[1]See translation, entitledA Captive of Love, by Edward Greey.
[1]See translation, entitledA Captive of Love, by Edward Greey.
Many of the following stories are the tales a Japanese mother narrates to her child, for animal stories make a universal appeal to the child-mind. They are generally regarded as fairy stories, but they contain so much legendary material that it is necessary to include them in a book of this kind, for they tend to illustrate our subject in a lighter vein, where the miraculous is mingled with the humorous. We have devoted a separate chapter to fox legends on account of the importance of the subject, but it must be borne in mind that the supernatural characteristics of this animal apply also to the badger and cat, for in Japanese legend all three animals have been associated with an incalculable amount of mischief.
The hare is supposed to attain, like the fox, tortoise, crane, and tiger, a fabulous age, extending to no less than a thousand years. In Taoist legends the hare is said to live in the moon, and is occupied in pounding, with pestle and mortar, the drugs that compose the Elixir of Life, while in other legends, as we have seen elsewhere, this animal is represented as pounding rice. Shaka Muni (the Lord Buddha), according to legend, is said to have sacrificed himself as a hare in order that he might appease the hunger of Indra, who drew the animal upon the moon by way of showing his admiration. The fur of the hare becomes white when it has lived for five hundred years, and we give below the famous legend from theKojikiknown as "The White Hare of Inaba."
In ancient days there were eighty-one brothers, who were Princes in Japan. With the exception of one brother they were quarrelsome fellows, and spent their time in showing all manner of petty jealousy, one toward the other. Each wanted to reign over the whole kingdom, and, in addition, each had the misfortune to wish to marry the Princess of Yakami, in Inaba. Although these eighty Princes were at variance in most things, they were at one in persistently hating the brother who was gentle and peaceful in all his ways.
At length, after many angry words, the eighty brothers decided to go to Inaba in order to visit the Princess of Yakami, each brother fully resolved that he and he alone should be the successful suitor. The kind and gentle brother accompanied them, not, indeed, as a wooer of the fair Princess, but as a servant who carried a large and heavy bag upon his back.
At last the eighty Princes, who had left their much-wronged brother far behind, arrived at Cape Keta. They were about to continue their journey when they saw a white hare lying on the ground looking very miserable and entirely divested of fur.
The eighty Princes, who were much amused by the sorry plight of the hare, said: "If you want your fur to grow again, bathe in the sea, and, when you have done so, run to the summit of a high mountain and allow the wind to blow upon you." With these words the eighty heartless Princes proceeded on their way.
The hare at once went down to the sea, delighted at the prospect of regaining his handsome white fur. Having bathed, he ran up to the top of a mountain and lay down upon it; but he quickly perceived that the cold wind blowing on a skin recently immersed in salt waterwas beginning to crack and split. In addition to the humiliation of having no fur he now suffered considerable physical pain, and he realised that the eighty Princes had shamefully deceived him.
While the hare was lying in pain upon the mountain the kind and gentle brother approached, slowly and laboriously, owing to the heavy bag he carried. When he saw the weeping hare he inquired how it was that the poor animal had met with such a misfortune.
"Please stop a moment," said the hare, "and I will tell you how it all happened. I wanted to cross from the Island of Oki to Cape Keta, so I said to the crocodiles: 'I should very much like to know how many crocodiles there are in the sea, and how many hares on land. Allow me first of all to count you.' And having said these words the crocodiles formed themselves into a long line, stretching from the Island of Oki to Cape Keta. I ran across their horny bodies, counting each as I passed. When I reached the last crocodile, I said: 'O foolish crocodiles, it doesn't matter to me how many there are of you in the sea, or how many hares on land! I only wanted you for a bridge in order that I might reach my destination.' Alas! my miserable boast cost me dear, for the last crocodile raised his head and snapped off all my fur!"
"Well," said the gentle brother, "I must say you were in the wrong and deserved to suffer for your folly. Is that the end of your story?"
"No," continued the hare. "I had no sooner suffered this indignity than the eighty Princes came by, and lyingly told me that I might be cured by salt water and wind. Alas! not knowing that they deceived me, I carried out their instructions, with the result that my body is cracked and extremely sore."
"Bathe in fresh water, my poor friend," said thegood brother, "and when you have done so scatter the pollen of sedges upon the ground and roll yourself in it. This will indeed heal your sores and cause your fur to grow again."
The hare walked slowly to the river, bathed himself, and then rolled about in sedge pollen. He had no sooner done so than his skin healed and he was covered once more with a thick coat of fur.
The grateful hare ran back to his benefactor. "Those eighty wicked and cruel brothers of yours," said he, "shall never win the Princess of Inaba. It is you who shall marry her and reign over the country."
The hare's prophecy came true, for the eighty Princes failed in their mission, while the brother who was good and kind to the white hare married the fair Princess and became King of the country.
An old man and his wife kept a white hare. One day a badger came and ate the food provided for the pet. The mischievous animal was about to scamper away when the old man, seeing what had taken place, tied the badger to a tree, and then went to a neighbouring mountain to cut wood.
When the old man had gone on his journey the badger began to weep and to beg that the old woman would untie the rope. She had no sooner done so than the badger proclaimed vengeance and ran away.
When the good white hare heard what had taken place he set out to warn his master; but during his absence the badger returned, killed the old woman, assumed her form, and converted her corpse into broth.
"I have made such excellent broth," said the badger, when the old man returned from the mountain. "Youmust be hungry and tired: pray sit down and make a good meal!"
