O'Iwa—"Oh! Bonka! Bonka! Bonka! The pretty fellow grieves."
She drew near to embrace him. Earnestly he looked in his mother's face.
Child—"Iya! Iya! My lady mother is not like this. I'm afraid! I'm afraid!"
Weeping, the little boy dropped from her knee.
"Bei-yo! Please call my real lady mother."
O'Iwa—"Aré! Aré! Aré! Deign to hear that! In heart children are without discernment. My appearance changed, he fears the presence of his mother. To her side he will not approach.How, how comes this face! Meeting with Iémon Dono one would think—one would think—my very self meets with retribution for some deed done in a past existence. Husband and beloved child—alas! they avoid my sight."
With lamentable cries she wept. Kosuké, too, was moved, and joined in her tears. O'Iwa again inspected the appearance of her face.
O'Iwa—"To continue living thus in the world would be one unending shame. Dying the grudge will be repaid. Holding thus the skirt prevents my leaving. This must not be. To that place I go."
As the two struggled the girdle (obi) came loose. The contest was brought to an end. At this juncture returned Hamiya Iémon. He had little disposition to enter his home. Thus unexpectedly, without premeditation, the two came face to face. Mutually they gazed at each other. "Ho! The Danna: good day." Kosuké remained where he was, uneasily twisting. O'Iwa clasped tight the breast of her husband's coat. "Heigh! Iémon Dono."
O'Iwa—"Complete has been the silence toward me. Every night, every night, polluted. With Koúmé have pillows been exchanged." Speech and voice vibrated with jealousy. She glared at him. Without showing alarm:
Iémon—"Ma! I don't understand. This way of acting is unusual. Why look like that? In that manner painful the change in appearance."—"Why? Why? Eh! You pretend ignorance. You pretend ignorance of the joyful result. By the artifice of Koúmé, of parent and child, in unison with Suian, a poisonous drug has been given me to drink. By this means I am made unrecognizable. Would that never I had been born, to live so deformed ... all due to the feeling aroused in these people. Sa! Sa! Sa! Restore my former appearance! Bewitched, seized by anxious care, it remains but to withdraw."
Iémon—"Ya! What mad talk! In my absence, loosening the cord of theobi, secretly you indulge your lewdness. Detected bythe master's eye, disloyal as you are, death is the weighty punishment. Make ready!" At hearing the unjust proposal the upright Kosuké with tears held tight his knees.
Kosuké—"Heigh! Danna Sama. Iya! I say, Iémon Dono! This Kosuké an adulterous fellow? Heigh-ho! It is unreasonable! Unreasonable! Unreasonable! You speak for your own purpose. I, the mere servant, have been to call the honoured priest to the Yotsuya. Returning home I found the Okusama unconscious. When she learned the true state of affairs the Okusama would have rushed forth. To stop her I seized the end of theobi. And that is to be unchaste! Iya! A paramour—heigh-ho! That is too much! Too much! Too much! It is to go to excess. Truly, truly, for these years and months you have gone forth in the world. Such has been your conduct. You have allowed a sight of you—at the Bon Matsuri, at the New Year, in accidental meetings on the street when on some mission. Why! The very dogs bark—the honoured constables of the night watch—eh! they administer reproof."
O'Iwa—"Lamentable the distress. How many times! Sleepless the nights—the time when one should slumber. But this does not move him. Hence the unkindness of his speech."
Kosuké—"Eh! He don't listen. Danna Dono, beating thetatamione weeps with regret."
O'Iwa forthwith sprang up in haste—sprang up—sprang up.
"Superior is the concubine to the lady wife. Below the basely mean is one placed. In the relation of husband and wife, the thought is to treat the husband with respect. Such is the duty of woman. To you the poverty and distress are not displayed. Obtaining her means to live by washing and occasional tasks, yet the wife is discarded. The sum total of the sunshine transforms the flowers; invisible their change. Regardless of self-distrust of the past is put aside. But you act with cruel motive; a grudge as lasting as a night without moonlight. From the cloudsthe drizzle falls on bamboo and on village. And between the intervals of rain there is naught but weeping."
Iémon refused to listen:
Iémon—"Ya! Mere excuses these; mere excuses these. In the master's absence the cord of theobiis loosed. Madly you go your rounds. The lewdness is evident. Sa! Make honest confession." At the outrageous words of the husband the voice of O'Iwa trembled still more:
O'Iwa—"Eh! 'Tis your own sin you would conceal. Regardless of self you would impute evil reputation to me. Having driven me out, you would make Koúmé your wife. But by that you shall gain nothing. Miserable one! Unblushingly do you join in the hate of the Okumura, parent and child?"
With a rapid motion she snatched his dagger. She half turned:
Iémon—"Ya! Whither? Whither? Here one must pick one's words. This is not the time to inquire into the facts. Iya! Iya! Iya! Where do you go?"
At their quarrel Kosuké was perplexed. Said the child in troubled voice:
Child—"Honoured mother—where go ye? Honoured father—forbearance, patience."
