CHAPTER XXVIII: SUPERSTITIONS

[1]Compare "The Dream of Rosei" in Chapter VII.

[2]SeeThe Story of Korea, by Joseph H. Longford.

[3]This legend, and those that follow in this chapter, are adapted fromAncient Tales and Folk-lore of Japan, by R. Gordon Smith.

The subject of Japanese superstition is of special importance, because it serves to indicate the channel by which many myths and legends, but more particularly folk-lore, have evolved. Superstition is, as it were, the raw material out of which innumerable strange beliefs are gradually fashioned into stories, and an inquiry into the subject will show us the peasant mind striving to counteract certain supernatural forces, or to turn them to advantage in every-day life. Many superstitions have already been recorded in these pages, and in the present chapter we shall deal with those that have not been treated elsewhere. It is scarcely necessary to point out that these superstitions, selected from a vast store of quaint beliefs, are necessarily of a primitive kind and must be regarded, excluding, perhaps, those associated with the classic art of divination, as peculiar to the more ignorant classes in Japan.

In prehistoric times the bow was believed to possess supernatural power. It would miraculously appear on the roof of a man's house as a sign that the eldest unmarried daughter must be sacrificed. She was accordingly buried alive in order that her flesh might be consumed by the Deity of Wild Beasts. Later on, however, the bow was no longer the message of a cruel divinity, for it gradually lost its horrible significance, and has now become a symbol of security. To this day it may be seen fixed to the ridge-pole of a roof, and is regarded as a lucky charm.

We have another example of human sacrifice in the old repulsive custom of burying a man alive with theidea of giving stability to a bridge or castle. In the early days, when forced labour existed, there was unfortunately scant regard for the sacredness of human life. Those who laboured without reward were under the control of a merciless superintendent, who emphasised his orders by means of a spear. He was ready to kill all those who were idle or in any way rebellious, and many corpses were flung into the masonry. When a river had to be dammed, or a fortification constructed with the utmost despatch, this deplorable deed was not unusual.

When a new bridge was built its utility and long life were assured, not always by human sacrifice or sorrow, but sometimes by happiness. The first persons allowed to walk over a new bridge were those of a particularly happy disposition. We are told, that two genial old men, who each had a family of twelve children, first crossed the Matsue bridge, accompanied by their wives, children, grandchildren, and great-grandchildren. This joyous procession took place amid much rejoicing and a display of fireworks. The idea of happiness contributing to the success of a Japanese bridge is a pretty conception, but, unfortunately, the old bridge of Matsue, now replaced by one far less picturesque, is associated with a very unpleasant tradition.

When Horiō Yoshiharu becameDaimyōof Izumo he arranged to build a bridge over the turbulent river at Matsue. Many laboured to carry out his wishes, but the work did not prosper. Countless great stones were flung into the rushing water with the idea of making a solid base on which to construct the pillars, but many of the stones were washed away, and as soon as the bridge took tangible form it was wrecked by the fierce torrent. It was believed that the spirits of theflood were angry, and in order to appease them it was deemed necessary to offer a human sacrifice. A man was accordingly buried alive below the central pillar where the water was most turbulent. When this had been done the work prospered, and the bridge remained intact for three hundred years. Gensuke was the unfortunate victim, and this was the name given to the central pillar. It is said that on moonless nights a mysterious red fire shines from this pillar—the ghostly emanations of poor Gensuke.

One of the most popular forms of Japanese superstition is associated with divination, and Confucianism has no doubt contributed much to its popularity. TheYih-King, or "Book of Changes," is the main source of the art, and Confucius devoted so much time to the study of this mysterious work that it is said that the leathern thongs used to hold the leaves together were replaced three times during his lifetime. TheYih-Kingwas commenced by Fu Hsi two thousand years before the birth of Christ, and Confucius added much fresh material. A more complicated method of reading the future than by means of eight trigrams and sixty-four diagrams cannot be imagined. So involved a system of divination naturally became the art of the learned few, but in course of time it underwent various modifications. It lost, to a certain extent, its most classic aspect, and many Japanese diviners sprang up in the country professing to read the future for a small fee, and without the qualification of having deeply pondered over the instruction to be found in theYih-King. A comparatively simple form of divination is with fifty divining rods, shuffled in a particular way, and the final position of the rods is supposed to answer the variousquestions of the inquirer. Many diviners in Japan to-day are mere charlatans working upon the credulity of their patrons, without fully understanding the art they practise. But in ancient times divination was associated with a sacred ritual. It was necessary for the diviner, like the old swordsmith, to prepare and fit himself for his task. It was required of him that he should thoroughly cleanse his body, seat himself in a private apartment, and go through the elaborate process of holding the rods in the spirit of reverence. At a certain moment he was instructed to close his eyes, suspend breathing for a time, and concentrate his thoughts on his work of divination, for the old diviner, like the old Shintō priest, believed that he was calling the supernatural to his aid.