The old man, not suspecting treachery of any kind, consumed the broth and pronounced it excellent.
"Excellent?" sneered the badger. "You have eaten your wife! Her bones lie over there in that corner," and with these words he disappeared.
While the old man was overcome with sorrow, and while he wept and bewailed his fate, the hare returned, grasped the situation, and scampered off to the mountain fully resolved to avenge the death of his poor old mistress.
When the hare reached the mountain he saw the badger carrying a bundle of sticks on his back. Softly the hare crept up, and, unobserved, set light to the sticks, which began to crackle immediately.
"This is a strange noise," said the badger. "What is it?"
"The Crackling Mountain," replied the hare.
The fire began to burn the badger, so he sprang into a river and extinguished the flames; but on getting out again he found that his back was severely burnt, and the pain he suffered was increased by a cayenne poultice which the delighted hare provided for that purpose.
When the badger was well again he chanced to see the hare standing by a boat he had made.
"Where are you going in that vessel?" inquired the badger.
"To the moon," replied the hare. "Perhaps you would like to come with me?"
"Not in your boat!" said the badger. "I know too well your tricks on the Crackling Mountain. But I will build a boat of clay for myself, and we will journey to the moon."
Down the river went the wooden boat of the hareand the clay boat of the badger. Presently the badger's vessel began to come to pieces. The hare laughed derisively, and killed his enemy with his oar. Later on, when the loyal animal returned to the old man, he justly received much praise and loving care from his grateful master.
The badger in legend has much in common with the fox. It can adopt human form and assume the shape of the moon; but in many legends it is described as a humorous creature, an animal intensely fond of a practical joke. The badger is frequently depicted in legend and art as playing a tattoo on its protuberant and drum-like stomach, and it is for this reason that Japanese jesters are sometimes called badgers.
On one occasion Kadzutoyo and his retainer went fishing. They had had excellent sport, and were about to return home, when a violent shower came on, and they were forced to take shelter under a willow-tree. After waiting for some time the rain showed no sign of abating, and as it was already growing dark they decided to continue their journey in spite of the inclement weather. They had not proceeded far when they perceived a young girl weeping bitterly. Kadzutoyo regarded her with suspicion, but his retainer was charmed by the maiden's great beauty, and inquired who she was and why she lingered on such a stormy night.
"Alas! good sir," said the maiden, still weeping, "my tale is a sad one. I have long endured the taunts and cruelties of my wicked stepmother, who hates me. To-night she spat upon me and beat me. I could bearthe bitter humiliation no longer, and I was on the way to my aunt, who lives in yonder village, there to receive peace and shelter, when I was stricken down with a strange malady, and compelled to remain here until the pain subsided."
These words much affected the kind-hearted retainer, and he fell desperately in love with this fair maiden; but Kadzutoyo, after carefully considering the matter, drew his sword and cut off her head.
"Oh! my lord," said the retainer, "what awful deed is this? How can you kill a harmless girl? Believe me, you will have to pay for your folly."
"You do not understand," replied Kadzutoyo, "but all I ask is that you keep silence in the matter."
When they reached home Kadzutoyo soon fell asleep; but his retainer, after brooding over the murder of the fair maiden, went to his lord's parents and told them the whole pitiful story.
Kadzutoyo's father was stricken with anger when he heard the dreadful tale. He at once went to his son's room, roused him, and said: "Oh, miserable murderer! How could you slay an innocent girl without the least provocation? You have shamed the honourable name ofsamurai, a name that stands for true chivalry and for the defence of the weak and helpless. You have brought dishonour upon our house, and it is my duty to take your life." Having said these words, he drew his sword.
"Sir," replied Kadzutoyo, without flinching at the shining weapon, "you, like my retainer, do not understand. It has been given me to solve certain mysteries, and with that knowledge I assure you that I have not been guilty of so foul a crime as you suppose, but have been loyal to the fair calling of asamurai. The girl I cut down with my sword was no mortal. Be pleasedto go to-morrow with your retainers to the spot where this scene occurred. If you find the corpse of a girl you will have no need to take my life, for I will disembowel myself."
Early next day, when the sun had scarce risen in the sky, Kadzutoyo's father, together with his retainers, set out upon the journey. When they reached the place where the tragedy had taken place the father saw lying by the roadside, not the corpse of a fair maiden as he had feared, but the body of a great headless badger.
When the father reached home again he questioned his son: "How is it," said he, "that what appeared to be a girl to your retainer seemed to you to be a badger?"
"Sir," replied Kadzutoyo, "the creature I saw last night appeared to me as a girl; but her beauty was strange, and not like the beauty of earthly women. Moreover, although it was raining hard, I observed that the garments of this being did not get wet, and having noticed this weird occurrence, I knew at once that the woman was none other than some wicked goblin. The creature took the form of a lovely maiden with the idea of bewitching us with her many charms, in the hope that she might get our fish."
The old Prince was filled with admiration for his son's cleverness. Having discovered so much foresight and prudence, he resolved to abdicate, and proclaim Kadzutoyo Prince of Tosa in his stead.
One day a priest of the Morinji temple put his old tea-kettle on the fire in order that he might make himself a cup of tea. No sooner had the kettle touched the fire than it suddenly changed into the head, tail, and legs of a badger. The novices of the temple werecalled in to see the extraordinary sight. While they gazed in utter astonishment, the badger, with the body of a kettle, rushed nimbly about the room, and finally flew into the air. Round and round the room went the merry badger, and the priests, after many efforts, succeeded in capturing the animal and thrusting it into a box.