He clung to their garments in kindness and affection. The eyes of the two in Shuradō (Hell of fighting) were blinded. On this side and that they pulled at the scabbard of the sword. In the wrestling, the springing in and recoil, the sword slipped from the scabbard. Without intention to five or six inches it pierced the shoulder. Atto! The wife fell—"Namu Sambō!"[42]Plucking out the sword O'Iwa cast it aside. By the action of retributive fate the point of the weapon pierced the chest of Kosuké. The wound was fatal. Seven revolutions and a fall: alas! he was dying. Close under his feet the blow of Iémon had reached the child. With but a single cry forthwith he died. At theaccident the husband was at a loss what to do. He stood stupified. With difficulty O'Iwa rose from the ground.
O'Iwa—"Heigh-ho! Heigh-ho! Heigh-ho! You would kill me! Oh! Since you would kill, put into deed the ardent wish. Wretch! An idea—Koúmé, the parent and child: these are to be seized and put to death. Be it so!"
With eyes of hate, her hair fallen down, jealously glaring, in appearance she was just like a female devil. Blood curdling, she inspired fear. The husband gave vent to his inner thought:
Iémon—"Though one kill without intent, yet the brandishing of the sword is one's own deed, one's very act. It is the punishment of Heaven for unchastity and jealousy. Bear it in mind."
At the cruel words Kosuké, drawing painful breath:
Kosuké—"Eh! To us, to us, to us, such speech applies not. Unkind, unrighteous, is this death punishment. There is naught to compare to it. Very wicked and unprincipled, surely you are possessed of a devil! Seldom is the life of a serving man grudged him; unconsidered as he is. Forgetful, the evil reputation of lechery is attached, and death the portion. Eh! How regrettable! The sight is unseemly. 'Twas you who inflicted the wound! To the Okusama also, evil the name. Thus, without intention, the end of your life is not witnessed by your child."
Iémon—"By the hand of another your wound, by one your parent! On my part—on my part—had I aught to do with this? Heigh! Am I not grieved? Eh! Cold? Unfeeling? A wound to myself could not pain more."
Vainly writhing he raised and embraced the body of the child. As sadly he lamented, O'Iwa crawled up close. Tightly her arms clasped the dead body of her child.
O'Iwa—"Alas! Alas! Inosuké! Inosuké! The selfishness of your father; the temperament of the mother; foolish their thoughts. Thus have you ended life.... How great is the grudge. Heigh! Exercise forbearance! Exercise forbearance! Deign to show forbearance. Parent and child are related for butone life, 'tis said. Now separated, again in what world will there be meeting? Men are born into the wide world. There is such a thing as sympathy, 'tis said. Before your eyes liekerai(retainer), wife, and child. Now, on the very brink of time, not once do you recite the Buddha's name. Abandon your inordinate desires. Is your heart that of a demon? Eh! A snake? Cruel and cold to your wife, you reckon up your various hates. With Kosuké I am the one to lament. Tears overflow. Steady the fall of rain of Yōsuji, ofsumidare(the rainy season). When dying the chief of birds vomits forth blood with his song: so I."
Iémon—"Ya! The song she sings inspires no regret. A prayer said and the child enters Nirvana. Namu Amida Butsu! As for these two—I would kill them by inches; as they twisted, and staggered, and fell grasping at the air, and in every way showed their agony. In the next world may they meet with a mountain set with sharp-edged swords, so cruel as to inspire pity."
Just then came running to the front entrance Suian. He gasped for breath:
"Heigh! Heigh! Iémon Dono!"
Suian—"O'Iwa Dono's appearance has changed. It was the drug, our own secret nostrum, administered at request of the honoured mother of Okumura. Though sorrow was felt, unexpected the good luck in killing the honoured wife. Henceforth come out openly. Who would not drain thesakécups with Koúmé Dono! The three lands (China, India, Japan) are the inheritance of one who was but an adopted son. All in good order! All in good order! All in good order! Ha! Ha! Ha! Ha! Ha! Sa! To set about it at once."
The husband concealed tears of regret for past conduct.
Iémon—"Plain it is that wife, child, andkerai, though deserving compassion, have found death. 'Twas determined by fate in a previous existence. But to obviate fear of future disaster, though not the original purpose, the dead bodies of these two are to be nailed to a door panel, with the inscription—'unchaste and jealous.'Let them float away on the current of the Nenashigawa. The entrance of the house is close to the inner room. Make ready: it will be best to leave by the rear. Quick! Quick! But...."
Suian—"It happens that the neighbor Dansuké comes." He bent and peeped through the entrance. "Dansuké! Dansuké!" Dansuké Mizuo in presence, mouth to ear he was informed. "Namu! Namu! Namu! Namu!" He nodded consent. The two men talked in whispers. The dead bodies of the two (O'Iwa and Kosuké) were carried into the inner room. For some time Naosuké Gombei had been watching what went on, peeping out and listening. He appeared from the shadow.
Gombei—"Yai! Unjustly have the blameless wife andkeraibeen punished by Hamiya Iémon. Complaint is to be made at the Daikwan's court."
When he would rush forth he was pulled back by the girdle (obi). "Ya! Ya! Whither would you go? There is matter of importance to hear."—"The intent is plain. You would kill me." One had the long sword of the soldier. Two or three passes and he was nearly cut down by the skill of Hamiya. When he tried to flee, from behind he received a cut through the shoulder. It finished him. Then he (Iémon) would hide the dead body of his child from the eyes and reproach of men. Close at hand was a heavy stone trough. For funeral rites—"Namu Amida Butsu!" Into the well crib he threw it. Aré! Marvellous! Suddenly the house creaked and trembled. From somewhere came swarms of rats. Heigh! Incomprehensible! Iémon wavered. Singling him out they flew and seized him. Sha! Confused he slashed in attempt to drive them off. Lightning blazed around the sword; many phosphorescent lights—in wreaths, double, triple. To the end of the worlds his retribution.
