagon, with a heart full of his lost daughter, prayed that he might see her once again in this life; and the
Nak^^o-Kimi and the San-no-Kfmi talked t ^gi^th^r ff- paliing all the doings of their half-$ist^r and the thQu$aB4 and one amusing way$ of Jiju, wondering the while, pity- ingly* ii> what manner <rf pla^pe %\\q fiigi^iveg sojoufpe^ and whette^r they ev^r tho^^ht of the capital ^nd of their friends. Thus they kept the wanderers a^lwdys m mind while ift secret they wept
But, when the et^prmPtber spied the traces of tes<?5 upon their feceis she W4s 5^n angered and sfud :
:'',What i^ this? Why sure ye for ever we^pifi^ » this miserable manner? Were it I to whom Qilght hg4 ha4>pened, think ye that ye would grieve thi» deeply? .
When her daughters heard these wo»}$, even <hwgfe she who spoke was their mother, they jeoiild n(H\heJp brt feel that she ¥ras a wouwi crael ^nd h^jrd^
In the meanwhile ^t Suoiiyoshi winjter had set i»j the dreary lonelifl>ess had grown dreaiier ; the fierce wio^ llQwled ; and to the dwellers in the hous^ pn the ae^-hea<cb it seemed as if ea^b oyeiiiai»gi«g ^ve were rMsJiiiig jbQ eogulfthem. Q?i the boat« wbwh ca;i|ie driyii<^ sbo^^ ward f^om ot^ of the deep sea the ^aik>rs with hoarse dies were plHng in the bpw$ i^ed-shelters to \f^^ oii( the spray. A wild and picturesque scene it was. ^ Suipinoe th^ reed^; withered by thfj.rimfc were all flatted fa^st together, and among them the waterfowl in pairs were pree^>iaf the frost from the coyerts oi their wings. As the Hkaegiori gfl^d on the seeoe tlie mempiy of her fefter mA t^
§D RtrleH: SuntiyosH Mamgatari,
sisters rushed to her mind and she understood how deq]^y he and those about him were mourning for her. Frdm that she fell to reproaching herself lor the heinous' sin of which she had been guilty in causing him such sorrow. Surely it was her bounden duty at the least to say that ahe still lived! ' * c
Now there was in the household a boy whom the niiti had brought with her from the capital. Him the princess summoned and told that he should bear a letter for her to Kyoto, instructing him carefully at the same time whither he should take it, and charging him straitly to say not whence. the letter came, but, as soon as he had carried it to its destination, to run off and return straightway to Sumiyoshi. Having thus admonished him, she gave the missive into his hands. So the messenger made all hast6 to the city and would have delivered the letter at the mansion of the Chunagon, but the servant who appeaml asked of him his name and whence he came. To this the boy replied never a word, and when presently the^nan came out again the messenger had vanishedi . Then the people in the Chunagon's- household. Wondering what tiiis letter might mean, opened it drid 4iead written in the Himegimi*s hand : *•'
** Truly this is a sad and weary world and heavy is my heart with thinking that there are those who motntt for me thus vanished none* knows whither. IH havfe I acted in this matter, yet would! pray ye believie tiitf
Parle tt: Sunny ashi Monogatari. 91
there were not lacking good reasons for my setting forth on this journey. I strive to console myself with the thought that ye pass your days in happiness and concord, and my prayer is that ye be one and alt in health. Ah me, how dearly would I welcome back those happy days of old, and alas, how I fear lest my lord the Chunagon grieve too bitterly for me his daughter t Verily against him hath my offence been greatest! For myself, I drag along a forlorn existence and that is all. There is no more to say."
Nevertheless, carried away apparently by what she had already written, the Himegimi had added these verses:
** Evanescent are the dew-drops >
Powdered o*er the morning-glory.
Evanescent is the heat-haze ';
Steaming from the earth in springtime.
What are these things ? Thus men wonder.
Are they real, or a vision?'*, * * *
Oh r the howling wind of autuntn Rushing fiercely o*er the empty ' : Spaces of the world and bending , r; All the grasses and the flowers ! See ! it scatters ev*ry gathVing ^ , . .,
Of the mournful crying tsuni.
&2
Oh ! oiiely
i With
Ireary
ocean
Drip f raJEnent,
I [ spending \ linly,
-j 1 rtnentatiJ*!
T o# ever*
No one draws the trailing tendrils ♦*» Of the floating water grasses.
No one comes to seek my dwellings On this bare and lonely hill side 1
* * ♦ * ** /f
* * r
WTiere the mountain joins tlie valley 'f ^ Shallow glides the runntng water J - i Ne'er a thought hath it of flowing i \*Vi' Homeward to its mother fbuntaiiu. -J.
3(( * 4s
# m
Fast the bonds I forged of friendship '
Erstwhile round about my being ;
Yet who knows where now 1 sojourn ^
1, The llimegiml comi^ares herself to a diver, 0he of t^Ofift ivom^ wli©, in certain parts of Japan, eam a livdllxiod liy dl^t^ ibr fiibi^tod, allild^ lo the story which ha<J driven her from 1 r lionie, gives her friends to landentand that it were as hanl for her lo clear herself from the siuspicbn of having keen giiiJty of unchastity, 9& for Ijbe divef lo dry her gu-menlSi
JFMeU: Sutniyoshi Monc^aUem, 93
Hiddian, like ^ ialten tree-trtink Buried deep in earth and graLsses, Or the fledgeling from the crane's nest' Soaring viewless in the heavens. Yea ! ye know no more ihy dwelling Than ye. know the distant bourne of All the clouds of smoky spindrift.
They who fain would meet the loved one
In a vision of the night time,
Inside out must turn their garments 1 ^
They who fain would meet the loved one
In the flesh, must cross the river
Flowing hard by Michinoku,^
In the distant land of Mutsu ;
Okuma ^ the river's name is.
* * *
* *
Vain it were to turn your garments ; Vain for ye to cross that river
1. The thought is borrowed from a poem of Ono-no-Komachi which is as follows : —
Tto semete Koishiki toki wa Ubatama no Yoru no Koromo wo Kaeshite zo Ncni.