In other forms of divination, requiring no expert interpretation, we find that the future is supposed to be revealed in the cracks and lines of a slightly burnt shoulder-bone of a deer, a method which closely resembles the old English custom of "reading the speal-bone." It was not always easy to secure a deer's shoulder-bone, and as the markings were of more importance than the bone itself, in course of time burnt tortoise-shell took its place. As hair-combs were usually made of this material, a woman, by charring it, was able to read the lines and ascertain the constancy or otherwise of her lover, &c. Girls used to read the riddle of the future and see what it had in store for them by going out at night and stringing together the fragmentary remarks of passers-by. This method is known astsuji-ura, but it is by no means peculiar to Japan, for it is still frequently practised by superstitious people in our own country. A love-sickmaiden tried to discover whether or not her love would be requited by placing a rod in the ground, surrounding it with various offerings, and listening to the conversation of wayfarers who chanced to come that way.[1]A later and more elaborate development of this form of divination required three maidens, and the method employed is as follows. The young women went to where roads crossed each other, and thrice repeated an invocation to the God of Roads. When they had supplicated this Deity, they flung rice on the ground, for rice has the power of driving away evil spirits. The maidens then rubbed their fingers against the teeth of a boxwood comb, becausetsuge, the Japanese name for this wood, also means "to tell." After these preparations they each stood in a different position and pieced together the remarks of passers-by. Occasionally some message from the future was received while the inquirer stood under a bridge and listened to the clatter of feet, and sometimes a priest whistling by inhalation was supposed to reveal an omen of some kind.

It is believed that certain periods of life are extremely unlucky. The twenty-fifth, forty-second, and sixty-first years of a man's life are considered unfortunate, while the unlucky years of a woman's life are the nineteenth, thirty-third, and thirty-seventh. In order to prevent calamity during these periods, it is necessary to devote much time to religious exercises. Men and women are advised not to take a journey during thesixteenth, twenty-fifth, thirty-fourth, forty-third, fifty-second, and sixty-first year. When superstitious women wish to make a new garment, they utter an invocation, and later on sprinkle three pinches of salt on the shoulder gusset. No woman should use her needle on a "monkey" day, but rather on a "bird" day. If the work is undertaken on the former day, the garment is in danger of being burnt or rent; but if the apparel is made on the latter day, it will have the beauty and durability of the feathers of a bird.

When a child's tooth falls out, it is thrown away under the eaves, with the wish that it may be replaced by the tooth of a demon. Sometimes the tooth of a little boy or girl is thrown on the floor with the request that it may be replaced by the tooth of a rat. Children may be immune from nightmare if the word "puppy" is written on their foreheads; and if to this precaution is added a sketch of theBaku, Eater of Dreams, the little one's slumber will be sure to be of a peaceful kind. The word "dog" inscribed on a child's forehead is a protection against the magic of foxes and badgers.

Some of the nostrums that are supposed to cure children's ailments are very curious. Blood extracted from a cock's comb cures indigestion, while an eruption on the head may be driven away by repeating these words: "In the long days of spring weeds may be removed, but those in the garden must be cut down at once." Even a Japanese baby cries occasionally, but if a red bag containing dog's hair is fastened on its back, it will immediately cease to cry, and the plaintive wailing will give place to smiles. Blindness is frequentlythe result of smallpox, but this calamity may be prevented by throwing seven peas into a well, reciting seven prayers, and then drawing off all the water from the well.

Many Japanese charms are pieces of paper bearing an inscription designed to avert evil. Another variety is inscribed with the name of a god. It takes the form of a long strip which the poor fasten on the outside of their houses, while those who have not to contend with poverty regard it as a part of their domestic altar. The imprint of a child's hand, "obtained," writes Professor Chamberlain, "by first wetting the hand with ink and then applying it to a sheet of paper, is believed to avert malign influences." Fragments of temples, rice-grains carved to represent the Gods of Luck, minutesutras, copies of Buddha's footprint, and many other quaint conceits are among the multitudinous charms of Japan.

There is a certain Japanese tree, calledtegashiwa, and its leaves in shape are not unlike a hand. In ancient days, when it was necessary for asamuraito leave his home, he received just before his departure atai(perch), which was served on the leaf of ategashiwatree. This was his farewell repast, and when thesamuraihad eaten the fish the leaf was hung over the door, in the belief that it would guard him on his journey, and bring him safely back to his home again. It was not the shape, but the movement of thetegashiwaleaf that gave rise to this pleasing fancy, for the leaf, when blown by the wind, appeared to beckon after the graceful Japanese manner.