Thus the causes, origins, are made known of what remains as the Yotsuya Kwaidan.
End of the Gidayu
[It can be noted that Japanese thought and expression are not very different from that of the West. An idea perhaps can be obtained from thisgidayuas to why the native waxes enthusiastic over the pose and vivid gestures of thegeisha, who is the one to interpret these dramatic recitations. To her falls the "kotoba." The descriptive lines are recited by a chorus to the harsh and effective twang of thesamisen. Thesamisenmay not afford music, but it can give expression to the emotional in feeling. Thegidayurecitation is a favourite art with the Go Inkyō Sama. Symposia are held, before which the old gentleman recites, often enough without chorus; for he, and thegeisha, at times have to fill the rôle both of "kotoba" and chorus, modulating the voice according to the theme. Symposia is not an unbefitting term. Meetings are held for public competition ingidayurecitation; but in the privacy of one's circle and hobby the banquet is an important feature—at least to the guests. In his history of "Japanese Literature" (Dai Nihon Bungaku Shi, pp. 591-596) Suzuki Chōkō gives a long extract from the play, as sample of Tsuruya's powers as a dramatist. Adopted into the House of the actor Tsuruya Namboku, and marrying his daughter, Katsu Byōzō in turn assumed the name Tsuruya Namboku.]
B
[In the original the story by Momogawa Jakuen is found in the Kwaidan Hyaku Monogatari, vol. ii, p. 83 (Kokkwadō-Tōkyō). This collection has already been referred to, as sketching a number of the best known Japanesekwaidan. The present example furnishes a specimen ofkōdanstyle, and has application to the present subject. It also instances how the Japanese stage boldly faces situations, the exigencies of which call for the greatest adaptation and facility on the part of actor and stage manager. The "Yotsuya Kwaidan" in the stage representation presents a number of critical scenes in which both qualities are severelystrained. Rapid metamorphosis is asine qua non. And it is effected—somehow.]
Thekōdan:
Onoé Kikugorō no Yūrei
From former times and generations the Otowa[43]House held a monopoly in the representation of ghosts. Its representative in the fifth generation was the most skilful of all at spectres. This man of the third generation lived at Mukōjima no Terajima. He was commonly called Terajima no Kikugorō; his stage name was Baikō. This man's daughter was the mother of the fifth generation. Thus it can be seen that he was the maternal grandfather of this fifth representative. This third Kikugorō was the first to act the Yotsuya Kwaidan, in Bunsei 8th year 7th month (14th August-13th September, 1825) at the Nakamura-za (theatre). The author was the noted Tsuruya Namboku, who constructed the very famous "Tōkaidō Yotsuya Kwaidan." O'Iwa San, the attendant (wakatō) Kohei, and Enya no Rōnin Satō Yōmo Shichi, these parts fell to Kikugorō. Matsumoto Koshirō, he who strutted it at the Kōraiya, did the Naosuké Gombei. Iémon was the part of the seventh Danjurō; later Ebizo, who was the real father of the ninth of the name. The staging of O'Iwa Sama includes—1st scene, the combing of the hair; 2nd scene, the Sunamura Ombōbori; 3rd scene, Iémon ill in the dark room at Hebiyama; 4th scene, theyashikiof Naosuké Gombei at Fukagawa Sankaku. O'Iwa appears at the scene of the combing of the hair as mentioned, in the incident where the guests are received, and in the 3rd scene at Hebiyama. Iémon is ill. Splitting apart the lantern set out during the Festival of the Dead (Bon Matsuri) the ghost of O'Iwa appears with the child in her embrace. Iémon receives them as would a stone Jizō. O'Iwa, at sight of the fright of Iémon, laughs—ki, ki, ki. At once they fade away; and at once the ghost of Kohei thewakatōtakes her place, he who was chargedwith unchaste conduct with O'Iwa. It was the part of the performer to please the uninitiated by some strenuous effort. The first performance at this theatre was for three months—from the seventh to the ninth month. On consideration the drama is of interest. O'Iwa is killed at Yotsuya. With the dead body of thewakatōKohei she is fastened to a door, and from the rear the scoundrel sets them adrift. Fishing at Ombōbori, Iémon sees them float by. From Yotsuya to Sunamura is a very great distance. It would occupy a woman's legs for the space of a day; or faint-hearted fellows, water drinkers, such of the kind as would try it. Winding along what rivers, by what intersecting canals had they floated here? In no way does one conceive. All the more the reasons influencing the author's design are not known. Very interesting is the story, to the cheerful character, and those not to be chilled by apparitions. At all events they get to Ombōbori? The third Kikugorō, the first to take the part of O'Iwa, was a superlative actor, skilled in capturing the people. In the third scene, the dark room at Hebiyama, the ghost comes forth from theBonlantern. Every day thekozō(man or boy as apprentice) of the utility shop in Asakusa Umachō slowly took down the lantern covered with white paper. In a straight line, before the eyes of all, he passed along Kuramaédōri, crossing Asakusa. From Yokoyamachō he crossed to Daimaru no Mae. Passing through Norigyōchō he reached the Nakamura-za in Sakaichō. As he passed along these streets crowded with people, the eyes of men were attracted:
No. 1—"Every day, every day, thekozōgoes by carrying thatBonlantern. Where does he go?"