Shortly after this event had taken place a tinker called at the temple, and the priest thought it would be an excellent idea if he could induce the good man to buy his extraordinary tea-kettle. He therefore took the kettle out of its box, for it had now resumed its ordinary form, and commenced to bargain, with the result that the unsuspecting tinker purchased the kettle, and took it away with him, assured that he had done a good day's work in buying such a useful article at so reasonable a price.
That night the tinker was awakened by hearing a curious sound close to his pillow. He looked out from behind his quilts and saw that the kettle he had purchased was not a kettle at all, but a very lively and clever badger.
When the tinker told his friends about his remarkable companion, they said: "You are a fortunate fellow, and we advise you to take this badger on show, for it is clever enough to dance and walk on the tight-rope. With song and music you certainly have in this very strange creature a series of novel entertainments which will attract considerable notice, and bring you far more money than you would earn by all the tinkering in the world."
The tinker accordingly acted upon this excellent advice, and the fame of his performing badger spread far and wide. Princes and princesses came to see the show, and from royal patronage and the delight of thecommon people he amassed a great fortune. When the tinker had made his money he restored the kettle to the Morinji temple, where it was worshipped as a precious treasure.
"Feed a dog for three days and he will remember your kindness for three years; feed a cat for three years and she will forget your kindness in three days."A Japanese Proverb.
"Feed a dog for three days and he will remember your kindness for three years; feed a cat for three years and she will forget your kindness in three days."A Japanese Proverb.
The Japanese cat, with or without a tail, is very far from being popular, for this animal and the venomous serpent were the only two creatures that did not weep when the Lord Buddha died. Nipponese cats seem to be under a curse, and for the most part they are left to their own resources, resources frequently associated with supernatural powers. Like foxes and badgers, they are able to bewitch human beings. Professor B. H. Chamberlain writes inThings Japanese: "Among Europeans an irreverent person may sometimes be heard to describe an ugly, cross old woman as a cat. In Japan, the land of topsy-turvydom, that nickname is colloquially applied to the youngest and most attractive—the singing-girls." The comparison seems strange to us, but the allusion no doubt refers to the power of witchery common alike to the singing-girl and the cat.
The Japanese cat, however, is regarded with favour among sailors, and themike-neko, or cat of three colours, is most highly prized. Sailors the world over are said to be superstitious, and those of Japan do their utmost to secure a ship's cat, in the belief that this animal will keep off the spirits of the deep. Many sailors believe that those who are drowned at sea never find spiritual repose; they believe that they everlastingly lurk in the waves and shout and wail as junks pass by.To such men the breakers beating on the seashore are the white, grasping hands of innumerable spirits, and they believe that the sea is crowded withO-baké, honourable ghosts. The Japanese cat is said to have control over the dead.
The Prince of Hizen, a distinguished member of the Nabéshima family, lingered in the garden with O Toyo, the favourite among his ladies. When the sun set they retired to the palace, but failed to notice that they were being followed by a large cat.
O Toyo went to her room and fell asleep. At midnight she awoke and gazed about her, as if suddenly aware of some dreadful presence in the apartment. At length she saw, crouching close beside her, a gigantic cat, and before she could cry out for assistance the animal sprang upon her and strangled her. The animal then made a hole under the verandah, buried the corpse, and assumed the form of the beautiful O Toyo.
The Prince, who knew nothing of what had happened, continued to love the false O Toyo, unaware that in reality he was caressing a foul beast. He noticed, little by little, that his strength failed, and it was not long before he became dangerously ill. Physicians were summoned, but they could do nothing to restore the royal patient. It was observed that he suffered most during the night, and was troubled by horrible dreams. This being so his councillors arranged that a hundred retainers should sit with their lord and keep watch while he slept.
The watch went into the sick-room, but just before ten o'clock it was overcome by a mysterious drowsiness. When all the men were asleep the false O Toyo crept into the apartment and disturbed the Prince untilsunrise. Night after night the retainers came to guard their master, but always they fell asleep at the same hour, and even three loyal councillors had a similar experience.
During this time the Prince grew worse, and at length a priest named Ruiten was appointed to pray on his behalf. One night, while he was engaged in his supplications, he heard a strange noise proceeding from the garden. On looking out of the window he saw a young soldier washing himself. When he had finished his ablutions he stood before an image of Buddha, and prayed most ardently for the recovery of the Prince.
Ruiten, delighted to find such zeal and loyalty, invited the young man to enter his house, and when he had done so inquired his name.
"I am Ito Soda," said the young man, "and serve in the infantry of Nabéshima. I have heard of my lord's sickness and long to have the honour of nursing him; but being of low rank it is not meet that I should come into his presence. I have, nevertheless, prayed to the Buddha that my lord's life may be spared. I believe that the Prince of Hizen is bewitched, and if I might remain with him I would do my utmost to find and crush the evil power that is the cause of his illness."
Ruiten was so favourably impressed with these words that he went the next day to consult with one of the councillors, and after much discussion it was arranged that Ito Soda should keep watch with the hundred retainers.
