🧚 Names of Incense Used., part 4 · page 2

“A very great danger now threatens you, because of an error committed in one of your former states of existence.70 The karma that binds you to the dead is very strong; but if I tried to explain its character, you would not be able to understand.71 I shall therefore tell you only this,—that the dead person has no desire to injure you out of hate, feels no enmity towards you: she is influenced, on the contrary, by the most passionate affection for you.72 Probably the girl has been in love with you from a time long preceding your present life,—from a time of not less than three or four past existences; and it would seem that, although necessarily changing her form and condition at each succeeding birth, she has not been able to cease from following after you.73 Therefore it will not be an easy thing to escape from her influence….74 But now I am going to lend you this powerful _mamori_.75 [10] It is a pure gold image of that Buddha called the Sea-Sounding Tathâgata—_Kai-On-Nyōrai_,—because his preaching of the Law sounds through the world like the sound of the sea.76 And this little image is especially a _shiryō-yoké_,[11]—which protects the living from the dead.77 This you must wear, in its covering, next to your body,—under the girdle….78 Besides, I shall presently perform in the temple, a _segaki_-service[12] for the repose of the troubled spirit….79 And here is a holy sutra, called _Ubō-Darani-Kyō_, or “Treasure-Raining Sûtra”[13] you must be careful to recite it every night in your house—without fail….80 Furthermore I shall give you this package of _o-fuda_;[14]—you must paste one of them over every opening of your house,—no matter how small.81 If you do this, the power of the holy texts will prevent the dead from entering.82 But—whatever may happen—do not fail to recite the sutra.”83

[10] The Japanese word _mamori_ has significations at least as numerous as those attaching to our own term “amulet.”84 It would be impossible, in a mere footnote, even to suggest the variety of Japanese religious objects to which the name is given.85 In this instance, the _mamori_ is a very small image, probably enclosed in a miniature shrine of lacquer-work or metal, over which a silk cover is drawn.86 Such little images were often worn by _samurai_ on the person.87 I was recently shown a miniature figure of Kwannon, in an iron case, which had been carried by an officer through the Satsuma war.88 He observed, with good reason, that it had probably saved his life; for it had stopped a bullet of which the dent was plainly visible.89

[11] From _shiryō_, a ghost, and _yokeru_, to exclude.90 The Japanese have, two kinds of ghosts proper in their folk-lore: the spirits of the dead, _shiryō_; and the spirits of the living, _ikiryō_.91 A house or a person may be haunted by an _ikiryō_ as well as by a _shiryō_.92

[12] A special service,—accompanying offerings of food, etc., to those dead having no living relatives or friends to care for them,—is thus termed.93 In this case, however, the service would be of a particular and exceptional kind.94

[13] The name would be more correctly written _Ubō-Darani-Kyō_.95 It is the Japanese pronunciation of the title of a very short sutra translated out of Sanscrit into Chinese by the Indian priest Amoghavajra, probably during the eighth century.96 The Chinese text contains transliterations of some mysterious Sanscrit words,—apparently talismanic words,—like those to be seen in Kern’s translation of the Saddharma-Pundarîka, ch. xxvi.97

[14] _O-fuda_ is the general name given to religious texts used as charms or talismans.98 They are sometimes stamped or burned upon wood, but more commonly written or printed upon narrow strips of paper.99 _O-fuda_ are pasted above house-entrances, on the walls of rooms, upon tablets placed in household shrines, etc., etc. Some kinds are worn about the person;—others are made into pellets, and swallowed as spiritual medicine.100 The text of the larger _o-fuda_ is often accompanied by curious pictures or symbolic illustrations.101

Shinzaburō humbly thanked the high-priest; and then, taking with him the image, the sutra, and the bundle of sacred texts, he made all haste to reach his home before the hour of sunset.102

VIII103

With Yusai’s advice and help, Shinzaburō was able before dark to fix the holy texts over all the apertures of his dwelling.104 Then the _ninsomi_ returned to his own house,—leaving the youth alone.105

Night came, warm and clear.106 Shinzaburō made fast the doors, bound the precious amulet about his waist, entered his mosquito-net, and by the glow of a night-lantern began to recite the _Ubō-Darani-Kyō_.107 For a long time he chanted the words, comprehending little of their meaning;—then he tried to obtain some rest.108 But his mind was still too much disturbed by the strange events of the day.109 Midnight passed; and no sleep came to him.110 At last he heard the boom of the great temple-bell of Dentsu-In announcing the eighth hour.111 [15]112

[15] According to the old Japanese way of counting time, this _yatsudoki_ or eighth hour was the same as our two o’clock in the morning.113 Each Japanese hour was equal to two European hours, so that there were only six hours instead of our twelve; and these six hours were counted backwards in the order,—9, 8, 7, 6, 5, 4.114 Thus the ninth hour corresponded to our midday, or midnight; half-past nine to our one o’clock; eight to our two o’clock.115 Two o’clock in the morning, also called “the Hour of the Ox,” was the Japanese hour of ghosts and goblins.116

It ceased; and Shinzaburō suddenly heard the sound of _geta_ approaching from the old direction,—but this time more slowly: _karan-koron, karan-koron!117 _ At once a cold sweat broke over his forehead.118 Opening the sutra hastily, with trembling hand, he began again to recite it aloud.119 The steps came nearer and nearer,—reached the live hedge,—stopped!120 Then, strange to say, Shinzaburō felt unable to remain under his mosquito-net: something stronger even than his fear impelled him to look; and, instead of continuing to recite the _Ubō-Darani-Kyō_, he foolishly approached the shutters, and through a chink peered out into the night.121 Before the house he saw O-Tsuyu standing, and O-Yoné with the peony-lantern; and both of them were gazing at the Buddhist texts pasted above the entrance.122 Never before—not even in what time she lived—had O-Tsuyu appeared so beautiful; and Shinzaburō felt his heart drawn towards her with a power almost resistless.123 But the terror of death and the terror of the unknown restrained; and there went on within him such a struggle between his love and his fear that he became as one suffering in the body the pains of the Shō-netsu hell.124 [16]125

[16] _En-netsu_ or _Shō-netsu_ (Sanscrit “Tapana”) is the sixth of the Eight Hot Hells of Japanese Buddhism.126 One day of life in this hell is equal in duration to thousands (some say millions) of human years.127

Presently he heard the voice of the maid-servant, saying:—128

“My dear mistress, there is no way to enter.129 The heart of Hagiwara Sama must have changed.130 For the promise that he made last night has been broken; and the doors have been made fast to keep us out….131 We cannot go in to-night….132 It will be wiser for you to make up your mind not to think any more about him, because his feeling towards you has certainly changed.133 It is evident that he does not want to see you.134 So it will be better not to give yourself any more trouble for the sake of a man whose heart is so unkind.”135