No. 2—"He? Kikugorō now is playing O'Iwa Sama at the Nakamura-za. The ghost issues from thatBonlantern. The lantern used is brought every day by thekozō."
No. 1—"Ha! A practical application. We must be sure and go see." Through this advertisement the guests came readily. As fact, every day but the oneBonlantern was used. Split apart,it was repaired. From the first day, up to the performances of a thousand autumns, one lantern answered all purposes. Truly Kikugorō was more than a clever actor. He was wonderful in securing the good will of people. No actor was equal to him. Tradesmen, Government officials, learned men, refined people—he was skilful at gaining their support. Hence he did not lack money. Hisstatusdid not affect him. When as usual theBonlantern one day was to be carried out, Kikugorō made his pupil Onozō the bearer. Said Kikugorō:
Kikugorō—"Onozō, don't I frighten you somewhat in this shape?"
Onozō—"I'm not in the least frightened. Every day acting as your assistant I'm not afraid."
Kikugorō—"What? Not afraid? Say that you're afraid."
Onozō—"Patron, that is unreasonable. One not afraid—is not afraid. Hence it cannot be helped."
Kikugorō—"Anyhow, say you are afraid."
Onozō—"I'm not at all afraid."
Kikugorō—"An obstinate rascal, this."
While speaking—pokari, he gaveOnozōa whack on the head. As it was he went through the performance. Coming to the green room, at once he called Onozō.
Kikugorō—"Fool and low fellow."
Onozō—"Why is it then you would strike a fool and low fellow with a stick?"
Kikugorō—"You are just like a fool. A little while ago when told to be afraid of me, you would not say you were afraid."
Onozō—"Patron, that is to be unreasonable. I attend you. Every day I see you."
Kikugorō—"I know you are not afraid. But you are the very one who acts as my attendant. In public you are to look at me as one frightened beyond measure. If this be not widely published, will not the theatre be deserted? An actor who is good onlyat acting, he is not to be called a clever man. He must draw people. Fool and low fellow!"
Onozō—"Naruhodo! Since you say it—I'm afraid."
Kikugorō—"Your answer now is to the purpose."
Hence on considering the matter, was not Kikugorō in every way a talented man? For the space of eighty days this theatre turned away guests. Later, in Tempō 7th year 7th month (12th August to 11th September, 1836) again this drama was produced. The actor was the same as at the previous production. On this occasion Kikugorō took thought. As it was the second time, it must be changed in presentation to an audience.Dōmo!There was the coming on of the ghost. It is clad in a grey robe. If O'Iwa wears a grey robe, and thewakatōKohei wears a grey robe, both being the same to view this would fail to interest. He continually worried. Nevertheless it would not do to wear armour; and a ghost inkami-shimo[44]raises no chill. Some contrivance must be hit upon. Day and night the matter worried him. Habitué of the gallery of this Morita-za was a man named Tsutaya no Yoshi, commonly known as Tsutayoshi. An extraordinarily dissolute fellow he borrowed to the four sides and eight directions. At this time in the Yoshiwara Sumichō was a tenement placed in the rear of the prostitute houses. He removed thither, and soothed his troubles by living alone. His face washed in the morning, at once he ran forth. He ate his meals at a cheap eating house. A varied meal consumed he made his way to the Morita-za. Lunch was eaten in the theatre. On the return he took a drink and then went home. In truth he was a lively fellow. The Yotsuya Kwaidan had just been determined on for the close of the sixth month (July). At sundown he returned to his home in the Yoshiwara. On the way he drank—the strongest of liquors. At once he hung up the mosquito net andwent inside. Not knowing front from rear he went to sleep. Pressed by a necessity the sound of the wooden clappers (hyoshigi) made him open his eyes. It was the harlot quarter, the 9th hour and more (after 3a.m.), and the liveliness of the night was over. The quiet of the place inspired fear. From evening he had not stirred from the mosquito net, but had slept. The light had gone out, and it was pitch dark. Soundly had he slept. In the jar was fresh water for drinking. Greedily he drank.
Yoshi—"I have slept—in a way to cause fear. It is now past the 9th hour. I still can sleep without stint."
Again he entered the net. He drew the tobacco box close to his pillow head. He would smoke. Looking toward theandon, beneath it, faintly outlined, he saw somebody.
Yoshi—"Who is there? This place used to be a brothel. Now it is a tenement. I rent it. It don't do to have it taken for a brothel. Oi! You—whence do you come?"
At the words—he! It disappeared.
Yoshi—"I say now! A marvellous thing—that over there. A kind of dream—extraordinary: I don't remember having a grudge with anyone. Yai! If the spirit which just came entertains a grudge I have never even dreamed of such. I am a dissolute fellow, but remember no grudge with anyone."
Thus loud and wrathfully he shouted out. As one without fear he went to sleep. Waking up, the next day he left the house to go to the hot bath in Umachō. On the way he breakfasted. Then he went to the Morita-za. Although the performance had not begun, as it was a first representation the theatre was crowded with people. Said a friend:
Friend—"Yoshi San, the colour of your face is bad. Are you affected by the heat?"