When Ito Soda entered the royal apartment he saw that his master slept in the middle of the room, and he also observed the hundred retainers sitting in the chamber quietly chatting together in the hope that they would be able to keep off approaching drowsiness. By ten o'clock all the retainers, in spite of their efforts, hadfallen asleep. Ito Soda tried to keep his eyes open, but a heaviness was gradually overcoming him, and he realised that if he wished to keep awake he must resort to extreme measures. When he had carefully spread oil-paper over the mats he stuck his dirk into his thigh. The sharp pain he experienced warded off sleep for a time, but eventually he felt his eyes closing once more. Resolved to outwit the spell which had proved too much for the retainers, he twisted the knife in his thigh, and thus increased the pain and kept his loyal watch, while blood continually dripped upon the oil-paper.
While Ito Soda watched he saw the sliding doors drawn open and a beautiful woman creep softly into the apartment. With a smile she noticed the sleeping retainers, and was about to approach the Prince when she observed Ito Soda. After she had spoken curtly to him she approached the Prince and inquired how he fared, but the Prince was too ill to make a reply. Ito Soda watched every movement, and believed she tried to bewitch the Prince, but she was always frustrated in her evil purpose by the dauntless eyes of Ito Soda, and at last she was compelled to retire.
In the morning the retainers awoke, and were filled with shame when they learnt how Ito Soda had kept his vigil. The councillors loudly praised the young soldier for his loyalty and enterprise, and he was commanded to keep watch again that night. He did so, and once more the false O Toyo entered the sick-room, and, as on the previous night, she was compelled to retreat without being able to cast her spell over the Prince.
It was discovered that immediately the faithful Soda had kept guard the Prince was able to obtain peaceful slumber, and, moreover, that he began to get better, for the false O Toyo, having been frustrated on two occasions, now kept away altogether, and the guard wasnot troubled with mysterious drowsiness. Soda, impressed by these strange circumstances, went to one of the councillors and informed him that the so-called O Toyo was a goblin of some kind.
That night Soda planned to go to the creature's room and try to kill her, arranging that in case she should escape there should be eight retainers outside waiting to capture her and despatch her immediately.
At the appointed hour Soda went to the creature's apartment, pretending that he bore a message from the Prince.
"What is your message?" inquired the woman.
"Kindly read this letter," replied Soda, and with these words he drew his dirk and tried to kill her.
The false O Toyo seized a halberd and endeavoured to strike her adversary. Blow followed blow, but at last perceiving that flight would serve her better than battle she threw away her weapon, and in a moment the lovely maiden turned into a cat and sprang on to the roof. The eight men waiting outside in case of emergency shot at the animal, but the creature succeeded in eluding them.
The cat made all speed for the mountains, and caused trouble among the people who lived in the vicinity, but was finally killed during a hunt ordered by the Prince Hizen. The Prince became well again, and Ito Soda received the honour and reward he so richly deserved.
Generally speaking the dog in Japan is looked upon as a friendly animal, and in most legends he acquits himself well; but in the Oki Islands many of the inhabitants believe that all dogs have supernatural power, attributed to the fox elsewhere. Professor B. H. Chamberlain writes: "The human beings in leaguewith them are termedinu-gami-mochi—that is, 'dog-god owners.' When the spirit of such a magic dog goes forth on an errand of mischief its body remains behind, growing gradually weaker, and sometimes dying and falling to decay. When this happens the spirit on its return takes up its abode in the body of a wizard, who thereupon becomes more powerful than ever."
A certain knight took shelter in a lonely and dilapidated mountain temple. Towards midnight he was awakened by hearing a strange noise. Gazing about him, he saw a number of cats dancing and yelling and shrieking, and over and over again he heard these words: "Tell it not to Shippeitarō!"
At midnight the cats suddenly disappeared, stillness reigned in the ruined temple, and our warrior was able to resume his slumber.
The next morning the young knight left the haunted building, and came to one or two small dwellings near a village. As he passed one of these houses he heard great wailing and lamentation, and inquired the cause of the trouble.
"Alas!" said those who thronged about the knight, "well may you ask why we are so sorely troubled. This very night the mountain spirit will take away our fairest maiden in a great cage to the ruined temple where you have spent the night, and in the morning she will be devoured by the wicked spirit of the mountain. Every year we lose a girl in this way, and there is none to help us."
The knight, greatly moved by these pitiful words, and anxious to be of service, said: "Who or what is Shippeitarō? The evil spirits in the ruined temple used the name several times."
"Shippeitarō," said one of the people, "is a brave and very fine dog, and belongs to the head man of our Prince." The knight hastened off, was successful in securing Shippeitarō for one night, and took the dog back with him to the house of the weeping parents. Already the cage was prepared for the damsel, and into this cage he put Shippeitarō, and, with several young men to assist him, they reached the haunted temple. But the young men would not remain on the mountain, for they were full of fear, and, having performed their task, they took their departure, so that the knight and the dog were left alone.
At midnight the phantom cats again appeared, this time surrounding a tomcat of immense size and of great fierceness. When the monster cat saw the cage he sprang round it with screams of delight, accompanied by his companions.
The warrior, choosing a suitable opportunity, opened the cage, and Shippeitarō sprang out and held the great cat in his teeth. In another moment his master drew forth his sword and slew the wicked creature. The other cats were too amazed at what they had seen to make good their escape, and the valiant Shippeitarō soon made short work of them. Thus the village was no longer troubled with ravages of the mountain spirit, and the knight, in true courtly fashion, gave all the praise to the brave Shippeitarō.
One day, while an old man and his wife were in the garden, their dog suddenly became very excited as he lowered his head and sniffed the ground in one particular place. The old people, believing that their pet had detected something good to eat, brought a spade and commenced to dig, and to their amazement they dug up a great number of gold and silver pieces and a variety ofprecious treasures as well. With this newly acquired wealth the old couple lost no time in distributing alms among the poor.