Dry peas are usually found to be efficacious in driving away evil spirits, but Bimbogami, the God of Poverty, is not so easily overcome. There is something pathetic in the idea that poverty should be regarded as an obstinate and most unwelcome fellow, for at this point we touch reality. However, though Bimbogami takes no notice of dry peas, he may be vanquished by other means.

The charcoal fire in a Japanese kitchen is blown into a cheerful glow by means of a utensil calledhifukidake, a bamboo tube—a more artistic and simple form of bellows, where the inflated cheeks take the place of our hand-moved leather bag. Before long the bamboo tube cracks with the intense heat. When this takes place a copper coin is put inside the tube, an incantation is uttered, and then the "fire-blow-tube" is thrown either into the street or into a stream. This throwing away of the useless bamboo of the kitchen is always supposed to signify the forced departure of Bimbogami. Most of us are familiar with what is known as the Death-spider that ticks like a watch in our walls. In Japan it is calledBimbomushi, "Poverty-Insect." Its ticking does not foretell the coming of Death, as is the belief in our own country, but it denotes the unwelcome presence of the God of Poverty in the Japanese home.

[1]This variety of divination is of particular interest, for the rod symbolises the God of Roads, the Deity created from Izanagi's staff, which, it will be remembered, he flung behind him when pursued in the Under-world by the Eight Ugly Females.

TheKappais a river goblin, a hairy creature with the body of a tortoise and scaly limbs. His head somewhat resembles that of an ape, in the top of which there is a cavity containing a mysterious fluid, said to be the source of the creature's power. The chief delight of theKappais to challenge human beings to single combat, and the unfortunate man who receives an invitation of this kind cannot refuse. Though theKappais fierce and quarrelsome, he is, nevertheless, extremely polite. The wayfarer who receives his peremptory summons gives the goblin a profound bow. The courteousKappaacknowledges the obeisance, and in inclining his head the strength-giving liquid runs out from the hollow in his cranium, and becoming feeble, his warlike characteristics immediately disappear. To defeat theKappa, however, is just as unfortunate as to receive a beating at his hands, for the momentary glory of the conquest is rapidly followed by a wasting away of the unfortunate wayfarer. TheKappapossesses the propensities of a vampire, for he strikes people in the water, as they bathe in lake or river, and sucks their blood. In a certain part of Japan theKappais said to claim two victims every year. When they emerge from the water their skin becomes blanched, and they gradually pine away as the result of a terrible disease.

In Izumo the village people refer to theKappaasKawako("The Child of the River"). Near Matsue there is a little hamlet called Kawachi-mura, and on the bank of the river Kawachi there is a small temple known as Kawako-no-miya, that is, the temple of theKawakoorKappa, said to contain a document signed by this river goblin. Concerning this document the following legend is recorded.

The Kappa and his Victim.

In ancient days aKappadwelt in the river Kawachi, and he made a practice of seizing and destroying a number of villagers, and in addition many of their domestic animals. On one occasion a horse went into the river, and theKappa, in trying to capture it, in some way twisted his neck, but in spite of considerable pain he refused to let his victim go. The frightened horse sprang up the river bank and ran into a neighbouring field with the Kappa still holding on to the terrified animal. The owner of the horse, together with many villagers, securely bound the Child of the River. "Let us kill this horrible creature," said the peasants, "for he has assuredly committed many horrible crimes, and we should do well to be rid of such a dreadful monster." "No," replied the owner of the horse, "we will not kill him. We will make him swear never to destroy any of the inhabitants or the domestic animals of this village." A document was accordingly prepared, and theKappawas asked to peruse it, and when he had done so to sign his name. "I cannot write," replied the penitentKappa, "but I will dip my hand in ink and press it upon the document." When the creature had made his inky mark, he was released and allowed to return to the river, and from that day to this theKappahas remained true to his promise.