2. Michinoku (Michi no oku) the modern Gshu.
3. Okuma. There is a play on the first syllable of this i*x)rd, which, written in Kana, meai^ also " to meet." i
94 PxrleU: Smmyaski MonogaimrL
Seeking for me, who have banished From my sight your friendly feces. Yet my yearnings they are many, And my musings they are many. Many as the silken meshes Woven in the spider's dwelling.
* *
In this deep and gloomy valley Buried mid the ancient mountains E'en the bird's clear pipe is silent Here it is that through the courses Of the slowly circling seasons I will spend my days in exile. Till the spirit leaves the body, Far away from human voices." * Then followed this short poem : '* If the plover on the sea beach Tell me never
Whither it hath flown or wandered, I will follow
When the tide hath ebbed, and closely Track its footprints.'* It was indeed not hard for them to gather, as tliey read these verses, the evil straits of the writer. So they showed the letter to the Chunagon, and, ah me ! no words
I. The original text of this poem has been so badly mutilated that it is not possible to make an absolutely correct translation*
Parlett: Sumiyoski Monogatari, 95
can picture his grief. With a loud cry he burst into bitter tears, bewailing most that the messenger had been allowed to depart ; then covering his face with his daughter's letter, he bowed his head in a sorrow which was even more bitter now than when her fate was uncertain.
"What manner of place is it to which, unaccustomed to travel, she has wandered and in which she now spends Jier days ?'*
Thus he spake, while his grief waxed ever greater, so that at the last he vowed he would retire from the world and become a priest. But they who were about his person withheld him, putting forward as a plea the great joy it would be, both for his daughter and for .himself, if he met her once again and still wore the gar- ments with which she was familiar.
While these things were toward, the Shdsho, being very anxious to learn what had befallen, came to the apartments of the step-mother, where the San-no-Kimi, the sleeveis of her garments all drenched with tears, told him the whole story. And when he heard her he said to himself:
" It is for pity's sake that she speaks thus to me.**
So time sped, till presently, when with the first month of the year the season for promotion came round, the Udaijin was raised to the post of Kwampaku* while the Sh5sho became a Chushd* of the 3rd rank. Yet for thifi
1. Regent for the Emperor.
2. Lieutenant-General : there were two Chusho, the Sftkon-e-no-Chushd and Ukon-e-no-Chusho, ; ^
96 I^iti: Smniydshi M^^fic^nimn*
he carsd ftothitig, but stood always before the shiiiies of the Kami and the Hotoke, praying them to reveal to
him tlie place u'here his laciye-love lay hidden. Never- theless the months fled by and there was no fiign. But at last It befell that in the ninth month he retired to worship at the temple of Halsuse,' It was the seventh night of his seclusion there and he iiad passed it in vigil, when towards the dawn, having falien into a gentle ,sl umber, he dreamt tliat there appeared of a sudden at his side^ one, a woman, who seemed of high degree* With half averted face she stood ; but he caught her by the hand and turning her tou^ards him gazed upon her face, and behold, it was the maid of his desire !
*' Aht " ciied he, as joy immeasurable filled his heart, "where, oh where is it, maiden, that thou dwdkst ? Why hast thou been so cruel to me ? Knowcst thou how thou hast ever been in my thoughts and how I have sighed for thee ? '' it^
" Oh I " — ^whispered she in r'eply wkh tear-dimmed eyes, — " I wist not that thou lovedst me so dearly. Ala^ ! 1 am grieved that thou sJiouldst have suffered thus. Yet must I bid thee fai-ewell, for 1 may not stay with thee/'
At these words, however, the Chusho caught Imr by the sleeve and wittiheld her* Thereupon slie recited this verse:
t. Modem Haie on tlie hsmiks of the Has^gavra la the ndgb^xnidiOoA ol Nom^ the site of the famous Hiisedeta.-^v. Murr&^A Gu)d« Boek.
V :f'I IcnQwJhQt. the: name, •;«.::: : ,.. : i"
.. r .: .As.:I knQWiJiQt the se^-s deptl\,i> : .i -lar
.' ' - '/lOf the -place!. where. I. dU^ell : . . r
By the gray dreary sea;'- . ' : ;
Though 'tis ciE^Ued Sumiyo^hi: ji\ .' r\ By'thc[ nurt, ahd that liieanetb
r :! A place fair to d>vell'in/' <;. .>r j j.c
With- that she made to depart, . and, wben thejiChusho
would have stayed her, suddenly vanished} while- l>e
at the same inomeht awoke- /with : a start, to fold that . it
was nothiag but a dream: Then' made-ilte gi?€5iti,dpte,
for he ihdiight thatrhad he^.wistrithis to kfe. d vfeiQW "h^
• might (fcuve detained^, iti^longer. . Neyeitteless Jhe ;took
.what "he>. had^iseen for la sufae fsigh from»i^hei^god3'<aild
^ straightway -.went out into therf darkiless determined, to
search foj- this^j^)fece ( Sumiyoshii But to "/ his: attSendants
he gave out that it* was his intent to take aidVant^ge of
his pilgrimage of religious purification to. vi^it" the shrines
ibfTennHo,^ -Sumiydshi, a«d other 'places;,/ahd b^e them
return to his father arid acqmint him of this; decision. 1
'* Nay, lord," ' cried^his pec^ite, hearing; liis^ VBOrds,
,L^' thdu'xanst not go )rfthout attendants. Indeed it wejre
sot seemly pn 6ur part to, desert thee ^jn: thiabfafthiOn
and return to Kyoto!" : i^.i- / • j*. \V: ;. - }>]>
So they would all fain have IgondCv^ith him; but he restrained them, saying : . ! i
vii; lA 'fa^ou^ silting' omsklr^aksu
** I have received .a 'fwdiiiontifraintlhe '|[ods. For this reason dd^is^ iM^ye, ^MordMer UAieie is another matter on my niirfdUiito''«ailiith ll VMwidd i>fain enqtrire. Therefore once again t It'chaffge* ye i^Mlewr'^iy behest, foir it may not be thlitwye«'oomeHitftth<tine!"