When the people next door heard about their neighbours' good fortune they borrowed the dog, and spread before him all manner of delicacies in the hope that the animal would do them a good turn too. But the dog, who had been on previous occasions ill-treated by his hosts, refused to eat, and at length the angry couple dragged him into the garden. Immediately the dog began to sniff, and exactly where he sniffed the greedy couple began to dig; but they dug up no treasure, and all they could find was very objectionable refuse. The old couple, angry and disappointed, killed the dog and buried him under a pine-tree.
The good old man eventually learnt what had befallen his faithful dog, and, full of sorrow, he went to the place where his pet was buried, and arranged food and flowers on the grave, weeping as he did so.
That night the spirit of the dog came to his master, and said: "Cut down the tree where I am buried, and from the wood fashion a mortar, and think of me whenever you use it."
The old man carried out these instructions, and he found that when he ground the grains of rice in the pine mortar every grain turned into a precious treasure.
The wicked old couple, having borrowed the dog, had no compunction in borrowing the mortar too, but with these wicked people the rice immediately turned into filth, so that in their anger they broke and burnt the precious vessel.
Once again the spirit of the dog appeared before his master, and informed him what had taken place, adding: "If you will sprinkle the ashes of the mortar over withered trees they will immediately become full ofblossom," and having uttered these words the spirit departed.
The kind-hearted old man secured the ashes, and, placing them in a basket, journeyed from village to village and from town to town, and over withered trees he threw the ashes, and, as the dog had promised, they suddenly came into flower. A prince heard of these wonders, and commanded the old man to appear before him, requesting that he would give an exhibition of his miraculous power. The old man did so, and joyfully departed with the many royal gifts bestowed upon him.
The old man's neighbours, hearing of these miracles, collected together the remaining ashes of the wonderful mortar, and the wicked fellow went about the country claiming to be able to revive withered or dead trees. Like the original worker of wonders, the greedy old man appeared in the palace, and was commanded to restore a withered tree. The old man climbed up into a tree and scattered the ashes, but the tree still remained withered, and the ashes almost blinded and suffocated the Prince. Upon this the old impostor was almost beaten to death, and he went away in a very miserable state indeed.
The kind old man and his wife, after rebuking their neighbours for their wickedness, allowed them to share in their wealth, and the once mean, cruel, and crafty couple led good and virtuous lives.
Rin-Jin, the King of the Sea, took to wife a young and beautiful Dragon Princess. They had not beenmarried long when the fair Queen fell ill, and all the advice and attention of the great physicians availed nothing.
The Jelly Fish and the Monkey.
The Jelly Fish and the Monkey.
"Oh," sobbed the Queen, "there is only one thing that will cure me of my illness!"
"What is that?" inquired Rin-Jin.
"If I eat the liver of a live monkey I shall immediately recover. Pray get me a monkey's liver, for I know that nothing else will save my life."
So Rin-Jin called a jelly-fish to his side, and said: "I want you to swim to the land and return with a live monkey on your back, for I wish to use his liver that our Queen may be restored to health again. You are the only creature who can perform this task, for you alone have legs and are able to walk about on shore. In order to induce the monkey to come you must tell him of the wonders of the deep and of the rare beauties of my great palace, with its floor of pearl and its walls of coral."
The jelly-fish, delighted to think that the health and happiness of his mistress depended upon the success of his enterprise, lost no time in swimming to an island. He had no sooner stepped on shore than he observed a fine-looking monkey playing about in the branches of a pine-tree.
"Hello!" said the jelly-fish, "I don't think much of this island. What a dull and miserable life you must lead here! I come from the Kingdom of the Sea, where Rin-Jin reigns in a palace of great size and beauty. It may be that you would like to see a new country where there is plenty of fruit and where the weather is always fine. If so, get on my back, and I shall have much pleasure in taking you to the Kingdom of the Sea."
"I shall be delighted to accept your invitation," saidthe monkey, as he got down from the tree and comfortably seated himself on the thick shell of the jelly-fish.
"By the way," said the jelly-fish, when he had accomplished about half of the return journey, "I suppose you have brought your liver with you, haven't you?"
"What a personal question!" replied the monkey. "Why do you ask?"
"Our Sea Queen is dangerously ill," said the foolish jelly-fish, "and only the liver of a live monkey will save her life. When we reach the palace a doctor will make use of your liver and my mistress will be restored to health again."
"Dear me!" exclaimed the monkey, "I wish you had mentioned this matter to me before we left the island."
"If I had done so," replied the jelly-fish, "you would most certainly have refused my invitation."
"Believe me, you are quite mistaken, my dear jelly-fish. I have several livers hanging up on a pine-tree, and I would gladly have spared one in order to save the life of your Queen. If you will bring me back to the island again I will get it. It was most unfortunate that I should have forgotten to bring a liver with me."
So the credulous jelly-fish turned round and swam back to the island. Directly the jelly-fish reached the shore the monkey sprang from his back and danced about on the branches of a tree.
"Liver" said the monkey, chuckling, "did you sayliver? You silly old jelly-fish, you'll certainly never get mine!"
The jelly-fish at length reached the palace, and told Rin-Jin his dismal tale. The Sea King fell into a great passion. "Beat him to a jelly!" he cried to those about him. "Beat this stupid fellow till he hasn't a bone left in his body!"