We have already referred to theTenguin the story of Yoshitsune and Benkei.[1]In this legend it willbe remembered that Yoshitsune, one of the greatest warriors of Old Japan, learnt the art of swordsmanship from the King of theTengu. Professor B. H. Chamberlain describes theTenguas "a class of goblins or gnomes that haunt the mountains and woodlands, and play many pranks. They have an affinity to birds; for they are winged and beaked, sometimes clawed. But often the beak becomes a large and enormously long human nose, and the whole creature is conceived as human, nothing bird-like remaining but the fan of feathers with which it fans itself. It is often dressed in leaves, and wears on its head a tiny cap." In brief, theTenguare minor divinities, and are supreme in the art of fencing, and, indeed, in the use of weapons generally. The ideographs with which the name is written signify "heavenly dog," which is misleading, for the creature bears no resemblance to a dog, and is, as we have already described, partly human and partly bird-like in appearance. There are other confusing traditions in regard to the wordTengu, for it is said that the Emperor Jomei gave the name to a certain meteor "which whirled from east to west with a loud detonation." Then, again, a still more ancient belief informs us that theTenguwere emanations from Susa-no-o, the Impetuous Male, and again, that they were female demons with heads of beasts and great ears and noses of such enormous length that they could carry men on them and fly with their suspended burden for thousands of miles without fatigue, and in addition their teeth were so strong and so sharp that these female demons could bite through swords and spears. TheTenguis still believed to inhabit certain forests and the recesses of high mountains. Generally speaking, theTenguis not a malevolent being, for he possesses a keen sense of humour, and is fond of a practical joke. Sometimes, however, theTengumysteriously hides human beings, and when finally they return to their homes they do so in a demented condition. This strange occurrence is known asTengu-kakushi, or hidden by aTengu.

Tobikawa, an ex-wrestler who lived in Matsue, spent his time in hunting and killing foxes. He did not believe in the various superstitions concerning this animal, and it was generally believed that his great strength made him immune from the witchcraft of foxes. However, there were some people of Matsue who prophesied that Tobikawa would come to an untimely end as the result of his daring deeds and disbelief in supernatural powers. Tobikawa was extremely fond of practical jokes, and on one occasion he had the hardihood to imitate the general appearance of aTengu, feathers, long nose, claws, and all. Having thus disguised himself he climbed up into a tree belonging to a sacred grove. Presently the peasants observed him, and deeming the creature they saw to be aTengu, they began to worship him and to place many offerings about the tree. Alas! the dismal prophecy came true, for while the merry Tobikawa was trying to imitate the acrobatic antics of aTengu, he slipped from a branch and was killed.

We have already referred to theTengu-kakushi, and the following legend gives a graphic account of this supernatural occurrence.

One evening, Kiuchi Heizayemon, a retainer, mysteriously disappeared. Kiuchi's friends, when they heard of what had taken place, searched for him in every direction. Eventually they discovered the missing man's clogs, scabbard, and sword; but the sheath was bentlike the curved handle of a tea-kettle. They had no sooner made this lamentable discovery than they also perceived Kiuchi's girdle, which had been cut into three pieces. At midnight, those who searched heard a strange cry, a voice calling for help. Suzuki Shichiro, one of the party, chanced to look up, and he saw a strange creature with wings standing upon the roof of a temple. When the rest of the band had joined their comrade, they all looked upon the weird figure, and one said: "I believe it is nothing but an umbrella flapping in the wind." "Let us make quite sure," replied Suzuki Shichiro, and with these words he lifted up his voice, and cried loudly: "Are you the lost Kiuchi?" "Yes," was the reply, "and I pray that you will take me down from this temple as speedily as possible."

When Kiuchi had been brought down from the temple roof, he fainted, and remained in a swoon for three days. At length, gaining consciousness, he gave the following account of his strange adventure:

"The evening when I disappeared I heard some one shouting my name over and over again, and going out I discovered a black-robed monk, bawling 'Heizayemon!' Beside the monk stood a man of great stature; his face was red, and his dishevelled hair fell upon the ground. 'Climb up on yonder roof,' he shouted fiercely. I refused to obey such an evil-faced villain, and drew my sword, but in a moment he bent the blade and broke my scabbard into fragments. Then my girdle was roughly torn off and cut into three pieces. When these things had been done, I was carried to a roof, and there severely chastised. But this was not the end of my trouble, for after I had been beaten, I was forced to seat myself on a round tray. In a moment I was whirled into the air, and the tray carried me with great speed to many regions. When it appeared to me that I hadtravelled through space for ten days, I prayed to the Lord Buddha, and found myself on what appeared to be the summit of a mountain, but in reality it was the roof of the temple whence you, my comrades, rescued me."

Captain Brinkley, inJapan and China, informs us that as late as 1860 the officials of the Yedo Government showed their belief in supernatural beings. Prior to the visit of theShōgunto Nikko, they caused the following notice to be exhibited in the vicinity of the mausolea:

TO THE TENGU AND OTHER DEMONS"Whereas ourShōgunintends to visit the Nikko Mausolea next April, now therefore yeTenguand other Demons inhabiting these mountains must remove elsewhere until theShōgun'svisit is concluded."(Signed) Mizuno, Lord of Dewa."Dated July 1860."