With these .mmris :ttie (SbQs^, hwing for his sote attendant one foot^-dbldier, ->set iioikh tjqpon « his jounmy. /Mfffdi IhMe woFe' the agasanoQIs ^ ki iliUBh be tswas ccUd r #a • cer4Miipi|Aal'«tk>e <of \UMte,t«micJit(fra)^uiiixcthi4cmg^«iMar; ^^l^ve^it «a tittken • V9l^t i)6ft'pli}e 'ipusi^e cxMiont ; «iaiid aoner aMbalUbki \^Hite v* cloak t^saching t^ 4hs kteiets. f Mistdwt >^ef^«iMiod^^Mjlh'^aiMMsrt6f«st»awaandAabotit()tHsiJegd'^ 4^gttkers. I inMlfais^^uiBe Jieudepaifted Aand t^veaoahly : tifrom ilbeir weight iibahidd dthe alope oi tihe mnouhtain oof iTalBUta. ^ThenAat.iaBtnhisnBiiite/ wsatyfiofcayiogttotidMf '.rtiHrs,r tDsnedl thorn abouti icin'' idieirr roadi to t^CyoAo.
*> On rlthat */very i Iday ^at dawn, tthe Htm^ftmij^aaid etc «|9uinvbo^Iay«^nuaabddtiifeUiid!iherr.tinsta:ess :
'VWs lulay.ibetwixt^kleepiQg aiiditwridc^, nmddiOi^t
I .taw win ' a i^idream tkhe >Sba6bo i^tvg itit ittt, %tmWi ttfie
iibare' gcasstdbrivbis piUciw,rakinei!in:the jnidst^'oftlhc silent
))b)Hs, i and, .las 1 4 oatne utqxm (ihnn, this jejires v>iq)oned oarid,
t4»ldioklif|g me, f>he sbbedime Jbytitheiik)ng sleeveuofna^r
garment uttering these words:
"^Midttfiei'deepiiHiUs Am I lost, rHaifingKnoiieiloi'Siiide jne.
Tellime ok^Lpokiflesa! Wherff^ thoi£/ chMlbsl. ' ''
TTius, very pitifully, the Hfmegimr told hfer story to Jiju. Then the maid cried :
*' Ah, full deeply in truth must he have mourned for thy sake ! Hast thou no* compassion on him ; for thy dream is surely true?"
'* I am neither a tree nor a stone/' replied her mistress, *' why then should I not feel pity ?"
And in truth her heart was full of compassion for her lover.
Now the Chusho was unaccustomed to tr^tvel,, so that presently the blood began to trickle from his feet tthere the straw sandals chafed them. Scarce could he endure to drag one leg after the other, . and even the wayfarers and the rustics on the road-side noticed him^aod exchanged glances with one another. At last, however, towards the hour of the bird,* after long and weary wandering, he was ware of a long line of pine-trees standing close, together, with reedtthatched huts scattered here and there beneath them,, and between the. treertrunks patches of shining sea. What the place was called he knew not,, but being very, heart-weary he sat himself down to rest in the shadow of a pine-tree and beclcon- ing to his side a boy of some ten summers, who was
I. . Abou^*6»o'clc|ck-ix^ thai eveuitti^
109 BirteU : Sikn^as^ Manogaim^
gathering the &llen piaeweedlis faatrQ:/K>y, asked him where he dwelt and tbeflnaftae-ofithabibduntiy side. .; J['o^^-i!o?^''.^^ S^iy^shi^^d tiiJ5 i^,^i^jyosWitse^^^^^^^ was 'the child's reply. , ,^^^ ^^^^^^ ^^ ^^^.
, When the Chusho heard thjs tjoy'a words .be. was
I fn'c '7 rj/T' ■y\ -.., ':;:' nr •; ^-j] r»ij f'/i '
near beside himself with joy and at ^once Ayent on to enquire whether in that neighbourhood, there, dwelt any people of quality.
" Yea, there, is the abbqt .of the temple .!'* . "Well, but^ anyone them that soiourn her^ are there any folk from Kyoto?"
** There is the big house at Suminoe, the dwelling of the^ dame whp^ is called the nun from Kyoto ! '
Then the Chusho, having questioned the"" child more closely, went on his way and so ere long came to the place. There it stood, a house 6ri the verge of afi inlet of the sea, very lonely and still in the light of thie n- sing mopn whose beams filtered dimly through the spaces of the trees. No sound \vas tliere of any life within its walls, and all me landscape round lay dreary knd desert- ed. ^The night was lallihg, and beneath 'tKe^pines stdc^ the Chusho gazing at their trunks and wishing vainly ^that these trees wefe but living men of w'fiom he might
enquire the names of the dwellers in that House. By
• ■'■■•,- 'I :..(:'. .;,.•' 'ji') '..' .. : •,'. . i:'j !v ^;n t* x ■'^■•.•
the side of the evening sea the plovers, with plaintive
call, were flying ; in the pine-tre*es at the water s rfm
the wind soughed.. mQurnfulIy;^\,and , X).ut..of the empty
^delf of liiie air;''the^e:?'cime 'slowly; floating^ tq his'* ears the sweet, ^A motes 'bf the '^i&Td. " Valft'^itirere *:it ^Jor attempt to' describe hi^' feeUd^^ as'-flie' listened^ to the heavenly miisie.* - -^* - '.' ~ -' "' * - ^i■J■•:iJ>^^ :>fy
*' Oh, the wonder of it*t Safely this harp is played by no mortal hands!*' . " -* ' •
Thus musing he waAderefd' on 'fts^^one in an enchant- ed dream in thedirectfen whenifi^ thfe melody came, and as he drew near to the House Ke cotild faintly hear in the apartments on the westei^h- face, which overhung the sea, the sound of one or two' y^tirig voices, and among them that of one who^'^hg as she played upon the Koto. Then he heard these word^ :
*' At last I have grown ustid to winter, and am sad if I Jiear not 'the' moaning of the* w<nd' 'among theVpines and' the lapping' of the waves upon the -shore. .Ah liie:! Ah rtie ! wfould that I :could but* show this plicecto vtnjf absent friends, for nowhere >n fch^ region of the capitial'is there aught Kkfe'unttr it rt : I'l v/ i' '. 'lo ;. • :l^/r
With that another voice, in recitative, took. ;a$':>tH€ •Sti'Siin: ' ~ . ^ i- ' .ji * • » ' : :'j • f\; *•
'• * 'lAH!^^^ ifi the:twiligfit,<l --l^ ::— il 'v-i
ThtfJ^Wllight ? of autumn, •':^: '/? b' ^i.r;,/>:>^•; ' - -'^ '■ ■ ■ VJiut iaddest^Jf all' ' > ,■' f c'^ ,: f A *»
To'therii that ' are fbcfltes."/ .^bliuo I'm^lz
The voice* j^bunded 'stl-angel^i-^e tli^t/iof/pjti, but -lie. reproved- kirtisGlftopisuclv.aitUo*^ht; ^vd' «;:!:ii:!j jj::I;
" Najfi iti:caan»t\bor;itaa:butttlldtvaia ifl nqr mind^'Whicb for eiv«c\hafps on thlter priooesab^?