Yoshi—"Liking strong spirits, I feel badly. Moreover, last night a strange thing was witnessed. I feel out of sorts."
Friend—"What was it?"
Yoshi—"In the middle of last night I opened my eyes. Dimly outlined beside the lantern (andon) sat a rascal; some fellow who had been amusing himself at a neighbouring brothel. I thought that being drunk with wine he had come there by mistake. 'Who are you?' Thus I shouted. It disappeared.Dōmo!It was a strange occurrence. Was it a ghost, thought I? I could remember no grudge with another person. Anyhow, in all likelihood it is no ghost, thought I. However I look at it, I don't understand."
Friend—"Hei! Yoshi San, it was your own imagination."
Yoshi—"Though I considered it a vision of my own, as strange I mention it."
Friend—"If you feel bad it will be well to stay away for to-night."
Yoshi—"I don't think I feel badly in any other way. To-night—for the whole night—I'll make the test."
That day he returned to the Yoshiwara house. That night no one was seen. But when he did see it, was the thing a matter of his own imagination? The next day he came to the theatre. The friend was waiting for him.
Friend—"Yoshi San, did it appear at night?"
Yoshi—"Iya! At night it did not appear. In the middle of the night opening my eyes I looked with especial care to the eight sides. Nothing that could be considered suspicious was to be seen."
Friend—"Then it was as I said. It being at one time a brothel, would not something appear in this house? Having this wholly in mind, the thing presented itself to your eyes."
Yoshi—"Doubtless it is but that; a freak of the imagination."
That night returning to the Yoshiwara, nothing happened. A space of five nights passed. His habit was to return early; and as his thin dress was wet with sweat he would change it. Going upstairs he took out the thin garment from the clothes-basket (tsuzura). With this in hand he was about to descend. Nowas at one time the place had been a brothel the steps were broad and wide. Seated on the lower step, lying face downward, was somebody.
Yoshi—"Ah! Has it come?"
Being a courageous fellow, while speaking he raised his leg.
Yoshi—"You're in the way."
Pon: he gave a kick. There was not the slightest resistance. Forthwith—ha! it was gone.
Yoshi—"Dōmo!Remarkable: it is a strange occurrence."
While speaking he changed his robe and lit the fire. Making the water boil, with Echizen peat he heated some wine he had bought on the road and brought home with him. Withtsukudani,[45]or something of that kind to eat, he drank and thought.
Yoshi—"To-day it is no product of my imagination. Who can that rascal be?"
Talking to himself, he drank thesaké. Attending to preliminaries he would go to bed. He went to the necessary and opened the door. Some one stood there, with his back to him.
Yoshi—"Here again?"
At the words it disappeared. No matter how brave he was, that night he felt badly and did not sleep. Awaiting dawn he was quick to go forth. On coming to the theatre—
Friend—"Good day: how goes it with Yoshi San? Are you not very much out of tone?"
Yoshi—"At night it came. Moreover it appeared twice."
Friend—"Did it appear?"
Yoshi—"At first it was seated on the stair. The second time it was inside the necessary."
Friend—"Hei! That is marvellous. Probably it is the work of fox or badger (tanuki)."
This talk abruptly terminated. Tsutayoshi was a bold fine fellow. Unmoved, he retired to his own home in the Yoshiwara.After that nothing was seen for several days. Just as he was forcing a way into the theatre—
Man—"Yoshi San! At the Bairin (Plum Tree) over the way is the master of Otowaya. He is urgent to see you; so he says. It will be well to go at once."
Yoshi—"Was he told I was here?"
Man—"Ah!"
Yoshi—"How annoying! The Otawaya San has lent me money.Dōmo!A meeting, 'tis bad news."
Man—"As nothing was said about it—go. Surely the return of the loan is not involved."
Yoshi—"It's not to be avoided. I'll go and see."
Opposite to the theatre was the tea house called the "Bairin." He went in.
Yoshi—"Good-day."
Maid—"Oya! Yoshi San. As the master of Otowaya is waiting upstairs for you, just condescend to go up."
Yoshi—"Ah! Is that so? Condescend to pardon."
Don, don, he climbed the stairs. At the end of a six-mat room was a man fanning himself. He was alone. It was Kikugorō, the third of the name. He had been noted as a handsome man. However, at this time he was an old man. The white summer garb of that very fine quality of cloth-grass known asjōfuwas girded in by achakenjō obi.[46]Of his profession there was not a hint.
Kikugorō—"Sa! Yoshi San, come here, please."
Yoshi—"The patron:dōmo! truly it has been rude not to come and see you. I have not crossed the threshold."
Kikugorō—"Iya! Why speak so? You now live in the Yoshiwara."
Yoshi—"That is so; for a long time I lived in Fukiyachō. The neighbourhood was a bad one. I had borrowed money. It waslike running away in the night. A one-time brothel now the rent is ridiculously cheap.Mikoshi(carriages) are kept in it now."
Kikugorō—"The Yoshiwara is a gay place. For people who would amuse themselves there is none superior. It is an excellent locality."
Yoshi—"One can find whatever is desired."
Kikugorō—"So Yoshi San, now you live alone."
Yoshi—"Hai! I'm alone."
Kikugorō—"I've just heard the talk of people. A ghost appears at your place."