TO THE TENGU AND OTHER DEMONS

"Whereas ourShōgunintends to visit the Nikko Mausolea next April, now therefore yeTenguand other Demons inhabiting these mountains must remove elsewhere until theShōgun'svisit is concluded.

"(Signed) Mizuno, Lord of Dewa."Dated July 1860."

The local officials were not content with a notice of this kind. After duly notifying theTenguand other demons of the coming of theShōgun, the exact mountains were specified where these creatures might live during the ruler's visit.

The Mountain Woman's body is covered with long white hair. She is looked upon as an ogre (kijo), and, as such, figures in Japanese romance. She has cannibalistic tendencies, and is able to fly about like a moth and traverse pathless mountains with ease.

The Mountain Man is said to resemble a great darkhairedmonkey. He is extremely strong, and thinks nothing of stealing food from the villages. He is, however, always ready to assist woodcutters, and will gladly carry their timber for them in exchange for a ball of rice. It is useless to capture or kill him, for an attack of any kind upon the Mountain Man brings misfortune, and sometimes death, upon the assailants.

TheSenninare mountain recluses, and many are the legends told in connection with them. Though they have human form, they are, at the same time, immortal, and adepts in the magical arts. The first great Japanesesenninwas Yōshō, who was born at Noto A.D. 870. Just before his birth his mother dreamt that she had swallowed the sun, a dream that foretold the miraculous power of her child. Yōshō was studious and devout, and spent most of his time in studying the "Lotus of the Law." He lived very simply indeed, and at length reduced his diet to a single grain of millet a day. He departed from the earth A.D. 901, having attained much supernatural power. He left his mantle hanging on the branch of a tree, together with a scroll bearing these words: "I bequeath my mantle to Emmei of Dogen-ji." In due time Emmei became asennin, and, like his master, was able to perform many marvels. Shortly after Yōshō's disappearance his father became seriously ill, and he prayed most ardently that he might see his well-loved son again. In reply to his prayers, Yōshō's voice was heard overhead reciting the "Lotus of the Law." When he had concluded his recitations, he said to his stricken father: "If flowers are offered and incense burned on the 18th of every month, my spirit will descend and greet you, drawn by the perfume of the flowers and the blue smoke of incense."

Senninare frequently depicted in Japanese art: Chokoro releasing his magic horse from a gigantic gourd; Gama with his wizard toad; Tekkai blowing his soul into space; Roko balancing himself on a flying tortoise; and Kumé, who fell from his chariot of cloud because, contrary to his holy calling, he loved the image of a fair girl reflected in a stream.

There are many varieties of fire apparitions in Japan. There is the ghost-fire, demon-light, fox-flame, flash-pillar, badger-blaze, dragon-torch, and lamp of Buddha. In addition supernatural fire is said to emanate from certain birds, such as the blue heron, through the skin, mouth, and eyes. There are also fire-wheels, or messengers from Hades, sea-fires, besides the flames that spring from the cemetery.

From the beginning of March to the end of June there may be seen in the province of Settsu a globe of fire resting on the top of a tree, and within this globe there is a human face. In ancient days there once lived in Nikaido district of Settsu province a priest named Nikōbō, famous for his power to exorcise evil spirits and evil influences of every kind. When the local governor's wife fell sick, Nikōbō was requested to attend and see what he could do to restore her to health again. Nikōbō willingly complied, and spent many days by the bedside of the suffering lady. He diligently practised his art of exorcism, and in due time the governor's wife recovered. But the gentle and kind-hearted Nikōbō was not thanked for what he had done;on the contrary, the governor became jealous of him, accused him or a foul crime, and caused him to be put to death. The soul of Nikōbō flashed forth in its anger and took the form of a miraculous globe of fire, which hovered over the murderer's house. The strange light, with the justly angry face peering from it, had its effect, for the governor was stricken with a fever that finally killed him. Every year, at the time already indicated, Nikōbō's ghost pays a visit to the scene of its suffering and revenge.

In Omi province, at the base of the Katada hills, there is a lake. During the cloudy nights of early autumn a ball of fire emerges from the margin of the lake, expanding and contracting as it floats toward the hills. When it rises to the height of a man it reveals two shining faces, to develop slowly into the torsos of two naked wrestlers, locked together and struggling furiously. The ball of fire, with its fierce combatants, floats slowly away to a recess in the Katada hills. It is harmless so long as no one interferes with it, but it resents any effort to retard its progress. According to a legend concerning this phenomenon, we are informed that a certain wrestler, who had never suffered a defeat, waited at midnight for the coming of this ball of fire. When it reached him he attempted to drag it down by force, but the luminous globe proceeded on its way, and hurled the foolish wrestler to a considerable distance.