Si> ho^;stitt^'his>wiMl9l^>bdatiilg[ hmA-^smd^^ a^ngtini he listened, this is what he heard another-sk^^ **Gnr^tlwl; beach Of Suminoe . Blowsrthi^.wiad^).
Afid itKTbidatbr
Ever* Udatl^. . *^
Fop^ooe coniag To> tbk seft4)eafib» Whithar never' Gonsethrma&i'' And Iv^ knew the^ voi^e foe* XHBOit; ofilths^ Hknogilitfe EHled . withr wiDsider wasv lie. att. thirt sfcraogie rhappetitiigi; yet, toTi the Hotofae^. f^ift tMfe; siga thc^ hMbvouchBiiwi hiiii^ waa>. hi&t gcstefuk boyhood! wordft^ lliusV ur?' tte fullness of his joy he approachedt" tbir poolia]^ o^ tilt dweUng^ . and . IcdmAxkL
"Who is there?*' cried Jiju, as she peered ofiHarra. low fence close beiid^.the walk"» Butfiii^ a ♦moment she recognized the figure ev^eoAiarvthft^ darkness.
" Alas, the pity of \H my lo^wtho^ ^osho it is who stands outside. Whnl^sh&llulisay to^^himP"
" Ahnme," repKed! her* mistaressj- " kiad. is the^ heart that thinks thus mndkion luftil But iod^mucb;^ a^, L f«9r
'l€6tf>eople^4earnnofJthis and speak ?ilIJofi"ane, t«tdl him,!l ; pray thee,: that** Ijaninoot -Shere."
So f Jtju • went outi tof meet? htm.and said :
**Oh, -ray lord! Sorry is the place to which Miou
•art come ! Ah, how sick* Avith longing for. the past ddfch
' the sight of thy face make me ! Myj mistress- is. lost^iand
so wild was 'I -with grief when ^ she vanished, that 1 1
wandered hither and^.thither all distraught, until L chancod
lupon . this dreary shore. Greater Mihan ever grosrs my
-idesire J.for JJlhose bygone, -days, .now that I have ieet-eyts
upon thee again."
iThtis wJfchjfair words Bhe^strovei 4wiipntihiini off ;i though •iher iieatt^^wasitheAwhile^so'Sscdttjfbrifbis sake[thatiaiimi6t.*of '^tears quieklyitdimmtid^hereyes ,vwhileiheJonthe<cUie]iihadd, .*as heiU^en^ tdther >woi*ds,>vwas< overc<une.<^iiithi9da9pair. "Ah ! Ji}a ! Jiju !,'* ::hei'cried, ' M it .was lifortthe 3»»|tke • oft thy mistress .lilone fthftt il oameito this*(>lace, mid ' thou aJrt ^ cruel ^ enough, even . though 1 1 have iheacd iier . voice,; to:idllr.me that>bhe is mot iihereT'
vWithtithat* he .hidiihisi;facei inrthe.feleevecofithisvvMdtite
cloak, knowing nnot ^ whethen<tot beiKrooore eony «)or: glekl.
Thereupon the maid, feeling in her heart that there vwas
! reason innbisAwouds, v went t 'tot. take oounsel \\withtihe nun
v.^^^ho, .^\i«hen shei had: heardtithe ^ story, cried :
*' Blesseid • indeed i is- the fate Ithat? hath liwought iJiim 4!o • ithis place, i Bid » him .at once » -to come hither, 1 for I -would -'have thee -know that »nt. is Uhe )bourtdenvidtrty:iof
I04 Pdrlett : SumiyosH Matiogatari.
-every being in this world to cherish a pitiful heart!" So Jiju went to the Chiisho and addressed hUn tbw : '^ My loirdi- Though it be unnoaidenly of tt^y. '^rvant and lacking! in ♦ courtesy, enter, I jaray thee, . this * mean dwelling. For, in' the first place, thou hast heard :a voice, which recalls to thy memory ohevthdu^ kneWe^t'in cja)rs^ long past /And if that be riot reason sufiicieftt, surely theao is thy weariness after long journeying!*'::.
With these words she stretched forth tier hand and, catching the sleeve" of his robe,, drew him into '.an 'adja- cent chamber in which there stood a single screen whereon was.!a painting done in the ifianner of the old Yamato schooL Beyond this rooiri stretched another coft- , Gaining likewise a screen of fine strips of bamb<>o plaited together, and on it there hung a white robe bearing j; a 'fcroidered design of leafless branches. Over all reigned an air of ejtquisite taste. Here .it. was that the niin awaited her: guest ; but, when, she caught ^ight of his graceful linibs all bespattered with mud, of the blood trickling . h^re ' and there from- his fefet, of his face all burnt by the'suh," and saw ..iiis altogether pitiable plight, she came forward quickly, crying: »
"Ah ! my lord !. Though Jiju hath told thee that ;tby
princess doth, not dwell here, it is not true ^ for. she bides
with me even as Jiju doth. The maid spake but as she
was bidden ; for though she pitied thee* she is but young and
: knoweth nothing of the wOrld. '. As for me^ far be it- from
Parlett : Sumiyoshi Monogatari. lOJ
me to treat thee thee coldly or slightingly. I have tasted both sorrow and joy on my path through this world and for that reason esteem thy coming as a fortunate falling out, and would have thee believe that I am very grateful for thy condescension."