So the jelly-fish lost his shell from that unfortunate hour, and all the jelly-fishes that were born in the sea after his death were also without shells, and have remained nothing but jelly to this day.
Upon the festival of theMinige, or "The Body-escaping," the Deity of Kitzuki, Oho-kuninushi, is said to ride through the streets on the Bronze Horse. The rite connected with the festival is of so mysterious a kind that the officiating priest can only impart the secret after his death to his son through the medium of the deceased man's spirit. The great carved dragon of Kitzuki was supposed at one time to crawl over the roofs of many houses, but when his wooden throat was cut he remained simply a work of art and no longer troubled the inhabitants. Bronze deer of Matsue, a stag and a doe, also had miraculous power and were able to run about the streets at night. These visitations were so frequent and so disturbing that eventually their heads were cut and their escapades came to an end. The gigantic tortoise of the Gesshōji temple, a stone colossus very nearly sixteen feet in height, was on many occasions seen endeavouring to swim across a pond covered with lotus. This creature, like those we have just mentioned, was mutilated, and his midnight wanderings permanently checked.
[1]The Three Mystic Apes figure in Japanese legend. Mizaru is represented with his hands over his eyes, Kikazaru with his hands covering his ears, and Iwazaru with his hands laid upon his mouth. These mystic apes symbolise (1) He who sees no evil, (2) He who hears no evil, (3) He who speaks no evil.
[1]The Three Mystic Apes figure in Japanese legend. Mizaru is represented with his hands over his eyes, Kikazaru with his hands covering his ears, and Iwazaru with his hands laid upon his mouth. These mystic apes symbolise (1) He who sees no evil, (2) He who hears no evil, (3) He who speaks no evil.
We have already noticed certain birds mentioned in Japanese legend, the pheasant in the story of Momotaro, theHo-HoBird, the Bridge of Magpies in the account of Tanabata, the mysterious light said to shine from the blue heron, the Thunder Bird, &c. Thesekirei, or wagtails, are sacred to Izanagi and Izanami, for it was through these birds that these divinities first learnt the art of love, and not even the God of Scarecrows can frighten them. When the great hero Yamato-take died he was supposed to have been transformed into a white bird, and we read in theHō-jō-ki[1]that Chōmei fancied he heard in the note of a copper pheasant the cry of his mother. Mythical creatures such as theTengupossess certain bird-like qualities, but they cannot be classed under the heading of birds, and for this reason they are dealt with elsewhere.
The God of Mionoseki detests cocks and hens and everything pertaining to these birds, and the inhabitants respect his very marked dislike. On one occasion a certain steamer, shortly after making for the open sea, encountered a severe storm, and it was thought that the God of Mionoseki, who is the God of Mariners, must have been seriously offended. At length the captain discovered that one of his passengers was smoking a pipe adorned with the figure of a crowing cock. The pipe was immediately thrown into the sea, and the storm abated.
We are able to gather the reason for the hatred of the cock from the following legend. In theKojikiwe are informed that the son of the Deity of Kitsuki spent many an hour at Mionoseki in catching birds and fish. At that time the cock was his trusted friend, and it was the duty of this bird to crow lustily when it was time for the God to return from his sport. On one occasion, however, the cock forgot to crow, and in consequence, in the God's hurry to go back in his boat he lost his oars, and was compelled to propel the vessel with his hands, which were severely bitten by fishes.
Yoritomo, having been defeated in a battle against Oba Kage-chika, was forced to retreat with six of his followers. They ran with all speed through a forest, and, finding a large hollow tree, crept inside for shelter.
In the meantime Oba Kage-chika said to his cousin, Oba Kagetoki: "Go and search for Yoritomo, for I have good reason to believe that he lies hidden in this forest. I will so arrange my men that the flight of our enemy will be impossible."
Oba Kagetoki departed, none too pleased with the mission, for he had once been on friendly terms with Yoritomo. When he reached the hollow tree and saw through a hole in the trunk that his old friend lay concealed within, he took pity on him, and returned to his cousin, saying: "I believe that Yoritomo, our enemy, is not in this wood."
When Oba Kage-chika heard these words he cried fiercely: "You lie! How could Yoritomo make his escape so soon and with my men standing on guard about the forest? Lead the way, and I and some of my men will follow you. No cunning this time, cousin, or you shall severely suffer for it."
In due time the party reached the hollow tree, and Kage-chika was about to enter it, when his cousin cried: "Stay! What folly is this? Cannot you see that there is a spider's web spun across the opening? How could any one enter this tree without breaking it? Let us spend our time more profitably elsewhere."
Kage-chika, however, was still suspicious concerning his cousin, and he thrust his bow into the hollow trunk. It almost touched the crouching Yoritomo, when two white doves suddenly flew out of the cavity.
"Alas!" exclaimed Kage-chika, "you are right, our enemy cannot lie concealed here, for doves and a cobweb would not admit of such a thing."
By the timely aid of two doves and a spider's web the great hero Yoritomo made good his escape, and when, in later years, he became Shōgun he caused shrines to be erected to Hachiman, the God of War, in recognition of his deliverance, for the doves of Japan are recognised as the messengers of war, and not of peace, as is the case in our own country.
"A solitary voice!Did the Moon cry?'Twas but thehototogisu."From the Japanese.