In Japan, among superstitious people, evil dreams are believed to be the result of evil spirits, and the supernatural creature calledBakuis known as Eater of Dreams. TheBakulike so many mythological beings,is a curious mingling of various animals. It has the face of a lion, the body of a horse, the tail of a cow, the forelock of a rhinoceros, and the feet of a tiger. Several evil dreams are mentioned in an old Japanese book, such as two snakes twined together, a fox with the voice of a man, blood-stained garments, a talking rice-pot, and so on. When a Japanese peasant awakens from an evil nightmare, he cries: "Devour, OBaku! devour my evil dream." At one time pictures of theBakuwere hung up in Japanese houses and its name written upon pillows. It was believed that if theBakucould be induced to eat a horrible dream, the creature had the power to change it into good fortune.

TheShojōis a sea monster with bright red hair, and is extremely fond of drinking large quantities of sacred whitesaké. The following legend will give some account of this creature and the nature of his favourite beverage.

We have already referred to the miraculous appearance of Mount Fuji.[3]On the day following this alleged miracle a poor man named Yurine, who lived near this mountain, became extremely ill, and feeling that his days were numbered, he desired to drink a cup ofsakébefore he died. But there was no rice wine in the little hut, and his boy, Koyuri, desiring if possible to fulfil his father's dying wish, wandered along the shore with a gourd in his hand. He had not gone far when he heard some one calling his name. On looking about him he discovered two strange-looking creatures with long red hair and skin the colour of pink cherry-blossom,wearing green seaweed girdles about their loins. Drawing nearer, he perceived that these beings were drinking whitesakéfrom large flat cups, which they continually replenished from a great stone jar.

"My father is dying," said the boy, "and he much desires to drink a cup ofsakébefore he departs this life. But alas! we are poor, and I know not how to grant him his last request."

"I will fill your gourd with this whitesaké," replied one of the creatures, and when he had done so Koyuri ran with haste to his father.

The old man drank the whitesakéeagerly. "Bring me more," he cried, "for this is no common wine. It has given me strength, and already I feel new life flowing through my old veins."

So Koyuri returned to the seashore, and the red-haired creatures gladly gave him more of their wine; indeed, they supplied him with the beverage for five days, and by the end of that time Yurine was restored to health again.

Now Yurine's neighbour was a man called Mamikiko, and when he heard that Yurine had recently obtained a copious supply ofsakéhe grew jealous, for above all things he loved a cup of rice wine. One day he called Koyuri and questioned him in regard to the matter, saying: "Let me taste thesaké." He roughly snatched the gourd from the boy's hand and began to drink, making a wry face as he did so. "This is notsaké!" he exclaimed fiercely; "it is filthy water," and having said these words, he began to beat the boy, crying: "Take me to those red people you have told me about. I will get from them finesaké, and let the beating I have given you warn you never again to play a trick upon me."

Koyuri and Mamikiko went along the shore together,and presently they came to where the red-haired creatures were drinking. When Koyuri saw them he began to weep.

"Why are you crying?" said one of the creatures. "Surely your good father has not drunk all thesakéalready?"

"No," replied the boy, "but I have met with misfortune. This man I bring with me, Mamikiko by name, drank some of thesaké, spat it out immediately, and threw the rest away, saying that I had played a trick upon him and given him foul water to drink. Be so good as to let me have some moresakéfor my father."

The red-haired man filled the gourd, and chuckled over Mamikiko's unpleasant experience.

"I should also like a cup orsaké" said Mamikiko. "Will you let me have some?"

Permission having been granted, the greedy Mamikiko filled the largest cup he could find, smiling over the delicious fragrance. But directly he tasted thesakéhe felt sick, and angrily remonstrated with the red-haired creature.

The red man thus made answer: "You are evidently not aware that I am aShojō, and that I live near the Sea Dragon's Palace. When I heard of the sudden appearance of Mount Fuji I came here to see it, assured that such an event was a good omen and foretold of the prosperity and perpetuity of Japan. While enjoying the beauty of this fair mountain I met Koyuri, and had the good fortune to save his honest father's life by giving him some of our sacred whitesakéthat restores youth to human beings, together with an increase in years, while toShojōit vanquishes death. Koyuri's father is a good man, and thesakéwas thus able to exert its full and beneficent power upon him; but you are greedy and selfish, and to all such thissakéis poison."