Yoshi—"Who said such a thing?"
Kikugorō—"Iya! It was heard, by accident. Is it true?"
Yoshi—"Hai! First it was seen beside theandon; then on the stairway, and in the necessary."
Kikugorō—"A strange matter! Is it man or woman?"
Yoshi—"Dōmo!That I don't know. It was seen as in a mist. Whether man or woman, I don't know."
Kikugorō—"Are there male and female ghosts?"
Yoshi—"Male or female—I know nothing about it."
Kikugorō—"What its nature? When it appears this time, condescend to take a good look at it." He continued (then)—"The present drama of the Yotsuya Kwaidan—as to my part, as you well know, O'Iwa and Kohei before the very eyes must change places in an instant. For both to wear the greykimonolacks interest. Which of them is to change? It is on my mind.Dōmo!Thought fails to solve the question. Hence the request to you. What kind of dress does that ghost wear? That is what I want to learn."
Yoshi—"Hei!"
Kikugorō—"But Yoshi San: It is no mere request. I loaned you tenryō."
Yoshi—"Patron, do you condescend still to remember it?"
Kikugorō—"Deign not to jest. Who would forget such a rascal?I'll wipe out that tenryō—and give you fiveryōin addition. How now? Condescend to observe."
Yoshi—"Thanks are felt. When it appears I'll take a good look at it."
Kikugorō—"With the month's change the first representation takes place. It must be ascertained in the intervening time. Probably in four or five days it will be seen."
Yoshi—"That is so.Dōmo!The opponent being a ghost, will it appear to-night? Or has is ended by going away? That I don't know. Having found out its dwelling place, I'll send a postal-card."
Kikugorō—"Don't jest. As just said, I'll give you fiveryō. Be careful; and please take a good look."
Yoshi—"Respectfully heard and understood. This time I'll get a good look at it."
Thus agreed Tsutayoshi returned that night to the Yoshiwara.
Yoshi—"A pleasing thing! Tenryōwiped off, and fiveryōreceived in addition. Thanks: a fine bit of work. It will be well if the rascal of a ghost comes to-night. Anyhow, just before theBonit suffers distress beyond measure. For several days nothing has been seen of it. Its purpose may have changed: Yai! If the ghost is to appear, please show up at once. Don't it yet appear? Oi! Ghost!"
The ghost was not to be drawn out by this display of energy. Several days passed without the slightest sign of it. Every day Kikugorō came to the Bairin and sent for Tsutayoshi.
Kikugorō—"Yoshi San, has it not yet appeared?"
Yoshi—"Dōmo!The patron is vexed. Every day, every day, it is awaited; and not a sign of it. Feeling out of sorts, has it not died? That's my idea."
Kikugorō—"Oi! Oi! Yoshi San. Being dead, is it not a ghost? Once dead, does the rascal die again?"
Yoshi—"Dōmo!Patron, nothing is known of one's spirit. For it not to appear is annoying. Spirits (ki) suffer pain; and sufferingpain they don't show themselves. It seems that you want it to appear before the first representation. If I see it, I get fiveryō. I would like to have it show itself before theBon. My purpose is to get through this year'sBon[47]by means of the ghost."
Kikugorō—"Anyhow—have a care."
Yoshi—"Agreed."
That night he went home and drank wine.
Man—"Yoshi San, is he at home?"
Thereupon without ceremony entered an intimate friend, from Sakaichō near Fukiyachō. He had loaned money to Tsutayoshi, and now sought the repayment.
Man—"Yoshi San, you say you will bring it, you will bring it; and you make no sign of bringing it. That was my money, and the failure to return it is vexing. Will matters change before theBon?"
Yoshi—"Wait but a little. If to-night something materializes I get fiveryō. The money in hand, at once I will pay you back."
Man—"What is going to materialize? The fiveryōyou spoke of?"
Yoshi—"In fact at my house a ghost appears. The Otowaya San heard of it. As of immediate use to the theatre I am carefully to observe what the ghost wears. He says he will give me fiveryō. The money obtained, at once the tworyōwill be repaid. Wait until that happens."
Man—"Oi! Oi! Yoshi San. Does a ghost really appear?"
Yoshi—"It really does."
Man—"What kind of a ghost?"
Yoshi—"As to that—right before one; a most blood-curdling thing. Anyhow, I shiver all over at sight of it. Just like this—"
Man—"Where does it show itself?"
Yoshi—"Just where you are seated."
Man—"Yoshi San, jokes don't go."
Without waiting for an answer he fled. Seeing this said Tsutayoshi:
Yoshi—"A ghost is a very profitable object. Do but speak of it, and he who would collect borrowed money takes to flight. If it appears, money is obtained. Hence a ghost is a remarkable thing. After this when the dry goods man comes for repayment, I'll chase him out again with the ghost. Anyhow this house brings good luck. The rent is cheap, and there is a ghost which enables one to dodge paying loans. Thanks: henceforth in renting a house I'll confine myself to haunted houses. So much for that. Will it show itself to-night?"