With that she went to the Himegimi and told her what she had said, to which the princess made reply :
" Neither is it my desire to treat the Shosho coldly or slightingly ; but I fear greatly what may be said if this story reach the capital.."
" There is truth in thy words," said the nun, " but it were meet on this occasion to take nlany other things into consideration. Even the rocks and the trees, things with- out souls, would be moved, saw they such constancy as this. If thou hast aught of regard for a poor nun, follow, I beseech thee, my counsel. But if thou preferrest to remain obdurate then will I cast myself into the river or the sea."
Having in this manner essayed by threats to frighten the princess, the nun turned to Jiju and bade her usher the Sh5sho into the i)resence of the Himegimi. So the maid straightway reported to the Chusho the mandate she had received ; whereat he was exceeding glad and begged her to comply with the bidding of the nun and bring him at once to her mistress. Quickly then the maid led the way to the apartment of the princess. By that time black night had fallen ; but for none of them was there rest or sleep. The long night through, with bitter tears in their eyes, they
io6 Parle tt : Sumiyoshi Monogatari.
told their adventures over and over again, till at last the darkness faded and the sun rose. Then the Chnshd could see the face of his ladye-love clearly, and it seemed to him that her beauty had ripened since the day on the moor of Saga ; while wild longing seized him as his eyes drank in the misty loveliness of her long tresses all disarrayed.
So two or three days passed. But it happened that in the province round about were many who had known the ChOsho in the capital and, when the rumour of his arrival in that country side spread itself abroad, they all came to see him. And, lonely though the place of his dwelling was, they sat beneath the pines taking their wine together in pleasant converse, to the unfeigned astonishment of the gaping country-folk.
In the meanwhile, my lord the Kwampaku in Kyoto, having heard that his son had gone unattended to Sumi- yoshi, dismissed to their guardhouses ; the attendants, who had returned, while his son's intimate friends, the Saemon- no-suke,^ the Kurando-no-sh5sho,* and the Hyoe-no-suke, followed by others of the 4th and 5th ranks, set forth in a body for Suminoe to gain tidings of their missing com- panion. And when they had found him they said jestingly :
1. Second in command of the Guards of the I^ft. Of the three bodies of troops comprising the Imperial guard, that divided into the Sakon-e and the Ukon-e had the highest prestige.
2. A Chamberlain of the court, who in ancient times had charge of the important records.
Parle tt: Sundyoshi Moriogatari. 107
** What dost thou expect to find that thou art come to such a hopeless place as this ?"
" I came/' replied he, " because of a vision vouchsafed me by the gods ; but I remain because in this neighbour- hood have I made a very dear friend.*'
At these words they all fell a-laughing, crying out at the same time :
" When a man journeys to the shrines of the Kariii and the Hotoke he is circumspect in his behaviour. But thine indeed is a strange fashion of pilgrimage, for thou camest to worship and now we find thee in the pursuit of some maiden.
" I am much beholden to ye my friends," replied the Chusho, *' that ye should have journeyed thus far to seek for tidings of me, though in truth, were it not for such a chance as this, never would your eyes have gazed upon this fair countryside of Naniwa." ^
So they sat and talked together, till slowly the day darkened and the moon shone down on Suminoe so brightly that it seemed to float upon the waters of the bay ; while the murmur of the wind crooning among the pines, and of the sea moaning along the shore was heard as far away as Awaji's isle. Such a paradise was this, that the Chusho's friends one and all tarried on, whiling away the hours in jests and pleasant conceits. The Chusho of the 3rd rank played upon the Koto, the Ku-
1. Another name for Osaksu
io8 Parle tt: Sumyoshi Monagatari.
rando-no-Shosho on the flute, the Hyoe-no-suke on the Shd-no-fue and the Saemon-no-suke sang, all to the de- light of the Himegimi, Jiju, and the nun, whose heavy hearts were lightened as they listened to the melocfy. Then on the morrow when the sun rose, they called divers and bade them dive for pastime. But on that day great was the bustle and hurry in the place, for all were returning to the capital and the Chusho was to take the Himegimi back with him as his wife, giving out that she was some country maiden. Glad was the nun as she looked at the princess thus returning with her lover ; but bitter too was her grief when she turned to tliink'of the parting so near at hand ; and, when the Chusho gave to her as a fief the place called Idzumo, all she said in reply were these words repeated time and again :
*' Not for my future was I solicitous, but for that of the maiden, the Himegimi. Wherefore now may I depart in peace. Great joy is mine thus to speed ye on your journey to Kyoto ; but sharp too is my sorrow that we should have to say farewell. Truly, whate'er befall, my tears must flow, never alas ! to dry, till that day when I am gathered to my place among the Hotoke."
Bitter likewise was the dole which the princess made when she left this countryside where two years of her life had passed, though both she and Jiju, as they talked together, pitied most the nun, for that having grown accustomcdt o their presence she would surely miss them
PttHeit: Sumiyoshi Manogatari. 109
and long for their companionship. And as thgy conversed they turned their heads and gazed backward at the pines whose tops could be dimly discernied in the far distance peering between the gaps of the roofs of the village houses, while the Himegimi recited this poem : ** Oh ! why are the sleeves
Of my garments wet ;
Though I stand so far
From the gray pine-trees
Of Sumiyoshi." So they journeyed on, the princess brooding always on the place she had left, till they came to the crossing of the river where were many folk taking their pleasure's in boats, who, when they saw the Chusho and the Himegimi, fell to singing this song :
'* Light hearted they embark
In lightly floating craft,
For fickle pleasure's sake.