"Poison?" groaned the now contrite Mamikiko. "GoodShojō, have mercy upon me and spare my life!"

TheShojōgave him a powder, saying: "Swallow this insakéand repent of your wickedness."

Mamikiko did so, and this time he found that the whitesakéwas delicious. He lost no time in making friends with Yurine, and some years later these men took up their abode on the southern side of Mount Fuji, brewed theShojō'swhitesaké, and lived for three hundred years.

The Dragon is undoubtedly the most famous of mythical beasts, but, though Chinese in origin, it has become intimately associated with Japanese mythology. The creature lives for the most part in the ocean, river, or lake, but it has the power of flight and rules over clouds and tempests. The Dragon of China and Japan resemble each other, with the exception that the Japanese variety has three claws, while that of the Celestial Kingdom has five. The Chinese Emperor Yao was said to be the son of a dragon, and many rulers of that country were metaphorically referred to as "dragon-faced." The Dragon has the head of a camel, horns of a deer, eyes of a hare, scales of a carp, paws of a tiger, and claws resembling those of an eagle. In addition it has whiskers, a bright jewel under its chin, and a measure on the top of its head which enables it to ascend to Heaven at will. This is merely a general description and does not apply to all dragons, some of which have heads of so extraordinary a kind that they cannot be compared with anything in the animal kingdom. The breath of the Dragon changes into clouds from which come either rain or fire. It is able to expand or contract its body, and in addition ithas the power of transformation and invisibility. In both Chinese and Japanese mythology the watery principle is associated with the Dragon, as we have already seen in the story of Urashima, the Empress Jingo, and the adventures of Hoori, &c.

The Dragon (Tatsu) is one of the signs of the zodiac, and the four seas, which in the old Chinese conception limited the habitable earth, were ruled over by four Dragon Kings. The Celestial Dragon ruled over the Mansions of the Gods, the Spiritual Dragon presided over rain, the Earth Dragon marked the courses of rivers, and the Dragon or Hidden Treasure guarded precious metals and stones.

A white Dragon, which lived in a pond at Yamashiro, transformed itself every fifty years into a bird calledO-Goncho, with a voice resembling the howling of a wolf. Whenever this bird appeared it brought with it a great famine. On one occasion, while Fuk Hi was standing by the Yellow River, the Yellow Dragon presented him with a scroll inscribed with mystic characters. This tradition is said to be the legendary origin of the Chinese system of writing.

[1]SeeChapter II.

[2]Adapted fromAncient Tales and Folk-lore of Japan, by R. Gordon Smith.

[3]See Chapter IX.

An old married couple went to the shrine of the deified Empress Jingo,[1]and prayed that they might be blessed with a child, even if it were no bigger than one of their fingers. A voice was heard from behind the bamboo curtain of the shrine, and the old people were informed that their wish would be granted.

In due time the old woman gave birth to a child, and when she and her husband discovered that this miniature piece of humanity was no bigger than a little finger, they became extremely angry, and thought that the Empress Jingo had treated them very meanly indeed, though, as a matter of fact, she had fulfilled their prayer to the letter.

The little fellow was called Issunboshi ("One-Inch Priest"), and every day his parents expected to see him suddenly grow up as other boys; but at thirteen years of age he still remained the same size as when he was born. Gradually his parents became exasperated, for it wounded their vanity to hear the neighbours describe their son as Little Finger, or Grain-of-Corn. They were so much annoyed that at last they determined to send Issunboshi away.

The little fellow did not complain. He requested his mother to give him a needle, a small soup-bowl, and a chop-stick, and with these things he set off on his adventures.

His soup-bowl served as a boat, which he propelled along the river with his chop-stick. In this fashion he finally reached Kyōto. Issunboshi wandered about this city until he saw a large roofed gate. Without the least hesitation he walked in, and having reached the porch of a house, he cried out in a very minute voice: "I beg an honourable inquiry!"

Prince Sanjo himself heard the little voice, and it was some time before he could discover where it came from. When he did so he was delighted with his discovery, and on the little fellow begging that he might live in the Prince's house, his request was readily granted. The boy became a great favourite, and was at once made the Princess Sanjo's page. In this capacity he accompanied his mistress everywhere, and though so very small, he fully appreciated the honour and dignity of his position.

One day the Princess Sanjo and her page went to the Temple of Kwannon, the Goddess of Mercy, "under whose feet are dragons of the elements and the lotuses of Purity." As they were leaving the temple twooni(evil spirits) sprang upon them. Issunboshi took out his needle-sword from its hollow straw, and loudly denouncing theoni, he flourished his small weapon in their evil-looking faces.

One of the creatures laughed. "Why," said he scornfully, "I could swallow you, as a cormorant swallows a trout, and what is more, my funny little bean-seed, I will do so!"

Theoniopened his mouth, and Issunboshi found himself slipping down a huge throat until he finally stoodin the creature's great dark stomach. Issunboshi, nothing daunted, began boring away with his needle-sword. This made the evil spirit cry out and give a great cough, which sent the little fellow into the sunny world again.

The secondoni, who had witnessed his companion's distress, was extremely angry, and tried to swallow the remarkable little page, but was not successful. This time Issunboshi climbed up the creature's nostril, and when he had reached the end of what seemed to him to be a very long and gloomy tunnel, he began piercing theoni'seyes. The creature, savage with pain, ran off as fast as he could, followed by his yelling companion.

Needless to say, the Princess was delighted with her page's bravery, and told him that she was sure her father would reward him when he was told about the terrible encounter.

On their way home the Princess happened to pick up a small wooden mallet. "Oh!" said she, "this must have been dropped by the wickedoni, and it is none other than a lucky mallet. You have only to wish and then tap it upon the ground, and your wish, no matter what, is always granted. My brave Issunboshi, tell me what you would most desire, and I will tap the mallet on the ground."

After a pause the little fellow said: "Honourable Princess, I should like to be as big as other people."

The Princess tapped the mallet on the ground, calling aloud the wish of her page. In a moment Issunboshi was transformed from a bijou creature to a lad just like other youths of his age.

These wonderful happenings excited the curiosity of the Emperor, and Issunboshi was summoned to hispresence. The Emperor was so delighted with the youth that he gave him many gifts and made him a high official. Finally, Issunboshi became a great lord and married Prince Sanjo's youngest daughter.

Sakata Kurando was an officer of the Emperor's bodyguard, and though he was a brave man, well versed in the art of war, he had a gentle disposition, and during his military career chanced to love a beautiful lady named Yaégiri. Kurando eventually fell into disgrace, and was forced to leave the Court and to become a travelling tobacco merchant. Yaégiri, who was much distressed by her lover's flight, succeeded in escaping from her home, and wandered up and down the country in the hope of meeting Kurando. At length she found him, but the unfortunate man, who, no doubt, felt deeply his disgrace and his humble mode of living, put an end to his humiliation by taking his miserable life.

When Yaégiri had buried her lover she went to the Ashigara Mountain, where she gave birth to a child, called Kintaro, or the Golden Boy. Now Kintaro was remarkable for his extreme strength. When only a few years old his mother gave him an axe, with which he felled trees as quickly and easily as an experienced woodcutter. Ashigara Mountain was a lonely and desolate spot, and as there were no children with whom Kintaro could play, he made companions of the bear, deer, hare, and monkey, and in a very short time was able to speak their strange language.

One day, when Kintaro was sitting on the mountain, with his favourites about him, he sought to amusehimself by getting his companions to join in a friendly wrestling match. A kindly old bear was delighted with the proposal, and at once set to work to dig up the earth and arrange it in the form of a small daïs. When this had been made a hare and a monkey wrestled together, while a deer stood by to give encouragement and to see that the sport was conducted fairly. Both animals proved themselves to be equally strong, and Kintaro tactfully rewarded them with tempting rice-cakes.

After spending a pleasant afternoon in this way, Kintaro proceeded to return home, followed by his devoted friends. At length they came to a river, and the animals were wondering how they should cross such a wide stretch of water, when Kintaro put his strong arms round a tree which was growing on the bank, and pulled it across the river so that it formed a bridge. Now it happened that the famous hero, Yorimitsu, and his retainers witnessed this extraordinary feat of strength, and said to Watanaé Isuna: "This child is truly remarkable. Go and find out where he lives and all about him."

So Watanabé Isuna followed Kintaro and entered the house where he lived with his mother. "My master," said he, "Lord Yorimitsu, bids me find out who your wonderful son is." When Yaégiri had narrated the story of her life and informed her visitor that her little one was the son of Sakata Kurando, the retainer departed and told Yorimitsu all he had heard.

Yorimitsu was so pleased with what Watanabé Isuna told him that he went himself to Yaégiri, and said: "If you will give me your child I will make him my retainer." The woman gladly consented, and theGolden Boy went away with the great hero, who named him Sakata Kintoki. He eventually became a famous warrior, and the stories of his wonderful deeds are recited to this day. Children regard him as their favourite hero, and little boys, who would fain emulate the strength and bravery of Sakata Kintoki, carry his portrait in their bosoms.

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