There is a mysterious bird called thehototogisuwhich plaintively cries its own name, dividing it into syllables thus: "ho-to-to-gi-su." According to legend it is no earthly bird, but wanders from the Realm of the Dead at the end of May, and warns all peasants who see it that it is time to sow the rice. Some interpret the bird's note as meaning, "Has thekakemonobeen suspended?" others that it gently repeats: "Surely it is better to return home." The latter interpretation ischaracteristically Japanese, for if it is believed that souls return in the summer-time, it is reasonable to suppose that at least one of the birds should fly back to the old woods and streams and hills of Nippon.
A cross old woman was at her wash-tub when her neighbour's pet sparrow ate up all the starch, mistaking it for ordinary food. The old woman was so angry at what had happened that she cut out the sparrow's tongue, and the unfortunate bird flew away to a mountain.
When the old couple to whom the sparrow belonged heard what had taken place they left their home and journeyed a great distance until they had the good fortune to find their pet again.
The sparrow was no less delighted to meet his master and mistress, and begged them to enter his house. When they had done so they were feasted with an abundance of fish andsaké, were waited upon by the sparrow's wife, children, and grandchildren, and, not content with these deeds of hospitality, the feathered host danced a jig called the Sparrow's Dance.
When it was time for the old couple to return home the sparrow brought forth two wicker baskets, saying: "One is heavy, and the other is light. Which would you rather have?"
"Oh, the light one," replied the old couple, "for we are aged and the journey is a long one."
When the old people reached their home they opened the basket, and to their delight and amazement discovered gold and silver, jewels and silk. As fast as they took the precious things out an inexhaustible supply came to their place, so that the wonderful basket of treasure could not be emptied, and the happy old couple grew rich and prosperous.
It was not long before the old woman who had cut out the sparrow's tongue heard about the good fortune of her neighbours, and she hastened to inquire where this wonderful sparrow was to be seen.
Having gained the information, she had no difficulty in finding the sparrow. When the bird saw her he asked which of two baskets she would prefer to take away with her, the heavy or light one? The cruel and greedy old woman chose the heavy one, believing that this basket would contain more treasure than the light one; but when, after much labour, she reached home and opened it, devils sprang upon her and tore her to pieces.
There was once a man who was extremely fond of shooting birds. He had two daughters, good Buddhists, and each in turn pointed out the folly of their father's cruel sport, and begged him not to destroy life wantonly. However, the man was obstinate and would not listen to his daughters' entreaties. One day a neighbour asked him to shoot two storks, and he promised to do so. When the women heard what their father was about to do, they said: "Let us dress in pure white garments and go down upon the shore to-night, for it is a place much frequented by storks. If our father should kill either of us in mistake for the birds, it will teach him a lesson, and he will surely repent his evil ways, which are contrary to the gentle teaching of the Lord Buddha."
That night the man went to the shore, and the cloudy sky made it difficult for him to discover any storks. At last, however, he saw two white objects in the distance. He fired; the bodies fell immediately, and he ran to where they lay, only to discover that he had shot both his noble, self-sacrificing daughters.Stricken with sorrow, the man erected a funeral pyre and burnt the bodies of his poor children. Having done these things, he shaved his head, went into the woods, and became a hermit.
A clever woman named Saijosen was engaged in embroidery. One day an old man called upon her, and said: "Work for me on a piece of cloth a pair of phoenix." Saijosen readily complied, and when the birds were worked the old man closed his eyes and pointed at the phoenix with his finger. Immediately the birds became alive, and the girl and the old man mounted upon their backs and disappeared into the sky.
Much has been written about the Japanesesemi, or tree-crickets, and it seems strange to us that these little creatures should be bought and placed in minute cages, where they sing with extraordinary sweetness. Lafcadio Hearn inKottōgives us a pathetic story concerning one of these insects. He tells us that his servant forgot to feed it, and that gradually it ceased to sing, being forced at last to eat its own minute limbs.
Theminminzemi'ssinging resembles the chanting of a Buddhist priest, while the greensemi, orhigurashi, makes a sound like the trilling of a tiny bell. The carrying of a dried beetle is said to increase one's wardrobe. It must be remembered in the legends that follow that according to Buddhist teaching all life is sacred, and, moreover, that on account of some sin the Buddhists believe that the soul of a man or woman can enter even the minute form of an insect.
"The gold sun shimmering in noontide skiesShines down, where the red-burnished dragon-fliesFlit to and fro in the translucent hazeOver the village of eventless days!"Trans. by Clara A. Walsh.
The dragon-fly is frequently mentioned in Japanese poetry, but nowhere more pathetically than in the following lines written by Chiyo after the death of her little son:
"How far, I wonder, did he stray,Chasing the burnished dragon-fly to-day?"
Chiyo, in this exquisite fragment, suggests a very great deal, for in her mother-love there is no dismal conception of Death. She regards the future life of her little one as the happiest hour of playtime. Once more in these lines there is the Japanese idea of the soul coming back again.
The most charming Japanese dragon-fly is calledTenshi-tombō, "the Emperor's dragon-fly." There is a larger variety particularly sought after by children, and of this species there are many more females than males. Boys tie a female to a tree, and sing: "Thou, the male, King of Korea, dost thou not feel shame to flee away from the Queen of the East?" This quaint song is an allusion to the legendary conquest of Korea, to which we shall refer later on, and it succeeds in attracting the male dragon-fly. It is also believed that if a certain ideograph is traced in the air it has the power to paralyse the dragon-fly one wishes to catch.