Ah ! well we know no day
Will pass but that some wave
Shall stain their gay attire." Thence the travellers wended their way to Yodo, and from Yodo to Kydto to the mansion of the Kwampaku who was wood wroth with his son by reason of his escapade. Nevertheless, because the thing was beyond remedy, lie built a pavilion for the bride and there he established them together. Soon, however, the story came to the ears of
no Parle tt: Siuniyoshi Mofiogatari.
the step-mother ; whereupon she and the wicked woman were both exceeding angry and jealous, sneering at the folly of the Chusho in taking to wife the daughter of a low-born rustic. But while they talked together in this fashion the Chunagon sat brooding over his lost child more and more sadly as the days fled.
" Ah me, !" he cried, " my heart is foreworn and sad ! Oh, that I might behold her but once again as she was in the olden days !
So it came to pass that by reason of this bitter and ever-increasing longing he grew to look aged and worn beyond the measure of his years, and at last the step- mother, marking it, said to him :
** I know from a sure source that the Himegimi ran away in the i ith month with a villainous priest.''
But he replied :
** Though in thy story there were never a shadow of doubt, of my daughter alone could I not believe this. Yet what would it matter, even if the tale were true, compared with my joy to know that she were still alive and well. Ali, tell me who brought these tidings to thee ! For I will set out and seek for her as long as life is iH nie, and when I have seen her once again, no more will the path seem hard across tlic mountain of Shide. Oh, in truth this is arc glad news thou bringest me !"
When she heard him speak thus the step-mother was covered with confusion, and hardly could she stam-
Parle tt : Sumiyoshi MonogatarL in:
mer out that she had forgotten who had told her. With that the wicked woman, hoping to help her mistress, said :
*' Was it not such and such a person, or perchance that other?"
But the Chunagon was so overcome by their un- feeling conduct that he broke out into loud exclamations of grief calling many times on the Holy Lord Buddha for succour.
While these things were happening, the Himegimi was pleading with her husband to allow h^r to inform her father that she had become the Chusho's wife and was living in Kyoto. To this however he would not agree, saying :
*' Even though I were to take careful counsel with him that thy presence here should not be revealed, yet would these women of a certainty discover our secret and invoke the Kami and the Hotoke to send us evil. Bethink thee that a curse, on whomsoever it fall, is a dread thing, and do thou rather make believe that thou art still at Sumiyoshi, where it was not possible to apprize thy father of thy whereabouts. I pray thee be not cast down, for in the end all shall be revealed to him."
Notwithstanding this, so deep was the sorrow of the Himegimi, at the thought of her father thus left to mourn, that she said she cared not if she died.
" Of a truth thou hast good cause to be sad," replied
h&t husband, ** yet for all t :t matters st^y as they
arc, and do thou keep silence 1 entreat thee !
After this they removed r d we 1 ling to Nijo-Kyo- goku^' and so time passed till in the 7th month the Hirai> {Timi, ivlio in the of the year before had con-
ceh^dj gave birtli to a bean man child, the joy and
pride of his father s heart It ikewise bcfcU that the Chusho, without having solicited the |>ost, was made Chunagoii, and very presently, Udaisho;^ while the Chil- nagon,^ became Dainagon ^ uniting with that [K)st the office of Axechi." Then, on a day, it happened that tiie Udaisho met the Dainagon in the palace and remarked p as they conversed together, that the Jattcr was grown very old and feeble ; to which the Dainagon with tears in his eyes replied :
" Thou sayest I am grown old and feeble ; but con- sider, I pray thee, the sonow d^velling in my heart. Life IS, alas, not a thing of which a ntan may lightly divest himself, for then were I dead ; whereas I am still among the living !
And when he had finished speaking the old man wept before them all. At the sight of the Dainagon'ii grief tlie Taisho ^* would have straightway revealed every-
t. A qiiartef of Kyoto.
a. Conmiander of the Ukon-e iht second highest military po«t,
3. A Minister of siaie, 5th in rank froin the Dnjo Daijin.
4. An office corresponding to I hat of chief commisftiotlrr of poU^
5. AbbrcTiated from *' Udaiaho;*
Parlett^' Sumiyoshi Mo7iogdtari. 113
thing; but, as lie pondered over it, silence seemed to him the wiser course. Nevertheless he could not refrain from tears, and on his return home told the Himegimi and Jiju all that had happened, who, when they heard his. story cried :
" Ah, it is as he always said ! The parent never ceases to think of the child; while the child never once thinks of its parent." . .
Then tlie princess in the bitterness of her heart Went bn :
" Alas, what grief and solicitude are his ! To thinks moreover, that never during these months and years* have I told him where I dwell. The Kami and the Hotpke will surely hate me for an unfilial child. Ah me", a 'luck-* less creature, in all truth is woman!"
** Thou art right," said her husband. ** Full oft, since this feeble little creature was born to us, have I longed to show it to thy father but have refrained, fearing lest some calamity should fall upon the child. Yet be pf good heart, I beseech thee, and wait but a little longer, for the time is at hand when all shall be made plain."
Thus was it his wont to soothe her with fair words. In the meanwhile the desires of them twain in the matter of children were fulfilled, for the Himegimi was delivered of a little princess of radiant beauty. So the parents doted fondly on their children, and mid mingled tears and laughter the years rolled by till the boy prince was seven and his little sister ^mq years old. Then the Taisho
114 Parlett : Sunny ashi Monogatnn.
and the princess agreed that they would divulge the whole matter to the Dainagon in the 8th month of that year on the occasion of the boy*s ceremonial dunning of tlie hakafna. And at that very season, it liaving hrip|it!ncd that the Taisho and the Dainagon met in the Pubce, the former said to the latter in the course of Cijiivcrsatiun :
" We have fixed upon the i6th day of the 8tJj inontli for the ceremonial donning of the hakanta by our children, and we hope that thou wilt be present. However, I shall speak to thee again more particularly on the subject."