Tsutayoshi hung up the mosquito net. He drank a glass. Thus reinforced, tranquil and pleased he laid down on the pillow. After sleeping awhile he opened his eyes. All around was quiet. The bustle of the night had ceased. There was not a sound. Outside the mosquito net the wick of theandonhad burned low and gave a faint light. Suddenly the bell of the eighth watch (1a.m.) was heard on Bentenyama. Thereupon—de!... the sound was heard and the light of theandonwent out. Then as a mist an object like to a human being (hito) was visible. Ha! Tsutayoshi was frightened. Was this the ghost? He rolled up the mosquito net, the pupils of the eyes intent. Thus he had it in plain view. The hair of the head was in wild disorder. To sight it was certain it was a man. He wore a grey cotton garment.
Yoshi—"That's it!"
At the sudden exclamation—Ha! It disappeared. Theandonhaving previously gone out truly it was the very blackness of night. Coming out from under the mosquito net he (Yoshi) lit the wick. Smoking his tobacco he staid awake until dawn. In time the East became white. At once he left the house. He entered the bath at Agechō, breakfasted as usual at the cheap eating house in Komégata, and then went to the Morita-za in Kibikichō.
Friend—"Good-day."
Yoshi—"Iya! It's hot to-day."
Friend—"How now, Yoshi San? The O'Baké?"
Yoshi—"As usual—it came in the night."
Friend—"Is that so? When Otowaya San hears that, he will rejoice."
While in talk a message came from Kikugorō. At once Tsutayoshi went to the Bairin. Otowaya was waiting for him.
Kikugorō—"Yoshi San, how now—the ghost?"
Yoshi—"Patron, condescend to rejoice. It appeared in the night."
Kikugorō—"Did it appear? The rascal is brave. Is it man or woman?"
Yoshi—"A man in all likelihood."
Kikugorō—"The dress?"
Yoshi—"Was seen to be grey cotton—positively so."
Kikugorō—"That's interesting. Akimonoof grey colour just suits the ghost of thewakatōKohei. Sa! Yoshi San, in accordance with the bargain I give you fiveryō."
Yoshi—"Dōmo!Thanks are felt."
Kikugorō—"There they are. Yoshi San, you are a brave fellow. Life in a haunted house is unpleasant. It will be well to remove elsewhere."
Yoshi—"Iya! A haunted house is splendid. A friend just now came for the return of borrowed money. When told of a ghost appearing, he fled. Again, merely for noting what the ghost wears, you tell me I will get fiveryō. All this is due to the honoured shadow of the ghost. Thus regarding (my) Yurei Dai Myōjin Sama,[48]to abandon such a splendid ghost and remove to some other place would change my luck. My purpose is to go on living with this ghost."
Kikugorō—"In that case, Yoshi San, it would be well to have the house cleaned.Dōmo!Don't you think it is the work of fox ortanuki?"
Yoshi—"Naruhodo! At all events I'll have the house cleaned." So receiving the money from Kikugorō, rejoicing Yoshi returnedto the Yoshiwara. On the way he took a glass or so. Somewhat drunk, he entered the Tanaka no Mikawaya, atabi(sock) shop. The house was the owner of the place where Tsutayoshi lived.
Yoshi—"Good-day."
Mikawaya—"Oya! Yoshi San. Are you on your return? Ma! Condescend to enter.Dōmo!The theatre now pleases the people. The audiences are large."
Yoshi—"Thanks are felt."
Mikawaya—"What your business, Yoshi San?"
Yoshi—"Danna, I would like to have the house cleaned."
Mikawaya—"Cleaned?"
Yoshi—"Dōmo!At present a supernatural object appears. It is vexing. As I will furnish the wages of the workman, I thought it would be well to have it cleaned."
Mikawaya—"Hei! What appears?"
Yoshi—"At times a ghost shows itself."
Mikawaya—"A ghost?"
Yoshi—"Once it showed itself beside theandon. The second time it was seen in the necessary. At evening it was seated at the entrance to the stairs. There is nothing to fear, unless it be the work of fox or badger. It would be bad for outsiders to get wind of it; so I would like to have the place cleaned."
Mikawaya—"Is it man or woman?"
Yoshi—"There is no doubt of its being a man, of small stature. His dress plainly is of grey cotton."
Mikawaya—"A dress of grey cotton—the man of small stature. Un! Jō! It is that low fellow."
Yoshi—"Oi! Oi! Danna, did you know him? Was he a wicked fellow? Setting up in the ghost way—pray excuse me."
Landlord—"Ma! Yoshi San, please hear what I have to say. The house that I rent to you originally was a brothel called the Yamashiroya. The landlord was an unrighteous fellow. One night anoiranlacked any guest.[49]He took her with him to theseméba—(punishment room) and treated her most cruelly. No one called the place 'the Yamashiroya.' It was known as the Onimisé (devil-shop) of Fushimichō. It was just this time last year that awakashū(attendant) named Tokuzo fell in love with a woman named Kotsu no Wakataké. Pressed for money, to get it he had an eye to the pillows of the guests. From the low brothel mentioned perhaps he would get abu—a couple ofshū. A restitution privately effected would have been well. He was roped up and carried off to the town hall. In every way a low scoundrel he was sent to Temmachō. Soon after he died in the jail. Subsequently there were nothing but unpleasant happenings at the Yamashiroya. It was completely ruined. Later I bought it. Undecided about setting it up, I divided it into two houses and rented them out."
Yoshi—"Hei!"