Kazariya Kyūbei, a merchant, had a maid-servant called Tama. Tama worked well and cheerfully, butshe was negligent in regard to her dress. One day, when she had been five years in Kyūbei's house, her master said to her: "Tama, how is it that, unlike most girls, you seem to have no desire to look your best? When you go out you wear your working dress. Surely you should put on a pretty robe on such occasions."
"Good master," said Tama, "you do well to rebuke me, for you do not know why, during all these years, I have worn old clothes and have made no attempt to wear pretty ones. When my father and mother died I was but a child, and as I had no brothers or sisters it rested upon me to have Buddhist services performed on behalf of my parents. In order that this might come to pass I have saved the money you have given me, and spent as little upon myself as possible. Now my parents' mortuary tablets are placed in the Jōrakuji temple, and, having given my money to the priests, the sacred rites have now been performed. I have fulfilled my wish, and, begging for your forgiveness, I will in future dress more becomingly."
Before Tama died she asked her mistress to keep the remaining money she had saved. Shortly after her death a large fly entered Kyūbei's house. Now at that time of the year, the Period of the Greatest Cold, it was unusual for flies to appear, and the master of the house was considerably puzzled. He carefully put the insect outside the house; but it flew back immediately, and every time it was ejected it came back again. "This fly," said Kyūbei's wife, "may be Tama." Kyūbei cut a small piece out of the insect's wings, and this time carried it some distance from his abode. But the next day it returned once more, and this time the master painted the fly's wings and body with rouge, and took it even further away from his dwelling. Twodays later the fly returned, and the nick in its wings and the rouge with which it was covered left no doubt in the minds of Kyūbei and his wife that this persistent insect was indeed Tama.
"I believe," said Kyūbei's wife, "that Tama has returned to us because she wants us to do something for her. I have the money she asked me to keep. Let us give it to the priests in order that they may pray for her soul." When these words had been spoken the fly fell dead upon the floor.
Kyūbei and his wife placed the fly in a box, and with the girl's money they went to the priests. Asutrawas recited over the body of the insect, and it was duly buried in the temple grounds.
Sanemori, who was a great warrior, was on one occasion, while riding on a horse, engaged in fighting an enemy. During the conflict his horse slipped and rolled into a rice-field. As the result of this mishap his antagonist was able to slay him, and from that hour Sanemori became a rice-devouring insect, known by the peasantry of Izumo as Sanemori-San. During certain summer nights the peasants light fires in their rice-fields in order to attract the insect, play upon flutes and beat gongs, crying: "O Sanemori, augustly deign to come hither!" A religious rite is then performed, and a straw representation of a rider upon a horse is either burnt or thrown into water. It is believed that this ceremony will successfully free the fields from the rice-devouring insect.
Theshiwan, a small yellow insect that feeds upon cucumbers, is said to have once been a physician. This physician, guilty of some intrigue, was forced to leave his home, but in attempting to make his escape his footcaught in the sinuous coils of a cucumber vine, and he was killed by his pursuers. His angry ghost became ashiwan, and from that day to this the insect feeds upon cucumbers.
"For this willow-tree the season of budding would seem to have returned in the dark—look at the fireflies."
"For this willow-tree the season of budding would seem to have returned in the dark—look at the fireflies."
In ancient days firefly-hunting was one of the amusements of great nobles, but to-day it is the pastime of children only. These hunting parties, however, have lost none of their picturesqueness, and the flashing insect has been the theme of many an exquisite poem, such as: "Ah, the cunning fireflies! being chased, they hide themselves in the moonlight!"
Grown-up people, however, go out to see the fireflies with the same ardour with which they indulge in flower-viewing. To the minds of these great Nature-lovers the fireflies resemble dazzling petals of some strange fire-flower or a host of wondering stars that has left the sky to wander upon the earth. During the summer thousands of people visit Uji in order to see theHotaru-Kassen, or Firefly Battle. From the river-bank dart myriads of these flashing insects, and in a moment they form a great silver-shining cloud. The cloud breaks and the flowing river, once dark as black velvet, becomes a winding stretch of gleaming jewels. No wonder the Japanese poet cries: "Do I see only fireflies drifting with the current? Or is the Night itself drifting, with its swarming of stars?"
There is a legend connected with this fascinating spectacle. It is believed that the Minamoto-Firefly and the Taira-Firefly are the ghosts of the old warriors of the Minamoto and Taira clans. On the night of thetwentieth day of the fourth month they fight a great battle on the Uji River. On that night all caged fireflies are set free in order that they may fight again the old clan battles of the twelfth century. The ghostly significance of fireflies is further strengthened by the fact that these insects are fond of swarming round willow-trees—the most eerie trees in Japan. Fireflies in ancient days were supposed to possess medicinal properties. Firefly ointment was said to render all poisons harmless, and, moreover, it had the power to drive away evil spirits and to preserve a house from the attacks of robbers.
A young man of Matsue was returning home from a wedding-party when he saw, just in front of his house, a firefly. He paused a moment, surprised to see such an insect on a cold winter's night with snow on the ground. While he stood and meditated the firefly flew toward him, and the young man struck at it with his stick, but the insect flew away and entered the garden adjoining his own.
The next day he called at his neighbour's house, and was about to relate the experience of the previous night when the eldest daughter of the family entered the room, and exclaimed: "I had no idea you were here, and yet a moment ago you were in my mind. Last night I dreamt that I became a firefly. It was all very real and very beautiful, and while I was darting hither and thither I saw you, and flew toward you, intending to tell you that I had learnt to fly, but you thrust me aside with your stick, and the incident still frightens me."