" Ah, indeed, is that thy intention ?" replied the D;u- nagon. " Alas ! I am an ill-omened body for such a sasnc of rejoicing." : i^
" But I have a special reason for asking thee to opm^i Therefore, I pray thee, fail me not !"
"If that be so, then surely will I be present.*' I ^
So the day arrived and many Kandachime ^ and Dol?^ shobito,* friends of the Taisho, assembled at his manstoii» whither, as the sun was setting, the Dainagon likewisd took his way. Full and seemly were the preparatiooit made, with nothing lacking ; and, as all the officials of the Kurando^ came, great indeed was the number oftfai guests. Then, at the fit moment, the Taisho, catchir^
1. Nobles: the term was generally applied to Taish5, Dainagon, Chfi> nagon, Sammi, Chiijo.
2. People of the upper classes who had the entree of the palace.
3. The Imperial Treasury. An office founded by Saga Tenno. To its charge were confided all the Imperial treasures and secret documents* •
I
Parlett: Sumiyoshi Momgatari. 115
the Dainagon by the sleeve of his robe, drew him into an inner room and bade him be seated on a small cushion which the Taisho took up and placed before the reed- screen which separated them from the women's apartments. But behind this screen stood the Himegimi and Jiju peering at the guest. Who could fathom the depths of the daughter's grief and pity as she gazed ? Still full of youth and strength her father had seemed when she last saw him, but now he sat there old and worn, his hair white as though snow were fallen on it, his forehead wrinkled like the waves of the four seas, and his eyes dull by reason of the many tears which had washed the bright- ness from them.
" Oh, the pity of it ! the pity of it !" cried the Hime- gimi. And with that she fell with her face to the ground.
So they led forth the little prince and his sister that the Dainagon might bind the girdles of their Itakama ; but, when he gazed upon them, he lifted the sleeve of his robe to his face and bowed himself with grief, re- maining thus fcr a great while. At last, lifting his head, he cried in a voice choked with tears :
" Very humbly I crave the forgiveness of ye all for speaking at a season of rejoicing like this of so ill- omcncd a thing. For this little maid is the image of the long-lost daughter for whose sake I mourn, and at the sight of her sucli a flood of memories of the past surges to my heart that I cannot keep silence."
Il6 Padett : Sumiyoshi Monogatan.
Ifardly could the Himegimi and Jiju refrain from crying aloud as they listened to these words, while the tears falling on the red sleeves of their garments seemed tears of blood ; and even the Taisho, at the sight of the old man's grief could not restrain himself, but wept aloud in company with all the bystanders, both heartless and kind-hearted.
At length the feast was ended, and they gave to the departing guests suitable gifts, to each according to his degree ; but, to the Dainagon, the robe very soft and smooth of a little maid, which to him seemed in sooth a strange gift as he cast it over his shoulder and went his way to his own home, where, oi\ his arrival, he praised the beauty of the little princess to the stei)-mother, tell- ing her of the kindly courtesy of the Taisho who had treated him as though he were an intimate friend :
** Ah," cried he, *' how groat my joy, were I but able to call those two little things grandchildren of mine! Happy indeed is their mother, country maiden though she may have lx:cn ! A\\ ! and the little princess ! Surely she is the ima<4e of my lost llimcgimi when she was a child! C)ften will 1 go to visit them for they are very gentle aiul lovable!"
To this the step-mother made reply :
*' He treats thee with such friendliness because of the relationship which once was between him and the San-no-Kimi. Oh, the pity of it! What a joy it had been
Tarlett : Sumiyoshi Monogatari. \\^
both for him and for us if those children were born of the San-no-Kimi ! Ah me, the folly of his conduct !"
Then the wicked woman took up the tale, saying that the Kvvampaku would have nought to do with the children, for that their mother was base-bom.
Now it seemed to the Dainagon, as he pondered over the matter, exceeding strange that they should have given to him a little maid's robe, old and frayed, moreover, with long wear. So he bade his servants bring it and lay it before him, and, as he looked again, he bethought him- self that the garment greatly resembled the first which his lost daughter had worn ; but, inasmuch as his dim old eyes might be playing him false, he turned the robe over and over again, examining it carefully the while. Then at last he knew that there was no mistake but that it was surely his daughter's ; whereupon his heart beat fast and he fell a wondering how the garment had come into the hands of the Taisho and why the latter had given him so strange a gift. With that he hurriedly set forth for the mansion of the Taisho, having in his company no more than two or three attendants. But when he came to the gallery which encircled the outer apartments of the house the Taisho himself ran out hurriedly to meet him and begged him to enter.
" I crave forgiveness," replied the Dainagon, " for what I \\\\\ about to sa\', which is both foolish and dis- courteous. 1 confess, however, that a continual longing
Ii8 Parlett: Stimiyoshi Monogatari,
possesses me to be in thy house, and this is the cause of my now being here. But nay, there is more than that ! Perchance my aged eyes deceive me ; yet the garment thou didst give me yesterday seems the very same as that which my daughter first wore when she was a little maid. And so filled was my head with this hope that, caring not at all for what men might think, I came running hither."
Thus he spake while the Himegimi, listening to his words, waited with impatience, for surely now, she thought, would the signal be given for her to appear. But ere ever the Taisho said the word, both she and Jiju, chok- ing with tears so that neither could sjx^ak, burst into the room to the unutterable astonishment of the Dainagon who at sight of them came near falling in a swound.
** What ! is it thou? is it thou? How comest thou here ?'* was all he could stammer out at first. But, pre- sently, having somewhat recovered himself, he turned his back upon his daughter and facing Jiju addressed his words to her alone, saying :
" Perchance my daughter thought that it mattered not how she treated an unnatural parent, and for that reason never sent me tidings of her whereabouts. But what hast thou to say for thyself that thou didst not once give me news. Did I not treat thee with the greatest condescen- sion and kindness ? Oft hath it been my desire to die, for trou])lc and pain have hciii my weary lot ; yet never hath my desire been granted mc, and thus it befalls that
Parle tt : Suimyoshi MofiogatarL li^
how by chance I see ye both again after long years. Ah ! had I died before this day, still anxious for the sake of ye twain, I should have borne my burden with me into the next world and never might I have crossed the moun- tain of Shide. Behold me thus bent with years and sorrow ; for ye are not rocks or trees that ye should not understand. Ah, cruel are the hearts of men ! Yet am I glad that I have lived to see this day. Consider, for pity's sake, what a hard thing life hath been for me ! Con- sider how I have wondered when the weary months and years would cease to pile themselves one ori another I Nevertheless, oh joy of joys ! the desire of my soul hath at length been gained."
With these words he burst into tears. Then the Taisho, the Himegimi, and Jiju told him all that had happened from beginning to end, arid made clear to him that neither was it ingratitude nor yet forgetfulness which had kept them silent.
Rarely indeed hath there been such a tale as this either in days of old or yet in later times.
So the day darkened and the Dainagon returned to his dwelling. And when he had reached it he spake to the step-mother after this manner :
" At last have I seen my daughter, and it is as thou saidst ; for of a truth she lived with that base priest on Higashi-yama. l^ut I fear me that she is not much longer for this world, for her grief and trouble have been great."
I20 Parlett: Sumiyoshi Monogatari,
"Ah! I am glad, exceeding glad," cried the stepr mother, " that she is found at last. In what condition of life IS she, and what is her mien ? I pray thee tell me the story fully, for my heart is ill at ease for the sake of her."
*' Someone," replied her husband, " who it is I know not, having falsely besmirched her fair fame, she fled and wandered away as far as Sumiyoshi where she was dis- covered by the laish5 who had sought for her when on a pilgrimage. He took her to wife, and they have lived to- gether for many years; but for fear of the wickedness of this evil world have kept silence in the matter. Hearken well to my words, then wilt thou understand whether or no she fled with that low-born priest."
When he had said this the wicked step-mother could only stammer " Oh ! oh ! " ; while her eyes blinked, her face reddened, and she was plunged into such confusion and speechless shame that not one word of excuse could she find for herself But the Naka-no-Kimi cried :
" Oh, how thankful I am to hear the joyful news that the Himegimi is well and safe ! Oh, the glad tidings I I will go to see her at once." And, though this bad woman was her own mother, yet was she filled with anger against her.
So the Dainagon unburdened himself of all he had thought and felt and of the bitter grief which had grown and grown upon him. Then, exclaiming against this weary world and the sorrow of having to dwell therein, he depart-
Parkit: Swmyoshi Mono^atari. 12 1
ed to live at a place called Sanj5 Horikawa, which once belonged to the dead princess, taking with him nothing, save the bare necei5saries of life. But when this came tp the knowledge of the Taisho he said to the old man :
" Thou siialt not do this thing, for it is thy bounden duty to live in thine own house as heretofore !"
To this the Dainagon replied : " Such is my gratitude to thee, for that thou didst first rescue and take under thy care .my daughter so sadly and helplessly wandering and then later reveal her to me once again, that I would not esteem it a hard thing to offer thee my head. Nevertheless, whatever thou mayest say, this one thing I cannot do." . ' . " .' . \ ■
Then the Himcgimi, likewise, very quietly and gent- ly essayed to keep him in his old home; but ^ he would not hearken to her words and removed to ; Sanjo, Hori- kawa. So the Taisho and the princess furnished him with all things necessary, and many of his old servants and others entered his household. The Taisho, however, exclaiming that it was not possible for him to sojourn there all alone, made his own aunt, a lady named the " Tai no on Kata," live with the Dainagon as his wife. At that season likewise came all those • who had been the Himegimi's attendants in her father's house and took service with the Taishd, and among them was the friend- ly Shikibu, whose peer the Himegimi thought the world held not. So, in the talk of all that had befallen in by-
122 Parktt : Sumiyoski Monogatari.
gone days, and with mingled laughter and tears, time passed on. Till that moment my lord the Kwampaku and all other folk had treated the Himegimi as the daughter of some boor, but quickly spread the news that she was the daughter of the princess, the some-time wife of the Azechi-Dainagon, and then every one began to praise the marriage as an excellent one. Thus the story runs.
But when the Hyoe-no-suke and the Naka-no-Klmi heard the story they were abashed, while the latter was greatly wroth, notwithstanding that the culprit was her own mother.
" Ah, it is right," cried she, " that people should shun me now, for my own parent was guilty of the deed !"
So the two, husband and wife, wept all the days through ; while in addition their influence waned. All this presently came to the ears of the Himegimi who no sooner heard it than, crying out that the Naka-no-Kiml was a dear friend of hers, she sent for her straightway and they conversed together of the extraordinary things which had befallen them. This was greatly to the lik- ing of the Taishd who said that it was an excellent thing that sisters should live together in friendship. So the months and years passed and the world went well with the Taisho ; for the Kwanpaku presently resigned his office to him ; while the young prince, the Himegimi's
Paflett : Sumiyoshi Monogatair. 123
son, was made a Chusho of the third, rank on the occa- sion of his ceremonial donning of the Gembuku,* and the young princess became in her eighteenth year a lady in the palace. As for Jiju, she was the head of the atten- dants in the Taisho's mansion and came to be considered a person of such importance that they made her a Naishi.^ All who saw that household were filled with admiration and envy. So the Taisho and the Himegimi lived in happiness and health through the long years of their life, but the step-mother was hated of all who saw her or heard her story. Night and morning she wept, and the tale runs that having fallen thus on evil days she presently died. As for her accomplice, she wandered about in miserable guise, a beggar. Thus was it in olden days with the wicked, and now still is ,for which reason let all who read this story or hear it told bear in mind that they must, what e'er befall, be good and true.
1. 'ITie occasion when a youth donned for the first time a man's clothes and changed his name. This took place at the age of 15. The ceremony varied at different periods, the most modern consisting solely in the shaving of the forelock and the changing of the name.
2. A female attendant on the Emperor.
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