Mikawaya—"That Tokuzo, as thewakashūwas called, when sent to the town hall was dressed in the thin grey cotton robe given as present to him by anoiran. I knew Tokuzo. He was flighty and good natured; an interesting fellow. Of low stature, he was a good worker. Probably he failed to carry out his purpose."
Yoshi—"Is that the case? It is a wonderful affair. Anyhow condescend to make everything clean."
Mikawaya—"Agreed."
After this workmen came from the Mikawaya, and the cleaning up was performed. Tsutayoshi at a subsequent meeting with Kikugorō told him the story of Tokuzo. It would be well to have a funeral service held. So the memorial service for Tokuzo was conducted at the family temple of Tsutayoshi. The figure was never again seen. Kikugorō in the rôle of ghost of thewakatōKohei came out dressed in a grey robe marked withkokumochi(the badge of the white disk figured on coloured ground). Before one's very eyes he changed to O'Iwa. As ghost and arrayed in the family crest it was restricted to the Kohei of the "Yotsuya Kwaidan." The theatre was packed. Such was the crowd thatthe upper gallery of the theatre collapsed. Even though an actor, everywhere he (Kikugorō) was spoken of as a great man. To favoured guests of Kikugorō the matter was so related. Thus the tale is a true one.
Takuan
Three great priests of influence figure in the rule of the first three Tokugawa Shōgun. Tenhai Oshō of the Nankwōbō, bishop of the temple foundation at Ueno, was all powerful under Iyeyasu. His successors, Nikkei Sōzu of the San-en-Zōjōji at Shiba, and Takuan Zaishō of the Daikokudō, the Tōkaiji of Shinagawa, were the priestly influences under the 2nd and 3rd Shōgun. It is the last-named cleric who is responsible for the hard and palatable yellow preparation of thedaikon(radish) known under his name oftakuan. Thedaikonis soused in brine and rice bran, kept weighted down under heavy stones, and allowed "to ripen" for some weeks. A way station in its preparation and edibility, and to be experienced in every Japanese household, is the unspeakable and unbreathable softnukamisozuké. Its presence always arouses suspicion of the pressing defect in the house drainage.
Takuan deserves esteem and appreciation for other than culinary reasons. On a visit to the castle one day the old friar noted the depression of his valued and intimate friend Yagyu Tajima no Kami. The agingōmetsuké(suzerain's eye) and fencing teacher to the third Shōgun opened out his woes. His second son was dead. His third son was worthless. At least the father thought so at this time. His eldest son, Jubei, as great at arms as himself and his legitimate successor, was a madman—gone mad over his own excellence. Takuan heard the particulars. At once he volunteered to act as physician. "Be of good heart. This Takuan will prescribe." The grateful Munenori, in the course of the next few days sent to the prelate's quarters to know when the journey to the far-off Yamato fief would be made. He would make provision for the prior's comfort and conveyance.Said a sleek scribe and substitute—"The lord abbot has long since departed. It is useless to attempt to overtake him. He travels fast." Such was the message to the pleased but discomfited Munenori. Meanwhile at Yagyu Masakizaka in Yamato there turned up a shabby travel-stained old fellow. The gatekeepers were inclined flatly to refuse admission. However, thekarō, or chief officer of the fief, had to be notified. He was unwilling to let slip any chance of relief to the condition of Jubei Dono. With some misgivings the old fellow was ordered around to the garden. Thesamuraicode made little account of cutting down a retainer, a beggar, or an outcast. In the first case compensation was allowed; the last two were honoured by the experiment. Priests and women were not covered by the code; matter of omission, rather than of importance. The wanderer had taken his seat by the little pond in the garden. Here to all appearance he remained in a meditation which was roughly interrupted by the irruption of the lord of the mansion into a room close by. Jubei kicked theshōjiout of the frames, and strode to the edge of the verandah. His hair was in wild disorder. He wore armour on his shoulders, and was stark naked below the waist. Face twitching and eyes flashing he hailed his visitor, to demand on what mission he had dared to intrude on the time and patience of the great man. Let the excuse be a good one. Otherwise—But at abuse the cleric was a good hand himself. He, too, had heard of Jubei Dono; he who posed as the great man of Nippon. This was poaching on his own ground, for he set himself up to be the match of any number in the land. At this Jubei broke into angry jeers and invectives. The priest made answer with equal roughness. "How face two opponents—to right and left?" Jubei snorted with contempt. He was active enough to neglect the one and cut down the other before aid could be brought. The Yagyu-ryū, or style of fencing, made provision for such occasion. Aye! And for four—and against eight.... "And against sixteen, and thirty-two, and sixty-four, and a hundred and twenty-eightopponents ... against all the many fighting men of Nippon? How would Jubei face all those?" To this Jubei could but answer that he would die fighting. The priest in his turn snorted with contempt. "Die fighting: by such words Jubei admits defeat." But he did not allow Jubei to turn questioner in his turn. Swiftly he shifted the argument. He, the cleric, considered Jubei of small account. He would prove to him what a fool he was by the interpretation of a mere thirty-one syllables of poetry. This should be the test of intelligence. The Knight's Way (Budō) had its inner and cryptic meaning expressed in verse. So had the Way of the Buddha (Butsudō). Of this latter Jubei knew nothing; and he doubted if he knew anything of the former. At least let him display some sample of his wit. Jubei leaped at the test to prove his greatness. Now he scorned to deal with a priest in arms. How was this: